Vaiyākaraṇa-siddhānta-kaumudī — taddhitādhikāre cāturarthikaprakaraṇam

SK 1202 · A 4.2.1V

तेन रक्तं रागात् ॥ १२०२ ॥

tena raktaṃ rāgāt

tena raktaṃ rāgāt — After [a word in the third case, 'tena'] denoting a dye (rāga), [the prāgdīvyatīya affixes, aṇ etc.] in the sense 'dyed with that'.

Rule. After a word in the third case (instrumental) that names a rāga, a dye, the affixes aṇ etc. come in the sense "dyed with that". A rāga is "that by which something is dyed".

Example.

kaṣāyeṇa raktaṃ vastram "a cloth dyed with kaṣāya"

→ the affix goes after the instrumental word kaṣāya → kaṣāya + aṇ

→ aṇ is ṇit, so first-vowel vṛddhi (SK 1075): a → ā → kāṣāya + a

→ the final a of the bha stem is deleted by yasyeti ca (SK 311) → kāṣāyam.

The printed text adds the form māñjikam. Bhaṭṭoji's commentators read māñjiṣṭham "dyed with madder" (mañjiṣṭhā, a particular dye), which is probably the right reading.

Applies when / blocked by. The base must name a dye. devadattena raktaṃ vastram "a cloth dyed by Devadatta" takes no affix: Devadatta dyed the cloth, but he is not a dye.

Siddhānta-kaumudī

रज्यतेऽनेनेति रागः । कषायेण रक्तं वस्त्रं काषायम् । माञ्जिकम् । रागात्किम् । देवदत्तेन रक्तं वस्त्रम् ॥

rāga ('dye') is that by which [something] is dyed (rajyate 'nena). A cloth dyed with kaṣāya → kāṣāyam. māñjikam [sic; see note]. Why 'denoting a dye (rāgāt)'? devadattena raktaṃ vastram, 'a cloth dyed by Devadatta' [— no affix, Devadatta not being a dye].

Tattvabodhinī

alignment inferredNSP p. 250

—रज्यतेऽनेनेतीति । वाहुलकात्करणे धन् ॥—राग इति । रजकद्रव्यमित्यर्थः । शुक्लस्य वर्णान्तरापादनमिह रजेरर्थः

Bālamanoramā

तेन रक्तं रागात् - तेन रक्तं रागात् । रज्यत इति । रज्यते वर्णान्तरं प्राप्यते अनेनेत्यर्थे रञ्जेः करणे घञि कृतेगञि च भावकरणयो॑रिति नलोपेचजोः कुघिण्ण्यतो॑रिति कुत्वे उपधावृद्धौ रागशब्द इत्यर्थः । तथाच रागशब्देन रञ्जनसाधनं द्रव्यमुक्तं भवति ।तेने॑ति सामान्यनिर्देशः । तथाच तेन रक्तं=वर्णान्तरं प्राप्तमित्यर्थे, रागात्=रञ्जनद्रव्यवाचकात्तृतीयान्तादण् स्यादित्यर्थः,प्राग्दीव्यतोऽणि॑त्यधिकारात् । कषायेणेति । कषायो धातुविशेषः, रञ्जनद्रव्यं, तेन रक्तं वर्णान्तरं प्राप्तं काषायमित्यर्थः । माञ्जिष्ठमिति । मञ्जिष्ठानाम रञ्जनद्रव्यविशेषः ।

translator notes

commentary TB: rāga is formed with ghañ in the instrumental sense (karaṇe) by bāhulaka, and means the dyeing substance; rañj here means bringing a white thing to another colour. BM likewise: rāga = rañjana-dravya, 'that by which [a thing] is brought to another colour' (ghañ in the karaṇa sense; n-lopa by 'ghañi ca bhāvakaraṇayoḥ' (A 6.4.27), kutva by 'cajoḥ ku ghiṇṇyatoḥ' (A 7.3.52), upadhā-vṛddhi). Followed for 'dye' and 'that by which [something] is dyed'.
commentary BM: 'tena' is a general designation (sāmānya-nirdeśa) of a third-case word; the affix is aṇ etc. by the adhikāra of 'prāg dīvyato 'ṇ' (A 4.1.83); kaṣāya is a particular mineral used as a dye. Followed for the sūtra rendering.
textual The source reads 'māñjikam'. BM's pratīka is 'māñjiṣṭham iti', glossed 'mañjiṣṭhā is a particular dye', which gives the expected form māñjiṣṭham ('dyed with madder'). The transmitted māñjikam is kept in the English and flagged; māñjiṣṭham is the probable reading.

SK 1203 · A 4.2.2V

लाक्षारोचनाट्ठक् ॥ १२०३ ॥

lākṣārocanāṭṭhak

lākṣārocanāṭ ṭhak — After lākṣā (lac) and rocanā, ṭhak [comes, in place of aṇ, in the sense 'dyed with that' (tena raktam), after a word denoting a dye (rāga), in the third vibhakti].

Rule. After lākṣā "lac" and rocanā (a yellow pigment), ṭhak comes in place of aṇ, in the sense "dyed with that".

Example.

lākṣayā raktaḥ "dyed with lac" → lākṣā + ṭhak

→ ṭh → ik (SK 1170), k is a marker, so vṛddhi (SK 1076): ā stays ā → lākṣā + ika

→ the final ā is deleted (SK 311) → lākṣikaḥ.

Likewise rocanā → raucanikaḥ, with vṛddhi o → au.

Applies when / blocked by. Four vārttikas extend the rule:

śakalakardamābhyām upasaṃkhyānam: ṭhak also after śakala and kardama (dye-stuffs) → śākalikaḥ, kārdamikaḥ. Bhaṭṭoji reports that the Vṛttikāra (the author of the old running commentary) allows aṇ here too: śākalaḥ, kārdamaḥ. His commentators note that this option is not in the Bhāṣya.
nīlyā an: an after nīlī, the indigo plant → nīlyā raktam → nīlam.
pītāt kan: kan after pīta (a yellow dye-stuff) → pītakam, with no vṛddhi.
haridrāmahārajanābhyām añ: añ after haridrā "turmeric" and mahārajana (a dye-stuff) → hāridram, māhārajanam. Bhaṭṭoji's commentators note that añ differs from aṇ only in accent.

Bhaṭṭoji's commentators close the section on "dyed with" here.

Siddhānta-kaumudī

लाक्षिकः । रौचनिकः ।

lākṣikaḥ ['(a cloth) dyed with lac (lākṣā)']. raucanikaḥ ['(a cloth) dyed with rocanā'].

vārttika

शकलकर्दमाभ्यामुपसंख्यानम्

(vārttika) śakalakardamābhyām upasaṃkhyānam — śakala and kardama are to be additionally enumerated (upasaṃkhyāna) [as taking ṭhak].

(वार्तिकम्) ॥ शाकलिकः । कार्दमिकः । आभ्यामणपीति वृत्तिकारः । शाकलः । कार्दमः ।

śākalikaḥ ['dyed with śakala (a dye-stuff)']. kārdamikaḥ ['dyed with kardama']. After these two aṇ too [comes] — so the Vṛttikāra: śākalaḥ, kārdamaḥ.

vārttika

नील्या अन्

(vārttika) nīlyā an — After nīlī, an [is to be stated].

(वार्तिकम्) ॥ नील्या रक्तं नीलम् ।

Dyed with nīlī [the indigo plant]: nīlam.

vārttika

पीतात्कन्

(vārttika) pītāt kan — After pīta, kan [is to be stated].

(वार्तिकम्) ॥ पीतकम् ।

pītakam ['dyed with pīta (a yellow dye-stuff)'].

vārttika

हरिद्रामहारजनाभ्यामञ्

(vārttika) haridrāmahārajanābhyām añ — After haridrā and mahārajana, añ [is to be stated].

(वार्तिकम्) ॥ हारिद्रम् । माहारजनम् ॥

hāridram ['dyed with haridrā (turmeric)']. māhārajanam ['dyed with mahārajana (a dye-stuff)'].

Tattvabodhinī

NSP p. 250

—लाक्षारोचनात्—। वृत्तिकृता तु वार्तिकस्थौ शकलकर्दमौ सूत्रे प्रक्षिप्तौ ॥ ‘शकलं त्वचि खण्डे च रागवस्तुनि वल्कले’ इति विश्वः ॥—वृत्तिकार इति । भाष्ये तु नैतद् दृष्टमिति भावः ॥—नील्येति । नीली ओषधिविशेषः । अणपवादोऽयम्

Bālamanoramā

लाक्षारोचना (शकलकर्दमा) ट्ठक् - लाक्षारोचनाट्ठक् । अमोऽपवादः । लाक्षिक इति । 'पट' इति शेषः । लाक्षया रक्त इति विग्रहः । रौचनिक इति । रोचनया रक्त इति विग्रहः । शाकलिक इति । शकलं — रागद्रव्यविशेषः । वृत्तिरिति । भाष्ये तु नैतद्दृष्टम् । नील्या अनिति । 'वक्तव्य' इति शेषः । अणोऽपवादः । नीली ओषधिविशेषः । ॒पीतात्कन् । अणोऽपवादः । पीतं हरितालकादि द्रव्यम् ।हरिद्रामहेति । अणोऽपवादः । स्वरे विशेषः । हरिद्रा प्रसिद्धा । महारजनं — नाम रागद्रव्यविशेषः । इति रक्ताधिकारः ।

translator notes

commentary BM: the rule is an apavāda (the source reads 'amo 'pavādaḥ', evidently of the aṇ of 'tena raktaṃ rāgāt', SK 1202); with lākṣikaḥ and raucanikaḥ 'paṭaḥ' (cloth) is to be supplied, the analysis being lākṣayā raktaḥ, rocanayā raktaḥ. Followed for the bracketed senses and for the context supplied in sutra_en.
commentary BM and TB on 'vṛttikāraḥ': this [option of aṇ] is not seen in the Bhāṣya. TB adds that the Vṛttikāra has moved śakala and kardama, which stand in the vārttika, into the sūtra itself. Followed: the aṇ-option is rendered as a report ('so the Vṛttikāra'), not as Bhaṭṭoji's own ruling.
commentary BM: śakala is a particular dye-substance (rāgadravya-viśeṣa); TB cites the Viśva lexicon, which lists 'rāgavastu' (dye-stuff) among the senses of śakala. Followed for the gloss.
commentary BM (TB concurs): with 'nīlyā an' supply 'vaktavyaḥ' ('is to be stated'); it is an apavāda of aṇ; nīlī is a particular plant. BM on 'pītāt kan': an apavāda of aṇ; pīta is a substance such as orpiment (haritālaka). On 'haridrāmahārajanābhyām añ': an apavāda of aṇ, the difference [from aṇ] being in the accent; mahārajana is a particular dye-stuff. BM closes: 'thus the section on rakta' (raktādhikāra). Followed for '[is to be stated]' and the glosses.
textual The source padaccheda divides the sūtra as lākṣā-rocanā-śakala-kardamāt ṭhak (the form TB ascribes to the Vṛttikāra); the SK sūtra and kaumudī read lākṣārocanāṭ ṭhak and give śakala and kardama by vārttika. sutra_en follows the SK.
textual Blocks k3, k5, k7 and k9 open with the editorial tag '(vārtikam) ||', closing the vārttikas of k2, k4, k6 and k8; not translated.

SK 1204 · A 4.2.3V

नक्षत्रेण युक्तः कालः ॥ १२०४ ॥

nakṣatreṇa yuktaḥ kālaḥ

nakṣatreṇa yuktaḥ kālaḥ — [After a word denoting a nakṣatra (lunar mansion), in the third vibhakti, the prāgdīvyatīya affixes come, as appropriate, in the sense] 'a time (kāla) joined with the nakṣatra'.

Rule. After a third-case word naming a nakṣatra, aṇ etc. come in the sense "a time joined with that". Bhaṭṭoji's commentators explain that "joined with Puṣya" means joined with the moon standing in Puṣya.

Example.

puṣyeṇa yuktam ahaḥ "a day joined with Puṣya" → puṣya + aṇ

→ vṛddhi u → au → pauṣya + a

→ the y is dropped by a vārttika (tiṣyapuṣyayor nakṣatrāṇi yalopaḥ, cited by Bhaṭṭoji's commentators), and the final a by SK 311 → pauṣam ahaḥ.

For a night, the feminine takes ṅīp (SK 470) → pauṣī rātriḥ "the Pauṣī night".

Siddhānta-kaumudī

पुष्येण युक्तं पौषमहः । पौषी रात्रिः ॥

Joined with Puṣya [i.e. with the moon standing in Puṣya]: pauṣam ahaḥ ('the Pauṣa day'); pauṣī rātriḥ ('the Pauṣī night').

Tattvabodhinī

NSP p. 250

—नक्षत्रेण—। नक्षत्रवाचकाः शब्दा वृत्तिविषये तद्युक्तं चन्द्रमसमभिदधानाः प्रत्ययं लभन्ते ॥—पुष्येणेति । पुष्यसमीपस्थेन चन्द्रमसेत्यर्थः । एवं च पौषमहः, इत्यादिव्यवहारः संगच्छते । सर्वेषामप्यहां पुष्ययोगसत्वेऽपि तत्समीपस्थचन्द्रमसा योगस्यासार्वत्रिकत्वात् ॥ नक्षत्रेण त्रेणेति किम् । चन्द्रेण युक्ता रात्रिः ॥ कालः किम् । पुष्येण युक्तश्चन्द्रः

Bālamanoramā

नक्षत्रेण युक्तः कालः - नक्षत्रेण । अस्मिन्नर्थे प्रथमोच्चारितान्नक्षत्रवाचकाच्छब्दात् प्राग्दीव्यतीयाः प्रत्यया यथायथं स्युरित्यर्थः । नक्षत्रयुक्तश्चन्द्रमा-नक्षत्रशब्देन विवक्षितः । पुष्येण युक्तमिति । पुष्ययुक्तचन्द्रमसा युक्तमित्यर्थः । पौषमहरिति । पुष्यशब्दादणितिष्यपुष्ययोर्नक्षत्राऽणि यलोपः॑ इति यलोपः । पौषी रात्रिरिति । पुष्ययुक्तचन्द्रमसा युक्तेत्यर्थः । अणि यलोपेटिड्ढे॑ति ङीप् । नक्षत्रेणेति किम् । चन्द्रेण युक्ता रात्रिः । कालः किम् । पुष्येणयुक्तश्चन्द्रमाः ।

translator notes

commentary BM: in this sense the prāgdīvyatīya affixes come, as appropriate, after the word denoting a nakṣatra that is uttered first [in the sūtra, i.e. the third-vibhakti nakṣatreṇa]. Followed for the supplied context of sutra_en.
commentary BM: by 'nakṣatra' the moon joined with the nakṣatra is intended — 'joined with Puṣya' means joined with the moon that is joined with Puṣya. TB: within the derivative (vṛtti) the nakṣatra words denote the moon joined with them — puṣyeṇa = by the moon standing near Puṣya; this makes the usage 'pauṣam ahaḥ' coherent, since all days have some connection with Puṣya, whereas connection with the moon standing near it is not universal. Followed for the bracket.
commentary BM, derivation not given in the kaumudī: pauṣam — aṇ after puṣya, with elision of the y by the vārttika 'tiṣyapuṣyayor nakṣatrāṇi yalopaḥ' (on A 6.4.149); pauṣī — after the aṇ with y-elision, ṅīp by 'ṭiḍḍhāṇañ…' (SK 470). BM and TB add counter-examples absent from the kaumudī: why 'by a nakṣatra'? candreṇa yuktā rātriḥ; why 'a time'? puṣyeṇa yuktaś candramāḥ. Recorded, not translated.

SK 1205 · A 4.2.4V

लुबविशेषे ॥ १२०५ ॥

lubaviśeṣe

lub aviśeṣe — [Of the affix taught in the preceding rule, in the sense of a time joined with a nakṣatra,] there is lup when no particular [subdivision of that time] is [understood].

Rule. The affix of SK 1204 disappears by lup when no internal division of the time is understood. The time here is the sixty-daṇḍa day (a full day and night). Its internal divisions are day and night.

Example.

adya puṣyaḥ "today is Puṣya" → puṣya + aṇ → no division of the day-and-night is meant → lup of aṇ → no affix, so no vṛddhi → puṣyaḥ.

Applies when / blocked by. Bhaṭṭoji raises an objection. The full-moon day joined with Puṣya is also a whole day. Why then is it pauṣī and not puṣyā? The answer is a jñāpaka, a wording that reveals a principle. SK 1225 names the full-moon days as phālgunī, kārttikī, caitrī, with the affix kept. This shows that the lup of this rule does not reach the full-moon day.

Watch out. Śravaṇa is the exception. SK 1225 names its full-moon as śravaṇā, with no affix and in the feminine. By that very form there is lup even for the full-moon, and gender does not follow the base (as SK 1294 would require). And a nipātana does not block the regular form either, so śrāvaṇī is also correct. Whether nipātanas block is a point scholars discuss.

Siddhānta-kaumudī

पूर्वेण विहितस्य लुप्स्यात् षष्टिदण्डात्मकस्य कालस्यावान्तरविशेषश्चेन्न गम्यते । अद्य पुष्यः । कथं तर्हि पुष्ययुक्ता पौर्णमासी पौषीति । विभाषा फाल्गुनीश्रवणाकार्तिकीचैत्रीभ्यः-SK 1225इति निर्देशेन पौर्णमास्यामयं लुब् नेति ज्ञापितत्वात् । श्रवणशब्दात्तु अतएव लुप् युक्तवद्भावाभावश्च । अबाधकान्यपि निपातनानि । श्रावणी ॥

There is lup of [the affix] enjoined by the preceding [rule, 'nakṣatreṇa yuktaḥ kālaḥ' (SK 1204)], if no internal particular (avāntaraviśeṣa) of the time consisting of sixty daṇḍas is understood. adya puṣyaḥ ('today is Puṣya'). Objection: How then [is] the full-moon day (paurṇamāsī) joined with Puṣya [called] pauṣī? Response: Because by the mention [of the forms in] 'vibhāṣā phālgunīśravaṇākārttikīcaitrībhyaḥ' (SK 1225) it is made known (jñāpita) that this lup does not occur in [the sense of] the full-moon day. From the word śravaṇa, however, by this very [mention 'śravaṇā' in that sūtra] (ata eva) there is lup [in the full-moon sense], and absence of yuktavadbhāva. And nipātanas are also non-blocking (abādhakāny api nipātanāni): [hence also] śrāvaṇī.

Tattvabodhinī

NSP p. 250

—लुवविशेषे । पूर्वसूत्रस्यानुवर्तनादिह ‘नक्षत्रेण युक्तस्य कालस्याविशेषे गम्ये’ इत्यर्थं उपलभ्यते तदाह—षष्टिदण्डेति । ‘अद्य पुष्यः’ इत्युक्त्या ‘न ह्यो, न श्वः’ इति विशेषे गम्यमानेऽपि अहोरात्रात्मककालस्यावान्तरविशेषानवगमाल्लुव् भवत्येवेति भावः ॥ ‘अविशेषे’ इत्यत्र प्रसज्य-प्रतिषेधाश्रयणात् ‘पौषोऽहोरात्रः’ इत्यत्र लुव् न भवति, षष्टिदण्डसमुदायरूपकालस्य प्रतीतावप्यवयवद्वयात्मकस्य विशेषस्य प्रतीतेरित्याशयेनाह—विशेषश्चेन्नेति ॥—अद्य पुष्य इति । ‘मूलेनावाहयेदेवीं श्रवणेन’ इत्यप्युदाहरणं बोध्यम्

Bālamanoramā

लुबविशेषे - लुबविशेषे । षष्ठिदण्डेति । षष्टिघटिकापरिच्छिन्ने काले एकैकस्मिन्नेकैकेन नक्षत्रेण चन्द्रमा युज्यत इति स्थितिः । तस्य षष्टिदण्डस्य कालस्य अवान्तरविशेषोऽहर्वा रात्रिर्वेति न गम्यते चेदित्यर्थः । अद्य पुष्य इति । अद्येत्यव्ययमहोरात्रवाचि अधिकरणशक्तिप्रधानम्, इह तु अधिकरणशक्तिविनिर्मुक्तोऽहोरात्रकालो विवक्षितः । तथाच अयमहोरात्रः पुष्ययुक्तचन्द्रमसा युक्त इत्यर्थः । अहर्वा रात्रिर्वेति विशेषानवगमादणो लुप् । कथं तर्हीति । पौर्णमस्याः षष्टिदण्डात्मिकाया अवान्तरविशेषानवगमादिह लुप् स्यादित्याक्षेपः । समाधत्ते — विभाषेति । फाल्गुनीकार्तिकीचैत्रीशब्दानां नक्षत्राऽण्विशिष्टानां पौर्णमास्यां प्रयोगदर्शनेन पौर्णमास्यां नक्षत्रयुक्तायांलुबंभावात्कथं श्रणणेति निर्देश इत्यत आह — श्रवणशब्दात्त्वत एव लुबिति ।श्रवणे॑ति निपातनादेव पौर्णमास्यां लुबित्यर्थः । ननुकृत्तिका श्रवणः पुष्यः चित्रास्वात्योर्यदन्तर॑मित्यादौ श्रवणशब्दस्य पुंलिङ्गत्वदर्शनेन तस्मादणो लिपि कृतेलुपि युक्तवद्व्यक्तिवचने॑ इति पुंलिङ्गत्वावश्यंभावाच्छ्रवणेति कथं स्त्रीलिङ्गतेत्यत आह — युक्तवद्भावाभावश्चेति ।निपातना॑दिति शेषः । ननु तर्हि श्रावणीति नैव स्यादित्यत आह — अबाधकान्यपीति । इयं परिभाषा वृत्तौ स्थिता । सर्वादिसूत्रभाष्ये तुबाधकान्येव निपातनानी॑त्युक्तम् ।

translator notes

commentary TB: by anuvṛtti of the preceding sūtra the sense is 'when no particular of the time joined with a nakṣatra is understood', which the kaumudī states as the sixty-daṇḍa period; BM: in each sixty-ghaṭikā period the moon is joined with one nakṣatra, and the avāntaraviśeṣa is whether it is day or night. Followed in supplying the rule and the sense.
commentary TB: 'aviśeṣe' is taken as a prasajya-pratiṣedha, hence the kaumudī's wording 'if a particular is not understood'; so no lup in pauṣo 'horātraḥ, where the two-part particular (day and night) is understood. In adya puṣyaḥ a particular 'not yesterday, not tomorrow' is understood, yet lup occurs because no internal particular of the day-night is understood. BM: 'adya' here denotes the day-night without its locative force: 'this day-night is joined with the moon joined with Puṣya'. Rendered as a negated condition accordingly.
commentary BM: 'kathaṃ tarhi' is an objection — the sixty-daṇḍa full-moon day has no internal particular understood, so lup should apply and pauṣī should not arise. The answer: the forms phālgunī, kārttikī, caitrī in SK 1225 are used of the full-moon day with the aṇ retained, which shows that lup does not apply there. 'ata eva' = by the nipātana 'śravaṇā' in that sūtra alone there is lup in the full-moon sense; and 'yuktavadbhāvābhāvaḥ' = also by nipātana, since śravaṇa is masculine and 'lupi yuktavad vyaktivacane' would otherwise make it masculine. Followed.
commentary BM: 'abādhakāny api nipātanāni' is a paribhāṣā found in the Vṛtti; in the Bhāṣya on the sarvādi-sūtra, by contrast, it is said 'bādhakāny eva nipātanāni' ('nipātanas are blocking only'). Recorded; the kaumudī's paribhāṣā is translated as it stands.

SK 1206 · A 4.2.5V

संज्ञायां श्रवणाश्वत्थाभ्याम् ॥ १२०६ ॥

saṃjñāyāṃ śravaṇāśvatthābhyām

saṃjñāyāṃ śravaṇāśvatthābhyām — After śravaṇa and aśvattha, [lup of the affix in the sense 'a time joined with a nakṣatra'] when a name (saṃjñā) is meant.

Rule. After śravaṇa and aśvattha (a name of the nakṣatra Aśvinī, according to Bhaṭṭoji's commentators), the affix undergoes lup when a name (saṃjñā) is meant.

Example.

śravaṇena yuktā rātriḥ "a night joined with Śravaṇa" → used as a name → lup of aṇ → śravaṇā rātriḥ.

aśvatthena yukto muhūrtaḥ "a muhūrta (a period of the day) joined with Aśvattha" → lup → aśvatthaḥ.

Applies when / blocked by. Bhaṭṭoji says the rule is made for the case where a division of time is understood. A night is such a division, so SK 1205 could not give lup here. With no name meant there is no lup: śrāvaṇī, āśvatthī.

Siddhānta-kaumudī

विशेषार्थोऽयमारम्भः । श्रवणा रात्रिः । अश्वत्थो मुहूर्तः । संज्ञायां किम् । श्रावणी । आश्वत्थी ॥

This rule is undertaken for the sake of [the case where] a particular [sub-division of time] (viśeṣa) [is meant; the case where none is meant being already covered by 'lub aviśeṣe' (SK 1205)]. śravaṇā, 'a night' [joined with Śravaṇa]. aśvatthaḥ, 'a muhūrta' [joined with Aśvattha]. Why 'when a name is meant'? śrāvaṇī, āśvatthī [where there is no lup].

Bālamanoramā

संज्ञायां श्रवणाश्वत्थाभ्याम् - संज्ञायाम् । श्रवणाऽआत्थाभ्यां परस्य नक्षत्र प्रत्ययस्य लुप् स्यात्संज्ञायामित्यर्थः । ननु लुबविशेषे॑ इत्येव सिद्धे किमर्थमिदमित्यत आह — विशेषार्थोऽयमारम्भ इति । श्रवणा रात्रिरिति । श्रवणयुक्तचन्द्रमसा युक्ता रात्रिरित्यर्थः ।विभाषा फाल्गुनीश्रवणे॑ति सूत्रे श्रवणेति निर्देशस्य सामान्यापेक्षत्वादपोर्णमास्यामपि युक्तवद्भावो नेति विज्ञायते । अतःश्रवणा रात्रि॑रिति सिद्धमिति प्रकृतसूत्रे भाष्ये स्पष्टम् । अआत्थो मुहूर्त इति । अआत्थो नाम अइआनीनक्षत्रम् । तेन युक्तः अआत्थः — मुहूर्तविशेषो ज्यौतिषे प्रसिद्धः ।

translator notes

commentary BM: the sense is 'after śravaṇā and aśvattha there is lup of the nakṣatra-affix, when a name is meant' [translator's inference: lup carried forward from 'lub aviśeṣe', A 4.2.4; BM says only '…lup syāt']. Objection: since [lup] is already established by 'lub aviśeṣe', what is this for? — answered by 'viśeṣārtho 'yam ārambhaḥ'. Followed for the bracketed supplements in the sūtra rendering and the first sentence.
commentary BM: śravaṇā rātriḥ = a night joined with the moon joined with Śravaṇa. Because the nirdeśa 'śravaṇā' in 'vibhāṣā phālgunīśravaṇā…' (A 4.2.23) is taken generally, yuktavadbhāva does not occur even outside the full-moon night, hence 'śravaṇā rātriḥ' (feminine) is correct — stated in the Bhāṣya on this sūtra. aśvattha = the nakṣatra Aśvinī; a muhūrta joined with it is aśvattha, a particular muhūrta known in jyotiṣa. Followed for the bracketed glosses.

SK 1207 · A 4.2.6V

द्वन्द्वाच्छः ॥ १२०७ ॥

dvandvācchaḥ

dvandvāc chaḥ — After a dvandva [of nakṣatra names], cha [in the sense 'a time joined with that'].

Rule. After a dvandva (a compound of "X and Y") of nakṣatra names, cha comes in the sense "a time joined with them". This holds whether or not a division of time is understood.

Example.

tiṣyaś ca punarvasū ca → tiṣyapunarvasū; tābhyāṃ yuktam ahaḥ "a day joined with Tiṣya and Punarvasu"

→ tiṣyapunarvasu + cha → ch → īy → tiṣyapunarvasu + īya

→ the final u takes guṇa by or guṇaḥ (SK 847): u → o → av → tiṣyapunarvasavīyam ahaḥ.

Also rādhānurādhīyā rātriḥ "a night joined with Rādhā and Anurādhā".

Applies when / blocked by. Why does the lup of SK 1205 not remove this cha? Bhaṭṭoji's commentators explain. SK 1205 stands between SK 1204 and this rule. A rule placed in between acts only on what comes before it. So its lup reaches the aṇ of SK 1204, not this cha.

Siddhānta-kaumudī

नक्षत्रद्वन्द्वाद्युक्ते काले छः स्यात् विशेषे सत्यसति च । तिष्यपुनर्वसवीयमहः । राधानुराधीया रात्रिः ॥

After a dvandva of nakṣatra [names], cha occurs in the sense of a time joined [with them], whether a particular [sub-division of time] (viśeṣa) is meant or not. tiṣyapunarvasavīyam ahaḥ, 'a day joined with Tiṣya and Punarvasu'. rādhānurādhīyā rātriḥ, 'a night joined with Rādhā and Anurādhā'.

Tattvabodhinī

NSP p. 250

—द्वन्द्वाच्छः । विशेषे उदाहरणमाह—तिष्येत्यादि । अविशेषे तूदाहर्तव्यम् ‘अद्य राधानुराधीयम्’ इति । न चात्र ‘लुवविशेषे’ इति अण इव छस्यापि लुप्स्यादिति वाच्यम् । मध्येऽपवादन्यायरीत्या पूर्वोपस्थितस्याण एव तत्प्रवृत्तेः ॥ यच्च ‘लुवं परलाद्वाधते’ इति वृत्तिकृतोक्तम् । तन्न । द्वयोर्युगपत्प्राप्त्यभावात्

Bālamanoramā

द्वन्द्वाच्छः - द्वन्द्वाच्छः । तिष्यपुनर्वसवीयमिति । तिष्यश्च पुनर्वसू च तिष्यपुनर्वसू, ताभ्यां युक्तमहरिति विग्रहः । छस्य ईयादेशे ओर्गुणः । राधानुराधीयेति । रादेति विशाखानक्षत्रमुच्यते । राधा च अनूराधाश्च राधानूराधाः, तद्याक्ता रात्रिरित्यर्थः ।

translator notes

commentary BM: vigraha tiṣyaś ca punarvasū ca = tiṣyapunarvasū, tābhyāṃ yuktam ahaḥ; cha → īya, and guṇa of the final u ('or guṇaḥ', A 6.4.146) → tiṣyapunarvasavīyam. Rādhā = the nakṣatra Viśākhā; rādhā ca anūrādhāś ca (BM spells anūrādhā), a night joined with them. Followed for the glosses; the kaumudī itself gives no derivation.
commentary TB: the kaumudī's examples are for the viśeṣa case; for the aviśeṣa case one should cite 'adya rādhānurādhīyam'. It must not be said that 'lub aviśeṣe' (A 4.2.4) would elide cha as it does aṇ: by the principle of an apavāda standing in between (madhye 'pavāda), it applies only to the aṇ that was present earlier. The Vṛttikāra's statement that cha blocks lup by being later (paratvāt) is rejected, since the two are not applicable simultaneously. Followed for rendering 'whether … or not' as covering cha with no lup.

SK 1208 · A 4.2.7V

दृष्टं साम ॥ १२०८ ॥

dṛṣṭaṃ sāma

dṛṣṭaṃ sāma — [After a word in the third case (tena), aṇ etc. occur] in the sense 'seen', [when what is seen] is a sāman.

Rule. The instrumental tena is still in force. After a third-case word, aṇ etc. come in the sense "seen by that", when what is seen is a sāman.

Example. Bhaṭṭoji gives the phrase vasiṣṭhena dṛṣṭaṃ sāma "a sāman seen by Vasiṣṭha", with no derived form after it.

A vārttika (asminn arthe 'ṇ ḍid vā vaktavyaḥ) says that in this sense aṇ is optionally ḍit, marked with ḍ. A ḍit affix deletes the ṭi of the base, its last vowel with what follows.

uśanasā dṛṣṭam "seen by Uśanas" → uśanas + aṇ

→ as ḍit: the ṭi as is deleted → uśan + a → vṛddhi → auśanam

→ not ḍit: → auśanasam.

Siddhānta-kaumudī

तेनेत्येव । वसिष्ठेन दृष्टं साम ।

'tena' ('by that') [is carried forward] as before (ity eva). vasiṣṭhena dṛṣṭaṃ sāma ('a sāman seen by Vasiṣṭha').

vārttika

अस्मिन्नर्थेऽण् डिद्वा वक्तव्यः

(vārttika) asminn arthe 'ṇ ḍid vā vaktavyaḥ — It should be stated that in this sense aṇ is optionally ḍit.

(वार्तिकम्) ॥ उशनसा दृष्टमौशनम् ॥ औशनसम् ॥

uśanasā dṛṣṭam ('seen by Uśanas') → auśanam, [or] auśanasam.

Tattvabodhinī

NSP p. 250–251

—दृष्टं साम । तृतीयान्ताद् दृष्टमित्यर्थेऽणादयः स्युर्यदृष्टं तच्चेत्साम ॥—अस्मिन्नर्थे इति । तथा च श्लोकवार्तिकम्—‘दृष्टे सामनि जाते वाप्यण् डिद् द्विर्वाविधीयते । तीयादीकक् न विद्याया गोत्रादङ्कवदिष्यते’ ॥ इति जातेऽर्थे यो द्विरण् स च वा डिदित्यन्वयः ॥ शतभिषजि जातः शातभिषः, शातभिषजः । इह हि ‘प्राग्दीव्यतः’ इति प्राप्तोऽण् कालाङ्क्या वाधितः, स च ‘सन्धिचेलादि’—सूत्रेण प्रतिप्रसूयते इत्ययं द्विरुक्तोऽण् ॥—तीयादिति । तीयादीकक् स्वार्थे भवतीत्यर्थः ॥ द्वैतीयकः, तार्तीयकः ॥—न विद्याया इति । विद्यावाचकातीयान्तादीकङ्क भवतीत्यर्थः । द्वितीया विद्या ॥—गोत्रादङ्कवदिति । गोत्रप्रत्ययान्तादङ्के यः प्रत्ययः स दृष्टे सामन्यपि भवति । औपगवेन दृष्टमौपगवकम् । इह ‘गोत्रचरणाद्बुद्ध्’ इति बुद्ध् ॥—वामदेवात्—॥—ग्रहणं माऽतदर्थं इत्यादि । अतदर्थे ‘ययतोश्वातदर्थे’ इति विहिते नञ्सरे नञाश्रितसरे ज्यङ्ग्यतोर्ग्रहणं मा भूदित्यर्थः ॥ ‘ययतोश्व’ इति सूत्रेण विधीयमानं नञः परस्य यत्पदं तस्योत्तरपदस्यान्तोदात्तत्वं वामदेव्यशब्दे मा भूत् । किंतु—अव्ययपूर्वपदस्वर एव यथा स्यादित्येतदर्थं डित्करणमिति फलितोऽर्थः । न च कृतेऽपि डित्त्वे ‘ययतोः’ इत्यस्य प्रवृत्तिः कुतो नेति शङ्काम् । ‘निरनुवन्धकग्रहणे न सानुवन्धकस्य’, ‘तदनुवन्धकग्रहणे नातदनुवन्धकस्य’ इति परिभाषयोः सत्त्वात् ॥ इमे च परिभाषे इहैव डित्त्वेन ज्ञाप्येते । तत्राद्यायाः प्रयोजनं ‘पूरणगुण’—इति सूत्रे तव्यग्रहणे तव्यतोऽग्रहणम् । द्वितीयस्यास्तु अङ्ग्रहणे चडोऽग्रहणम् । ‘श्वयतेरः’ अङि परे इति शेषः । अश्वत् । चडि परे तु न, अशिश्वियत्

Bālamanoramā

दृष्टं साम (कलेर्ढक्) - कलेर्ढक् । वार्त्तिकमिदम् ।

Footnotes (NSP 1915 ed.)

NSP p. 251 १ समन्तादिति—समन्ताद्देष्टित इत्यादिरपपाठः, पुत्रैः परिवृत इति प्रयोगात्, तदेकान्तग्रहणं कर्तव्यमिति वार्तिकाच्च इति शेखरकाराः । २ संस्कृतमिति—भोजनादिरूपोपयोगफला क्रिया संस्कारः, नज्ज गुणाधानमेवेति बोध्यम् ।

translator notes

commentary TB: after a word in the third case, aṇ etc. occur in the sense 'seen', provided that what is seen is a sāman. Followed for 'tena ity eva' and for taking 'sāma' as a condition on the thing seen.
textual The source gives only the analytic phrase 'vasiṣṭhena dṛṣṭaṃ sāma' with no derived form after it; a form such as vāsiṣṭham would be expected. Not supplied in the translation.
commentary TB cites the vārttika as part of a ślokavārttika ('dṛṣṭe sāmani jāte vāpy aṇ ḍid dvir vā vidhīyate…'), construed so that the aṇ taught twice in the sense 'jāta' is also optionally ḍit (śātabhiṣaḥ, śātabhiṣajaḥ). Recorded; it does not change the rendering of the vārttika here.
translator The kaumudī does not state the step; auśanam is the form with the aṇ treated as ḍit (loss of the ṭi 'as'), auśanasam the form without it.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1209 · A 4.2.8V

कलेर्ढक् ॥ १२०९ ॥

kalerḍhak

kaler ḍhak — After kali, ḍhak [in the sense 'seen (dṛṣṭa)', of a sāman].

Rule. After kali, ḍhak comes in the sense "seen by that", of a sāman.

Example.

kalinā dṛṣṭam "seen by Kali" → kali + ḍhak → ḍh → ey, k brings vṛddhi → kāli + eya

→ the i is deleted (SK 311) → kāleyaṃ sāma.

Watch out. Bhaṭṭoji's commentators call this statement a vārttika. The Siddhānta-kaumudī numbers it as a sūtra.

Siddhānta-kaumudī

कलिना दृष्टं कालेयं साम ॥

kalinā dṛṣṭam ('seen by Kali') → kāleyaṃ sāma ('the sāman seen by Kali').

translator notes

commentary BM (sk.1208.b1, under the pratīka 'dṛṣṭaṃ sāma (kaler ḍhak)') says of 'kaler ḍhak': 'this is a vārttika', whereas the source spine carries it as the numbered sūtra 4.2.8. The sense 'seen, of a sāman' is carried from 'dṛṣṭaṃ sāma' (SK 1208), with 'tena' (instrumental) still in force as the kaumudī there states. Recorded; sutra_en keeps the source's sūtra status.

SK 1210 · A 4.2.9V

वामदेवाड्ड्यड्ड्यौ ॥ १२१० ॥

vāmadevāḍḍyaḍḍyau

vāmadevāḍ ḍyaḍḍyau — After vāmadeva, ḍyat and ḍya [come in the sense 'the sāman seen by him' (dṛṣṭaṃ sāma)].

Rule. After vāmadeva, ḍyat and ḍya come in the sense "a sāman seen by him". Both are marked with ḍ.

Example.

vāmadevena dṛṣṭaṃ sāma → vāmadeva + ḍyat → the ḍ deletes the ṭi, the final a → vāmadevyam.

Watch out. Bhaṭṭoji quotes a verse of the Bhāṣya. Objection: yasyeti ca (SK 311) already deletes the final a, so why make the affixes ḍit? Answer: for the accent. An accent rule (yayatoś cātadarthe, A 6.2.156) acts on words ending in ya or yat after the negative nañ. Bhaṭṭoji's commentators explain the principle: a rule that names a bare affix does not cover the same affix with an extra marker. So ḍya and ḍyat are not "ya" and "yat", and avāmadevya does not take that accent.

Siddhānta-kaumudī

वामदेवेन दृष्टं साम वामदेव्यम् ॥ सिद्धे यस्येतिलोपेन किमर्थं ययतौ डितौ । ग्रहणं माऽतदर्थे भूद्वामदेव्यस्य नञ्स्वरे ॥ 1 ॥ इति भाष्यम् ॥

The sāman seen by Vāmadeva: vāmadevyam. 'When [the form] is already established by the elision [of the final a] under yasyeti [ca], for what purpose are ya and yat [made] ḍit? — So that, in the accent [rule] conditioned by nañ (nañsvara), vāmadevya is not included (grahaṇa) under [the rule containing] "atadarthe".' (verse 1) — So the Bhāṣya.

Bālamanoramā

वामदेवाड्ड्यड्ड्यौ - वामदेवाड्डड्डऔ । वामदेव्यमिति । डित्त्वाट्टिलोपः । तित्त्वं स्वरार्थम् । ननुयस्येति चे॑ति लोपेन सिद्धे किमर्थमिह डित्करणमिति चेत्, सत्यम्ययतोरेव विधौ 'ययतोश्चाऽतदर्थे' इति नञः परस्य ययदन्तस्यान्तोदात्तस्वरविधावनयोग्र्रहणं स्यात्, तदभावार्थ डित्करणं । डित्करणे सति तु स्वरविधावनयोर्न ग्रहणंनिरनुबन्धकग्रहणे सति न सानुबन्धकस्य ग्रहण॑मिति परिभाषयातदनुबन्धकग्रहणे सति नाऽतदनुबन्धकस्य॑ इति परिभाषया च तन्निवृत्तिर्भवति । एते तु परिभाषे इहैव ज्ञाप्येते । तथाचअवामदेव्य॑मित्यत्राऽयं स्वरो न भवति । एतत्सङ्ग्राहकं भाष्यस्थं श्लोकं पठति — सिद्धे यस्येत्यादि । अत्र पूर्वार्धमाक्षेपपरम् । 'यस्य' इति लोपेन सिद्धे ययतौ किमर्थं डितौ कृतावित्यर्थः । ग्रहणमिति । वामदेव्यशब्दस्य नञ्स्वरे=नञाश्रयस्वरविधौ अतदर्थे=नञाश्रयस्वरविधौ अतदर्थे=॒ययतोश्चातदर्थे॑ इति सूत्रे अनयोडर्ड्डयोग्र्रहणं मा भूदित्येतदर्थं डित्करणमित्यर्थः ।

translator notes

commentary BM: in vāmadevyam the ṭi is elided because the affix is ḍit; the t-it [of ḍyat] is for the accent. The first half of the Bhāṣya verse is an objection (ākṣepa): since elision by 'yasyeti ca' (SK 311) would already give the form, why make the affixes ḍit? Followed for the voices of the verse and the bracketed '[of the final a]'.
commentary BM on the second half: 'atadarthe' names the sūtra 'yayatoś cātadarthe' (SK 3890; A 6.2.156), the end-acute rule for a ya- or yat-final word after nañ; 'nañsvare' = in the accent-rule depending on nañ. Were the affixes plain ya/yat, they would be taken in that rule; as ḍit they are excluded by the paribhāṣās 'niranubandhakagrahaṇe na sānubandhakasya' and 'tadanubandhakagrahaṇe nātadanubandhakasya', which this very rule makes known (jñāpita); hence avāmadevyam does not take that accent. Followed for '[the rule containing] atadarthe'.
commentary TB (printed under sk.1208.t1) agrees: the ḍit marking is so that the end-acute of the uttarapada after nañ taught by 'yayatoś ca' does not apply to vāmadevya, but only the avyaya-pūrvapada accent; the doubt that 'yayatoḥ' would apply even after ḍit-marking is not to be raised, because of the two paribhāṣās, which this ḍit makes known. TB names their uses: the first — in 'pūraṇaguṇa…' (A 2.2.11) mention of tavya does not include tavyat; the second — in 'śvayater aḥ' (A 7.4.18) mention of aṅ does not include caṅ (aśvat, but aśiśviyat). Recorded; supports the construal of the verse.

SK 1211 · A 4.2.10V

परिवृतो रथः ॥ १२११ ॥

parivṛto rathaḥ

parivṛto rathaḥ — [After a word ending in the third vibhakti, the affixes aṇ etc. occur in the sense] 'covered (parivṛta) with that', when what is covered is a chariot (ratha).

Rule. After a third-case word, aṇ etc. come in the sense "covered with that", when what is covered is a chariot.

Example.

vastraiḥ parivṛto rathaḥ "a chariot covered with cloths" → vastra + aṇ

→ vṛddhi a → ā, final a deleted → vāstro rathaḥ.

Applies when / blocked by.

It must be a chariot: vastreṇa parivṛtaḥ kāyaḥ "a body covered with cloth" takes no affix.
Parivṛta means enveloped on all sides. So chātraiḥ parivṛto rathaḥ "a chariot surrounded by pupils" takes no affix.

Siddhānta-kaumudī

वस्त्रैः परिवृतो वास्त्रो रथः । रथः किम् । वस्त्रेण परिवृतः कायः । समन्ताद्वेष्टितः परिवृत उच्यते तेनेह न । छात्रैः परिवृतो रथः ॥

vastraiḥ parivṛto rathaḥ ('a chariot covered with cloths') → vāstro rathaḥ. Why 'a chariot'? vastreṇa parivṛtaḥ kāyaḥ ('a body covered with cloth') [takes no affix]. What is enveloped on all sides (samantād veṣṭitaḥ) is called 'parivṛta'; therefore [the affix does] not [occur] here: chātraiḥ parivṛto rathaḥ ('a chariot surrounded by pupils').

Tattvabodhinī

NSP p. 251

—परिवृतो—। तृतीयान्तात्परिवृत इत्यर्थेऽणादयः स्युर्यः परिवृतः स चेद्रथो भवति ॥ रथाच्छादनार्थं यद्वल्लकम्बलादिकं तत एव सर्ववेष्टनं भवति, न तु च्छत्रादिभ्य इत्याशयेनाह—समन्ताद्वेष्टित इति । परिः सर्वतोभावे वर्तत इति भावः

Bālamanoramā

परिवृतो रथः - परिवृतो रथः ।तेने॑त्यनुवर्तते । तेन 'परिवृतोरथः' इत्यर्थे तृतीयान्तादणादयः स्युरित्यर्थः । ननु छात्रैः परिवृतो रथ इत्यत्रापि स्यादित्यत आह — समन्तादिति । रथस्य समन्तादाच्छादनार्थं यद्वस्त्रादिकं रथावयवभूतं तद्वाचकादेवेत्याशयः, एकान्तग्रहणिति वार्तिकात् ।

translator notes

commentary BM: 'tena' is carried forward (anuvṛtti) [from 'tena raktaṃ rāgāt', A 4.2.1]; so aṇ etc. occur after a third-case word in the sense 'covered with that is the chariot'. TB states the same (tṛtīyāntāt … aṇādayaḥ). Followed for the bracketed part of sutra_en.
commentary Both commentators read 'samantād veṣṭitaḥ' as answering the objection that the affix would also occur in chātraiḥ parivṛto rathaḥ: BM — only after a word denoting cloth etc. that forms part of the chariot and serves to cover it all round; TB — only coverings such as blankets (kambala) envelop it entirely, not parasols etc., since 'pari' here has the sense of all-roundness (sarvatobhāva). Followed for rendering parivṛta as 'enveloped on all sides' and for the 'therefore … not here' construal.

SK 1212 · A 4.2.11V

पाण्डुकम्बलादिनिः ॥ १२१२ ॥

pāṇḍukambalādiniḥ

pāṇḍukambalād iniḥ — After pāṇḍukambala [ending in the instrumental], the affix ini occurs [in the sense 'a chariot covered with that'].

Rule. After pāṇḍukambala, the affix ini comes in the sense "a chariot covered with that". A pāṇḍukambala is a coloured blanket used as a royal coverlet.

Example.

pāṇḍukambalena parivṛtaḥ → pāṇḍukambala + ini → the final a is deleted → pāṇḍukambalin → nominative pāṇḍukambalī.

Watch out. The same form would already come from the possessive ini (A 5.2.115), called matvarthīya "in the sense of matup" (matup is the possessive affix -mat). Bhaṭṭoji says this rule is there to exclude aṇ.

Siddhānta-kaumudī

पाण्डुकम्बलेन परिवृतः पाण्डुकम्बली । पाण्डुकम्बलशब्दो राजास्तरणवर्णकम्बलस्य वाचकः । मत्वर्थीयेनैव सिद्धे वचनमणो निवृत्त्यर्थम् ॥

pāṇḍukambalena parivṛtaḥ ('[a chariot] covered with a pāṇḍukambala') → pāṇḍukambalī. The word pāṇḍukambala denotes a coloured blanket that serves as a royal coverlet (rājāstaraṇa-varṇa-kambala). Although [the form] is already obtained by the matvarthīya [affix ini], the statement [of this rule] is for the purpose of excluding aṇ.

Bālamanoramā

पाण्डुकम्बलादिनिः - पाण्डुकम्बलादिनिः । तेनेति, परिवृतो रथ इति चानुवर्तते । इनिप्रत्यये नकारादिकार उच्चारणार्थः । ननु 'अत इनिठनौ' इति मत्वर्थीयेन इनैव सिद्धे किमर्थमिदमित्यत आह — अणो निवृत्त्यर्थमिति ।

translator notes

commentary BM: 'tena' and 'parivṛto rathaḥ' (A 4.2.10) are carried forward (anuvṛtti) into this rule; hence the instrumental and the sense 'a chariot covered with that' supplied in sutra_en. BM: the i after the n in the affix ini is for pronunciation only.
commentary BM identifies the matvarthīya as ini of 'ata iniṭhanau' (A 5.2.115) and frames the kaumudī's last sentence as the answer to the objection 'what is this rule for, when ini is already obtained?' — its purpose is to exclude aṇ. Followed; the kaumudī does not say by which rule aṇ would otherwise arise, and none is supplied.
translator rājāstaraṇa-varṇa-kambala can also be divided 'a blanket of the colour of a royal coverlet'; neither commentary glosses it. The translation takes varṇa-kambala 'coloured blanket' as the head.

SK 1213 · A 4.2.12V

द्वैपवैयाघ्रादञ् ॥ १२१३ ॥

dvaipavaiyāghrādañ

dvaipavaiyāghrād añ — After dvaipa and vaiyāghra, añ [in the sense 'a chariot covered with that'].

Rule. After dvaipa and vaiyāghra, añ comes in the sense "a chariot covered with that".

Example.

dvīpin, a tiger (vyāghra) according to Bhaṭṭoji's commentators → its product, its hide, is dvaipam → dvaipena parivṛto rathaḥ → dvaipa + añ → dvaipo rathaḥ.

Likewise vaiyāghraḥ, a chariot covered with a tiger's hide.

Watch out. The base already has a vṛddhi vowel, so añ changes nothing visible. Bhaṭṭoji's commentators say it differs from aṇ in accent.

Siddhānta-kaumudī

द्वीपिनो विकारो द्वैपम् । तेन परिवृतो द्वैपो रथः । एवं वैयाघ्रः ॥

A product (vikāra) of a dvīpin [i.e. its hide] is dvaipam. A chariot covered with that is dvaipo rathaḥ. Likewise vaiyāghraḥ [a chariot covered with a tiger's hide].

Bālamanoramā

द्वैपवैयाघ्रादञ् - द्वैपवैयाघ्रादञ् । तेनेति परिवृतो रथ इति चानुवर्तते । तृतीयान्ताद्द्वैपशब्दार्वैयाघ्रशब्दाच्च परिवृतो रथ इत्यर्थे अञ् स्यादित्यर्थः । अणोऽपवादः । स्वरे विशेषः । द्वीपिन इति । द्वीपी — व्याघ्रः, तस्य विकारश्चर्मेत्यर्थे 'प्राणिरजतादिभ्यः' इत्यञि द्वैपशब्द इत्यर्थः । एवं वैयाघ्र इति । व्याघ्रस्य चर्म, वैयाघ्रम् । अञिन य्वाभ्या॑मित्यैच् । तेन परिवृतो वैयाघ्र इति भावः ।

translator notes

commentary BM: 'tena' and 'parivṛto rathaḥ' are carried forward (anuvṛtti) [from 'parivṛto rathaḥ', A 4.2.10]: after dvaipa and vaiyāghra in the third vibhakti, añ in the sense 'a chariot covered with that'. It is an apavāda of aṇ; the difference [from aṇ] lies in the accent. Followed for the bracketed sense in sutra_en.
commentary BM: dvīpin = a tiger (vyāghra); its vikāra is its hide (carma), for which dvaipa is formed with añ by 'prāṇirajatādibhyo 'ñ' (A 4.3.154); likewise vaiyāghram 'the hide of a tiger', where the aic augment comes by 'na yvābhyām…' (A 7.3.3), and a chariot covered with it is vaiyāghraḥ. Followed for '[i.e. its hide]'; the kaumudī itself gives no derivation.

SK 1214 · A 4.2.13V

कौमारापूर्ववचने ॥ १२१४ ॥

kaumārāpūrvavacane

kaumārāpūrvavacane — [The form] kaumāra [is taught as a nipātana] when 'having no previous [spouse]' (apūrva) is to be expressed.

Rule. The form kaumāra is a nipātana. It is used when "having had no previous husband" is to be expressed of the woman. The instrumental tena no longer applies.

Example.

apūrvapatiṃ kumārīṃ patir upapannaḥ "a husband who has married a maiden with no previous husband" → kumārī + aṇ → kaumāraḥ patiḥ.
Or: apūrvapatiḥ kumārī patim upapannā "a maiden with no previous husband who has taken a husband" → kaumārī bhāryā, the feminine taking ṅīp.

Watch out. Bhaṭṭoji's commentators note that only the woman must have had no previous partner. Whether the man had a previous wife does not matter.

Siddhānta-kaumudī

कौमारेत्यविभक्तिको निर्देशः । अपूर्वत्वे निपातनमिदम् । अपूर्वपतिं कुमारीं पतिरुपपन्नः कौमारः पतिः । यद्वा । अपूर्वपतिः कुमारी पतिमुपपन्ना कौमारी भार्या ॥

'kaumāra' is a mention without a case-ending (avibhaktika nirdeśa). This is a nipātana [applying] when the condition of having had no previous [husband] (apūrvatva) [is to be expressed]. A husband who has taken (upapanna) [in marriage] a maiden (kumārī) who has had no previous husband (apūrvapati) → kaumāraḥ patiḥ. Or else: a maiden with no previous husband who has taken (upapannā) a husband → kaumārī bhāryā ('a kaumārī wife').

Tattvabodhinī

NSP p. 251

—कौमारा—। तेनेति निवृत्तम् ॥ ‘अपूर्व’ इति भावप्रधानो निर्देश इत्याह—अपूर्वत्वे इति । अपूर्वत्वं तु स्त्रिया एवेष्यते, पुरुषस्तु अपूर्वभार्योऽस्तु वा मा वेत्यनाग्रहः ॥—अपूर्वपतिमिति । न पूर्वं पतिर्यस्या इति बहुत्रीहिः ॥—कौमारः पतिरिति । द्वितीयान्तात्कुमारीशब्दादुपयन्तरि प्रत्ययः ॥—कौमारीति । इह कुमारीश- द्व्दात्प्रथमान्तात्स्वार्थे प्रत्ययः, ‘टिङ्काण्’ इति क्षीप् ॥—तत्रोच्छ्रुत—। ‘सास्मिन्यौर्णमासी’ इति सूत्रात्प्राक् ‘तत्र’ इत्यधिकारः ॥ पात्रवाचिभ्यः सप्तम्यन्तेभ्य उद्धृतमित्यर्थे यथाविहितं प्रत्ययाः स्युः ॥—शाराव इति । भुक्तोच्छ्रिष्ट इत्यर्थे इति वृत्तिकृत् । अवशिष्ट इति तदर्थः । ‘उच्छिनष्टि, न सर्वं जुहोति’ इति कल्पसूत्रव्यवहारात् ॥—सप्तमीति । निधानक्रियापेक्षया अधिकरणत्वादिति भावः ॥—स्थण्डिलात्—। व्रतं शास्त्रेण विहितो नियमः तस्मिन्समुदायेन गम्ये सप्तम्यन्ताव्यथाविहितः प्रत्ययो भवति शयितर्यर्थे ॥—अष्टाकपाल इति । ‘द्विगोर्लुगनपत्ये’ इत्यणो लुक् ॥—शूलोत्सात्—। ‘संस्कृतं भक्षाः’ इत्यनुवर्तते ॥ कथम् ‘उख्योऽग्निः’ इति । न ह्यसौ भक्ष इति चेत् । अत्राहुः । दिगादित्वाद्भवार्थे यदिति

Bālamanoramā

कौमारापूर्ववचने - कौमारापूर्व । तेनेति परिवृतो रथ इति च निवृत्तम् । अविभक्तिक इति । लुप्तप्रथमाक इति भावः । अपूर्वशब्दो भावप्रधान इत्याह — अपूर्वत्वे निपातनमिदमिति । न पूर्व पतिर्यस्याः सा अपूर्वपतिः, तां कुमारीमुपयतवान् पतिरित्यर्थे द्वितीयान्तात्कुमारीशब्दादण् स्यादित्येकोऽर्थः । कुमारी अपूर्वपतिमुपपन्नेत्यर्थे प्रथमान्तात्कुमारीशब्दादण् स्यादित्यन्योऽर्थः । आद्यो उदाहरति — अपूर्वपतिमिति । द्वितीये उदाहरति — यद्वेत्यादि । आद्ये उपयन्तरि प्रत्ययः । द्वितीये उपयतायां स्वार्थे प्रत्यय इति विवेकः ।

translator notes

commentary BM and TB: 'tena' (and, BM adds, 'parivṛto rathaḥ') is discontinued (nivṛtta) here. BM: 'avibhaktika' means that the nominative ending is elided (luptaprathamāka). Followed.
commentary BM and TB: 'apūrva' in the sūtra is an expression in which the abstract sense is primary (bhāvapradhāna), hence the kaumudī's 'apūrvatve'; apūrvapati is a bahuvrīhi ('she who has had no previous husband'). TB: the absence of a prior partner is required of the woman only; whether the man had a previous wife is indifferent. Followed in rendering 'apūrvatva' as the woman's condition.
commentary BM and TB on the two senses: in kaumāraḥ patiḥ the aṇ is added to kumārī in the second case and denotes the one who married (upayantṛ); in kaumārī bhāryā it is added to kumārī in the first case in its own sense (svārthe), denoting the woman married, with ṅīp by 'ṭiḍḍhāṇañ…' (TB). Followed for the construal of both examples.

SK 1215 · A 4.2.14V

तत्रोद्धृतममत्रेभ्यः ॥ १२१५ ॥

tatroddhṛtamamatrebhyaḥ

tatroddhṛtam amatrebhyaḥ — After words denoting vessels (amatra), ending in the locative ('there', tatra), the affixes [aṇ etc.] occur in the sense 'uddhṛta' ('taken out [and set down]').

Rule. After a locative word naming an amatra, a vessel, aṇ etc. come in the sense "taken out [and set down] in it". Bhaṭṭoji's commentators say this locative tatra runs up to SK 1223, not including it.

Example.

śarāve uddhṛtaḥ "taken out into an earthen dish" → śarāva + aṇ → vṛddhi, final a deleted → śārāva odanaḥ "rice so served".

Watch out. Why the locative, when "taking out" is a separation? Bhaṭṭoji explains that uddharati here means setting down after taking out. The dish is where the rice is set down. Bhaṭṭoji's commentators add that the Vṛttikāra takes uddhṛta here as "left over after eating".

Siddhānta-kaumudī

शराव उद्धृतः शाराव ओदनः । उद्धरतिरिहोद्धरणपूर्वके निधाने वर्तते । तेन सप्तमी । उद्धृत्य निहित इत्यर्थः ॥

śarāva uddhṛtaḥ ('taken out [and put] in an earthenware dish') → śārāva odanaḥ ('rice [so served]'). The verb uddharati ('takes out') here denotes setting down that is preceded by taking out (uddharaṇa-pūrvaka nidhāna). Hence the locative. The meaning is 'set down [in it] after being taken out'.

Bālamanoramā

तत्रोद्धृतममत्रेभ्यः - तत्रोद्धृतम् । तत्रोद्धृतमित्यर्थे अमत्रवाचकशब्दात्सप्तम्यन्तात्प्रत्ययः स्यादित्यर्थः । अमत्रं-भजनं शरावादि । ननु उद्धरणे पृथक्करणे शरावस्याऽपादानत्वात् कथं सप्तमीत्यत आह — उद्धरतिरिहेति । 'सास्मिन्पौर्णमासी' त्यतः प्राक्तत्रे॑त्यनुवर्तते ।

translator notes

commentary BM sets up the kaumudī's second sentence as the answer to an objection: in taking out (uddharaṇa), which is a separating, the dish would be the point of departure (apādāna), so how the locative? The kaumudī's reply: the verb here means setting down after taking out, and TB (printed under sk.1214.t1) adds that the dish is the locus (adhikaraṇa) with respect to the act of setting down. Followed in rendering 'Hence the locative'.
commentary BM and TB (printed under sk.1214.t1): 'tatra' in this rule is carried forward (anuvṛtti; TB calls it an adhikāra) up to, but not including, 'sāsmin paurṇamāsīti' (A 4.2.21). TB and BM gloss amatra as a vessel (pātra, bhājana) such as the śarāva; affixes follow 'as prescribed' (yathāvihitam).
commentary TB (printed under sk.1214.t1), at the pratīka śārāva: the Vṛttikāra takes uddhṛta here as 'left over after eating' (bhuktocchiṣṭa), which TB explains as 'remaining' (avaśiṣṭa), on the strength of Kalpasūtra usage ('ucchinaṣṭi, na sarvaṃ juhoti'). The kaumudī's own gloss ('set down after being taken out') is translated; the alternative is only recorded.

SK 1216 · A 4.2.15V

स्थण्डिलाच्छयितरि व्रते ॥ १२१६ ॥

sthaṇḍilācchayitari vrate

sthaṇḍilāc chayitari vrate — After sthaṇḍila [in the seventh case], in the sense of one who lies [there], when a vow (vrata) [is meant], [aṇ etc., as prescribed].

Rule. After sthaṇḍila "bare ground" in the locative, aṇ etc. come in the sense "one who lies there", when the lying is under a vrata, a vow. The vow must be understood from the expression as a whole.

Example.

sthaṇḍile śete "he lies on the bare ground" (by vow) → sthaṇḍila + aṇ → sthāṇḍilo bhikṣuḥ "a mendicant who sleeps on the bare ground".

Siddhānta-kaumudī

तत्रेत्येव । समुदायेन चेद्व्रतं गम्यते । स्थण्डिले शेते स्थाण्डिलो भिक्षुः ॥

'tatra' ('there', from the preceding rule) continues (tatra ity eva). [The affix applies] if a vow is understood from the whole (samudāyena). One who lies on the bare ground (sthaṇḍila): sthāṇḍilo bhikṣuḥ [a mendicant who sleeps on the bare ground].

Bālamanoramā

स्थण्डिलाच्छयितरि व्रते - स्थण्डिलात् । स्थण्डिलशब्दात्सप्तम्यन्ताद्व्रतनिमित्तकशयनकर्तरि वाच्ये प्रत्ययः स्यादित्यर्थः ।

translator notes

commentary BM: the affix comes after sthaṇḍila ending in the seventh case when the agent of lying that is occasioned by a vow (vratanimittaka-śayana-kartṛ) is to be expressed. Followed for the seventh case in sutra_en and for construing 'vrate' as qualifying the lying.
commentary TB (printed under sk.1214.t1): vrata = a restraint (niyama) enjoined by śāstra; when that is understood from the whole (samudāyena gamye), the affix as prescribed (yathāvihita) comes after the seventh-case word in the sense of the one who lies. Followed for 'vow' and for '[aṇ etc., as prescribed]' in sutra_en.
translator 'samudāyena' is left literal ('by the whole'); it most likely means that the vow is conveyed by the expression as a whole rather than by any one of its parts. TB repeats the word without further gloss; BM does not comment on it.

SK 1217 · A 4.2.16V

संस्कृतं भक्षाः ॥ १२१७ ॥

saṃskṛtaṃ bhakṣāḥ

saṃskṛtaṃ bhakṣāḥ — [After a word ending in the seventh vibhakti, aṇ occurs in the sense] 'prepared (saṃskṛta) in that', when what is prepared is food (bhakṣāḥ).

Rule. After a locative word, aṇ comes in the sense "prepared in it", when the thing prepared is food. Saṃskṛta "prepared" means given a particular quality by cooking and the like.

Example.

bhrāṣṭre saṃskṛtāḥ "prepared in a frying-pan" → bhrāṣṭra + aṇ → bhrāṣṭrā yavāḥ "pan-parched barley".

aṣṭasu kapāleṣu saṃskṛtaḥ "prepared in eight potsherds" → the sense makes aṣṭan + kapāla a dvigu → the aṇ that caused the dvigu disappears by SK 1080 → no vṛddhi → aṣṭakapālaḥ puroḍāśaḥ "a sacrificial cake in eight potsherds".

Watch out. Bhaṭṭoji's commentators cite this form as aṣṭākapāla, with a long ā. The step by SK 1080 is theirs; Bhaṭṭoji gives the form only.

Siddhānta-kaumudī

सप्तम्यन्तादण् स्यात्संस्कृतेऽर्थे यत्संस्कृतं भक्षाश्चेत्ते स्युः । भ्राष्ट्रे संस्कृताभ्राष्ट्रा यवाः । अष्टसु कपालेषु संस्कृतोऽष्टकपालः पुरोडाशः ॥

After a [word] ending in the seventh [vibhakti] (saptamyanta), aṇ occurs in the sense 'prepared', if that which is prepared is food. bhrāṣṭre saṃskṛtāḥ ('prepared in a frying-pan') → bhrāṣṭrāḥ yavāḥ ('pan-parched barley'). aṣṭasu kapāleṣu saṃskṛtaḥ ('prepared in eight potsherds') → aṣṭakapālaḥ puroḍāśaḥ ('a sacrificial cake [prepared] in eight potsherds').

Bālamanoramā

संस्कृतं भक्षाः - संस्कृतं भक्षाः । भक्ष्यन्ते इति भक्षाः, कर्मणि घञ् । तत्रेत्यनुवर्तते । तदाह — सप्तम्यन्तादिति । एकवचनं बहुवचनं च सामान्याभिप्रायं, जात्याख्यायामेकस्मिन्बहुवचन॑मित्युक्तेरित्यभिप्रेत्याह — यत्संस्कृतमिति । संस्कारो नाम पाकादिना गुणविशेषाधानम् । अष्टाकपाल इति । 'तद्धितार्थ' इति समासः । भक्षा इति किम् पुष्पपुटे संस्कृतं भक्षाः॑ इत्यर्थे यत्स्यादित्यर्थः । उखा पात्रविशेष इति ।पिठरं स्थाल्युखा कुण्ड॑मित्यमरः ।

translator notes

commentary BM: 'tatra' is carried forward (anuvṛtti) [from 'tatroddhṛtam amatrebhyaḥ', A 4.2.14] — hence 'after a word ending in the seventh'. bhakṣāḥ = 'what is eaten', ghañ in the object sense (karmaṇi). The singular (saṃskṛtam) and plural (bhakṣāḥ) in the sūtra both intend the class in general, by the statement 'jātyākhyāyām ekasmin bahuvacanam [anyatarasyām]' (A 1.2.58); this is why the kaumudī glosses 'if that which is prepared is food'. saṃskāra = imparting a particular quality by cooking etc. Followed.
commentary BM on the second example: the compound is formed by 'taddhitārtha…' (A 2.1.51), i.e. a dvigu in the sense of the taddhita. The kaumudī gives no further steps. TB (printed under sk.1214.t1), at the pratīka 'aṣṭākapāla iti': the aṇ is elided (luk) by 'dvigor lug anapatye' (A 4.1.88; SK 1080). BM's counter-example for 'bhakṣāḥ': [no affix] in the sense 'prepared in a flower-basket (puṣpapuṭa)' of something not food (BM text corrupt here; the tail '…ity arthe yat syād ity arthaḥ' belongs to 4.2.17, śūlokhād yat).
textual The kaumudī source reads 'aṣṭakapālaḥ', whereas both BM's pratīka and TB's (printed under sk.1214.t1) read 'aṣṭākapāla' (with the lengthened ā expected of aṣṭan before kapāla when an oblation is meant). The transmitted kaumudī reading is translated and not emended.

SK 1218 · A 4.2.17V

शूलोखाद्यत् ॥ १२१८ ॥

śūlokhādyat

śūlokhād yat — After śūla ('spit') and ukhā ('pot'), yat [in the sense 'prepared (saṃskṛta) in it', of foods].

Rule. After śūla "spit" and ukhā "pot", yat comes in the sense "food prepared in it". It is an apavāda of aṇ.

Example.

śūle saṃskṛtam → śūla + yat → yat has no vṛddhi marker; the final a is deleted → śūlyaṃ māṃsam "spit-roasted meat".

ukhāyāṃ saṃskṛtam → ukhā + yat → ukhyam.

Siddhānta-kaumudī

अणोऽपवादः । शूले संस्कृतं शूल्यं मांसम् । उखा पात्रविशेषः तस्यां संस्कृतं उख्यम् ॥

[This is] an apavāda (special exception) of aṇ. śūle saṃskṛtam ('prepared on a spit') → śūlyaṃ māṃsam ('spit-roasted meat'). ukhā is a particular vessel; saṃskṛtam in it → ukhyam.

translator notes

commentary TB (sk.1214.t1): 'saṃskṛtaṃ bhakṣāḥ' (A 4.2.16) is carried forward (anuvṛtti) into this rule; hence sutra_en supplies 'prepared in it, of foods'. TB raises the objection that 'ukhyo 'gniḥ' (fire, not a food) would then be unexplained and answers that there yat comes in the sense 'located in' (bhava) by the digādi group; the TB text breaks off there. The aṇ that yat blocks is that of 'saṃskṛtaṃ bhakṣāḥ' (BM sk.1217.b1: the locative 'tatra' is carried forward there).
commentary BM (sk.1217.b1) glosses the kaumudī's 'ukhā is a particular vessel' with Amara's 'piṭharaṃ sthāly ukhā kuṇḍam'. Supports 'pot' in sutra_en.

SK 1219 · A 4.2.18V

दध्नष्ठक् ॥ १२१९ ॥

dadhnaṣṭhak

dadhnaṣ ṭhak — After dadhi, ṭhak [in the sense 'food (bhakṣa) prepared in that'].

Rule. After dadhi "curd", ṭhak comes in the sense "food prepared in it".

Example.

dadhni saṃskṛtam "prepared in curd" → dadhi + ṭhak → ṭh → ik, vṛddhi a → ā → dādhi + ika

→ the i is deleted (SK 311) → dādhikam.

Watch out. Bhaṭṭoji's commentators explain the locative. The preparing is done with salt and the like; the curd is only the place where it happens.

Siddhānta-kaumudī

दध्नि संस्कृतं दाधिकम् ॥

Prepared in curd (dadhi) → dādhikam.

Tattvabodhinī

NSP p. 251

—दध्नष्टुक् ॥—दध्नीति । संस्कारस्त्रिह लवणादिना, दधि त्वधिकरणमात्रम् ॥ यस्तु ‘प्राग्वहतेः’ इत्यत्र ‘संस्कृतम्’ इति ठग्वक्ष्यते स तृतीयान्ताद्वोध्यः । तेन दध्ना संस्कृतमपि दाधिकमेव

Bālamanoramā

दध्नष्ठक् - दध्नष्ठक् । सप्तम्यन्ताद्दधिशब्दात् संस्कृतं भक्षा इत्यर्थे ठक् स्यादित्यर्थः । अणोऽपवादः । दाधिकमिति । ठकि इकादेशेयस्येति चे॑ति इकारलोपः । इह दध्नि अधिकरणे संस्कारो लवणादिना भवति । प्राग्वहतेरित्यत्र तु 'संस्कृतम्' इति तृतीयान्ताठ्ठग्वक्ष्यते ।

translator notes

commentary BM: after dadhi in the seventh vibhakti, ṭhak in the sense 'saṃskṛtaṃ bhakṣāḥ' [the sūtra A 4.2.16; BM gives the sense without naming the anuvṛtti]; an apavāda of aṇ. dādhikam: ṭhak → ika [by 'ṭhasyekaḥ', A 7.3.50], and the i [of dadhi] is elided by 'yasyeti ca' (A 6.4.148). Followed for the bracketed sense; the kaumudī gives no derivation.
commentary TB and BM agree: here the preparation (saṃskāra) is by salt etc., and the curd is merely the locus (adhikaraṇa) — hence the locative 'dadhni'. The ṭhak to be taught under 'prāgvahateḥ' for 'saṃskṛtam' (A 4.4.3) is after the third vibhakti; TB adds that by it 'dadhnā saṃskṛtam' ('prepared with curd') is also dādhikam. Followed for rendering 'dadhni' as 'in curd', not 'with curd'.

SK 1220 · A 4.2.19V

उदश्वितोऽन्यतरस्याम् ॥ १२२० ॥

udaśvito'nyatarasyām

udaśvito 'nyatarasyām — After udaśvit, [ṭhak] optionally [in the sense 'prepared (saṃskṛta) in it', of foods].

Rule. After udaśvit "buttermilk", ṭhak comes optionally in the sense "prepared in it". In the other option the affix is aṇ.

Example.

udaśviti saṃskṛtaḥ →

with aṇ: vṛddhi u → au → audaśvitaḥ.
with ṭhak: audaśvit + ṭha… → the replacement of ṭh is settled by the next rule, SK 1221.

Siddhānta-kaumudī

ठक् स्यात्पक्षेऽण् ॥

ṭhak [comes after udaśvit]; in the alternative (pakṣe), aṇ.

Bālamanoramā

उदश्वितोऽन्यतरस्याम् - उदइआतो । ठक्स्यादिति । शेषपूरणमिदम् । उक्तविषये उदइआच्छब्दाट्ठग्वा स्यादित्यर्थः ।

translator notes

commentary BM: 'ṭhak syāt' in the kaumudī is a filling-out of the ellipsis (śeṣapūraṇa) — ṭhak is supplied from the preceding 'dadhnaṣ ṭhak' (A 4.2.18); the rule means that in the stated domain ('saṃskṛtaṃ bhakṣāḥ') ṭhak optionally comes after the word udaśvit. Followed for the bracketed ṭhak and domain. The resulting forms, audaśvitkaḥ (with ka for ṭha) and audaśvitaḥ, are given by the kaumudī under the next rule (SK 1221).

SK 1221 · A 7.3.51V

इसुसुक्तान्तात् कः ॥ १२२१ ॥

isusuktāntāt kaḥ

isusuktāntāt kaḥ — After [a stem] ending in is, us, uk or t, ka [replaces ṭha].

Rule. The ṭh of an affix like ṭhak is replaced by k, not ik, after a stem ending in is, us, uk or t. So the affix is heard as ka. Here uk is a pratyāhāra, a short name for the vowels u, ṛ and ḷ. So a stem ending in any of these vowels counts.

Example.

udaśvit (it "swells with water") + ṭhak → the stem ends in t → ṭh → k → audaśvitkaḥ.

Applies when / blocked by. Only the is and us taught by name (pratipadokta), as affixes, count. Bhaṭṭoji's commentators name them as the is and us of the uṇādi list.

āśiṣā carati "he moves by means of a blessing" → āśis comes from the root śās; its is is not the affix is → āśiṣikaḥ. The printed text writes āsiṣā.
uṣā carati "he moves at dawn" → auṣikaḥ.

A vārttika (doṣa upasaṃkhyānam) adds dos "arm": dorbhyāṃ carati → dauṣkaḥ.

Siddhānta-kaumudī

इस् उस् उक् त एतदन्तात्परस्य ठस्य कः स्यात् । उदकेन श्वयति वर्धते इत्युदश्वित् । तत्र संस्कृतः औदश्वित्कः । औदश्वितः । इसुसोः प्रतिपदोक्तयोर्ग्रहणान्नेह । आसिषाचरति आशिषिकः । उषा चरति औषिकः ।

For the ṭha that comes after [a stem] ending in is, us, uk or t, there is ka [as substitute]. udakena śvayati vardhate ('it swells, i.e. grows, with water') → udaśvit [buttermilk]. tatra saṃskṛtaḥ ('prepared in that') → audaśvitkaḥ [with ṭhak, its ṭha replaced by ka]; audaśvitaḥ [with the alternative aṇ]. Because the is and us that are meant are those taught directly by name (pratipadokta), [the substitution does] not [occur] here: āsiṣā carati ('he moves by means of a blessing') → āśiṣikaḥ; uṣā carati ('he moves at dawn') → auṣikaḥ.

vārttika

दोष उपसंख्यानम्

(vārttika) doṣa upasaṃkhyānam — An additional statement (upasaṃkhyāna) [is to be made] for [the ṭha after] dos.

(वार्तिकम्) ॥ दोर्भ्यां चरित दौष्कः ॥

dorbhyāṃ carita ('he moves by means of the arms') → dauṣkaḥ.

Tattvabodhinī

NSP p. 251–252

—इस्तुसुकान्तात्—। ‘तात्’ इत्युक्तोऽप्यङ्गविशेषणेनैव तान्तादिति लब्धे अन्तग्रहणं प्रत्ययोपदेशकाले यस्तान्तस्तस्मात्परस्य ठस्य कादेशो यथा स्यादित्येवमर्थम् । तेन ‘माथितिकः’ इत्यत्र ठस्य इकादेशे ‘यस्य’ इति लोपे च कृते तान्तत्वेऽपि इकस्य कादेशो न भवतीति ‘ठस्येकः’ इति सूत्रे कैयटः ॥ संनिपातपरिभाषयैव इकस्य कादेशो न स्यादित्यन्तग्रहणं त्यक्तुं शक्यमित्यन्ये ॥—उद्भिव- दिति । श्वयतेः किपि तुक् ‘उदकस्योदः—’ इत्युदादेशः । इहैव निपातनात्संप्रसारणाभावः

Bālamanoramā

इसुसुक्तान्तात् कः - इसुसुक्तान्तात्कः । इसुसुक्ता अन्ता यस्येति विग्रहः । तकारादकार उच्चारणार्थः । ठस्य कः स्यादिति । ठकि ककार इत् । अकार उच्चारणार्थः, ठकारस्य शिष्यस्य ककार आदेश इति 'ठस्येकः' इत्यत्रोक्तम् ।आयती॑त्यस्य विवरणम् — वर्धते इति ।टु ओ इआ गतिवृद्ध्योः॑ इति धातुरिह वृद्धयर्थक इति भावः । उदइआदिति । क्विपि तुक् ।उदकस्योदः संज्ञाया॑मित्युदादेशः ।तक्रं हृदुइआन्मथितं पादाम्ब्वर्धाम्बु निर्जलम्, इत्यमरः । प्रतिपदोक्तयोरिति । इत्त्प्रत्ययस्य उस्प्रत्ययस्य च उणादौ प्रतिपदोक्तयोरिह ग्रहणमित्यर्थः । यथा सार्पिष्कः, धानुष्क इति । आशिषिक इति ।चरती॑ति ठक् । शासुधातो क्विपि 'आशासः क्वौ' इत्युपधाया इत्त्वम् । उषा चरति औषिक इति । वसधातोः क्विपि सम्प्रसारणे उषेति तृतीयान्त्य

Footnotes (NSP 1915 ed.)

NSP p. 252 १ शैपिकेऽर्थे इति—अग्नेरयं भक्त इत्यर्थे इति भावः । २ कशब्दस्येति—ब्रह्मरूढस्यैवात्र ग्रहणम्, एवं च कायानुब्रूहीत्येव प्रेपः । कस्मा अनुब्रूहीति कल्पयन्नोक्तं तु आर्पमिति प्राच्चः । नवीनास्तु किमोऽप्यत्र तन्नेण निर्देशः, शब्दपरम्बेऽपि किमः कादेशः, क्षिय इत्यादौ इयकृत् । किंशब्दोऽपि प्रजापतिवाची, अतएव ‘कस्मै देवाय हविषा विधेम’ इति श्रुतौ प्रजापतये इत्यर्थकं कस्मै इतीदं संगच्छत इत्याहुः ।

translator notes

commentary BM: the compound is a bahuvrīhi ('that of which is, us, uk, t are the ends'); the a after t is for pronunciation only. In ṭhak the k is an it and the a is for pronunciation, and — as stated under 'ṭhasyekaḥ' (A 7.3.50) — the substitute k replaces the remaining (śiṣya) ṭh. Followed for reading 'ṭhasya kaḥ' as the ṭha of an affix such as ṭhak; the kaumudī's own 'ṭha'/'ka' are kept.
commentary TB: although 'ending in t' would already follow from 'tāt' as a qualifier of the aṅga, 'anta' is stated so that ka replaces a ṭha coming after what ends in t at the time the affix is taught (pratyayopadeśakāla). Hence in māthitikaḥ, where ṭha has become ika and a has been elided by 'yasyeti ca', the stem ends in t, yet ika is not replaced by ka (Kaiyaṭa under 'ṭhasyekaḥ'). Others say the saṃnipāta-paribhāṣā alone blocks this, so that 'anta' could be dropped. Recorded for 'etadantāt'; the English stays neutral.
commentary BM and TB on udaśvit (the kaumudī gives only the vigraha): śvi ('ṭuośvi gativṛddhyoḥ', here in the sense of growth) + kvip, tuk; udaka → uda by 'udakasyodaḥ saṃjñāyām' (A 6.3.57). TB adds that saṃprasāraṇa does not occur because of the nipātana in 'udaśvito 'nyatarasyām' (A 4.2.19) itself. BM quotes Amara for udaśvit as buttermilk with half water. Followed for the bracketed gloss 'buttermilk'.
commentary BM: 'pratipadokta' = the is-affix and the us-affix taught by name in the uṇādi list — e.g. sārpiṣkaḥ, dhānuṣkaḥ. āśiṣikaḥ has ṭhak by 'carati' (A 4.4.8); āśis comes from śās + kvip with the upadhā replaced by i ('āśāsaḥ kvau'), so its is is not the affix is. uṣ is from vas + kvip with saṃprasāraṇa, uṣā being its instrumental (the BM block breaks off here). Followed for construing 'neha'.
textual The source prints āsiṣā (dental s) run together with carati, while the derived form is āśiṣikaḥ and BM discusses āśis (from śās). āśiṣā is expected; the transmitted reading is kept.
textual The source reads carita; in parallel with the preceding examples ('āsiṣā carati', 'uṣā carati') carati is expected. Kept as transmitted.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1222 · A 4.2.20V

क्षीराड्ढञ् ॥ १२२२ ॥

kṣīrāḍḍhañ

kṣīrāḍ ḍhañ — After kṣīra ('milk'), ḍhañ [in the sense 'prepared (saṃskṛta) in it'].

Rule. After kṣīra "milk", ḍhañ comes in the sense "prepared in it".

Example.

kṣīre saṃskṛtā yavāgūḥ "gruel prepared in milk" → kṣīra + ḍhañ → ḍh → ey, vṛddhi ī → ai → kṣaireya

→ feminine with ṅīp → kṣaireyī yavāgūḥ.

Applies when / blocked by. From SK 1217 only "prepared" is carried here, not "food". So the rule also covers gruel.

Siddhānta-kaumudī

अत्र संस्कृतमित्येव संबध्यते नतु भक्षा इति । तेव यवाग्वामपि भवति । क्षैरेयी ॥

Here only 'saṃskṛtam' ('prepared') is construed [carried forward from 'saṃskṛtaṃ bhakṣāḥ' (SK 1217)], not 'bhakṣāḥ' ('foods'). Therefore [the affix] occurs even [where the thing prepared is] gruel (yavāgū): kṣaireyī [yavāgūḥ, 'gruel prepared in milk'].

translator notes

textual The source reads 'teva yavāgvām api bhavati'; 'teva' is not a word and is evidently a digitization error for 'tena' ('therefore'). Translated as 'therefore'; the source is left unchanged.
translator 'yavāgū' and the gloss in the final bracket are supplied from the kaumudī's own reasoning (kṣaireyī is feminine in agreement with yavāgū); neither BM nor TB comments on this unit. The implied reasoning (translator's inference) is that gruel is not a bhakṣa, so the restriction 'bhakṣāḥ' of 'saṃskṛtaṃ bhakṣāḥ' (A 4.2.16) must not be carried forward here.

SK 1223 · A 4.2.21V

सास्मिन्पौर्णमासीति ॥ १२२३ ॥

sāsminpaurṇamāsīti

sāsmin paurṇamāsīti — After [a word in the first case, 'sā'] denoting a full-moon day (paurṇamāsī), [aṇ etc.] in the sense 'in which there is that', [when a name is meant, as conveyed by 'iti'].

Rule. After a first-case word naming a paurṇamāsī, a full-moon day, aṇ etc. come in the sense "in which that is [the full-moon]". The word iti in the sūtra restricts the rule to names.

Example.

pauṣī paurṇamāsy asmin "in which the full-moon is pauṣī" → pauṣī + aṇ

→ the base already has a vṛddhi vowel; the ī is deleted (SK 311) → pauṣo māsaḥ "the month Pauṣa".

Applies when / blocked by. Bhaṭṭoji's commentators give a counter-example. A fifteen-night period in which the pauṣī full-moon falls takes no affix, because it is not so named.

Siddhānta-kaumudī

इतिशब्दात्संज्ञायामिति लभ्यते । पौषी । पौर्णमासी अस्मिन् पौषो मासः ॥

From the word iti [in the sūtra], [the condition] 'when a name (saṃjñā) is meant' is obtained. pauṣī is the full-moon day in it: pauṣo māsaḥ, 'the month Pauṣa'.

Tattvabodhinī

NSP p. 252

—सास्मिन्—॥ सेति प्रथमान्तादस्मिन्निति सप्तम्यन्तार्थे प्रत्ययः स्याद्यः प्रथमान्तार्थः स चेत्पौर्णमासी भवति ॥—इतिशब्दादिति । स हि लौकिकीं विवक्षामनुसारयति ॥ वृत्तिकृता तु सूत्रे एव ‘संज्ञायाम्’ इति प्रक्षिप्तम् ॥—पौर्णमासीति । पूर्णो मा- सोऽस्यां तिथाविति वहुत्रीहौ प्रज्ञादिलात्स्वार्थकोऽर्णिति हरदत्तादयः । ‘तदस्मिन्वर्तते’ इत्यधिकारे ‘पूर्णमासादण् वक्तव्यः’ इति वार्तिकं न कर्तव्यमिति तदाशयः

Bālamanoramā

साऽस्मिन् पौर्णमासीति (संज्ञायाम्) - इतिशब्दादिति । एतच्च भाष्ये स्थितम् । पौषीति । पुष्येण युक्ता पौषी पौर्णमासी, सा यस्मिन्मासे स पौषो मासः । पौषीशब्दादणियस्येति चे॑ति ईकारलोपः । एवं मघाभिर्युक्ता पौर्णमासी माघी, सा यस्मिन्स माघो मासः । तथा फाल्गुन इत्यादि । संज्ञायां किम् । पौषी पौर्णमासी अस्मिन्पञ्चदशरात्रे ।

translator notes

commentary TB: the affix comes after the first-case word ('sā') in the sense of the seventh-case 'asmin', provided the first-case referent is a paurṇamāsī. 'iti' yields 'in a name' because it makes [the rule] follow worldly usage (laukikī vivakṣā); BM adds that this is the Bhāṣya's position. TB notes the Vṛttikāra inserted 'saṃjñāyām' into the sūtra itself (cf. BM's pratīka '(saṃjñāyām)'). Followed for the sūtra rendering.
commentary BM: puṣyeṇa yuktā pauṣī paurṇamāsī; the month in which it falls is pauṣa, the ī of pauṣī being elided by 'yasyeti ca' (A 6.4.148); so too māgha, phālguna etc. Counter-example for 'saṃjñāyām': pauṣī paurṇamāsī asmin pañcadaśarātre (no affix, a fifteen-night period not being so named). TB: paurṇamāsī is a bahuvrīhi 'pūrṇo māso 'syāṃ tithau' + svārthika aṇ as a prajñādi (Haradatta and others). Recorded; the kaumudī gives only the vigraha.

SK 1224 · A 4.2.22V

आग्रहायण्यश्वत्थाट्ठक् ॥ १२२४ ॥

āgrahāyaṇyaśvatthāṭṭhak

āgrahāyaṇyaśvatthāṭ ṭhak — After āgrahāyaṇī and aśvattha, ṭhak [comes, in place of aṇ, in the domain of the preceding rule: '(the month etc.) in which that full-moon (paurṇamāsī) falls', as a name (saṃjñā)].

Rule. After āgrahāyaṇī and aśvattha, ṭhak comes in the sense of SK 1223.

Example.

agre hāyanam asyāḥ "she at whose front the year stands" → āgrahāyaṇī, the full-moon after which the year begins. It has aṇ in its own sense, because the prajñādi list is an ākṛtigaṇa (an open list), and then ṅīp. The ṇ comes by SK 857.

āgrahāyaṇī paurṇamāsy asmin → āgrahāyaṇī + ṭhak → āgrahāyaṇikaḥ māsaḥ.

aśvatthena yuktā paurṇamāsī → aśvatthaḥ → with ṭhak → āśvatthikaḥ.

Watch out. Why is the full-moon called aśvattha, with lup? SK 1205 does not reach full-moons. Bhaṭṭoji answers: the sūtra's own form aśvattha is a nipātana, so here there is lup even for the full-moon.

Siddhānta-kaumudī

अग्रे हायनमस्या इत्याग्रहायणी । प्रज्ञादेराकृतिगणत्वादण् । पूर्वपदात्संज्ञायाम्-SK 857 इति णत्वम् । आग्रहायणी पौर्णमासी अस्मिन् आग्रहायणिको मासः । अश्वत्थेन युक्ता पौर्णमासी अश्वत्थः । निपातनात्पौर्णमास्यामपि लुप् । आश्वत्थिक ॥

'She at whose front (agre) the year (hāyana) stands' → āgrahāyaṇī [the full-moon after which the year begins]. [There is] aṇ, since prajñādi is an ākṛtigaṇa [a class known from its instances, not closed by enumeration]. The substitution of ṇ (ṇatva) is by 'pūrvapadāt saṃjñāyām' (SK 857). The month in which the āgrahāyaṇī full-moon falls: āgrahāyaṇikaḥ māsaḥ. The full-moon joined with Aśvattha is aśvatthaḥ: by nipātana [in this sūtra] there is lup even with reference to the full-moon (paurṇamāsī). āśvatthika[ḥ] [the month in which that full-moon falls].

Bālamanoramā

आग्रहायण्यश्वत्थाट्ठक् - आग्रहायण्यआत्थाट्ठक् । पूर्वसूत्रविषये आग्रहायणीशब्दादआत्थशब्दाच्च ठक् स्यादित्यर्थः अणोऽपवादः । हायनमिति । संवत्सर इत्यर्थः ।संवत्सरो वत्सरोऽब्दो हायनोऽस्त्री॑त्यमर । यस्या ऊध्र्वं संवत्सरस्यारम्भः सा पोर्णमासी आग्रहायणीत्यर्थः । तर्हि आग्रहायणेति स्यादित्यत आह — प्रज्ञादेरिति ।प्रज्ञादिभ्यश्चे॑ति स्वार्थे अमिटिड्ढे॑ति ङीबित्यर्थः । अआत्थेनेति । अइआनीनक्षत्रेणेत्यर्थः । अआत्थ इति । नक्षत्राऽणो 'लुबविषेशे ' इति लुबिति भावः । ननुविभाषा फाल्गुनीश्रवणाकार्तिकीचैत्रीभ्यः॑ इति निर्देशेन पौर्णमास्यां 'लुबविशेषे' इत्यस्याऽप्रवृत्तेरुक्तत्वात्कथमिह लुबित्यत आह — निपातनादिति । तथाच पौणमास्यां लुब्नेति ज्ञापनमेतद्व्यतिरिक्तविषयमिति भावः ।

translator notes

commentary BM: in the domain of the preceding sūtra ('sāsmin paurṇamāsīti', SK 1223) ṭhak comes after āgrahāyaṇī and aśvattha; it is an apavāda of aṇ. Followed for the context supplied in sutra_en.
commentary BM: hāyana = year (citing Amara); āgrahāyaṇī is the full-moon after which the year begins. To the objection that the form would then be āgrahāyaṇa, the answer 'prajñādeḥ': aṇ in its own sense (svārthe) by 'prajñādibhyaś ca' (SK 2106), then ṅīp by 'ṭiḍḍhāṇañ…' (SK 470). Followed for construing the kaumudī's 'aṇ' as this svārthika aṇ and for the bracketed sense.
commentary BM: Aśvattha = the nakṣatra Aśvinī (the source BM spelling of aśvinī is garbled); aśvatthaḥ is by lup of the nakṣatra-aṇ under 'lub aviśeṣe' (SK 1205). Objection: the wording of 'vibhāṣā phālgunīśravaṇākārtikīcaitrībhyaḥ' (SK 1225) is said to show that 'lub aviśeṣe' does not operate for a full-moon; how then lup here? Answer 'nipātanāt': the sūtra's own form aśvattha; so the jñāpaka that there is no lup for a full-moon holds outside this case. Followed for 'even with reference to the full-moon'.
textual The source ends with 'āśvatthika' without visarga or daṇḍa; the nominative āśvatthikaḥ (parallel to āgrahāyaṇikaḥ) is expected. Rendered āśvatthika[ḥ]; source not altered.

SK 1225 · A 4.2.23V

विभाषा फाल्गुनीश्रवणाकार्त्तिकीचैत्रीभ्यः ॥ १२२५ ॥

vibhāṣā phālgunīśravaṇākārttikīcaitrībhyaḥ

vibhāṣā phālgunīśravaṇākārttikīcaitrībhyaḥ — After phālgunī, śravaṇā, kārttikī and caitrī, [ṭhak occurs] optionally [in the sense of the preceding rules: a month etc. in which that is the full-moon day].

Rule. After phālgunī, śravaṇā, kārttikī and caitrī, ṭhak comes optionally in the sense of SK 1223. In the other option the affix is aṇ.

Example.

phālgunī paurṇamāsy asmin → with ṭhak → phālgunikaḥ; with aṇ → phālgunaḥ māsaḥ.

Likewise śrāvaṇikaḥ / śrāvaṇaḥ, kārtikikaḥ / kārtikaḥ, caitrikaḥ / caitraḥ.

Watch out. This sūtra is the jñāpaka used in SK 1205. Its forms show that the full-moon days keep their affix. Bhaṭṭoji's commentators close the group of "joined with" here.

Siddhānta-kaumudī

एभ्यष्ठग्वा । पक्षेऽण् । फाल्गुनिकः । फाल्गुनो मासः । श्रावणिकः । श्रावणः । कार्तिकिकः । कार्तिकः । चैत्रिकः । चैत्रः ॥

After these, ṭhak occurs optionally; in the other alternative (pakṣe), aṇ. phālgunikaḥ, [or with aṇ] phālgunaḥ — the month [in which the full-moon day is phālgunī]. śrāvaṇikaḥ, śrāvaṇaḥ. kārtikikaḥ, kārtikaḥ. caitrikaḥ, caitraḥ.

Bālamanoramā

विभाषा फाल्गुनीश्रवणाकार्त्तिकीचैत्रीभ्यः - विभाषा फाल्गुनी । एभ्यष्ठग्वेति । 'सास्मिन्' इत्युक्तविषये॑ इति शेषः । फाल्गुनिकः — फाल्गुनो वा मास इति । फाल्गुनी पौर्णमास्यस्मिन्निति विग्रहः एवं श्रावणिक इत्यादि । इति युक्ताद्यर्थकाः ।

translator notes

commentary BM supplies 'in the domain stated by sāsmin [paurṇamāsīti]' (A 4.2.21) as the complement of 'after these, ṭhak optionally', and gives the analysis phālgunī paurṇamāsy asmin ('in which the full-moon day is phālgunī'); likewise for śrāvaṇikaḥ etc. Followed in the bracketed sense in sutra_en.
commentary BM reads 'phālgunikaḥ — phālguno vā māsaḥ': phālgunaḥ is the aṇ-alternative, and māsaḥ is the head noun, not a gloss on phālgunikaḥ alone. Followed; each following pair is rendered as ṭhak-form, aṇ-form.
translator The sūtra reads kārttikī (double tt); the kaumudī's forms are kārtikikaḥ, kārtikaḥ. Both kept as transmitted. BM closes the group here: 'iti yuktādyarthakāḥ' (end of the affixes in the senses 'joined with' etc.).

SK 1226 · A 4.2.24V

सास्य देवता ॥ १२२६ ॥

sāsya devatā

sāsya devatā — [After a word in the first case, aṇ etc. occur] in the sense 'that is its deity (devatā)'.

Rule. After a first-case word, aṇ etc. come in the sense "that is its deity". A devatā is the particular recipient intended when a substance is given up in offering. It is also the one praised by a mantra.

Example.

indro devatāsya "Indra is its deity" → indra + aṇ → vṛddhi i → ai, final a deleted → aindraṃ haviḥ "an oblation to Indra".

For the mantra-deity: aindro mantraḥ "a mantra to Indra".

Also pāśupatam (from paśupati) and bārhaspatyam (from bṛhaspati).

Applies when / blocked by. Bhaṭṭoji's commentators explain "particular recipient". A priest who receives the remainder of an oblation, or a brāhmaṇa who receives a gift, is not a devatā.

Watch out. In the Vedic sentence āgneyo vai brāhmaṇo devatayā "the brāhmaṇa, by deity, belongs to Agni", no brāhmaṇa is offered to Agni. Bhaṭṭoji says the affix there is in the śaiṣika sense, one of the "remaining" senses taught later. It is ḍhak by the vārttika sarvatrāgnikalibhyām ("after agni and kali in every sense"), which you met in chapter 26.

Siddhānta-kaumudī

इन्द्रो देवताऽस्येति ऐन्द्रं हविः । पाशुपतम् । बार्हस्पत्यम् । त्यज्यमानद्रव्ये उद्देश्यविशेषो देवता मन्त्रस्तुत्या च । ऐन्द्रो मन्त्रः । 'आग्नेयो वै ब्राह्मणो देवतया' इति तु शैषिकेऽर्थे ।

indro devatāsya ('Indra is its deity') → aindraṃ haviḥ ('an oblation to Indra'). pāśupatam. bārhaspatyam. The devatā is the particular [recipient] intended (uddeśyaviśeṣa) in [the offering of] a substance being given up (tyajyamānadravya), and also [one who is] to be praised by a mantra (mantrastutyā): aindro mantraḥ ('a mantra to Indra'). 'āgneyo vai brāhmaṇo devatayā' ('the brāhmaṇa, by deity, belongs to Agni'), however, [has its affix] in the śaiṣika sense.

vārttika

सर्वत्राग्नि- इति ढक्

(vārttika) [There,] ḍhak [comes] by 'sarvatrāgni[kalibhyām]…' ('after agni and kali, in all [the prāgdīvyatīya senses]').

(वार्तिकम्) ॥

(vārtikam)

Tattvabodhinī

NSP p. 252

—सास्य—। ‘सेति प्रकृतं संज्ञासंवद्धम्—’ इति पुनः साग्रहणं कृतमित्याहुः ॥ इहैव सूत्रे निपातनादेवशब्दात्स्वार्थे तल् ॥—मन्त्रस्तुत्येति । मन्त्रेण स्तुत्या । ‘एतिस्तुशास्—’ इत्यादिना क्यपि तुक् टाप् ॥—आग्नेयो वै ब्राह्मण इति । इहाद्युदेशेन ब्राह्मणो न त्यज्यत इति कथमयं प्रयोग इति न शङ्कामिति भावः ॥—परत्वादादिवृद्धिरिति । इदं च समाधानं श्रायमित्यत्रावश्यकमिति तेनैव परिहारसंभवादिलविधानसामर्थ्यमिह नाश्रितम् ॥—उक्तं रूपमिति । ‘नपात्’ इत्यस्य ‘नमृ’ इति रूपमित्यर्थः ॥—शतं रुद्रा इति । शतशब्दोऽनन्त- वचनः ॥—सौमीति । ‘हलस्तद्धितस्य’ इति यलोपः

Bālamanoramā

साऽस्य देवता - साऽस्य देवता । अस्मिन्नर्थे प्रथमान्तादणादयः स्युरित्यर्थः । ऐन्द्रं हविरिति । इन्द्रात्मकदेवतासम्बन्धीत्यर्थः । पाशुपतमिति । पशुपतिर्देवता अस्येति विग्रहः । ननु देवताशब्दस्य लोकप्रसिद्धजातिविशेषवाचकत्वे पितरो देवता अस्य पित्त्रयमित्याद्यनुपपन्नमित्यत आह — त्यज्यमानद्रव्ये इति ।हविश्शेषमृत्विग्भ्यो ददाति॑, विप्राय गां ददाती॑त्यादौ ऋत्विग्विप्रादेर्देवतात्वव्यावृत्तये विशेषग्रहणम् । त्यज्यमानहविस्साध्योऽस्मदाद्यप्रत्यक्षः यस्तृप्त्याद्युपकारस्तदाश्रयो देवतेति यावत् । मन्त्रस्तुत्या चेति ।अग्निमीडे पुरोहित॑मित्यादिमन्त्रेषु यज्ञपुरोहितत्वादिगुणविशिष्टत्वेन या प्रतिपाद्यते सापि देवतेत्यर्थः । ऐन्द्रो मन्त्र इति । इन्द्रस्तुत्यको मन्त्र इत्यर्थः । ननुआग्नेयो वै ब्राआहृणो देवतया॑ इत्यत्र कथं देवतातद्धितः । अत्र अग्नेर्हविरुद्देश्यत्वस्य मन्त्रस्तुत्यत्वस्य चाऽभावादित्यत आह — आग्नेयो वै इति । शैषिकेऽर्थे इति । 'शेषे' इति सूत्रलब्धे तदभिमानिकत्वे गम्ये इत्यर्थः । अग्निर्नाम यो देवताजातिविशेषो लोकवेदसिद्धस्तदभिमानिको ब्राआहृण इति बोधः ।

translator notes

commentary BM: 'viśeṣa' in 'uddeśyaviśeṣa' excludes priests and brāhmaṇas who receive a remainder or a gift ('haviḥśeṣam ṛtvigbhyo dadāti', 'viprāya gāṃ dadāti'); the devatā is the locus of the unseen benefit (satisfaction etc.) produced by the oblation given up — which also allows pitryam ('the Fathers are its deity'), not a devatā in the ordinary class sense. Followed in rendering 'particular [recipient] intended'.
commentary TB reads 'mantrastutyā' as 'mantreṇa stutyā' — the gerundive stutyā (kyap with tuk by 'etistuśās…', then ṭāp) agreeing with devatā, 'to be praised by a mantra', not an instrumental of stuti. BM: the one set forth in mantras such as 'agnim īḍe purohitam' as qualified by being purohita etc. is also a devatā. Followed.
commentary BM: 'āgneyo vai brāhmaṇo devatayā' is questioned because Agni is neither the intended recipient of an oblation nor praised there; 'in the śaiṣika sense' = in the sense of presiding over it (tadabhimānikatva) obtained through 'śeṣe', i.e. the brāhmaṇa has Agni as presiding deity. TB: the doubt — no brāhmaṇa is given up with Agni as recipient, so how is this usage possible? — is not to be raised (na śaṅkyam), [the śaiṣika sense settling it]. Followed; the affix is not the devatā-taddhita.
textual The source marks 'sarvatrāgni- iti ḍhak' as a vārttika block, but it is an abbreviated citation of a vārttika by its opening words, followed by 'iti ḍhak'. The completion '[kalibhyām]' follows BM on SK 1236 ('sarvatrāgnikalibhyām iti vacanāt'), which ties the ḍhak to the prāgdīvyatīya senses and so makes it the ḍhak of āgneya in the śaiṣika sense just mentioned — hence '[There,]'; the rest of the vārttika is not given in the source and is not supplied.
textual Block k3 consists only of the editorial tag '(vārtikam) ||', closing the vārttika of k2; left untranslated (the tag is kept in transliteration).

SK 1227 · A 4.2.25V

कस्येत् ॥ १२२७ ॥

kasyet

kasyet — [In the sense 'that is its deity'], i is substituted for [the final of] ka.

Rule. Ka (a name of Prajāpati, the creator Brahmā) takes the substitute i in place of its final, together with the affix of "whose deity is that".

Example.

ko devatāsya "Ka is its deity" → ka + aṇ → with the affix, a → i → ki + a

→ now two rules could act. Yasyeti ca (SK 311) would delete the i. First-vowel vṛddhi would turn i into ai.

→ vṛddhi is the later rule, so it wins (paratvāt) → kai + a

→ ai becomes āy before a vowel → kāyaṃ haviḥ.

Applies when / blocked by. The same reasoning explains śrāyam "whose deity is Śrī", where no i-rule is involved: śrī + aṇ → vṛddhi first → śrai → śrāyam. Bhaṭṭoji's commentators note that the Bhāṣya solves the case of ka another way. Bhaṭṭoji's reason is needed anyway for śrāyam.

Siddhānta-kaumudī

कसब्दस्य इदादेशः स्याकत्प्रत्ययसन्नियोगेन । यस्य-SK 311 इति लोपतेपरत्वादादिवृद्धिः । को ब्राह्मादेवतास्य कायं हविः । श्रीर्देवतास्य श्रायम् ॥

For the word ka there is the substitute i, in conjunction with the affix (pratyaya- saṃniyogena). Ādivṛddhi [prevails] over the elision by 'yasyeti ca' (SK 311), because it is the later rule (paratvāt). ko brahmā devatāsya ('Ka, i.e. Brahmā, is its deity') → kāyaṃ haviḥ. śrīr devatāsya ('Śrī is its deity') → śrāyam.

Bālamanoramā

कस्येत् - कस्येत् । प्रत्ययसंनियोगेनेति ।साऽस्य देवते॑ति विहिते कशब्दादण्प्रत्यये परे तत्संन्नियोगेन प्रकृतेरिकारोऽन्तादेश इत्यर्थः । तताच कशब्दादणि प्रकृतेरिकारे अन्तादेशे वृद्धौ आयादेशे कायमिति सिद्धम् । तत्र कि-अ इति स्थितेयस्येति चे॑ति इकारलोपमाशङ्क्याह — यस्येति लोपादिति । कशब्दस्य विवरणं — ब्राहृएति । यद्यप्यत्र इत्त्वविधिबलादेव लोपो न भवतीति भाष्यम्, तथापि वस्तुस्थितिकथनमिदम् । तस्य प्रयोजनमाह — श्रायं हविरिति । अत्रेदमवधेयम् ।कस्ये॑दित्यत्र कशब्दस्य अकारान्तस्य षठएकवचनमित्येकः पक्षः । सर्वादिगणपठितस्य किंशब्दस्य षष्ठएकवचनमिति पक्षान्तरम् । तत्राद्यपक्षे हविःप्रचारेकायानुब्राऊही॑ति प्रैष इति निर्विवादं, सर्वादिगणबहुर्भूतत्वेन स्मैबावाऽसम्भवात् । द्वितीयपक्षे तु किंशब्दस्य प्रजापतिनामत्वेन असर्वनामत्वान्न स्मैभावः, अन्वर्थसंज्ञाबलेन एकार्थवृत्तेः संज्ञाशब्दस्य सर्वनामत्वात्कस्मा अनुब्राऊही॑त्येव संप्रैष इति भाष्ये प्रपञ्चितम् । एवञ्च विष्णुसहरुआनामसु-॒विआं विष्णुः॑ इति,एकौ नैकः सवः कः किं यत्तत्पदमनुत्तम॑मिति च पठितम् । विआआदिशब्देष्वप्ययं न्यायस्तुल्यः । तथाच विआस्म#ऐ नमः, 'विआआय नमः' इत्यादि प्रयोज्यमित्यास्तां प्रासङ्गिकम् ।

translator notes

commentary BM: 'pratyayasaṃniyogena' = when the aṇ taught by 'sāsya devatā' (A 4.2.24) follows after ka, together with it the base takes i as a final substitute (antādeśa); then vṛddhi and āy give kāyam. The rest follows from the stage ki + a, where elision of the i by 'yasyeti ca' was to be feared. Followed for 'i for [the final of] ka' in sutra_en.
commentary On 'paratvād ādivṛddhiḥ', BM and TB agree. BM: the Bhāṣya holds that the elision is excluded by the very force of the i-injunction (ittva-vidhi-bala), but the kaumudī is stating how things actually stand (vastusthiti), and its use is shown by śrāyaṃ haviḥ, where there is no such injunction. TB (printed under sk.1226.t1): this answer is needed anyway for śrāyam, and since it settles the problem, the force of the i-injunction is not relied upon here. The kaumudī's reasoning (ādivṛddhi, being later, blocks the lopa) is kept.
commentary BM digression (not in the kaumudī): 'kasya' is taken by one view as the genitive of the a-stem ka, by another as that of kim of the sarvādi list. On the first, the praiṣa in the offering is undisputedly 'kāyānubrūhi', since [the a-stem ka] lies outside the sarvādi list and smai is impossible. On the second, [prima facie:] kim as a name of Prajāpati is not a sarvanāma, so there should be no smai; [answer:] by the force of the meaningful designation (anvarthasaṃjñā) 'sarvanāma', a name-word with a single referent is [here] a sarvanāma, so the saṃpraiṣa is 'kasmā anubrūhi' only — as elaborated in the Bhāṣya. BM extends the reasoning to viśva etc. among the names of Viṣṇu ('viśvasmai namaḥ'). BM does not mark the two clauses with nanu/iti cet; the objection/answer division is the translator's reading of the juxtaposition. The NSP editorial note (p. 252) records a parallel prācīna/navīna dispute. Recorded only.
textual The source reads 'kasabdasya idādeśaḥ syākatpratyayasanniyogena', where kaśabdasya idādeśaḥ syāt pratyayasaṃniyogena is evidently intended; 'lopate paratvāt' for lopāt paratvāt (BM's pratīka: 'yasyeti lopād iti'); and 'brāhmā' for brahmā. Translated as intended; the source is not altered.

SK 1228 · A 4.2.26V

शुक्राद्घन् ॥ १२२८ ॥

śukrādghan

śukrād ghan — After śukra, ghan [in the sense 'that is its deity (devatā)'].

Rule. After śukra, ghan comes in the sense "whose deity is that".

Example.

śukro devatāsya → śukra + ghan → gh → iy, so the affix is heard as iya; no vṛddhi marker

→ the final a is deleted → śukriyam.

Siddhānta-kaumudī

शुक्रियम् ॥

śukriyam [— 'that whose deity is Śukra'].

Bālamanoramā

शुक्राद्घन् - शुक्राद्धन् । 'साऽस्य देवता' 'इत्यर्थे' इति शेषः । शुक्रियमिति । शुक्रो देवता अस्येति विग्रहः ।

translator notes

commentary BM: 'in the sense of sāsya devatā (A 4.2.24)' is to be supplied (śeṣa); the analysis (vigraha) of śukriyam is 'śukro devatā asya'. Followed for the bracket in sutra_en and the bracketed gloss of the example.

SK 1229 · A 4.2.27V

अपोनप्त्रपान्नप्तृभ्यां घः ॥ १२२९ ॥

aponaptrapānnaptṛbhyāṃ ghaḥ

aponaptrapānnaptṛbhyāṃ ghaḥ — After aponaptṛ and apānnaptṛ, gha [in the sense 'whose deity is that'].

Rule. After aponaptṛ and apānnaptṛ, gha comes in the sense "whose deity is that".

Example.

aponaptṛ + gha → gha → iya → ṛ becomes r before the vowel → aponaptriyam. Likewise apānnaptriyam.

Watch out. The deities are really Aponapāt and Apānnapāt. The forms in -naptṛ are a nipātana that holds only together with this affix. That is why the ritual direction, which has no affix, keeps the base form: aponapāte apānnapāte 'nubrūhi "recite for Aponapāt, for Apānnapāt".

Siddhānta-kaumudī

अपोनप्त्रियम् । अपान्नप्त्रियम् । अपोनपात् अपान्नपाच्च देवते । प्रत्ययसंनियोगेन तूक्तं रूपं निपात्यते । अत एवापोनपाते अपान्नपातेऽनुब्रूहीति प्रैषः ॥

aponaptriyam. apānnaptriyam. The deities are Aponapāt and Apānnapāt; but the form stated [in the sūtra, aponaptṛ and apānnaptṛ,] is established by nipātana only in conjunction with the affix (pratyaya-saṃniyogena). For this very reason the ritual direction (praiṣa) is 'aponapāte apānnapāte 'nubrūhi' ('recite for Aponapāt, for Apānnapāt').

Bālamanoramā

अपोनप्त्रपान्नप्तृभ्यां घः - अपोनप्त्रपांनपतृभ्यां घः । प्रत्ययसंनियोगेनेति । घप्रत्ययसंनियोगेन अपोनपाच्छब्दस्य अपोनप्तृभावः, अपांनपाच्छब्दस्य अपांनप्तृभावश्च निपात्यत इत्यर्थः । अत एवेति । घप्रत्ययसंनियोगेनैव उक्तादेशविधेरित्यर्थः । अत्र घप्रत्ययाऽभावान्नोक्तादेशाविति भावः ।

translator notes

commentary BM: 'pratyaya-saṃniyogena' = in conjunction with the affix gha, aponapāt is made aponaptṛ and apāṃnapāt apāṃnaptṛ by nipātana. 'ata eva' = because the stated substitution is taught only in conjunction with gha: in the praiṣa there is no gha, so the substitutes do not appear. Followed for the construal of 'uktaṃ rūpam' and 'ata eva'.

SK 1230 · A 4.2.28V

छ च ॥ १२३० ॥

cha ca

cha ca — cha also [occurs in the domain of the preceding rule: after aponaptṛ and apānnaptṛ, in the sense 'that is its deity'].

Rule. Cha also comes after the same two words, in the same sense.

Example.

aponaptṛ + cha → cha → īya → aponaptrīyam. Likewise apānnaptrīyam.

Watch out. Why two sūtras, and not one naming gha and cha together? With two bases and two affixes in one rule, they would pair in order (yathāsaṃkhya): the first base with gha only, the second with cha only. Splitting the rule (yoga-vibhāga) lets both affixes follow both bases.

Applies when / blocked by. A vārttika (śatarudrād ghaś ca) gives gha, and by its ca also cha, after śatarudra:

śataṃ rudrā devatā asya "whose deity is the hundred (countless) Rudras" → śatarudriyam, śatarudrīyam.

Śatarudra here is a dvigu, so SK 1080 would drop the affix. It does not. Bhaṭṭoji says gha and cha are expressly taught, and that teaching would be pointless if they were dropped.

Siddhānta-kaumudī

योगविभागो यथासंख्यनिवृत्त्यर्थः अपोनप्त्रीयम् । अपान्नप्त्रीयम् ।

The splitting of the rule (yogavibhāga) [into this sūtra and the preceding one] is for the purpose of excluding [assignment] in respective order (yathāsaṃkhya). aponaptrīyam. apānnaptrīyam.

vārttika

शतरुद्राद्धश्च

(vārttika) śatarudrād ghaś ca — After śatarudra, gha also [occurs].

(वार्तिकम्) ॥ चाच्छः । शतं रुद्रा देवता अस्य शतरुद्रियम् । शतरुद्रीयम् । घच्छयोर्विधानसामर्थ्यात्द्विगोर्लुगनपत्ये SK 1080 इति न लुक् ॥

The 'ca' [brings in] cha. śataṃ rudrā devatā asya ('that of which the hundred [= countless] Rudras are the deity') → śatarudriyam; śatarudrīyam. By the force of [their] being prescribed (vidhānasāmarthya), gha and cha do not undergo luk by 'dvigor lug anapatye' (SK 1080).

Bālamanoramā

छ च - छ च । उक्तविषये छोऽपीत्यर्थः ।ननु अपोनप्त्रपांनप्तृभ्यां॑ घच्छौ इत्येवास्तु । तत्राह — योगविभाग इति । पैङ्गाक्षीपुत्रीयमिति । पैङ्गाक्षीपुत्रो देवता अस्येति विग्रहः । तार्णविन्दवीयमिति । तार्णविन्दुर्देवता अस्येति विग्रहः ।शतरुद्राद्धश्चेति । वार्तिकमिदम् । शतरुद्रियमिति । घस्य इयादेश । शतरुद्रीयमिति । छस्य ईयादेशः । उभयत्र 'तद्धितार्थ' इति द्विगुसमासः । 'द्विगोर्लुगपत्ये' इति लुकमाशङ्क्याह — घच्छयोरिति ।

translator notes

commentary BM: 'cha ca' = in the domain just stated (uktaviṣaye), cha as well. BM supplies the objection the kaumudī answers: why not a single rule 'aponaptrapānnaptṛbhyāṃ ghachau'? — because with two bases and two affixes yathāsaṃkhya would assign gha only to the first and cha only to the second; the split lets both affixes follow both bases. Followed for 'excluding [assignment] in respective order'.
commentary BM: 'śatarudrād ghaś ca' is a vārttika. śatarudriyam — gha replaced by iya; śatarudrīyam — cha replaced by īya; in both a dvigu compound by 'taddhitārtha…' (A 2.1.51). BM states that the kaumudī's last sentence answers the suspicion of luk by 'dvigor lug anapatye'. Followed for construing 'ghachayoḥ' as the subject of the denied luk.
textual BM also glosses paiṅgākṣīputrīyam ('whose deity is Paiṅgākṣīputra') and tārṇavindavīyam ('whose deity is Tārṇavindu'), forms that do not occur in the kaumudī text transmitted here; they appear to reflect a fuller recension of the kaumudī or of its examples. The kaumudī is translated as it stands.
commentary TB (printed under sk.1226.t1), at the pratīka 'śataṃ rudrā iti': śata here expresses endlessness (anantavacana). Followed for the bracket '[= countless]'.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1231 · A 4.2.29V

महेन्द्राद्घाणौ च ॥ १२३१ ॥

mahendrādghāṇau ca

mahendrād ghāṇau ca — And after mahendra, gha and aṇ [in the sense 'that is the deity (devatā) of this'].

Rule. After mahendra, gha and aṇ come, and by ca also cha, in the sense "whose deity is that".

Example.

mahendro devatāsya →

gha → mahendriyaṃ haviḥ
aṇ → vṛddhi → māhendram
cha → mahendrīyam.

Siddhānta-kaumudī

चाच्छः । महेन्द्रियं हविः । माहेन्द्रम् । महेन्द्रीयम् ॥

By 'ca', cha [as well]. mahendriyaṃ haviḥ [an oblation whose deity is Mahendra]. māhendram. mahendrīyam.

Bālamanoramā

महेन्द्राद्घाणौ च - महेन्द्राद्धाणौ च । महेन्द्रियमिति । महेन्द्रो देवता अस्येति विग्रहः घस्य इयादेशः माहेन्द्रमिति । अणि रूपम् । महेन्द्रीयमिति । छस्य ईयादेशः ।

translator notes

commentary BM: vigraha 'mahendro devatā asya'; mahendriyam has iya for gha, māhendram is the aṇ form, mahendrīyam has īya for cha. Followed for assigning the three forms to gha, aṇ and cha, and for the bracketed gloss.

SK 1232 · A 4.2.30V

सोमाट्ट्यण् ॥ १२३२ ॥

somāṭṭyaṇ

somāṭ ṭyaṇ — After soma, ṭyaṇ [in the sense 'that is the deity (devatā) of this'].

Rule. After soma, ṭyaṇ comes in the sense "whose deity is that". It is heard as ya and is ṇit.

Example.

somo devatāsya → soma + ṭyaṇ → vṛddhi o → au, final a deleted → saumyam.

Watch out. The ṭ marker is there for the feminine. A ṭit affix takes ṅīp (SK 470). Bhaṭṭoji's commentators add that the y of the affix is then dropped by halas taddhitasya. So saumī ṛk "a verse whose deity is Soma".

Siddhānta-kaumudī

सौम्यम् । टित्वान्ङीप् । सौमी ऋक् ॥

saumyam. Because [the affix] has ṭ as an it-marker (ṭittva), ṅīp [is added in the feminine]: saumī ṛk [a ṛc whose deity is Soma].

Bālamanoramā

सोमाट्ट्यण् - सोमाट्टण् । सौम्यमिति । सोमो देवता अस्येति विग्रहः । टित्त्वस्य प्रयोजनमाह — टित्त्वान्ङीबिति । सौमीति । सोमो देवता अस्या ऋचेति विग्रहः ।ङीपिहलस्तद्धितस्ये॑ति यलोपः ।

translator notes

commentary BM: vigrahas 'somo devatā asya' and (for saumī) 'somo devatā asyā ṛcaḥ'; the phrase 'ṭittvān ṅīp' states the purpose of the ṭ. When ṅīp follows, the y [of the affix] is elided by 'halas taddhitasya'; TB (printed under sk.1226.t1, pratīka 'saumīti') states the same y-elision. Followed for the bracketed gloss; the y-deletion is BM's step, not stated in the kaumudī.

SK 1233 · A 4.2.31V

वाय्वृतुपित्रुषसो यत् ॥ १२३३ ॥

vāyvṛtupitruṣaso yat

vāyvṛtupitruṣaso yat — After vāyu, ṛtu, pitṛ and uṣas, yat [in the sense 'that is the deity (devatā) of this'].

Rule. After vāyu, ṛtu, pitṛ and uṣas, yat comes in the sense "whose deity is that".

Example.

vāyur devatāsya → vāyu + yat → the final u takes guṇa → o → av before the y → vāyavyam.

Likewise ṛtu → ṛtavyam.

The forms for pitṛ and uṣas are given under SK 1234.

Siddhānta-kaumudī

वायव्यम् । ऋतव्यम् ॥

vāyavyam. ṛtavyam.

Bālamanoramā

वाय्वृतुपित्रुषसो यत् - वाय्वृतुपित्रुषसो यत् । वायु, ऋतु, पितृ,उषस् एभ्यो यदित्यर्थः । वायव्यमिति । वायुर्देवता अस्येति विग्रहः । यति ओर्गुणः ।वान्तो यी॑त्यवादेशः । ऋतव्यमिति । ऋतुर्देवता अस्येति विग्रहः ।

translator notes

commentary BM: the rule gives yat after vāyu, ṛtu, pitṛ, uṣas; vigrahas 'vāyur devatā asya', 'ṛtur devatā asya'. Before yat the u takes guṇa ('or guṇaḥ') and o becomes av ('vānto yi pratyaye'). Followed for the bracketed sense; the derivational steps are BM's, not the kaumudī's. The forms for pitṛ and uṣas are given under the next unit (SK 1234: pitryam, uṣasyam).

SK 1234 · A 7.4.27V

रीङ् ऋतः ॥ १२३४ ॥

rīṅ ṛtaḥ

rīṅ ṛtaḥ — [For an aṅga ending in] ṛ, rīṅ is substituted [before a ya that belongs neither to a kṛt nor to a sārvadhātuka affix, and before cvi].

Rule. An aṅga (a base before an affix) ending in ṛ takes the substitute rīṅ in two cases. One is before a y that belongs neither to a kṛt affix (one added to a root) nor to a sārvadhātuka affix (a verbal affix of the present-tense type). The other is before the affix cvi, an affix taught in a later chapter.

Example.

pitaro devatā asya "the Fathers are its deity" → pitṛ + yat (SK 1233)

→ the y is a taddhita, neither kṛt nor sārvadhātuka → ṛ → rī → pitrī + ya

→ the ī is deleted by yasyeti ca (SK 311) → pitryam.

The other form of SK 1233: uṣā devatāsya → uṣas + yat → uṣasyam. Here rīṅ plays no part. Bhaṭṭoji's commentators note that the stem is bha before y, so its s stays.

Watch out. Why a long ī, if it is deleted at once? Bhaṭṭoji's commentators say the long vowel is needed for other forms, such as pitrīyati with the affix kyac, another affix taught in a later chapter.

Siddhānta-kaumudī

अकृद्यकारेऽसार्वधातुके यकारे च्वौ च परे ऋदन्ताङ्गस्य रीङादेशः स्यात् ॥यस्येति च SK 311 । पित्र्यम् । उषस्यम् ॥

When there follows a ya that is not [of] a kṛt [affix] and is asārvadhātuka (not a sārvadhātuka affix), or when cvi follows, rīṅ is substituted for an aṅga ending in ṛ (ṛdantāṅga). [The ī is then elided by] 'yasyeti ca' (SK 311): pitryam ['whose deity is the Fathers (pitṛ)']. uṣasyam ['whose deity is Uṣas'; the other remaining example of 'vāyvṛtupitruṣaso yat' (SK 1233), without rīṅ].

Tattvabodhinī

NSP p. 252

—रीद्धृतः । अङ्गवृत्तपरिभाषया ‘अकृत्सार्व—’ इति दीर्घो न प्रवर्तत इति दीर्घप्रहणमित्याहुः ॥—यस्येति चेति । पित्रीयतीत्यत्र रीङ्विधिः सावकाश इति भावः ॥—उषस्य- मिति । उषस्शब्दः ल्लीलिङ्गो दिवो दुहितरं देवतां व्रवीति

Bālamanoramā

रीङ् ऋतः - रीङृतः । अङ्गस्येत्यधिकृतम् ऋता विशेष्यते । तदन्तविधिः ।अयङ् यि क्ङिती॑त्यतो यीत्यनुवर्तते ।अकृत्सार्वधातुकयो॑रित्यतोऽकृत्सार्वधातुकयोरिति,च्वौ चे॑ति सूत्रं च, तदाह — अकृदित्यादिना । पित्र्यमिति । पितरो देवता अस्येति विग्रहः । यति पितृशब्दस्य रीङ् ।ङिच्चे॑त्यन्तादेशः ।यस्येति चेति ईकारलोपः । क्यचि पित्रीयतीत्यादौअङ्गकार्ये कृते पुनर्नाङ्गकार्य॑मिति वचनात्अकृत्सार्वदातुकयो॑रिति दीर्घे अप्राप्ते ईकारोच्चारणम् । उषस्यमिति । उषः देवता अस्येति विग्रहः । भत्वेन पदत्वाऽभावात्सकारस्य न रुत्वादि । द्यावापृथिवी । द्यावापृथिवी, शुनासीर, मरुत्वत्, अग्नीषोम, वास्तोष्पति, गृहमेध-एतेभ्यः-छो यच्च स्यादित्यर्थः । अणः, पत्युत्तरपदण्यस्य चापवादः ।

translator notes

commentary BM: 'aṅgasya' is in force by adhikāra and is qualified by 'ṛtaḥ', with tadantavidhi; 'yi' is carried forward (anuvṛtti) from 'ayaṅ yi kṅiti' (SK 2649), 'akṛtsārvadhātukayoḥ' from 'akṛtsārvadhātukayor dīrghaḥ' (SK 2298), and the sūtra 'cvau ca' (SK 2120) likewise; the kaumudī paraphrase states this. Followed for sutra_en and for taking both negations as qualifying the one ya.
commentary BM: pitryam — pitaro devatā asya; with yat, rīṅ replaces the ṛ of pitṛ, as a final substitute by 'ṅic ca' (SK 43); the ī is elided by 'yasyeti ca'. The long ī is uttered for kyac (pitrīyati etc.), where, by 'aṅgakārye kṛte punar nāṅgakāryam', lengthening by 'akṛtsārvadhātukayor dīrghaḥ' would not be available. TB concurs: the long ī is taken because of the aṅgavṛtta-paribhāṣā, and on 'yasyeti ca' notes that the rīṅ-rule has scope (sāvakāśa) in pitrīyati. Followed for the order of steps.
commentary BM: uṣasyam — uṣā devatā asya; the base is bha, not pada, so its s does not undergo ru etc. TB: uṣas is feminine and names the daughter of Dyaus as deity. Followed for the gloss and for treating uṣasyam as an example of SK 1233, not of rīṅ.
textual The BM block attached to this unit continues with the gloss of 'dyāvāpṛthivī…' (SK 1235); that portion is not used here.

SK 1235 · A 4.2.32V

द्यावापृथिवीशुनासीरमरुत्वदग्नीषोमवास्तोष्पतिगृहमेधाच्छ च ॥ १२३५ ॥

dyāvāpṛthivīśunāsīramarutvadagnīṣomavāstoṣpatigṛhamedhāccha ca

dyāvāpṛthivīśunāsīramarutvadagnīṣomavāstoṣpatigṛhamedhāc cha ca — After dyāvāpṛthivī, śunāsīra, marutvat, agnīṣoma, vāstoṣpati and gṛhamedha, cha, and [yat], [in the sense 'that is its deity'].

Rule. After dyāvāpṛthivī, śunāsīra, marutvat, agnīṣoma, vāstoṣpati and gṛhamedha, cha comes, and by ca also yat, in the sense "whose deity is that".

Example.

dyāvāpṛthivī devatā asya →

cha → the final ī is deleted → dyāvāpṛthivīyam
yat → dyāvāpṛthivyam.

Likewise śunāsīrīyam, śunāsīryam. The printed text has śūnāsīryam with a long ū.

Siddhānta-kaumudī

चाद्यत् । द्यावापृथिवीयम् । द्यावापृथिव्यम् । शुनासीरीयम् । शूनासीर्यम् ॥

By 'ca' ('and'), [also] yat. dyāvāpṛthivīyam, dyāvāpṛthivyam. śunāsīrīyam, śūnāsīryam.

Tattvabodhinī

NSP p. 252–253

—द्यावापृथिवी—। अण्ण्यजोरपवादः ॥—शुनासीरीय- मिति । शुनश्च सीरश्चेति द्वन्द्वे ‘देवताद्वन्द्वे च’ इत्यानङ् ॥ शुनो वायुः, सीर आदित्य इति वृत्तिकृत् ॥ हरदत्तस्तु शुनासी- रशब्द इन्द्रस्य गुणवाचीलन्ये मन्यन्त इत्याह ॥ तथा च मन्त्रः ‘इन्द्रं वयं शुनासीरमस्मिन्यज्ञे हवामहे’ इति । मरुतो यस्य सन्तीति मरुत्वानिन्द्रः, मरुत्वतीयं मरुत्वत्यम् । अग्नीषोमीयम् अग्नीषोम्यम् । ‘इदमेः सोमवरुणयोः’ । वास्तुनः पतिः वास्तोष्पतिः । इहैव सूत्रे निपातनात्साधुः । ‘वेदमभूर्वास्तुरत्नियाम्’ । वास्तोष्पतीयं वास्तोष्पत्यम् । गृहमेधीयं गृहमेध्यम् । गृहमेधशब्दोऽकारान्तः । तथाच आश्वलायनः ‘मरुच्चो गृहमेधेभ्यः’ इति

Bālamanoramā

द्यावापृथिवीशुनासीरमरुत्वदग्नीषोमवास्तोष्पति- गृहमेधाच्छ च - द्यावापृथिवीयं द्यावापृथिव्यमिति । द्यावापृथिवी देवता अस्येति विग्रहः । छस्य ईयादेशः । उभयत्रयस्येति चे॑ति लोपः । शुनासीरीयमिति । शुनो वायुः, सीरः आदित्यः । शुनश्च सीरश्च शुनासीरौ ।देवताद्वन्द्वे चे॑त्यानङ् । शुनासीरावस्य स्त इति शुनासीरः ।वाय्यादित्यवानिन्द्रो विवक्षितः॑ इति वेदभाष्ये भट्टभास्करः । शुनासीरो देवता अस्येति विग्रहः । मरुत्वान् देवता अस्य मरुत्वतीयं मरुत्वत्यम् । अग्नीषोमौ देवता अस्य अग्नीषोमीयमग्निषोम्यम् ।वास्तुनः पतिः वास्तोष्पतिः-रुद्रः । निपातनादलुक् षत्वं च ।रुद्रः खलु वै वास्तोष्पतिः॑ इति ब्राआहृणम् । अमरस्तु इन्द्रपर्यायेवास्तोष्पतिः सुरपति॑रित्याह वास्तोऽपतिर्देवता अस्य वास्तोष्पतीयं, वास्तोष्पत्यम् । गृहमेधो देवता अस्यगृहमेधीयम् । गृहमेध्यम् ।

Footnotes (NSP 1915 ed.)

NSP p. 253 व्यदिति—निम्नलयस्तिद्वेति बहुश्चतैर्विचार्यमिति शेखरः ।

translator notes

commentary TB: cha (with its yat) is an apavāda of aṇ and ṇya. BM: 'dyāvāpṛthivī devatā asya'; cha → īya; the final ī is deleted by 'yasyeti ca' in both forms. The 'yat' drawn in by 'ca' is that of the preceding 'vāyvṛtupitruṣaso yat' (SK 1233) [translator's identification]. Followed.
commentary BM and TB: śunaḥ = Vāyu, sīraḥ = Āditya (TB: so the Vṛttikāra), dvandva śunāsīrau with ānaṅ by 'devatādvandve ca'; BM cites Bhaṭṭabhāskara that Indra, possessing Vāyu and Āditya, is meant, while TB reports Haradatta's mention of others who take śunāsīra as a word for a quality of Indra. BM and TB supply the remaining examples (marutvatīyam/marutvatyam, agnīṣomīyam/agnīṣomyam, vāstoṣpatīyam/vāstoṣpatyam, gṛhamedhīyam/gṛhamedhyam) with vāstoṣpati's aluk and ṣ by nipātana. Recorded; the kaumudī's four forms are kept alone.
textual The source reads 'śūnāsīryam' with long ū beside 'śunāsīrīyam'; 'śunāsīryam' is expected (so the sūtra's stem). Kept as transmitted.

SK 1236 · A 4.2.33V

अग्नेर्ढक् ॥ १२३६ ॥

agnerḍhak

agner ḍhak — After agni, ḍhak.

Rule. After agni, ḍhak.

Example.

agnir devatāsya → agni + ḍhak → ḍh → ey, vṛddhi a → ā, the i deleted → āgneyam.

Watch out. Bhaṭṭoji's commentators note that by the vārttika sarvatrāgnikalibhyām this ḍhak holds in every prāgdīvyatīya sense, not only "whose deity is that".

Siddhānta-kaumudī

आग्नेयम् ॥

āgneyam.

Bālamanoramā

अग्नेर्ढक् - अग्नेर्ढक् । आग्नेयमिति । प्राग्दीव्यतीयेष्वर्थेष्वयम्,सर्वत्राग्निकलिभ्या॑मिति वचनात् ।

translator notes

commentary BM: this ḍhak applies in all the prāgdīvyatīya senses (those taught before 'tena dīvyati…', A 4.4.2), not only in the 'sāsya devatā' sense of its position, because of the statement 'sarvatrāgnikalibhyām' ('everywhere after agni and kali [ḍhak]'). sutra_en therefore leaves the sense unstated rather than restricting it to 'that is its deity'.

SK 1237 · A 4.2.34भवार्थातिदेशः

कालेभ्यो भववत् ॥ १२३७ ॥

kālebhyo bhavavat

kālebhyo bhavavat — After [words denoting] times (kāla), [affixes come in the sense 'that is its deity' (sāsya devatā)] as in the sense 'occurring there' (bhava).

Rule. This is an atideśa. After words for times, the affixes of "whose deity is that" are the same as those taught later for the sense bhava, "existing in". Only the affix prescribed there for a given base comes.

Example.

māso devatāsya "whose deity is the month" → the bhava rule kālāṭ ṭhañ (SK 1381) gives ṭhañ → māsikam.
prāvṛḍ devatāsya "whose deity is the rainy season" → the bhava rule prāvṛṣa eṇyaḥ (SK 1388) gives eṇya → prāvṛṣeṇyam.

Siddhānta-kaumudī

मासिकम् । प्रावृषेण्यम् ॥

māsikam ['whose deity is the month (māsa)', with ṭhañ as in the bhava sense]. prāvṛṣeṇyam ['whose deity is the rainy season (prāvṛṣ)', with eṇya].

Tattvabodhinī

NSP p. 253

—कालेभ्यो—। कालवाचिभ्यो ये प्रत्यया भवार्थे वक्ष्यन्ते ते ‘सास्य देवता’ इत्यस्मिन्नर्थेऽनेनातिदिश्यन्ते ॥ वक्तरणं सर्वसादृश्यार्थम् । तेन यस्माद्यो विहितस्तस्मात्स एव भवति नान्यः । तथैवोदाहरति—मासिकम् । प्रावृषेण्यमिति । ‘कालाद्रञ्’ । ‘प्रावृष एण्यः’ ॥—डामहजिति । एतच्च वृत्त्याद्यनुरोधेनोक्तम् ॥ भाष्ये तु आनङ्गदेशो महच् प्रत्ययश्च निपात्यते । तेनावग्रहः सिद्धातीत्युक्तम् ॥—सकारपाठेति । अन्यथा प्रक्रियालाघवाय षकारमेव पठेदिति भावः । एतच्च मनोरमायां स्थितम् ॥ अन्ये तूक्तरीत्या ‘अविसोढम्’ इत्यत्र षत्वनिवारणेऽपि ‘अविदूसम्’ इत्यादौ स्यादेव षत्वम् ॥ तत्र हि ण्यन्तात्किपि ‘अविदूः’ इत्यादिरूपसिद्धये सकारपाठसामर्थ्यस्योपक्षीणत्वात् । तस्मात् ‘अविसोढम्’ इत्यादिभाष्यकृदुदाहरणेषु सकारपाठसामर्थ्यादिति व्याख्येयमित्याहुः

Bālamanoramā

कालेभ्यो भववत् - कालेभ्यो भववत् । कालवाचिभ्यो भवेऽर्थे येन विशेषणेन ये प्रत्यया वक्षयन्ते, तेसाऽस्य देवते॑त्यर्थे कालवाचिभ्यस्तेनैव विशेषणेन भवन्तीत्यर्थः । मासिकमिति । मासो देवता अस्येति विग्रहः । कालाट्ठञ् । प्रावृषेण्यमिति । प्रावृट् देवता अस्येति विग्रहः ।प्रावृष एण्यः॑ ।

translator notes

commentary TB: the affixes that will be taught after time-words in the bhava sense are extended (atideśa) by this rule to the sense 'sāsya devatā' (SK 1226); BM adds: with the same qualification with which they are taught there. TB: the -vat is for similarity in every respect (sarvasādṛśya), so after a given base only the affix prescribed after it comes, no other. Followed for sutra_en.
commentary BM (TB concurs): māsikam — māso devatā asya, ṭhañ by 'kālāṭ ṭhañ' (SK 1381); prāvṛṣeṇyam — prāvṛḍ devatā asya, by 'prāvṛṣa eṇyaḥ' (SK 1388). TB's OCR reads 'kālād rañ'. Followed for the glosses and the bracketed affixes.
textual The TB block attached to this unit continues with remarks on ḍāmahac and on the reading with s (sakārapāṭha, avisoḍham), which belong to later sūtras; not used here.

SK 1238 · A 4.2.35V

महाराजप्रोष्ठपदाट्ठञ् ॥ १२३८ ॥

mahārājaproṣṭhapadāṭṭhañ

mahārājaproṣṭhapadāṭ ṭhañ — After mahārāja and proṣṭhapada, ṭhañ [in the sense 'that is the deity (devatā) of this'].

Rule. After mahārāja and proṣṭhapada, ṭhañ comes in the sense "whose deity is that". Mahārāja here is Vaiśravaṇa, according to Bhaṭṭoji's commentators.

Example.

mahārājo devatāsya → mahārāja + ṭhañ → ik, vṛddhi → māhārājikam.

proṣṭhapado devatāsya → vṛddhi o → au → prauṣṭhapadikam.

Siddhānta-kaumudī

माहाराजिकम् । प्रौष्ठपदिकम् ॥

māhārājikam. prauṣṭhapadikam.

Bālamanoramā

महाराजप्रोष्ठपदाट्ठञ् - महाराजप्रोष्ठपदाट्ठञ् । माहाराजिकमिति । महाराजो वैश्रवणः, स देवता अस्येति विग्रहः । प्रौष्ठपदिकमिति । प्रोष्ठपदो देवता अस्येति विग्रहः ।

translator notes

commentary BM: mahārāja here is Vaiśravaṇa; vigrahas 'sa devatā asya' and 'proṣṭhapado devatā asya'. Followed for the bracketed sense in sutra_en.

SK 1239 · A 7.3.21V

देवताद्वन्द्वे च ॥ १२३९ ॥

devatādvandve ca

devatādvandve ca — In a dvandva [compound] of deity-names too, [vṛddhi replaces the first vowel of both the prior and the final member, before an affix marked with ñ, ṇ or k].

Rule. In a dvandva of deity names, the first vowel of both members takes vṛddhi, before an affix marked with ñ, ṇ or k.

Example.

agniś ca marut ca → the compound is agnāmarutau, with ā at the join by A 6.3.26 (also worded devatādvandve ca), which replaces the final vowel of the first member with ā

→ agnāmarutau devatā asya → aṇ is intended

→ before a vṛddhi-bringing affix, id vṛddhau (A 6.3.28) gives i in place of that ā → agnimarut + a

→ vṛddhi of both members: the a of agni → ā, the a of marut → ā → āgnimārutam.

The steps are those of Bhaṭṭoji's commentators; Bhaṭṭoji gives the form.

Siddhānta-kaumudī

अत्र पूर्वेत्तरपदयोराद्यचो वृद्धिः स्यात् ञिति णिति किति च परे । आग्निमारुतम् ॥

Here [in a dvandva of deity-names], vṛddhi replaces the first ac (ādyac) of both the prior member (pūrvapada) and the final member (uttarapada), when an affix marked with ñ, marked with ṇ, or marked with k follows. āgnimārutam ('[an oblation] whose deity is Agni-and-the-Maruts').

Bālamanoramā

देवताद्वन्द्वे च - वृत्तः 'साऽस्य देवता' इत्यधिकारः । अथ प्रासङ्गिकं -देवताद्वन्द्वे चमृजेर्वृद्धि॑रित्यतो वृद्धिरित्यनुवर्तते ।अचो ञ्णिती॑त्यतो ञ्णितीति,किति चे॑ति सूत्रं चानुवर्तते ।तद्धितेष्वचामादे॑रित्यतोऽचामादेरिति,ह्मद्भगसिन्ध्वन्ते पूर्वपदस्य चे॑त्यतः पूर्वपदस्येति,उत्तरपदस्य चे॑ति सूत्रं चानुवर्तते । तदाह — अत्रेत्यादिना । आग्निमारुतमिति । अग्निश्च मरुच्च अग्नामरुतौ ।देवताद्वन्द्वे चे॑त्यानङ् । अग्नामरुतौ देवता अस्य आग्निमारुतम् । अणि अनेन उभयपदादिवृद्धिः अलौकिके विग्रहवाक्ये एव आनङं बाधित्वा 'इद्वृद्धौ' इति इत्त्वम् ।

translator notes

commentary BM: the adhikāra 'sā 'sya devatā' (A 4.2.24) has ended; this rule is taken up incidentally (prāsaṅgika). Carried forward (anuvṛtti) into it: 'vṛddhiḥ' from 'mṛjer vṛddhiḥ' (A 7.2.114); 'ñṇiti' from 'aco ñṇiti' (A 7.2.115); the sūtra 'kiti ca' (A 7.2.118); 'acām ādeḥ' from 'taddhiteṣv acām ādeḥ' (A 7.2.117); 'pūrvapadasya' from 'hṛdbhagasindhvante pūrvapadasya ca' (A 7.3.19); and the sūtra [BM: 'uttarapadasya ca']. Followed for the bracketed content of sutra_en and for 'here' = in a devatā-dvandva.
commentary BM's derivation (not in the kaumudī): agniś ca marut ca → agnāmarutau (ānaṅ by 'devatādvandve ca', A 6.3.26); agnāmarutau devatā asya → with aṇ, vṛddhi at the beginning of both members by this rule; in the alaukika analytical string itself 'id vṛddhau' (A 6.3.28) blocks the ānaṅ and gives i → āgnimārutam.

SK 1240 · A 7.3.22V

नेन्द्रस्य परस्य ॥ १२४० ॥

nendrasya parasya

nendrasya parasya — [Vṛddhi] does not take place for indra when it is the latter [member of a dvandva of deities].

Rule. Indra does not take this vṛddhi when it is the second member.

Example.

somendrau devate asya → somendra + aṇ → vṛddhi of soma only → saumendraḥ [caruḥ] "an offering to Soma and Indra".

Applies when / blocked by. As the first member, indra does take vṛddhi: indrāgnī → aindrāgnaḥ.

Siddhānta-kaumudī

परस्येन्द्रस्य वृद्धिर्न स्यात् । सौमेन्द्रः । परस्य किम् । ऐन्द्राग्नः ॥

There is no vṛddhi of indra when it stands as the latter [member]. saumendraḥ [caruḥ]. Why [does the rule say] 'the latter'? aindrāgnaḥ [where indra is the first member and does take vṛddhi].

Bālamanoramā

नेन्द्रस्य परस्य - नेन्द्रस्य परस्य ।देवताद्वन्द्वे चेट॑त्युक्ता उभयपदवृद्धिरुत्तरपदस्य इन्द्रशब्दस्य नेत्यर्थः । सौमेन्द्र इति ।चरु॑रिति शेषः । तैत्तिरीये सौमेन्द्रं श्यामाकं चरुमिति छान्दसम् ।

translator notes

commentary BM: what is denied is the vṛddhi of both members taught by 'devatādvandve ca' (SK 1239), here for the word indra as the uttarapada. Followed for the bracketed scope in sutra_en and the block.
commentary BM supplies 'caruḥ' with saumendraḥ, and notes that the Taittirīya reading 'saumendraṃ śyāmākaṃ carum' is Vedic usage (chāndasa). The bracketed 'caruḥ' follows BM.

SK 1241 · A 7.3.23V

दीर्घाच्च वरुणस्य ॥ १२४१ ॥

dīrghācca varuṇasya

dīrghāc ca varuṇasya — [In a deity-dvandva] varuṇa too does not take vṛddhi when it comes after a long vowel.

Rule. Varuṇa does not take this vṛddhi when it comes after a long vowel.

Example.

indrāvaruṇau devate asya → the compound has ā at the join → indrāvaruṇa + aṇ

→ varuṇa follows the long ā → no vṛddhi for it; indra → aindra → aindrāvaruṇam.

Applies when / blocked by. Why "after a long vowel"? In āgnivāruṇīm anaḍvāhīm ālabheta "one should offer a draught-cow sacred to Agni and Varuṇa", id vṛddhau has made the vowel before varuṇa a short i. So both members take vṛddhi.

Two vārttikas follow, returning to the main topic:

tad asmin vartata iti navayajñādibhya upasaṃkhyānam: after navayajña and the rest, ṭhañ in the sense "that is current in this" → nāvayajñikaḥ kālaḥ "the time of the new-grain sacrifice"; pākayajñikaḥ. The affix ṭhañ is named by Bhaṭṭoji's commentators.
pūrṇamāsād aṇ vaktavyaḥ: after pūrṇamāsa, aṇ → pūrṇo māso 'syāṃ vartate "the full moon is present in it" → paurṇamāsī tithiḥ, the full-moon day. Some take paurṇamāsī as a bahuvrīhi with its own aṇ, and scholars discuss whether this vārttika is needed.

Siddhānta-kaumudī

दीर्घात्परस्य वरुणस्य न वृद्धिः । ऐन्द्रावरुणम् । दीर्घात्किम् । आग्निवारुणीमनड्वाहीमालभेत ।

For varuṇa coming after a long vowel there is no vṛddhi. aindrāvaruṇam. Why 'after a long vowel'? āgnivāruṇīm anaḍvāhīm ālabheta ('one should offer a draught-cow sacred to Agni and Varuṇa').

vārttika

तदस्मिन्वर्तत इति नवयज्ञादिभ्य उपसंख्यानम्

(vārttika) tad asmin vartata iti navayajñādibhya upasaṃkhyānam — In the sense 'that is current in this', an additional statement (upasaṃkhyāna) [of ṭhañ is to be made] for navayajña and the rest.

(वार्तिकम्) ॥ नावयज्ञिकः कालः । पाकयज्ञिकः ।

nāvayajñikaḥ kālaḥ ('the time in which the navayajña takes place'). pākayajñikaḥ.

vārttika

पूर्णमासादण् वक्तव्यः

(vārttika) pūrṇamāsād aṇ vaktavyaḥ — aṇ should be stated after pūrṇamāsa.

(वार्तिकम्) ॥ पूर्णो मासोऽस्यां वर्तते इति पौर्णमासी तिथिः ॥

pūrṇo māso 'syāṃ vartate ('the full moon (māsa) is present in it') → paurṇamāsī, the lunar day (tithi).

Bālamanoramā

दीर्घाच्च वरुणस्य - दीर्घाच्च वरुणस्य । ऐन्द्रावरुणमिति । इन्द्रावरुणौ देवता अस्येति विग्रहे द्वन्द्वः । आनङ् । इन्द्परावरुमशब्दादणि दीर्घाकारात्परत्वाद्वरुणस्य नादिवृद्धिः । आग्निवारुणमिति । 'इद्वृद्धौ' इत्यग्नेरानङं बाधित्वा इत्त्वे कृते दीर्घातत्परत्वा.ञभावान्निषेधाऽभावेसति 'देवताद्वन्द्वे च' इत्युभयपदवृद्धिरिति भावः इतिप्रसङ्गिकम् ।अथ प्रकृतम् । तदस्मिन्निति ।महाराजप्रोष्ठपदाट्ठ॑ञिति सूत्रे वार्तिकमिदम् । 'तदस्मिन्वर्तते' इत्यर्थे नवयज्ञादिभ्यः प्रथमान्तेभ्यष्ठञ उपसङ्ख्यानमित्यर्थः । नावयज्ञिकः काल इति । नवयज्ञो नूतनधान्यद्रव्यको यज्ञः-आग्रयणाख्याः, स यस्मिन्काले वर्तते स नावयज्ञिकः । आग्रयणकाल इति यावत् । पाकयज्ञिक इति । पाकयज्ञः-औपासनाग्निसाध्यः-पार्वणस्थालीपाकादिः स यस्मिन्काले वर्तते स पाकयज्ञिकः । पूर्वमासादिति । 'तदस्मिन्वर्तते' इत्यर्थे पूर्णमासशब्दात्प्रथमान्तादण् वक्तव्य इत्यर्थः । पूर्णो मासोऽस्यामिति । मासः-चन्द्रमाः, पूर्णश्चासौ मासश्च पूर्णमासः=पूर्वणचन्द्रः, स यस्यां तिथौ वर्तते सा पौर्णमासी तिथिरित्यर्थः । अणिटिड्ढाणञि॑ति ङीप् । यद्यपि पूर्वणो माः-चन्द्रः-पूर्वमाः । तस्येयमित्यर्थेतस्येद॑मित्यणि पौर्णमासीति सिद्धम् । तथापि ईदृश एवार्थे अयं साधुरिति भावः ।

translator notes

commentary BM: aindrāvaruṇam — indrāvaruṇau devate asya, a dvandva, ānaṅ; with aṇ after indrāvaruṇa, varuṇa follows the long ā, so it does not take ādivṛddhi. āgnivāruṇa — 'id vṛddhau' (A 6.3.28) blocks the ānaṅ of agni and gives i; varuṇa then does not follow a long vowel, the prohibition lapses, and 'devatādvandve ca' (SK 1239) gives vṛddhi in both members. Recorded; the kaumudī gives only the forms.
commentary BM: the vārttika is on 'mahārājaproṣṭhapadāṭ ṭhañ' (A 4.2.35) and teaches ṭhañ after navayajña etc. (in the first case) in the sense 'that is current in this'; BM marks the whole as a return to the topic after the digression on deity-dvandvas ('atha prakṛtam'). Followed for the bracket '[of ṭhañ]': the affix, unnamed in the kaumudī, is ṭhañ.
commentary BM: navayajña is the sacrifice with new grain as offering, i.e. the āgrayaṇa, so nāvayajñikaḥ = the time of the āgrayaṇa; pākayajña is the pārvaṇa-sthālīpāka etc. performed with the aupāsana fire. Recorded; the terms are kept untranslated.
commentary BM: māsa here = the moon; pūrṇamāsa = the full moon; ṅīp by 'ṭiḍḍhāṇañ…' (A 4.1.15). BM adds that paurṇamāsī could also be had from pūrṇamās ('full moon') with the aṇ of 'tasyedam', but the vārttika states that the form is correct in just this sense. Followed for 'the full moon (māsa)'.
commentary TB (printed under sk.1223.t1) reports Haradatta and others: in 'pūrṇo māso 'syāṃ tithau' paurṇamāsī is a bahuvrīhi with a svārthika aṇ because [the word] belongs to prajñādi, so the vārttika 'pūrṇamāsād aṇ vaktavyaḥ' in the 'tad asmin vartate' section need not be made (na kartavyam). Recorded (§16); the kaumudī's vārttika is translated as it stands.
textual Blocks k3 and k5 open with the editorial tag '(vārtikam) ||', closing the vārttikas of k2 and k4; not translated.

SK 1242 · A 4.2.36V

पितृव्यमातुलमातामहपितामहाः ॥ १२४२ ॥

pitṛvyamātulamātāmahapitāmahāḥ

pitṛvyamātulamātāmahapitāmahāḥ — pitṛvya, mātula, mātāmaha and pitāmaha [are established by nipātana].

Rule. The words pitṛvya, mātula, mātāmaha and pitāmaha are nipātanas. Vārttikas state how each is formed and in what sense.

Example.

pitur bhrātari vyat: pitur bhrātā "father's brother" → pitṛ + vyat → pitṛvyaḥ.
mātur ḍulac: mātur bhrātā "mother's brother" → mātṛ + ḍulac → the ḍ deletes the ṭi ṛ → mātulaḥ.
mātṛpitṛbhyāṃ pitari ḍāmahac: mātuḥ pitā "mother's father" → mātāmahaḥ; pituḥ pitā → pitāmahaḥ.
mātari ṣic ca: for "mother", the same affix, marked with ṣ. A ṣit affix takes ṅīṣ in the feminine → mātāmahī, pitāmahī.
aver dugdhe soḍhadūsamarīsaco vaktavyaḥ: after avi "sheep", for its milk, soḍha, dūsa and marīsac → avisoḍham, avidūsam, avimarīsam. The affixes are read with s, so the s does not become ṣ.
tilān niṣphalāt piñjapejau: after tila "sesame" that bears no fruit, piñja and peja → tilapiñjaḥ, tilapejaḥ "barren sesame".
piñjaś chandasi ḍic ca: in the Veda piñja is also ḍit → tilpiñjaḥ.

Watch out. Bhaṭṭoji's commentators note that the Bhāṣya forms mātāmaha differently, with an ā substitute and an affix mahac. They also differ on how far the argument from the s reaches beyond avisoḍham. Scholars discuss both points.

Siddhānta-kaumudī

एते निपात्यन्ते ।

These are established by nipātana (irregular formation stated in the rule itself).

vārttika

पितुर्भ्रातरि व्यत्

(vārttika) pitur bhrātari vyat — After pitṛ, vyat in the sense 'brother'.

(वार्तिकम्) ॥ पितुर्भ्राता पितृव्यः ।

pitur bhrātā ('the father's brother') → pitṛvyaḥ.

vārttika

मातुर्डुलच्

(vārttika) mātur ḍulac — After mātṛ, ḍulac [in the same sense].

(वार्तिकम्) ॥ मातुर्भ्राता मातुलः ।

mātur bhrātā ('the mother's brother') → mātulaḥ.

vārttika

मातृपितृभ्यां पितरि डामहच्

(vārttika) mātṛpitṛbhyāṃ pitari ḍāmahac — After mātṛ and pitṛ, ḍāmahac in the sense 'father'.

(वार्तिकम्) ॥ मातुः पिता मातामहः । पितुः पिता पितामहः ।

mātuḥ pitā ('the mother's father') → mātāmahaḥ. pituḥ pitā ('the father's father') → pitāmahaḥ.

vārttika

मातरि षिच्च

(vārttika) mātari ṣic ca — And in the sense 'mother' [the same ḍāmahac], and it is ṣit.

(वार्तिकम्) ॥ मातामही । पितामही ॥

mātāmahī. pitāmahī.

vārttika

अवेर्दुग्धे सोढदूसमरीसचो वक्तव्यः

(vārttika) aver dugdhe soḍhadūsamarīsaco vaktavyaḥ — After avi ('sheep'), in the sense 'milk', soḍha, dūsa and marīsac should be stated.

(वार्तिकम्) ॥ सकारपाठसामर्थ्यान्न षः । अविसोढम् । अविदूसम् । अविमरीसम् ।

Because of the force (sāmarthya) of the reading with s, there is no ṣ. avisoḍham. avidūsam. avimarīsam.

vārttika

तिलानिष्फलात्पिञ्जपेजौ

(vārttika) tilān niṣphalāt piñjapejau — After tila [denoting what is] fruitless, piñja and peja.

(वार्तिकम्) ॥ तिलपिञ्जः । तिलपेजः । वन्ध्यस्तिल इत्यर्थः ।

tilapiñjaḥ. tilapejaḥ. The meaning is 'a barren sesame [plant]'.

vārttika

पिञ्जश्छन्दसि डिच्च

(vārttika) piñjaś chandasi ḍic ca — In the Veda (chandas) piñja is also ḍit.

(वार्तिकम्) ॥ तिल्पिञ्जः ॥

tilpiñjaḥ.

Bālamanoramā

पितृव्यमातुलमातामहपितामहाः - पितृव्यमातुल । कस्मिन्नर्थे किं निपात्यते इत्यत आह — पितुभ्र्रातरि व्यदित्यादिना । मातुल इति । मातृशब्दाड्डुलचि 'टे' इति टिलोपः । मातामह इति । मातृशब्दाड्डमहचि टिलोपः । एवं पितामहः । मातरि षिच्चेति । मातृपितृभ्यां मातरि डामहच्, स च षिद्भवतीत्यर्थः । षित्त्वफलं ङीषित्याह — मातामही पितामहीति । अवेरिति । अवोर्दुग्धमित्यर्थे अविशब्दात् सोढः, दूस, मरीसच् एते प्रत्यया वक्तव्या इत्यर्थः । सोढसकारस्य प्रत्यटयावयवत्वात्षत्वमाशङ्क्याह — सकारापाठसामर्थ्यान्न ष इति । अन्यथा षोढ इत्येवोपदिशेदिति भावः ।तिलादिति । तिलशब्द ओषदिविशेषे मुख्य । तत्फले तु गौणः । तत्र यदा तिलशब्दो निष्फले आषधिविशेषे वर्तते, तदा तस्मात्स्वार्थे पेज, पिञ्ज इति प्रत्ययौ स्त इत्यर्थः । इति देवतार्थकाः ।

translator notes

commentary BM: the vārttikas that follow answer 'which form is established by nipātana, and in what sense'. mātulaḥ — mātṛ + ḍulac, ṭi-elision by 'ṭeḥ'; mātāmahaḥ — mātṛ + ḍāmahac, ṭi-elision; so also pitāmahaḥ. Recorded; the kaumudī gives the forms only.
commentary TB (printed under sk.1237.t1): 'ḍāmahac' is stated in keeping with the Vṛtti and others; the Bhāṣya instead has the substitute ānaṅ and an affix mahac established by nipātana, so that the avagraha (mātā-maha) is accounted for. The two analyses differ; the kaumudī's ḍāmahac is translated as it stands.
commentary BM: 'mātari ṣic ca' = after mātṛ and pitṛ, ḍāmahac in the sense 'mother', and that [affix] is ṣit; the purpose of ṣit is ṅīṣ, as the forms mātāmahī, pitāmahī show. Followed for supplying '[the same ḍāmahac]'.
commentary BM: the s of soḍha, being part of an affix, would be liable to ṣatva; the kaumudī answers that it is read with s — otherwise the teacher would have taught ṣoḍha. TB (printed under sk.1237.t1) records this as the Manoramā's view and reports others who hold that the argument holds only for avisoḍham: in avidūsam etc. ṣatva would still apply, the force of the s-reading being used up in forming avidūḥ etc. by kvip after a ṇic-stem (the OCR passage is compressed and this step is uncertain); hence 'sakārapāṭhasāmarthyāt' should be explained as applying to the Bhāṣya's examples such as avisoḍham. Translated as the kaumudī states it; the dissent is recorded.
commentary BM: tila is primary for the particular plant and secondary for its seed; when tila denotes the plant that bears no fruit, piñja and peja come after it in its own sense (svārthe). Followed for 'after tila [denoting what is] fruitless'.
textual The vārttika reads 'vaktavyaḥ' (singular) although three affixes are named; kept as transmitted.
textual Blocks k3, k5, k7, k9, k11, k13 and k15 open with the editorial tag '(vārtikam) ||', closing the vārttikas of k2, k4, k6, k8, k10, k12 and k14; not translated.

SK 1243 · A 4.2.37V

तस्य समूहः ॥ १२४३ ॥

tasya samūhaḥ

tasya samūhaḥ — After [a word in the sixth case, 'tasya'], [aṇ etc.] in the sense 'a collection of that'.

Rule. After a sixth-case word, aṇ etc. come in the sense "a collection of that".

Example.

kākānāṃ samūhaḥ "a collection of crows" → kāka + aṇ → vṛddhi (already ā), final a deleted → kākam.

bakānāṃ samūhaḥ "a collection of cranes" → vṛddhi a → ā → bākam.

Watch out. Bhaṭṭoji's commentators explain the choice of examples. Kāka and baka fall under none of the special rules that follow. They are animate, not gotra words, and have no affix of their own. So they show the plain aṇ.

Siddhānta-kaumudī

काकानां समूहः काकम् । बाकम् ॥

A collection of crows (kākānāṃ samūhaḥ) → kākam. [A collection of cranes →] bākam.

Tattvabodhinī

NSP p. 253

—तस्य समूहः । इह ‘अचित्ताद्रक्’, ‘अनुदात्तादेरञ्’, ‘गोत्रान्ताद्रुञ्’, ‘केदाराद्यच्च’ इत्यादिना प्रतिपदं यचादींश्च वक्ष्यति । तथा च चित्तवदाद्युदात्तमगोत्रान्तं प्रतिपदोक्तप्रत्ययरहितमिहोदाहरणमित्याशये- नोदाहरति—काकम् । वाकमिति । एवं वार्कम् । काकवकवृकशब्दाः ‘प्राणिनां कुपूर्वाणाम्’ इति फिट्स्ट्रेणाद्युदात्ताः । प्राणिवाचिनां ये आदिभूताः कवर्गात्पूर्वं तेषामुदात्तः स्यादिति सूत्रार्थः । ‘अथादिः प्राक् शकटेः’ इत्यधिकारात् ॥ यत्तु वृत्तिन्यासयोः शौकमित्युदाहृतं तदुपेक्ष्यम् । खण्डिकादिषु शुकशब्दस्य पाठात्तत्वाच्चा भाव्यमिति हरदत्तादयः

Bālamanoramā

तस्य समूहः - तस्य समूहः । इनित्रकठचस्चे॑ति यावदिदमनुवर्तते । अस्मिन्नर्थे प्रथमोच्चारितात्षष्ठन्तात्प्राग्दीव्यतीया अणादयो यथासम्भवं स्युरित्यर्थः ।अचित्तहस्तिधेनोष्ठ॑गित्याद्यपवादविषयं परिह्मत्योदाहरति — काकं बाकमिति.समूहप्रत्ययान्तानां नपुंसकत्वं लोकात् ।

translator notes

commentary BM: 'tasya samūhaḥ' is carried forward (anuvṛtti) as far as 'initrakaṭyacaś ca' (A 4.2.51). In this sense the prāgdīvyatīya affixes, aṇ etc., occur as appropriate after the first-stated sixth-case word. Words ending in collective affixes are neuter by usage (lokāt). Followed for the sūtra rendering.
commentary TB (BM similarly): the examples are chosen to avoid the domains of the apavādas to be taught (acittāt ṭhak, anudāttāder añ, gotrāntād vuñ, kedārād yañ ca etc.): kāka, baka (and vṛka → vārkam) denote animate beings, are ādyudātta by the phiṭ-sūtra 'prāṇināṃ kupūrvāṇām', not gotra-final, and have no specifically taught affix. TB rejects the Vṛtti/Nyāsa example śaukam, śuka being read in khaṇḍikādi. Recorded; the English keeps only the kaumudī's two examples. (TB's 'vākam' is an OCR form of bākam.)

SK 1244 · A 4.2.38V

भिक्षादिभ्योऽण् ॥ १२४४ ॥

bhikṣādibhyo'ṇ

bhikṣādibhyo 'ṇ — After bhikṣā and the rest, aṇ [in the sense 'a collection (samūha) of that'].

Rule. After bhikṣā "alms" and the rest of its list, aṇ comes in the sense "a collection of that".

Example.

bhikṣāṇāṃ samūhaḥ → bhikṣā + aṇ → vṛddhi i → ai, final ā deleted → bhaikṣam.

garbhiṇīnāṃ samūhaḥ "a collection of pregnant women" → garbhiṇī + aṇ

→ bhasyāḍhe treats the bha stem as masculine (puṃvadbhāva): the feminine ṅīp is removed → garbhin + a

→ now nas taddhite (SK 679) would delete the ṭi in. SK 1245 stops it.

Applies when / blocked by. This aṇ overrides other affixes. Bhikṣā is inanimate and would take ṭhak by SK 1256. Garbhiṇī has an unaccented first vowel and would take añ by SK 1253. Bhaṭṭoji's commentators give these reasons.

Siddhānta-kaumudī

भिक्षाणां समूहो भैक्षम् । गर्भिणीनां समूहो गार्भिणम् । इह भस्याढ इति पुंवद्भावे कृते ॥

bhikṣāṇāṃ samūho bhaikṣam — a collection of alms is bhaikṣam. garbhiṇīnāṃ samūho gārbhiṇam — a collection of pregnant women is gārbhiṇam. Here, when treatment as masculine (puṃvadbhāva) has been carried out by 'bhasyāḍhe' [ṭi-elision by 'nas taddhite' (SK 679) becomes due, which the next rule (SK 1245) blocks].

Tattvabodhinī

NSP p. 253–254

—भिक्षादिभ्योऽण् ॥—भैक्षमिति । अचित्तत्वाद्रक् प्राप्तः ॥—गाभिणमिति । अनुदात्तादित्वादन् प्राप्तः । सति हि तस्मिन्नाद्युदात्तटिलोपौ स्याताम् । न च ‘भस्याहे—’ इति पुंवाचकरूपातिदेशान्न टिलोपः स्यादिति वाच्यम् । हस्तिनीनां समूहो हास्तिकमित्यत्रापि टिलोपानापत्तेः । तस्मात् स्त्रीप्रत्ययनिवृत्तिमात्रपरं तत् । न तु रूपातिदेशकमिति वोध्यम् ॥—यौवनमिति । युवतिशब्दस्यानुदात्तादित्वादन्नि प्राप्ते अणथंमिह पाठः ॥ पुंवद्भावात्तिप्रत्ययनिवृत्तिः । ‘अन्’ इति प्रकृतिभावः । ननु ‘भस्याहे—’ इत्यत्र ‘अहे तद्धिते विवक्षिते पुंवद्भावः’ इत्यभ्युपगमात्तद्धितोत्पत्तेः प्रागेव तिप्रत्ययनिवृत्तौ सत्यां ‘कनिन्-युवृषि—’ इति कनिनन्ततया आद्युदात्तत्वादण् सिद्धएवेति चेत् । सत्यम् । अतएव भाष्ये भिक्षादिषु युवतिशब्दपाठः प्रत्याख्यातः । ‘इह युवतिशब्दपाठसामर्थ्यात्पुंवद्भावो न’ इति वृत्तिकारोक्तिरप्यत एव निरस्ता ॥ नन्वेवं ‘गाभिणं यौवतं गणे’ इत्यादिप्रयोगा भाष्यमते न संगच्छेरन्नित्याशङ्क्याह—शत्रन्तादिति ॥—युवोः—। समाहारद्वन्द्वे सौत्रं पुंस्त्वम् । व्यम् ॥ गाणिक्यम् ॥ १२४९ । उञ्कवचिनश्च । ४२।४१। चात्केदारादपि । कवचिनां समूहः कावचिकम् । कैदारिकम् ॥ १२५० । ब्राह्मणमाणववाडवाद्यत् । ४२।४२। ब्राह्मण्यम् । माण्यम् । वाड्यम् ॥ ॐ पृष्ठादुपसंख्यानम् ॥ पृष्ठम् ॥ १२५१ । ग्रामभनवन्धुभ्यस्तल् । ४२।४३। ब्रामता । जनता । वन्धुता ॥ ॐ गजसहायाभ्यां चेति वक्तव्यम् ॥ गजता । सहायता ॥ ॐ अहः खः क्रतौ ॥ अहीनः । अहर्गणसाध्यसुत्याकः क्रतुरित्यर्थः । क्रतौ किम् । आहः । इह खण्डिकादित्वादन् । 'अह्नष्टसोरेव ७८९' इति नियमादिलोपो न ॥ ॐ पश्वा णस् वक्तव्यः ॥ १२५२। सिति च । १। ४। १६। सिति परे पूर्व देशः शैवः । देशे किम् । देवदत्तस्य विषयोऽनुवाकः ॥ पदसंहं स्यात् । अभत्वादोर्गुणो न । पर्श्वनां समूहः १२६२। राजन्यादिभ्यो बुञ् । १। २। ५। २। राजन्यकः ॥ १२५३। अनुदात्तादेरञ् । १। २। ४। १। कापोतम् । १२६३। भौरिक्याद्यैषुकार्यादिभ्यो विधल्भकलौ । १। २। ५। २। भौरिकीणां विषयो देशः भौरिकिषिउकारस्तूच्चारणार्थो नेत्संज्ञकः । तेन नन्दनः, कारकः, नन्दना, कारिका इत्यत्रोगिलक्षणौ नुमूडीपौ न स्तः ॥ अनुनासिकयोरिति किम् । ऊर्णायुः ॥—प्रकृत्याऽक इति । इह राजन्यमनुष्यग्रहणं व्यर्थम् । रूढिशब्दत्वेन ‘आपत्यस्य च’ इति यलोपस्य प्राप्त्यभावात् । अत एव ‘गोत्रोक्षोष्ट्र’ इत्यत्र तयोर्महणं सार्थकम् । अन्यथा गोत्रप्रहणेनैव सिद्धे तयोर्महणं न कुर्यादित्याहुः ॥ यूनो भावो यौवनिका । मनोज्ञादित्याद्बुञ् ॥—वार्धकमिति । यदि इदत्त्वेऽपि वार्धकमिति प्रयोगोऽस्ति, तर्हि मनोज्ञादित्वं कल्पनीयमित्याहुः

Bālamanoramā

भिक्षाऽऽदिभ्योऽण् - भिक्षादिभ्योऽण् । तस्य समूह इत्येव । भैक्षमिति । अत्रअचित्तहस्ती॑ति वक्ष्यमाणठगपवादोऽण् । गार्भिणमिति । गर्भशब्दान्मत्वर्थीये इन्प्रत्यये कृते प्रत्ययः परश्च आद्युदात्तश्चेति इकारस्य उदात्तत्वेअनुदात्तं पदमेकवर्ज॑मिति शिष्टस्यानुदात्तत्वे गर्भिन्शब्दः अनुदात्तादिः । ततो नान्तलक्षणङीपि तस्यअनुदात्तो सुप्पितौ॑ इत्यनुदात्तत्वे गर्भिणीशब्दोऽप्यनुदात्तादिरेव । ततः समूहेऽर्थेअनुदात्तादेर॑ञिति वक्ष्यमाणे अञि प्राप्ते भिक्षादित्वादणिति भावः । अणि प्रत्ययस्वरेणान्तोदात्तत्वम्, अञि तुञ्नित्यादिर्नित्यम् इत्याद्युदात्तत्वमिति स्वरे विशेषः । अणि टिलोपाऽभावोऽपि प्रयोजनमिति दर्शयति — इह भस्येति । गर्भिणीशब्दादणि सति 'भस्याऽढे' इति पुंवत्त्वेन ङीपो निवृत्तौ गर्भिन् अ इति स्थिते 'नस्तद्धिते' इति टिलोपे प्राप्ते सतीत्यर्थः ।

translator notes

commentary BM: 'tasya samūhaḥ' (A 4.2.37) is carried forward (anuvṛtti) into this rule ('tasya samūha ity eva') — the source of the bracketed sense in sutra_en. bhaikṣam: this aṇ is an apavāda of the ṭhak to be taught by 'acittahastidhenoṣ ṭhak' (bhikṣā being acitta). TB says the same ('acittatvād … prāptaḥ'; its OCR reads rak for ṭhak). Followed.
commentary BM on gārbhiṇam: garbhin (garbha + matvarthīya ini) is anudāttādi, and so is garbhiṇī (+ ṅīp, which is anudātta by 'anudāttau suppitau'), so añ by 'anudāttāder añ' would be due; aṇ comes by membership of bhikṣādi. Differences: with aṇ, final udātta by the affix accent; with añ, initial udātta by 'ñnity ādir nityam'; and with aṇ the ṭi-lopa is absent — which 'iha bhasya…' introduces: once puṃvadbhāva by 'bhasyāḍhe' has removed ṅīp, leaving garbhin + a, ṭi-lopa by 'nas taddhite' becomes due (and is then barred by SK 1245). TB agrees that añ was due and would give initial udātta and ṭi-lopa. Followed for construing the kaumudī's unfinished sentence as leading into SK 1245.
commentary TB: the puṃvadbhāva of 'bhasyāḍhe' means only removal of the feminine affix, not an extension (atideśa) of the masculine word-form — otherwise ṭi-lopa would fail in hāstikam ('a collection of she-elephants'). BM likewise speaks only of 'ṅīpo nivṛttiḥ'. Followed: 'treatment as masculine' is left unexpanded.
translator The kaumudī's last sentence ('iha bhasyāḍha iti puṃvadbhāve kṛte') is syntactically incomplete here; it is completed by the next unit, the sūtra 'inaṇy anapatye' (SK 1245), which blocks the ṭi-lopa. The bracketed completion marks this.

SK 1245 · A 6.4.164V

इनण्यनपत्ये ॥ १२४५ ॥

inaṇyanapatye

inaṇy anapatye — [A stem ending in] in remains in its original form when aṇ in a sense other than 'offspring' follows.

Rule. A stem ending in in keeps its own form (prakṛtyā) before an aṇ that does not mean "offspring". So the ṭi-deletion of SK 679 does not occur.

Example.

garbhin + aṇ (from SK 1244) → this aṇ means "collection", not offspring → in stays → vṛddhi → gārbhiṇam.

yuvatīnāṃ samūhaḥ "a collection of young women" → the feminine is removed, leaving yuvan → yuvan + aṇ → yauvanam.

This rule does not keep the an of yuvan, since yuvan ends in an, not in. Yuvan keeps its an by a separate rule, an (A 6.4.167), which Bhaṭṭoji's commentators name. Bhaṭṭoji cites yauvanam here only beside the añ form yauvatam.

Applies when / blocked by. Take yuvatī instead as the feminine of yuvat, formed with śatṛ, the affix of the present participle (heard as -at). That word has an unaccented first vowel, so it takes añ (SK 1253), not aṇ. With añ this rule does not apply → yauvatam.

Siddhānta-kaumudī

अनपत्यार्थेऽणि परे इन् प्रकत्या स्यात् । तेन नस्तद्धिते SK 679 इति टिलोपो न । युवतीनां समूहो यौवनम् । शत्रन्तादनुदात्तादेरञि यौवतम् ॥

When aṇ in a sense other than 'offspring' (anapatyārtha) follows, in remains in its original form (prakṛtyā). Hence the ṭi-elision [taught] by 'nas taddhite' (SK 679) does not occur. yuvatīnāṃ samūhaḥ ('a collection of young women') → yauvanam. From [yuvatī as the feminine of] a śatṛ-final [stem], which is anudāttādi (has an unaccented first syllable), with añ: yauvatam.

Bālamanoramā

इनण्यनपत्ये - इनण्यनपत्ये । इन्-अमीति छेदः प्रकृत्येति ।प्रकृत्यैका॑जित्यतस्तदनुवृत्तेरिति भावः । टिलोपो नेति । अञि तु प्रकृतिभावाऽप्रवृत्तेष्टिलोपः स्यादिति भावः । यौवनमिति ।कनिन्युवृषितक्षी॑त्यौणादिककनिन्प्रत्ययान्तो नित्स्वरेणाद्युदात्तः । ततः स्त्रियांयूनस्ति॑रिति तिप्रत्ययस्य प्रत्ययस्वरेणोदात्तत्वे सतिशिष्टस्वरेण युवतिशब्दस्यानुदात्तादित्त्वादञि प्राप्ते भिक्षादित्वादणि कृते सति 'भस्याऽढे' इति पुंवत्त्वे ति प्रत्ययस्य निवृत्तौ 'अन्' इति प्रकृतिभावाट्टिलोपाऽभावेयौवन॑मिति रूपम् । अञि तु प्रकृतिभावस्याऽप्रवृत्तेष्टिलोपः स्यादिति भावः । वस्तुतस्तु 'भस्याऽढे तद्धिते' इत्यस्य अढे तद्धिते विवक्षिते सति ततः प्रागेव पुंवदित्यर्थः । ततश्च तद्धितोत्पत्तेः प्रागेव युवतिशब्दस्य पुंवत्त्वे तिप्रत्ययस्य निवृत्तौ युवन्शब्दस्य कनिन्प्रत्ययान्तस्य नित्स्वरेणाद्युदात्तत्वादनुदात्तादित्वाऽभावादञभावे 'तस्य समूहः' इत्यणि प्रकृतिभावाट्टिलोपाऽभावे यौवनमिति सिद्धमेवेति युवतिशब्दो भिक्षादिगणे प्रत्याख्यातो भाष्यकैयटयोरित्यलम् । शत्रन्तादिति । प्रत्ययस्वरेण मध्योदात्तत्वादनुदात्तादिरयं युवच्छब्दः । तत उगिल्लक्षङीपः पुवत्त्वेन निवृत्तौ युवच्छब्दादनुदात्तादेरञि यौवतमिति रूपमिति भावः ।

translator notes

commentary BM: the sūtra is split in + aṇi; 'prakṛtyā' is carried forward (anuvṛtti) from 'prakṛtyaikāc' (A 6.4.163). Followed: 'remains in its original form (prakṛtyā)' in sūtra_en and kaumudī renders that anuvṛtti.
commentary BM on yauvanam (the kaumudī gives only the form): yuvan (kanin, ādyudātta by nit-svara) + ti by 'yūnas tiḥ'; with the ti accented, satiśiṣṭa-svara makes yuvati anudāttādi, so 'anudāttāder añ' (A 4.2.44) would apply, but aṇ comes by bhikṣādi; 'bhasyāḍhe taddhite' gives puṃvadbhāva, removing ti; then yuvan + a, prakṛtibhāva by 'an' (A 6.4.167) — not by this rule, yuvan ending in an, not in — so no ṭi-elision → yauvanam. With añ, prakṛtibhāva would not apply and ṭi-elision would occur. BM and TB (printed under sk.1244.t1) both add that, since 'bhasyāḍhe' applies as soon as a non-ḍha taddhita is intended — before the affix arises — yuvan is ādyudātta and aṇ follows anyway, which is why the Bhāṣya and Kaiyaṭa reject yuvati's place in the bhikṣādi list; TB says this also refutes the Vṛttikāra's claim that the listing of yuvati blocks puṃvadbhāva. Recorded.
commentary TB (printed under sk.1244.t1) introduces 'śatrantāt' as the answer to the objection that on the Bhāṣya's view usages such as 'gārbhiṇaṃ yauvataṃ gaṇe' would be unaccounted for. BM: yuvat (yu + śatṛ) is madhyodātta by pratyaya-svara, hence anudāttādi; the ṅīp due to its being ugit is removed by puṃvadbhāva, and añ after yuvat gives yauvatam. Followed for the bracketed '[yuvatī as the feminine of]'.
textual The source reads 'prakatyā' for 'prakṛtyā', as BM's pratīka has it. Translated as prakṛtyā; the source is not altered.

SK 1246 · A 4.2.39V

गोत्रोक्षोष्ट्रोरभ्रराजराजन्यराजपुत्रवत्समनुष्याजाद्वुञ् ॥ १२४६ ॥

gotrokṣoṣṭrorabhrarājarājanyarājaputravatsamanuṣyājādvuñ

gotrokṣoṣṭrorabhrarājarājanyarājaputravatsamanuṣyājād vuñ — After [a word denoting] a gotra, and after ukṣan, uṣṭra, urabhra, rājan, rājanya, rājaputra, vatsa, manuṣya and aja, vuñ occurs [in the sense 'a collection (samūha) of that'].

Rule. After a gotra word, and after ukṣan, uṣṭra, urabhra, rājan, rājanya, rājaputra, vatsa, manuṣya and aja, vuñ comes in the sense "a collection of that".

Example. The affix vuñ is heard as aka; that step is SK 1247, where the forms are worked.

Watch out. "Gotra" here is the ordinary gotra, meaning any offspring at all. It is not the technical gotra of SK 1089.

Siddhānta-kaumudī

एभ्यः समूहे वुञ् स्यात् । लौकिकमिह गोत्रं तच्चापत्यमात्रम् ॥

After these, vuñ occurs in the sense of a collection (samūha). 'gotra' here is the ordinary (laukika) gotra, and that is offspring as such (apatyamātra).

Bālamanoramā

गोत्रोक्षोष्ट्रोरभ्रराजराजन्यराजपुत्रवत्स- मनुष्याजाद्वुञ् - गोत्रोक्षोष्ट्रो । एभ्य इति । गोत्र, उक्षन्, उष्ट्र, उरभ्र, राजन्, राजन्य, राजपुत्र, वत्स, मनुष्य, अज-एतेब्य इत्यर्थः लौकिकमिह गोत्रमिति । नतु पारिभाषिकमित्यर्थः । अत्र लौकिकं गोत्रं किमित्यत आह — तच्चापत्यमात्रमिति । प्रवराध्याये परिगणितं पुत्रपौत्रादि कृत्स्नापत्यमित्यर्थः ।अपत्याधिकारादन्यत्र लौकिकमेव गोत्रं गृह्रते, नतु पारिभाषिकं गोत्रमिष्यते॑ इतिस्त्रीपुंसाभ्या॑मित्यादिसूत्रबाष्ये सिद्धान्तितत्वादिति भावः ।

translator notes

commentary BM: 'after these' = gotra, ukṣan, uṣṭra, urabhra, rājan, rājanya, rājaputra, vatsa, manuṣya, aja. 'laukika' = not the technical (pāribhāṣika) gotra; 'apatyamātra' = all offspring, son, grandson and so on, as enumerated in the pravara chapter. Outside the apatya-adhikāra the ordinary gotra is taken, not the technical one, as settled in the Bhāṣya on 'strīpuṃsābhyāṃ…' (A 4.1.87). Followed for rendering apatyamātra as 'offspring as such' (not only the grandson-onward gotra of the technical definition).

SK 1247 · A 7.1.1V

युवोरनाकौ ॥ १२४७ ॥

yuvoranākau

yuvor anākau — For yu and vu, ana and aka [are substituted respectively].

Rule. The nasalised affix-parts yu and vu are replaced by ana and aka, respectively.

Example.

glucukāyanīnāṃ samūhaḥ "a collection of female descendants of Glucuka" → glucukāyanī + vuñ (SK 1246)

→ vu → aka → vṛddhi u → au, the final ī deleted → glaucukāyanakam.

ukṣṇāṃ samūhaḥ "a collection of oxen" → ukṣan + vuñ → aka, the ṭi an deleted, vṛddhi → aukṣakam.

Applies when / blocked by. In rājanya + aka and manuṣya + aka the y would be dropped by SK 1082. A vārttika keeps it: prakṛtyā 'ke rājanyamanuṣyayuvānaḥ, "before aka, rājanya, manuṣya and yuvan keep their form" → rājanyakam, mānuṣyakam. Whether SK 1082 could ever reach these two words is a point scholars discuss.

A second vārttika (vṛddhāc ceti vaktavyam) adds the word vṛddha "old man" → vṛddhānāṃ samūhaḥ → vārdhakam.

Siddhānta-kaumudī

यु वु एतयोरनुनासिकयोः क्रमादन अक एतावादेशौ स्तः । ग्लुचुकायनीनां समूहो ग्लौचुकायनकम् । औक्षकमित्यादि । आपत्यस्य च - SK 1082 इति यलोपे प्राप्ते ।

For these two, yu and vu, when nasalized (anunāsika), ana and aka are the substitutes respectively. glucukāyanīnāṃ samūhaḥ ('a collection of female descendants of Glucuka') → glaucukāyanakam. aukṣakam, and so on. [In rājanyakam, mānuṣyakam] elision of the y by 'āpatyasya ca …' (SK 1082) being applicable:

vārttika

प्रकृत्याऽकेराजन्यमनुष्ययुवानः

(vārttika) prakṛtyā 'ke rājanyamanuṣyayuvānaḥ — Before aka, rājanya, manuṣya and yuvan remain in their original form (prakṛtyā).

(वार्तिकम्) ॥ राजन्यकम् । मानुष्यकम् ॥

rājanyakam. mānuṣyakam.

vārttika

वृद्धाच्चेति वक्तव्यम्

(vārttika) vṛddhāc ceti vaktavyam — It should be stated: 'and after vṛddha' [too, vuñ in the sense of a collection].

(वार्तिकम्) ॥ वार्धकम् ॥

vārdhakam.

Bālamanoramā

युवोरनाकौ - युवोरनाकौ । युश्च वुश्च युवुः । समाहारद्वन्द्वे सौत्रं पुंस्त्वम् । तदाह — यु वु एतयोरिति । 'अनुनासिकयोरिष्यते' इति वार्तिकलब्धमेतत् । अनुनासिकयोः किम् । ऊर्णायुः । ग्लुचुकायनीनामिति ।प्राचामवृद्धा॑दिति ग्लुचुकशब्दादपत्ये फिन्, 'इतो मनुष्यजातेः' इति ङीष्, समूहे वुञ् । अकादेशः । आदिवृद्धिः ।यस्येति चे॑तीकारलोपः । औक्षकमिति । उक्ष्णां समूह इति विग्रहः । वुञ् । अकादेशः । टिलोपः । आदिवृद्धिः । उष्ट्राणां समूह इति विग्रहः । औष्ट्रकम् । उरभ्राः-मेषाः, तेषां समूहः, ओरभ्रकम् । राजकम्-राजन्यकम् । वात्सकम् । मानुष्यकम् । आजकम् । यलोपे प्राप्ते इति । राजन्यशब्दाद्वुञि अकादेशे 'आपत्यस्य च' इति यकारस्य लोपे प्राप्ते सतीत्यर्थः ।प्रकृत्याऽके इति । अके परे राजन्य, मनुष्य, युवन्-#एते प्रकृत्या स्युरिति वक्तव्यमित्यर्थः । यूनो भावो यौवनकम् । मनोज्ञादित्वाद्वुञ् । प्रकृतिभावान्न टिलोपः ।वृद्धाच्चेति । वृद्धशब्दस्वरूपमेव गृह्रते, नतुवृद्धिर्यस्याचामादि॑रिति वृद्धसंज्ञकम्, भाष्ये वृद्धशब्दस्यैवोदाहरणात् । तदाह — वाद्र्धकमिति । वृद्धानां समूह इति विग्रहः ।

translator notes

commentary BM: yuvoḥ is a samāhāra-dvandva (yuś ca vuś ca) with masculine gender as a sūtra licence (TB, printed under sk.1244.t1, says the same). 'anunāsikayoḥ' is supplied from the vārttika 'anunāsikayor iṣyate'; counterexample: ūrṇāyuḥ. Followed for 'when nasalized'.
commentary BM on the examples (the kaumudī gives only the forms): glucuka + phin by 'prācām avṛddhāt' → glucukāyani, ṅīṣ by 'ito manuṣyajāteḥ' → glucukāyanī; vuñ in the collective sense, aka for vu, ādivṛddhi, elision of ī by 'yasyeti ca' → glaucukāyanakam. aukṣakam — ukṣṇāṃ samūhaḥ, vuñ, aka, ṭi-elision, ādivṛddhi. BM lists the remaining members of the list: auṣṭrakam, aurabhrakam, rājakam, rājanyakam, vātsakam, mānuṣyakam, ājakam — the kaumudī's 'ityādi'.
commentary BM: 'yalope prāpte' = when, after vuñ is added to rājanya and aka substituted, elision of the y by 'āpatyasya ca' is applicable. BM illustrates with rājanya only; the bracket '[In rājanyakam, mānuṣyakam]' extends it to both forms of the vārttika's examples (k3). BM adds for yuvan: yūno bhāvaḥ → yauvanakam, with vuñ by the manojñādi list and no ṭi-elision because of prakṛtibhāva.
commentary BM: 'vṛddha' here is the word vṛddha itself, not a word with the technical designation vṛddha ('vṛddhir yasyācām ādiḥ'), since the Bhāṣya's example is the word vṛddha; vigraha vṛddhānāṃ samūhaḥ. Followed: vṛddha kept as a word, and '[vuñ in the sense of a collection]' supplied from BM's vigraha.
commentary TB (printed under sk.1244.t1): naming rājanya and manuṣya in the vārttika is superfluous — being rūḍhi words they never undergo y-elision by 'āpatyasya ca'; hence naming them in 4.2.39 (SK 1246) is meaningful. Recorded; the kaumudī's 'yalope prāpte' is translated as it stands.
textual Blocks k3 and k5 open with the editorial tag '(vārtikam) ||', closing the vārttikas of k2 and k4; not translated.

SK 1248 · A 4.2.40V

केदाराद्यञ् च ॥ १२४८ ॥

kedārādyañ ca

kedārād yañ ca — After kedāra, yañ, and also [vuñ, in the sense 'a collection of that'].

Rule. After kedāra "field", yañ comes, and by ca also vuñ, in the sense "a collection of that".

Example.

kedārāṇāṃ samūhaḥ →

yañ → vṛddhi e → ai → kaidāryam
vuñ → kaidārakam.

Applies when / blocked by. A vārttika (gaṇikāyā yañiti vaktavyam) gives yañ only, not vuñ, after gaṇikā "courtesan" → gāṇikyam.

Siddhānta-kaumudī

चाद्वुञ् । कैदार्यम् । कैदारकम् ॥

By 'ca', vuñ [from the preceding rule, SK 1246, also occurs]. kaidāryam. kaidārakam.

vārttika

गणिकाया यञिति वक्तव्यम्

(vārttika) It should be stated that yañ [occurs] after gaṇikā.

(वार्तिकम्) ॥ गाणिक्यम् ॥

gāṇikyam.

Bālamanoramā

केदाराद्यञ् च - केदराद्यञ् च । कैदार्यम्-कैदारकमिति । केदाराणां समूह इति विग्रहः ।गणिकाया यञ् । यञ्ग्रहणाद्वुञो निवृत्तिः । गाणिक्यमिति । गणिकानां समूह इति विग्रहः ।

translator notes

commentary BM: the analysis (vigraha) of kaidāryam and kaidārakam is 'kedārāṇāṃ samūhaḥ' — the samūha sense being the one running in this section; hence the bracket in sutra_en.
commentary BM: because yañ alone is named in the vārttika, vuñ (drawn in by 'ca' in the sūtra) is discontinued there — after gaṇikā only yañ, not vuñ; vigraha 'gaṇikānāṃ samūhaḥ'. Followed: the vārttika is rendered with yañ only, not 'also'.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1249 · A 4.2.41V

ठञ् कवचिनश्च ॥ १२४९ ॥

ṭhañ kavacinaśca

ṭhañ kavacinaś ca — ṭhañ after kavacin as well [in the sense of a collection (samūha)].

Rule. After kavacin "armoured man", ṭhañ comes in the sense "a collection of that". By ca, ṭhañ also comes after kedāra.

Example.

kavacināṃ samūhaḥ → kavacin + ṭhañ → ik → the ṭi in is deleted (SK 679) → vṛddhi → kāvacikam.

kedāra + ṭhañ → kaidārikam.

Siddhānta-kaumudī

चाक्तेदारादपि । कवचिनां समूहः कावचिकम् । कैदारिकम् ॥

By 'ca', after kedāra too. A collection of armoured men (kavacin): kāvacikam. kaidārikam.

Bālamanoramā

ठञ् कवचिनश्च - ठञ्कवचिनश्च । केदारादपीति । कवचिन्शब्दात्केदारशब्दाच्च समूहे ठञ् स्यादित्यर्थः । कावचिकमिति । ठञ्, इकादेशे टिलोपः ।

translator notes

commentary BM: ṭhañ comes after kavacin and after kedāra in the sense of a collection (kedāra being drawn in from 'kedārād yañ ca', SK 1248); in kāvacikam, after ṭhañ and the substitution of ik [for ṭh], the ṭi [in] is elided. Followed for the bracketed sense; the derivational steps are BM's, not the kaumudī's.

SK 1250 · A 4.2.42V

ब्राह्मणमाणववाडवाद्यन् ॥ १२५० ॥

brāhmaṇamāṇavavāḍavādyan

brāhmaṇamāṇavavāḍavād yan — After brāhmaṇa, māṇava and vāḍava, yan [comes in the sense 'a collection of them' (tasya samūhaḥ)].

Rule. After brāhmaṇa, māṇava and vāḍava, yan comes in the sense "a collection of that".

Example.

brāhmaṇānāṃ samūhaḥ → brāhmaṇa + yan → no vṛddhi marker → brāhmaṇyam.

Likewise māṇavyam, vāḍavyam.

Applies when / blocked by. A vārttika (pṛṣṭhād upasaṃkhyānam) adds pṛṣṭha (a kind of stotra, a chant) → pṛṣṭhyam.

Siddhānta-kaumudī

ब्राह्मण्यम् । माणव्यम् । वाडव्यम् ।

brāhmaṇyam ['a collection of brāhmaṇas']. māṇavyam ['a collection of māṇavas']. vāḍavyam ['a collection of vāḍavas'].

vārttika

पृष्ठादुपसंख्यानम्

(vārttika) pṛṣṭhād upasaṃkhyānam — pṛṣṭha is to be additionally enumerated (upasaṃkhyāna) [as taking yan].

(वार्तिकम्) ॥ पृष्ठ्यम् ॥

pṛṣṭhyam ['a collection of pṛṣṭhas'].

Tattvabodhinī

NSP p. 254

—ब्राह्मणमाणव—। ननु त्रयोऽप्यमी बुद्धाः । तेभ्यः प्रकृतो यत्रेवास्तु । बुद्धाद्यति यत्रि वा रूपे विशेषाभावात् । नापि स्वरे विशेषः, उभयथाप्युदात्तत्वात् । स्त्रियां विशेषस्तु न शङ्क्य एव, नपुंसकत्वात् । ‘यत्रश्च’ इत्यत्रापत्यग्रहणाच्च । उत्त् तु नानुवर्तिष्यते अस्वरितत्वादिति चेत् सत्यम् । अबुद्धादपि कुतश्चिद्विधानार्थं यद्वचनम् । तत्सिद्धार्थानुवादकं वार्तिकमाह—पृष्ठादिति । पृष्ठं स्तोत्रविशेषः ॥—पृष्ठश्च इति । पृष्ठानां समूहः पृष्ठः पडह इति तु मत्वर्थलक्षणया योध्यम्

Bālamanoramā

ब्राह्मणमाणववाडवाद्यन् - ब्राआहृणमाणव । ब्राआहृण्यमित्यादि । ब्राआहृणानां माणवानां बाडबानां च समूह इति विग्रहः । मनोरपत्यं माणवः । अणि नस्य णत्वम् ।अपत्ये कुत्सिते मूढे मनोरौत्सर्गिकः स्मृतः । नकारस्य च मूर्धन्यस्तेनसिध्यति माणवः॑ इतिमनोर्जातावञ्यतौ षुक्च॑ इति सूत्रे भाष्यम् ।पृष्ठादिति । 'यन' इति शेषः । पृष्ठ्यः षडह इति । षष्ण्णामह्नां समाहारः षडहः । समाहारे द्विगुः । 'राजाहः सखिभ्यः' इति टचि टिलोपः । रथन्तरबृहद्रौरूपवैराजशाक्वररैवताख्यानि षट् पृष्ठाख्यस्तोत्राणि । तद्युक्तान्यहानि लक्षणया पृष्ठानि, तेषां समूह इति विग्रहः ।

translator notes

commentary BM: the analysis is brāhmaṇānāṃ māṇavānāṃ vāḍavānāṃ ca samūhaḥ ('tasya samūhaḥ', SK 1243, being the running sense); māṇava = manor apatyam, with aṇ and ṇ for n, supported by the Bhāṣya verse cited under 'manor jātāv añyatau ṣuk ca' (SK 1185). Followed for the glosses and the supplied sense in sutra_en.
commentary BM: with the vārttika supply 'yan'. pṛṣṭha: the six stotras called pṛṣṭha (rathantara, bṛhat, vairūpa, vairāja, śākvara, raivata); the days connected with them are by implication (lakṣaṇā) 'pṛṣṭhas', and their collection, the six-day rite (ṣaḍaha), is pṛṣṭhyaḥ. TB: pṛṣṭha is a particular stotra, and 'pṛṣṭhyaḥ ṣaḍahaḥ' is by implication in the matup sense. The kaumudī gives only the neuter pṛṣṭhyam; followed for '[as taking yan]', the ṣaḍaha usage recorded, not translated.
commentary TB (OCR partly unclear) raises the objection that all three bases are vṛddha (OCR 'buddhāḥ'), so the yañ already in context ('kedārād yañ ca', SK 1248) would give the same form, the same accent (udātta either way), and no feminine difference (the derivative is neuter, and 'yañaś ca' is tied to apatya); it answers that yan is taught so that it can also be prescribed after some non-vṛddha base, and that the vārttika on pṛṣṭha restates (anuvādaka) what is thereby established. Recorded; the vārttika is rendered neutrally.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1251 · A 4.2.43V

ग्रामजनबन्धुभ्यस्तल् ॥ १२५१ ॥

grāmajanabandhubhyastal

grāmajanabandhubhyas tal — After grāma, jana and bandhu, tal [in the sense of a collection (samūha)].

Rule. After grāma "village", jana "person" and bandhu "kinsman", tal comes in the sense "a collection of that". Tal is heard as tā, and its derivatives are feminine.

Example.

grāmāṇāṃ samūhaḥ → grāma + tal → grāmatā. Likewise janatā, bandhutā.

Applies when / blocked by. Three vārttikas follow.

gajasahāyābhyāṃ ca: also after gaja "elephant" and sahāya "companion" → gajatā, sahāyatā.
ahnaḥ khaḥ kratau: after ahan "day", kha when a kratu, a sacrifice, is meant → ahan + īna → the ṭi an is deleted → ahīnaḥ, a sacrifice whose soma-pressings take a series of days. When no sacrifice is meant, ahan takes añ as a member of the khaṇḍikādi list (SK 1254). Then its ṭi stays, by the restriction ahnaṣ ṭakhor eva (SK 789) → āhnaḥ "a collection of days".
parśvā ṇas vaktavyaḥ: after parśu "rib", ṇas. Its form is worked under SK 1252.

Siddhānta-kaumudī

ग्रामता । जनता । बन्धुता ।

grāmatā ('a collection of villages'). janatā. bandhutā.

vārttika

गजसहायाभ्यां चेति वक्तव्यम्

(vārttika) gajasahāyābhyāṃ ceti vaktavyam — It should be stated: also after gaja and sahāya.

(वार्तिकम्) ॥ गजता । सहायता ।

gajatā. sahāyatā.

vārttika

अह्नः खः क्रतौ

(vārttika) ahnaḥ khaḥ kratau — After ahan, kha, [when] a kratu (sacrifice) [is denoted].

(वार्तिकम्) ॥ अहीनः । अहर्गणसाध्यसुत्याकः क्रतुरित्यर्थः । क्रतौ किम् । आह्नः । इह खण्डिकादित्वादञ् । अह्नष्टखोरेव SK 789 इति नियमाट्टिलोपो न ।

ahīnaḥ — the meaning is: a kratu whose soma-pressings (sutyā) are accomplished by a series of days (ahargaṇa). Why 'kratau'? āhnaḥ ('a collection of days'). Here [the affix is] añ, since [ahan] belongs to the khaṇḍikādi [list]. The deletion of the ṭi does not occur, because of the restriction (niyama) 'ahnaṣ ṭakhor eva' ('of ahan only before ṭa and kha', SK 789).

vārttika

पर्श्वा णस् वक्तव्यः

(vārttika) parśvā ṇas vaktavyaḥ — After parśu, ṇas should be stated.

(वार्तिकम्) ॥

(vārtikam)

Tattvabodhinī

NSP p. 254

—ग्रामजन—। वृत्तिकृता तु वार्तिकस्थसहायशब्दोऽपि सूत्रे प्रक्षिप्तः

Bālamanoramā

ग्रामजनबन्धुसहायेभ्यः तल् - ग्रामजन । समूह इत्येव । ग्रामतेत्यादि । ग्रामाणां, जनानां, बन्धूनां च समूह इति विग्रहः । तलन्तानां स्त्रीत्वं लोकात्, 'तलन्तं स्त्रियाम्' इति लिङ्गानुशासनसूत्राच्च । गजसहायाभ्यां चेति । आभ्यामपि समूहे तलिलि वक्तव्यमित्यर्थः ।अह्नः खः क्रतौ इति । वार्तिकमिदम् । क्रतौ वर्तमाना दहन्शब्दात् समूहेऽर्थे खप्रत्ययो वाच्य इत्यर्थः । अहीन इति । अहश्शब्देन सौत्यान्यहानि विवक्षितानि । तेषां समूह इति विग्रहः । अहन्शब्दात् खः, ईनादेशः ।अह्नष्टखोरेवे॑ति ट्लोपे इति भावः । फलितमाह — अहर्गणेति । आह्न इति । अह्नां समूह इति विग्रहः । इह क्रत्वप्रतीतेर्न ख इति भावः ।अचित्तहस्तिधेनो॑रिति ठकमाशङ्कयाह — इहेति ।खण्डिकादिभ्यश्चे॑त्यठित्यर्थः । नन्वेवं सति 'अन्' इति प्रकृतिभावस्याऽणि विहितस्यात्राऽसंभवाट्टिलोपः स्यादित्यत आह — आह्नष्टखोरेवेतीति । टिलोपाऽभावे सति 'अल्लोपोऽनः' इत्यकारलोपे 'आह्न' इति रूपमिति भावः । पर्ाआ णसिति । अणोऽपवादः । पर्शुशब्द उकारान्तस्त्रीलिङ्गः पार्ागतास्थिवाची । तस्माण्णसि ओर्गुणे प्राप्ते-सिति च ।सुप्तिङन्तं पद॑मित्यतः पदमित्यनुवर्तते । तदाह — सिति परे पूर्वं पदसंज्ञमिति । सकार इत् यस्य स सित् ।स्वादिष्वसर्वनामस्थाने॑इत्येव सिद्धे भसंज्ञापवादोऽयम् । अभत्वादिति । पदत्वेनानेन भत्वस्य बाधादिति भावः । पार्ामिति । पर्शु-अ इति स्थिते 'इकोऽसवर्णे' इति शाकल्यह्रस्वप्रकृतिभावयोःसिति चे॑ति तत्रत्यवचनान्तरेण तन्निषेधे यणादेशे पार्ामिति रूपमिति भावः ।

translator notes

commentary BM: 'samūhe' continues here (samūha ity eva) from 'tasya samūhaḥ' (SK 1243); the analysis is grāmāṇāṃ samūhaḥ etc.; forms in tal are feminine by usage and by the liṅgānuśāsana rule 'talantaṃ striyām'. Followed in supplying the sense in sutra_en and the gloss.
commentary BM's pratīka reads the sūtra as 'grāmajanabandhusahāyebhyas tal'; TB notes that the Vṛttikāra inserted sahāya, which belongs to the vārttika, into the sūtra. The kaumudī's sūtra (without sahāya) and its vārttika are translated as they stand.
commentary BM: in ahīna, 'ahan' means the sutyā days, analysed 'their collection'; kha → īna, and ṭi-lopa by 'ahnaṣ ṭakhor eva'. In āhna ('a collection of days', no kratu understood) BM raises ṭhak by 'acittahastidhenoṣ ṭhak' and answers with añ by 'khaṇḍikādibhyaś ca'; since the prakṛtibhāva 'an' is taught for aṇ, not añ, ṭi-lopa would follow, which the niyama 'ahnaṣ ṭakhor eva' stops; then a-lopa by 'allopo 'naḥ' gives āhna. Followed for the reasoning of k5.
commentary BM: ṇas is an apavāda of aṇ; parśu is a feminine u-stem meaning a rib. The kaumudī's form (pārśvam) and the treatment of ṇas via 'siti ca' come in the next unit (SK 1252). 'parśvā' is the ablative parśvāḥ in sandhi [translator's reading].
textual Blocks k3, k5 and k7 open with (k7: consist only of) the editorial tag '(vārtikam) ||', closing the vārttikas of k2, k4 and k6; not translated (in k7 the tag is kept in transliteration).

SK 1252 · A 1.4.16पदसंज्ञा

सिति च ॥ १२५२ ॥

siti ca

siti ca — And when [an affix] having s as it (sit) follows, [what precedes is termed] pada.

Rule. Before an affix marked with s (a sit affix), what precedes is called pada.

Example.

parśūnāṃ samūhaḥ "a collection of ribs" → parśu + ṇas (the vārttika under SK 1251)

→ ṇas is sit, so parśu is a pada, not a bha stem

→ or guṇaḥ (SK 847) acts only on a bha stem, so the u takes no guṇa

→ vṛddhi a → ā, and u → v before the vowel → pārśvam.

Siddhānta-kaumudī

सिति परे पूर्वं पदसंज्ञं स्यात् । अभत्वादोर्गुणो न । पर्शूनां समूहः पार्श्वम् ॥

When [an affix] having s as it (sit) follows, what precedes receives the designation (saṃjñā) pada. Because it is [therefore] not bha, the guṇa of the u ('or guṇaḥ', A 6.4.146) does not take place. parśūnāṃ samūhaḥ ('a collection of ribs') → pārśvam.

translator notes

commentary BM (sk.1251.b1, under the preceding vārttika 'parśvā ṇas vaktavyaḥ'): the sit affix here is ṇas, an apavāda of aṇ, taught after parśu (a u-final feminine, 'rib-bone'); before it guṇa of the u by 'or guṇaḥ' would be due, hence this rule. 'padam' is carried forward (anuvṛtti) from 'suptiṅantaṃ padam' (A 1.4.14). Although pada-status would already follow from 'svādiṣv asarvanāmasthāne' (A 1.4.17), this rule is an apavāda of the bha-saṃjñā (which would otherwise block it before the vowel-initial affix); 'abhatvāt' = because bha-status is blocked by this pada-status. Followed for 'Because it is [therefore] not bha'.
commentary BM on pārśvam (not in the kaumudī): parśu-a; Śākalya's shortening and retention of the original form ('iko 'savarṇe śākalyasya hrasvaś ca', A 6.1.127) are excluded by a statement there concerning sit affixes; yaṇ then gives pārśvam. Recorded; the kaumudī's bare result is kept.

SK 1253 · A 4.2.44V

अनुदात्तादेरञ् ॥ १२५३ ॥

anudāttāderañ

anudāttāder añ — After [a word] whose initial [vowel] is anudātta, añ occurs [in the sense 'a collection of that'].

Rule. After a word whose first vowel is anudātta (unaccented), añ comes in the sense "a collection of that".

Example.

kapotānāṃ samūhaḥ "a collection of pigeons" → kapota has its accent on the middle vowel, so its first vowel is unaccented → kapota + añ → vṛddhi → kāpotam.

mayūrāṇāṃ samūhaḥ "peacocks" → māyūram.

Watch out. Bhaṭṭoji's commentators note why both examples name animals. For an inanimate base, the later ṭhak of SK 1256 wins.

Siddhānta-kaumudī

कापोतम् । मायूरम् ॥

kāpotam [a collection of pigeons, kapota]. māyūram [a collection of peacocks, mayūra].

Tattvabodhinī

NSP p. 254

— अनुदात्तादेरञ् । आपूपिकं शाङ्कुलिकमित्यादौ परत्वात् ‘अचित्तहस्तिधेनोः—’ इति उगेवेत्याशयेनेह । सूत्रे चित्तवन्तमुदाहरति—कापोतमिति ॥—लघावन्त इति फिट्सूत्रेण कपोतमयूरशब्दौ मध्योदात्तौ ॥ न च ‘शङ्कनीनां च ल्षुपूर्वम्’ इत्याद्युदात्ताविमाविति शङ्क्यम् । ‘अन्त्यात्पूर्व लघूदात्तम्’ इति तत्र व्याख्यानादित्याहुः

Bālamanoramā

अनुदात्तादेरञ् - अनुदात्तादेरञ् । समूह इत्येव । कापोतं । मायूरमिति ।लघावन्ते द्वयोश्च बह्वषो गुरु॑रिति कपोतमयूरशब्दौ मध्योदात्ताविति भावः ।

translator notes

commentary BM: 'samūhe' continues (ity eva) — hence the bracketed sense in sutra_en and in the glosses. kapota and mayūra are madhyodātta by the phiṭ-sūtra 'laghāv ante dvayoś ca bahvaṣo guruḥ', so their initial vowel is anudātta. Followed.
commentary TB agrees that kapota and mayūra are madhyodātta by the phiṭ-sūtra 'laghāv ante…', and rejects the doubt that they are ādyudātta by 'śakunīnāṃ ca laghu pūrvam', since that rule is explained as 'antyāt pūrvaṃ laghūdāttam' ('the light [syllable] before the last is udātta') — reported as others' view (ity āhuḥ). Recorded.
commentary TB on the choice of examples: in āpūpikam, śāṣkulikam etc. [inanimate bases with anudātta initial] the later rule 'acittahastidhenoḥ ṭhak' (A 4.2.47) prevails by paratva and gives only ṭhak; therefore the kaumudī illustrates this sūtra with bases denoting sentient beings (cittavat). Recorded; nothing added to the translation.

SK 1254 · A 4.2.45V

खण्डिकादिभ्यश्च ॥ १२५४ ॥

khaṇḍikādibhyaśca

khaṇḍikādibhyaś ca — And after khaṇḍikā and the rest, [añ in the sense of a collection (samūha)].

Rule. After khaṇḍikā and the rest of its list, añ comes in the sense "a collection of that".

Example.

khaṇḍikānāṃ samūhaḥ → khaṇḍikā + añ → vṛddhi, final ā deleted → khāṇḍikam.

Watch out. Bhaṭṭoji's commentators say añ is taught here for an accent on the first vowel. One adds that it also blocks the ṭhak of SK 1256.

Siddhānta-kaumudī

अञ् स्यात् । खण्डिकानां समूहः खाण्डिकम् ॥

añ occurs. A collection of khaṇḍikās: khāṇḍikam.

Tattvabodhinī

NSP p. 254

—खण्डिका—। आद्युदात्तार्थमचित्ताद्रको बाधनार्थं च वचनम्

Bālamanoramā

खण्डिकादिभ्यश्च - खण्डिकादिभ्यश्च । शेषपूरणेन सूत्रं व्याचष्टे — अञ्स्यादिति ।समूहे॑इति शेषः । आद्युदात्तार्थमिदम् ।

translator notes

commentary BM: the kaumudī explains the sūtra by supplying what is left over (śeṣapūraṇa) — 'añ syāt', with 'samūhe' understood. BM gives the purpose as securing initial udātta (ādyudāttārtham). Followed for the bracketed sense.
commentary TB gives two purposes: initial udātta, and blocking ṭhak by 'acittāt' (i.e. 'acittahastidhenoṣ ṭhak', SK 1256). BM names only the first. Recorded; the kaumudī states no purpose.

SK 1255 · A 4.2.46धर्मार्थातिदेशः

चरणेभ्यो धर्मवत् ॥ १२५५ ॥

caraṇebhyo dharmavat

caraṇebhyo dharmavat — After [names of] caraṇas (students of a Vedic śākhā), [the affixes for the sense 'collection'] are as for [the sense] dharma.

Rule. This is an atideśa. After names of caraṇas, the students of a Vedic school, the collective affixes are the same as those taught later for the sense dharma, "the custom of".

Example.

kaṭhānāṃ samūhaḥ "a collection of Kaṭhas" → the dharma rule gotracaraṇād vuñ gives vuñ → kāṭhakam.
chandogānāṃ samūhaḥ "a collection of Sāman-singers" → the dharma rule chandogaukthika… gives ñya → chāndogyam.

The two rules are named by Bhaṭṭoji's commentators.

Siddhānta-kaumudī

काठकम् । छान्दोग्यम् ॥

kāṭhakam [a collection of Kaṭhas]. chāndogyam [a collection of Chandogas].

Tattvabodhinī

alignment inferredNSP p. 254

—चरणेभ्यः—। यस्याः प्रकृतेर्यः प्रत्ययो धर्मे वक्ष्यते, स तस्याः प्रकृतेः समूहेऽपि स्यादित्यर्थः ॥ बुधादयो हि चरणेभ्यो वक्ष्यन्ते । तत्र ‘चरणाद्धर्मान्नाययोः’ इति तु वार्तिकम् । तदन्यनेनैवातिदेशसूत्रेण ज्ञाप्यते ॥—काठकमित्यादि । ‘गोत्रचरणाद्बुञ् ॥—छान्दोग्यमिति । ‘छन्दोगौक्यिक’ इति उद्यः ॥— यञ्छाविति । यथासंख्यं स्तः ॥—उगणाविति । केशशब्दादचित्तत्वेन उक्

Bālamanoramā

चरणेभ्यो धर्मवत् - चरणेभ्यो धर्मवत् । चरणाः=शाखाध्येतारः । धर्मेऽर्थे याभ्यः प्रकृतिभ्यो ये प्रत्यया वक्ष्यन्ते ते ताभ्यः प्रकृतिभ्यः समूहे स्युरित्यर्थः । काठकमिति । कठानां समूह इति विग्रहः । 'गोत्रचरणाद्वुञ्' इति धर्मे वक्ष्यमाणो वुञ् समूहेऽपि भवति । छान्दोग्यमिति । छन्दोगाः-सामशाखिनः, तेषां समूह इति विग्रहः ।छन्दोगौक्थिकयाज्ञिकबह्वृचनटाञ्ञ्यः॑ इति धर्मे वक्ष्यमाणो ञ्यः समूहेऽपि भवति ।

translator notes

commentary BM (TB concurs): caraṇāḥ = those who study a śākhā; whatever affixes will be taught after whatever bases in the sense dharma occur after those same bases in the sense samūha. kāṭhakam: kaṭhānāṃ samūhaḥ, with the vuñ of 'gotracaraṇād vuñ' (A 4.3.126); chāndogyam: chandogāḥ = Sāman-reciters, teṣāṃ samūhaḥ, with the ñya of 'chandogaukthikayājñikabahvṛcanaṭāñ ñyaḥ' (A 4.3.129). Followed for the sūtra rendering and the bracketed glosses.
commentary TB: the vārttika 'caraṇād dharmāmnāyayoḥ' is indicated (jñāpyate) by this very atideśa sūtra. Recorded only.

SK 1256 · A 4.2.47V

अचित्तहस्तिधेनोष्ठक् ॥ १२५६ ॥

acittahastidhenoṣṭhak

acittahastidhenoṣ ṭhak — After [words denoting] non-sentient things (acitta), and after hastin and dhenu, ṭhak [in the sense 'a collection of that'].

Rule. After words for acitta, inanimate things, and after hastin "elephant" and dhenu "milch-cow", ṭhak comes in the sense "a collection of that".

Example.

saktūnāṃ samūhaḥ "a collection of barley-meal" → saktu + ṭhak

→ the stem ends in u, one of the uk vowels, so ṭh → k by SK 1221, not ik → vṛddhi a → ā → sāktukam.

dhenūnāṃ samūhaḥ → likewise → dhainukam.

hastināṃ samūhaḥ → hastin + ṭhak → ik, the ṭi in deleted → hāstikam.

Siddhānta-kaumudī

साक्तुकम् । हास्तिकम् । धैनुकम् ॥

sāktukam [a collection of saktu, barley-meal]. hāstikam [a collection of elephants]. dhainukam [a collection of milch-cows].

Bālamanoramā

अचित्तहस्तिधेनोष्ठक् - अचित्तहस्ति । अचित्ताः=अप्राणिनः, तद्वाचिभ्यः, हस्तिशब्दाद्धेनुशब्दाच्च समूहे ठक् स्यादित्यर्थः । साक्तुकमिति । सक्तूनां समूह इति विग्रहः । 'इसुसुक्तान्तात्कः' इत्युकः परत्वाट्ठस्य कः आदिवृद्धिः । हास्तिकमिति । हस्तिनां समूह इति विग्रहः । ठक् इकः । टिलोपः । आदिवृद्धिः । धैनुकमिति । धेनूनां समूह इति विग्रहः । उकः परत्वाट्ठस्य कः । आदिवृद्धिः ।

translator notes

commentary BM: acitta = aprāṇin (not a living being); after words denoting such, and after hastin and dhenu, ṭhak in the sense samūha. Followed for sutra_en and for the bracketed glosses (BM's vigrahas saktūnāṃ / hastināṃ / dhenūnāṃ samūhaḥ).
commentary BM on the forms (not in the kaumudī): sāktukam and dhainukam — ka replaces ṭha because it follows u, by 'isusuktāntāt kaḥ' (A 7.3.51), then ādivṛddhi; hāstikam — ṭhak → ika, ṭi-lopa [of hastin], ādivṛddhi. Recorded; the kaumudī's bare forms are kept.

SK 1257 · A 4.2.48V

केशाश्वाभ्यां यञ्छावन्यतरस्याम् ॥ १२५७ ॥

keśāśvābhyāṃ yañchāvanyatarasyām

keśāśvābhyāṃ yañchāv anyatarasyām — After keśa and aśva, yañ and cha respectively, optionally [in the sense of a collection (samūha)].

Rule. After keśa "hair" and aśva "horse", yañ and cha come respectively, optionally, in the sense "a collection of that".

Example.

keśānāṃ samūhaḥ → with yañ → kaiśyam; otherwise ṭhak (SK 1256, hair being inanimate) → kaiśikam.

aśvānāṃ samūhaḥ → with cha → aśvīyam; otherwise aṇ → āśvam.

Siddhānta-kaumudī

पक्षे ठगणौ । कैश्यम्-कैशिकम् । अश्वीयम्-आश्वम् ॥

In the other alternative, ṭhak and aṇ [respectively]. kaiśyam or kaiśikam [a collection of hair]; aśvīyam or āśvam [a collection of horses].

Bālamanoramā

केशाश्वाभ्यां यञ्छावन्यतरस्याम् - केशाआआभ्यां । समूह इत्येव । केशाद्यञ् वा, अआआच्छो वेत्यर्थः । पक्षे इति । केशाद्यञभावेअचित्ते॑ति ठक् । अआच्छाऽभावे अणित्यर्थः । कैश्यं कैशिकमिति । केशानां समूह सति विग्रहः । क्रमेण यञ्ठकौ । अआईयमाआमिति । क्रमेण छाऽणौ ।

translator notes

commentary BM: 'samūhe' continues (samūha ity eva). In the alternative where yañ does not apply to keśa, ṭhak comes by 'acittahastidhenoṣ ṭhak' (SK 1256); where cha does not apply to aśva, aṇ. So kaiśyam/kaiśikam = yañ/ṭhak and aśvīyam/āśvam = cha/aṇ, in order. Followed for 'respectively' and the pairing of forms.

SK 1258 · A 4.2.49V

पाशादिभ्यो यः ॥ १२५८ ॥

pāśādibhyo yaḥ

pāśādibhyo yaḥ — After pāśa and the rest, ya [in the sense of a collection (samūha)].

Rule. After pāśa "snare" and the rest of its list, ya comes in the sense "a collection of that". The derivatives are feminine by usage.

Example.

pāśānāṃ samūhaḥ → pāśa + ya → final a deleted, feminine ṭāp → pāśyā.

Likewise tṛṇyā (grasses), dhūmyā (smokes), vanyā (woods), vātyā (winds).

Siddhānta-kaumudī

पाश्या । तृण्या । धूम्या । वन्या । वात्या ॥

pāśyā. tṛṇyā. dhūmyā. vanyā. vātyā. [Collections of snares, of grasses, of smokes, of woods, of winds.]

Bālamanoramā

पाशादिभ्यो यः - पाशादिभ्यो यः । समूह इत्येव । पाश्येत्यादि । पाशानां, तृणानां, धूमानां, वनानां, वातानां च समूह इति विग्रहः । स्त्रीत्वं लोकात् ।

translator notes

commentary BM: 'samūhe' continues; vigraha pāśānāṃ, tṛṇānāṃ, dhūmānāṃ, vanānāṃ, vātānāṃ ca samūhaḥ; the feminine gender is from usage (strītvaṃ lokāt). Followed for the bracketed sense and glosses.

SK 1259 · A 4.2.50V

खलगोरथात् ॥ १२५९ ॥

khalagorathāt

khalagorathāt — After khala, go and ratha, [ya in the sense of a collection (samūha)].

Rule. After khala "threshing-floor", go "cow" and ratha "chariot", ya comes in the sense "a collection of that".

Example.

khalānāṃ samūhaḥ → khalyā.

gavāṃ samūhaḥ → go + ya → o → av before the y → gavyā.

rathānāṃ samūhaḥ → rathyā.

Watch out. These three could have been listed in the pāśādi list. Bhaṭṭoji's commentators say they are taught apart so that they alone carry into SK 1260.

Siddhānta-kaumudī

खल्या । गव्या । रथ्या ॥

khalyā. gavyā. rathyā. [Collections of khalas, of cows, of chariots.]

Bālamanoramā

खलगोरथात् - खलगोरथात् । समूह इत्येव । खल, गो, रथ एभ्यो यः स्यादित्यर्थः । खल्या गव्य रथ्येति । खलानां गवां रथानां च समूह इति विग्रहः । यद्यपि पाशिद्ष्वेव एषां पाठो युक्तस्तथापि उत्तरसूत्रे एषामेवानुवृत्त्यर्थं पृथक् पाठः ।

translator notes

commentary BM: 'samūhe' continues, and ya comes after khala, go, ratha; vigraha khalānāṃ gavāṃ rathānāṃ ca samūhaḥ. Followed for the bracketed affix and sense. BM adds that, though these words would properly be read in the pāśādi list, they are taught separately so that they alone continue (anuvṛtti) into the next sūtra ('initrakaṭyacaś ca', SK 1260).

SK 1260 · A 4.2.51V

इनित्रकट्यचश्च ॥ १२६० ॥

initrakaṭyacaśca

initrakaṭyacaś ca — ini, tra and kaṭyac also [occur in the sense 'a collection of that', after khala, go and ratha respectively].

Rule. Ini, tra and kaṭyac come, in order, after khala, go and ratha, in the sense "a collection of that".

Example.

khala + ini → khalin → feminine ṅīp → khalinī.
go + tra → feminine ṭāp → gotrā.
ratha + kaṭyac → feminine ṭāp → rathakaṭyā.

Applies when / blocked by. A vārttika (khalādibhya inir vaktavyaḥ) gives ini after a list headed by khala. The list is an ākṛtigaṇa → ḍākinī, kuṭumbinī.

Siddhānta-kaumudī

खलादिभ्यः क्रमात्स्युः । खलिनी । गोत्रा । रथकट्या ।

After khala etc. [khala, go and ratha of the preceding rule], these occur respectively (kramāt). khalinī. gotrā. rathakaṭyā.

vārttika

खलादिभ्य इनिर्वक्तव्यः

(vārttika) khalādibhya inir vaktavyaḥ — It should be stated that ini [occurs] after khala etc.

(वार्तिकम्) ॥ डाकिनी । कुटुम्बिनी । आकृतिगणोऽयम् ॥

ḍākinī. kuṭumbinī. This is an ākṛtigaṇa (a list defined by its type, not closed by enumeration).

Bālamanoramā

इनित्रकट्यचश्च - इनित्र । स्युरिति । इनि त्र कटच् — एते स्युरित्यर्थः । खलिनीति । खलानां समूह इति विग्रहः । इनिप्रत्यये नकारादिकार उच्चारणार्थः । स्त्रीत्वं लोकात् । नान्तत्वान्ङीप् । गोत्रेति । गवां समूह इति विग्रहः । गोशब्दात्रः । स्त्रीत्वं लोकात् । टाप् । रथकटएति । रथानां समूह इति विग्रहः । कठचि ककारस्य नेत्त्वम्, अतद्धित इत्युक्तेः स्त्रीत्वाट्टाप् । खलादिभ्य इति ।इनित्रकटचश्चे॑ति सूत्रे इनिग्रहणमकृत्वा 'गोरथात्रकटचौ' इत्येव सूत्रं कृत्वाखलादिभ्य इनि॑रिति पृथक्कर्तव्यमित्यर्थः ।

translator notes

commentary BM: 'these' = ini, tra, kaṭyac. khalinī — khalānāṃ samūhaḥ; the i after the n of ini is for pronunciation; the feminine is from usage (lokāt); ṅīp because the stem ends in n. gotrā — gavāṃ samūhaḥ; tra after go; feminine from usage; ṭāp. rathakaṭyā — rathānāṃ samūhaḥ; the k of the affix is not an it because [the it-rule for initial k etc.] is stated as 'ataddhite'; feminine, ṭāp. Followed for construing 'khalādibhyaḥ … kramāt' as the three bases of the preceding sūtra taken in order.
commentary BM on the vārttika: in the sūtra 'initrakaṭyacaś ca' ini should not be mentioned; the sūtra should be made 'gorathāt trakaṭyacau', and 'khalādibhya iniḥ' stated separately. Followed: 'khalādi' in the vārttika is a separate (ākṛti-)gaṇa headed by khala, whence ḍākinī, kuṭumbinī.
textual BM's text as transmitted names the third affix 'kaṭac'/'kaṭhac' and reads the pratīka as 'rathakaṭa-iti' (sic); the sūtra and the kaumudī form rathakaṭyā presuppose kaṭyac. Not emended; the kaumudī is translated as it stands.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1261 · A 4.2.52V

विषयो देशे ॥ १२६१ ॥

viṣayo deśe

viṣayo deśe — [After a genitive, the affixes occur] in the sense 'domain' (viṣaya), when a region (deśa) [is meant].

Rule. After a sixth-case word, aṇ etc. come in the sense "the thoroughly frequented domain (viṣaya) of that", when that domain is a region.

Example.

śibīnāṃ viṣayo deśaḥ "the region that is the domain of the Śibis" → śibi + aṇ

→ vṛddhi i → ai, the final i deleted (SK 311) → śaibaḥ.

Applies when / blocked by. It must be a region. devadattasya viṣayo 'nuvākaḥ "the Vedic lesson that is Devadatta's field" takes no affix.

Siddhānta-kaumudī

षष्ठ्यन्तादमादयः स्युरत्यन्तपरिशीलितेऽर्थे स चेद्देशः । शिबीनां विषयो देशः शैबः । देशे किम् । देवदत्तस्य विषयोऽनुवाकः ॥

After [a word] ending in the sixth case, aṇ and the rest occur in the sense 'what is thoroughly frequented (atyantapariśīlita)', if that is a region (deśa). śibīnāṃ viṣayo deśaḥ ('the region that is the domain of the Śibis') → śaibaḥ. Why 'a region'? devadattasya viṣayo 'nuvākaḥ ('the anuvāka that is Devadatta's domain').

Tattvabodhinī

NSP p. 254–255

—विषयो देशे । ‘तत्स’ इत्यनुवतंत इत्याह—पष्ठश्चन्तादिति । विषयशब्दार्थमाह—अत्यन्तेति—भौरिक्या—। आभ्यां गणाभ्यां यथासंख्यमेतां १ विषय इति—देशग्रहणादिपयशब्दोऽत्र ग्रामसमुदायवाचीति वृत्तिः । विषयः स्वत्वान्, निवासस्तु न नियमेन तथेति तयोर्मेवः । प्रत्ययौ स्तः ॥—भौरिकिविधमित्यादि । क्लीवत्वं लोकात्

Bālamanoramā

विषयो देशे - विषयो देशे । समूह इति निवृत्तं । तस्येत्यनुवर्तते । तस्य विषय इत्यर्थे प्रथमोच्चारितात्षष्ठन्तात्प्रत्ययाः स्युरिति लभ्यते । तदाह — षष्ठन्तादिति ।विषय॑शब्दं व्याचष्टे — अत्यन्तपरिशीलितेऽर्थे इति ।देवदत्तविषयोऽनुवाक इत्यत्र तथा दर्शनादिति भावः । तर्हि तत्रातिव्याप्तिः स्यादित्यत आह — स चेदिति । सः= अत्यन्तपरिशीलितोऽर्थो देशश्चेदित्यर्थः । एवंच अतन्यतपरिशीलिते देशे गम्ये प्रत्ययाः स्युरिति फलितम् । विषयशब्दो ह्रयं क्वचिद्ग्रामसमूहात्मके जनपदे वर्तते । तद्यथा — ॒सामन्तस्य राज्ञो विषयोऽनेन लब्ध॑ इति । क्वचिदिन्द्रियग्राह्रे वर्तते । तद्यथाचक्षुर्विषयो रूप॑मिति । क्वचिदन्यत्राऽवृत्तौ वर्तते । यथामत्स्यानां विषयो जल॑मिति । अन्यत्र नास्तीति गम्यते । प्रकृते तुदेवदत्तविषयोऽनुवाक इत्यर्थः । अत्र देशस्यानवगमान्न प्रत्यय इति भावः । विषय इति किम् । देवदत्तस्य कदाचिद्गन्तव्यो मार्गः । न चदेवदत्तस्य गृह॑मित्यत्र अत्यन्तपरिचितदेशत्वात्प्रत्ययः स्यादिति वाच्यं, जनपदसमूहात्मकात्यन्तपरिशीलितदेशस्यैवात्र विवक्षितत्वात् ।

Footnotes (NSP 1915 ed.)

NSP p. 255 १ प्रयोजनेत्यादि—तेनेह न, सुभद्रा प्रेक्षिकास्य संग्रामस्य।

translator notes

commentary BM: 'samūhe' has ceased; 'tasya' is carried forward (anuvṛtti), so that the affixes come after the first-uttered word ending in the genitive in the sense 'the viṣaya of that'. TB likewise: 'tasya' is carried forward, hence the kaumudī's 'ṣaṣṭhyantāt'. Followed.
commentary BM: 'atyantapariśīlita' glosses viṣaya, as seen in devadattaviṣayo 'nuvākaḥ (the anuvāka Devadatta has thoroughly worked at); 'sa ced deśaḥ' removes the over-extension to that case. viṣaya is used of a janapada made of groups of villages, of what is grasped by a sense-organ (cakṣurviṣayo rūpam), and of that beyond which a thing does not occur (matsyānāṃ viṣayo jalam). What is meant here is a thoroughly frequented region consisting of a group of janapadas, so devadattasya gṛham gets no affix. TB, citing the Vṛtti: because of 'deśa', viṣaya here denotes a group of villages; a viṣaya is owned, a nivāsa ('tasya nivāsaḥ', SK 1281) not necessarily — that is their difference. Followed for 'thoroughly frequented' and 'domain'.
textual The source reads amādayaḥ; aṇādayaḥ is evidently intended (BM: 'pratyayāḥ syuḥ'). Translated as aṇādayaḥ; the source is not altered.

SK 1262 · A 4.2.53V

राजन्यादिभ्यो वुञ् ॥ १२६२ ॥

rājanyādibhyo vuñ

rājanyādibhyo vuñ — After rājanya and the rest, vuñ [after a sixth-case word, in the sense 'the region (deśa) that is the viṣaya of that'].

Rule. After rājanya and the rest of its list, vuñ comes in the sense "the region that is the domain of that".

Example.

rājanyānāṃ viṣayo deśaḥ → rājanya + vuñ → aka (SK 1247) → rājanyakaḥ.

Siddhānta-kaumudī

राजन्यकः ॥

rājanyakaḥ.

Bālamanoramā

राजन्यादिभ्यो वुञ् - राजन्यादिभ्यो वुञ् । तस्य विषयो देश इत्यर्थे राजन्यादिभ्यः षष्ठन्तेभ्यो वुञ् स्यादित्यर्थः । अणोऽपवादः । राजन्यक इति । अत्र राजन्यानां विशेषो देश इत्यर्थः ।

translator notes

commentary BM: vuñ comes after rājanya etc. in the sixth case in the sense 'tasya viṣayo deśaḥ' ('viṣayo deśe', SK 1261); it is an apavāda of aṇ; rājanyakaḥ = rājanyānāṃ viṣayo deśaḥ (the region that is the domain of the Rājanyas; BM as transmitted reads viśeṣo, evidently an error for viṣayo, since BM has just given the sense as 'tasya viṣayo deśaḥ'). Followed for the bracketed sense in sutra_en.

SK 1263 · A 4.2.54V

भौरिक्याद्यैषुकार्यादिभ्यो विधल्भक्तलौ ॥ १२६३ ॥

bhaurikyādyaiṣukāryādibhyo vidhalbhaktalau

bhaurikyādyaiṣukāryādibhyo vidhalbhaktalau — After [words of] the bhaurikyādi and aiṣukāryādi groups, the affixes vidhal and bhaktal occur respectively [in the sense 'the region that is their domain (viṣaya)'].

Rule. After the bhaurikyādi list, vidhal comes; after the aiṣukāryādi list, bhaktal. The sense is "the region that is the domain of that". The derivatives are neuter by usage.

Example.

bhaurikīṇāṃ viṣayo deśaḥ → bhaurikividham. Likewise bhaulikividham.

aiṣukārīṇāṃ viṣayo deśaḥ → aiṣukāribhaktam. Likewise sārasāyanabhaktam.

Siddhānta-kaumudī

भौरिकीणां विषयो देशः भौरिकिविधम् । भौलिकिविधम् । ऐषुकारिभक्तम् । सारसायनभक्तम् ॥

bhaurikīṇāṃ viṣayo deśaḥ ('the region that is the domain of the Bhaurikis') → bhaurikividham. bhaulikividham. aiṣukāribhaktam. sārasāyanabhaktam.

Bālamanoramā

भौरिक्याद्यैषुकार्यादिभ्यो विधल्भक्तलौ - भौरिक्याद्यैषु । भैरिक्यादिभ्य ऐषुकार्यादिभ्यश्च षष्ठन्तेभ्यः यथाक्रमं विधल्, भक्तल्-एतौ प्रत्ययौ स्तो विषयो देश इत्यर्थे । ऐषुकारिभक्तमिति । ऐषुकारीणां विषयो देश इत्यर्थः । सारसायनभक्तमिति । सारसायनानां विषयो देश इत्यर्थः । इह नपुंसकत्वं लोकात् ।

translator notes

commentary BM: after bhaurikyādi and aiṣukāryādi words ending in the genitive, vidhal and bhaktal occur respectively (yathākramam; TB: yathāsaṃkhyam) in the sense 'the region that is [their] domain' — the sense of 'viṣayo deśe' (A 4.2.52). BM analyses aiṣukāribhaktam as aiṣukārīṇāṃ viṣayo deśaḥ and sārasāyanabhaktam as sārasāyanānāṃ viṣayo deśaḥ. Followed for the bracketed sense and for pairing vidhal with the first group, bhaktal with the second.
commentary BM and TB: the neuter gender of the derivatives comes from usage (lokāt), not from a rule. TB (under SK 1261, OCR partly garbled) adds, citing the Vṛtti, that viṣaya here denotes a group of villages, and that a viṣaya is owned (svatvavān) whereas a nivāsa need not be. Recorded; 'domain' kept for viṣaya.

SK 1264 · A 4.2.55V

सोऽस्यादिरिति च्छन्दसः प्रगाथेषु ॥ १२६४ ॥

so'syādiriti cchandasaḥ pragātheṣu

so 'syādir iti cchandasaḥ pragātheṣu — After [a word denoting] a metre (chandas), in the sense 'that is the beginning of this', when a pragātha [is meant].

Rule. After the name of a metre in the first case, aṇ comes in the sense "that is the beginning of this", when "this" is a pragātha, a group of verses.

Example.

paṅktir ādir asya "of which the paṅkti metre is the beginning" → paṅkti + aṇ → vṛddhi, final i deleted → pāṅktaḥ pragāthaḥ.

Applies when / blocked by. A vārttika (svārtha upasaṃkhyānam) adds aṇ in the sense of the base itself (svārthe), adding no new meaning → triṣṭub eva "just the triṣṭubh" → traiṣṭubham.

Siddhānta-kaumudī

अण् । पङ्क्तिरादिरस्येति पाङ्क्तः प्रगाथः ।

[The affix is] aṇ. paṅktir ādir asya ('of which the paṅkti is the beginning') → pāṅktaḥ pragāthaḥ.

vārttika

स्वार्थ उपसंख्यानम्

(vārttika) svārtha upasaṃkhyānam — An additional statement (upasaṃkhyāna) [is to be made for the affix] in the sense of the base itself (svārthe).

(वार्तिकम्) ॥ त्रिष्टुबेव त्रैष्टुभम् ॥

triṣṭub eva ('just the triṣṭubh') → traiṣṭubham.

Tattvabodhinī

NSP p. 255

—सोऽस्यादिरिति । छन्दो नामाक्षरेयत्तानिवन्धनपङ्क्त्यादिरिह विवक्षितः । तद्वाचकात्प्रथमान्तादस्येत्यादिमति प्रत्ययः स्यात्, य आदिमान्स प्रगाथश्चेत् ॥ प्रथम्यत इति प्रगाथः । ‘प्रन्थ संदर्भे’ इत्यस्मात् ‘अकर्तरि च कारके’ इति कर्मणि घञ् । पृषोदरादिलाद्रेफनकारयोलोपः ॥ अन्ये तु प्रगीयत इति प्रगाथः ‘गै शब्दे’ इत्यतः ‘उषिकुषिगार्तिभ्यः स्थन्’ इत्याहुः । यत्र द्वे ऋचावावृत्त्या तिस्रः क्रियन्ते स प्रगाथः— त्रैष्टुभमिति । ‘स्वार्थिकाः प्रत्ययाः प्रकृतितो लिङ्गवचनान्यतिवर्तन्ते’ इति न्यायेन क्लीवतेति भावः

Bālamanoramā

सोऽस्यादिरिति च्छन्दसः प्रगाथेषु - सोऽस्यादिः । ऋग्द्वयमाम्नातं पादावृत्त्या ऋक्त्रयं संपद्यते । स च 'संप्रगाथ' इति छन्दोगसूत्रे बह्वचसूत्रे च प्रसिद्धम् । षष्ठएकवचनस्थाने सप्तमीबहुवचनमार्षम् । सोऽस्य प्रगाथस्य आदिरित्यर्थे प्रथमान्ताच्छन्दोविशेषवाचकदणादिप्रत्ययाः स्युरित्यर्थः । अक्षरेयत्ताविशेषो गायत्र्यादिश्छन्दः । पङ्क्तिरादिरिति । पङ्क्तिच्छन्दस्का ऋक् आदिर्यस्य प्रघाथस्य स पाङ्क्तः प्रगाथ इत्युच्यते इत्यर्थः । स्वार्थ इति । छन्दोवाचिभ्यः स्वार्थेऽणादिप्रत्ययस्योपसह्ख्यानमित्यर्थः । त्रैष्टुभमिति । क्लीबत्वं लोकात् ।

translator notes

commentary BM: a pragātha is two ṛcs as handed down which, by repetition of pādas, become three (known as such in the Chandoga and Bahvṛca sūtras); the locative plural pragātheṣu stands in place of a genitive singular as an ārṣa usage; the sense is 'that is the beginning of this pragātha', the affix coming after a first-case word naming a particular metre, metre being a fixed number of syllables (gāyatrī etc.). TB agrees: the metre is the paṅkti etc. defined by syllable count; the affix comes in the sense 'of this' (the thing having the beginning), if that is a pragātha. Followed for sūtra_en.
commentary On the neuter of traiṣṭubham, BM says only that the gender comes from usage (lokāt); TB grounds it in the maxim that svārthika affixes may depart from the gender and number of the base ('svārthikāḥ pratyayāḥ prakṛtito liṅgavacanāny ativartante'). Recorded; the English is unaffected.
commentary TB gives two derivations of pragātha: from 'granth saṃdarbhe' with ghañ in the object sense and elision of r and n as pṛṣodarādi; or, per others, from 'gai śabde' with the uṇādi affix sthan ('uṣikuṣigārtibhyaḥ sthan'). Recorded only; the kaumudī uses the word without comment.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1265 · A 4.2.56V

संग्रामे प्रयोजनयोद्धृभ्यः ॥ १२६५ ॥

saṃgrāme prayojanayoddhṛbhyaḥ

saṃgrāme prayojanayoddhṛbhyaḥ — After [first-case words] denoting a purpose or warriors, [in the sense 'that is the purpose of this' / 'they are the warriors of this'], when 'this' is a battle (saṃgrāme).

Rule. The words so 'sya "that … of this" are carried forward. After first-case words for a purpose or for warriors, aṇ etc. come in the sense "that is the purpose of this" or "they are the warriors of this", when "this" is a battle.

Example.

subhadrā prayojanam asya saṃgrāmasya "Subhadrā is the purpose of this battle" → subhadrā + aṇ → saubhadraḥ.

bharatā yoddhāro 'sya saṃgrāmasya "the Bharatas are the warriors of this battle" → bhārataḥ.

Siddhānta-kaumudī

सोऽस्येत्यनुवर्तते । सुभद्रा प्रयोजनमस्य संग्रामस्येति सौभद्रः । भरता योद्धारोऽ स्य संग्रामस्य भारतः ॥

'so 'sya' ('that … of this') is carried forward (anuvṛtti) [into this rule]. subhadrā prayojanam asya saṃgrāmasya ('Subhadrā is the purpose of this battle') → saubhadraḥ. bharatā yoddhāro 'sya saṃgrāmasya ('the Bharatas are the warriors of this battle') → bhārataḥ.

Tattvabodhinī

NSP p. 255

—संग्रामे—। ननु ‘प्रथमात्’ इत्यधिकारात्प्रथमोच्चारितसंग्रामवाचिन एव प्रत्ययः प्राप्नोति, न प्रयोजनयोद्धृभ्य इत्यत आह—सोऽस्येतीति । एवं च प्रथमान्तविशेषणद्वारा प्रयोजनयोद्धृणां प्रकृतित्वम् ‘अस्य’ इति प्रत्ययार्थविशेषणद्वारा संग्रामस्य प्रत्ययार्थत्वं वक्तुं शक्यमिति भावः ॥ तथा चायमिह सूत्रार्थः । प्रयोजनवाचिभ्यो योद्धृवाचिभ्यश्च प्रथमान्तेभ्योऽस्येति षष्ठ्यन्तार्थेऽण् स्यात्, स च षष्ठ्यन्तार्थः संग्रामश्चेदिति ॥—तदस्याम्—। प्रथमान्तात्प्रहाणोपाधिकात्सप्तम्यन्तार्थेऽण् स्यात्, स चेत्सप्तम्यन्तार्थः क्रीडा भवति ॥ प्रहरणं किम् । माला भूषणमस्याम् ॥ क्रीडायां किम् । खड्गः प्रहरणमस्यां सेनायाम् ॥ —घञः—॥—क्रुद्धहणादिति । तेन ‘श्यैनंपाता’ इत्यत्र ‘ठिणति’ इत्यङ्गस्य विधीयमाना वृद्धिः सिद्धा । श्येनपातस्यापि घञन्तत्वादिति भावः ॥ घञः किम् । श्येनपतनमस्यां वर्तते ॥ क्रिया किम् । प्राकारोऽस्यां वर्तते ॥ ‘तदस्याम्’ इति प्रकृते पुनः ‘सास्याम्’ इत्युक्तिः ‘क्रीडायाम्’ इत्यस्य निवृत्तिर्यथा स्यादिति । अत एवाह—दण्डपातोऽस्यां तिथाविति

Bālamanoramā

संग्रामे प्रयोजनयोद्धृभ्यः - संग्रामे । अनुवर्तते इति । तथाच 'संग्रामे' इति सप्तम्यन्तं षष्ठआ विपरिणतमस्येत्यनेनान्वेति । तदस्य सङ्ग्रामस्य प्रयोजनं, तेऽस्य सह्ग्रामस्य योद्धार इत्यर्थे प्रयोजनयोद्धृवाचिभ्यः प्रतमान्तेभ्योऽणादयः स्युरित्यर्थः ।

translator notes

commentary TB states the reason for the anuvṛtti: by the adhikāra of 'prathamāt' the affix would otherwise come only after the first-uttered word denoting the battle, not after the words for purpose and warriors; with 'so 'sya' carried forward, prayojana and yoddhṛ become the base by qualifying the nominative, and saṃgrāma becomes the affix-sense by qualifying 'asya'. BM: the locative 'saṃgrāme' is recast into the genitive and construed with 'asya'; the affixes aṇ etc. come after first-case words denoting a purpose or warriors in the senses 'that is the purpose of this battle' / 'they are the warriors of this battle'. Followed for sūtra_en and for 'of this battle'.

SK 1266 · A 4.2.57V

तदस्यां प्रहरणमिति क्रीडायाम् णः ॥ १२६६ ॥

tadasyāṃ praharaṇamiti krīḍāyām ṇaḥ

tad asyāṃ praharaṇam iti krīḍāyāṃ ṇaḥ — ṇa [after a word in the first case] in the sense 'that is the weapon (praharaṇa) in this [feminine thing]', when [this is] a game (krīḍā).

Rule. After a first-case word, ṇa comes in the sense "that is the weapon in this", when "this" is a game.

Example.

daṇḍaḥ praharaṇam asyāṃ krīḍāyām "a game in which the stick is the weapon" → daṇḍa + ṇa → vṛddhi → dāṇḍa → feminine ṭāp → dāṇḍā.

Likewise muṣṭi "fist" → mauṣṭā.

Watch out. Why ṇa, not aṇ? Bhaṭṭoji's commentators explain: aṇ would bring ṅīp in the feminine (SK 470), giving -ī. With ṇa the feminine takes ṭāp: dāṇḍā.

Siddhānta-kaumudī

दण्डः प्रहसणमस्यां क्रीडायां दाण्डा । मौष्टा ॥

A game in which the stick (daṇḍa) is the weapon: dāṇḍā. [Likewise] mauṣṭā [a game in which the fist (muṣṭi) is the weapon].

Bālamanoramā

तदस्यां प्रहरणमिति क्रीडायाम् णः - तदस्यां ।तत् अस्यां क्रीडायां प्रहरण॑मित्यर्थ प्रथमान्तात् प्रहरणवाचनकाण्णप्रत्ययः स्यादित्यर्थः । प्रह्यियते अनेनेति प्रहरणम् — आयुधम् । दाण्डेति । अणि तु ङीप् स्यादिति भावः । मौष्टेति । मुष्टिः प्रहरणमस्यां क्रीडायामिति विग्रहः ।

translator notes

textual The source reads 'daṇḍaḥ prahasaṇam asyāṃ krīḍāyām'; the sūtra and BM have 'praharaṇam', and prahasaṇam is evidently a digitization error. Translated as praharaṇam; source left as transmitted.
commentary BM: the affix comes after a first-case word denoting the weapon, the sense being 'that is the weapon in this game'; praharaṇa = 'that with which one strikes', a weapon (āyudha). With aṇ the feminine would take ṅīp (hence ṇa is taught, giving dāṇḍā). BM supplies the vigraha of mauṣṭā (muṣṭiḥ praharaṇam asyāṃ krīḍāyām); followed for the bracketed gloss.

SK 1267 · A 4.2.58V

घञः साऽस्यां क्रियेति ञः ॥ १२६७ ॥

ghañaḥ sā'syāṃ kriyeti ñaḥ

ghañaḥ sā 'syāṃ kriyeti ñaḥ — After [a word ending in] ghañ, ña, in the sense 'that is the action (kriyā) in this [feminine thing]'.

Rule. After a first-case word ending in ghañ and naming an action, ña comes in the sense "that action is in this". The derivative is feminine. Ghañ is a kṛt affix that makes action nouns such as pāta "falling".

Example. The forms are worked under SK 1268.

Applies when / blocked by. The sūtra names a kṛt affix. By the reading of such names, a ghañ-word preceded by a gati (a verbal prefix) or a kāraka word (a participant in the action) is also covered. So a compound like śyenapāta "the swoop of hawks" can take ña.

Siddhānta-kaumudī

घञन्तात्क्रियावाचिनः प्रथमान्तादस्यामिति सप्तम्यर्थे स्त्रीलिङ्गे ञप्रत्ययः स्यात् । घञ इति कृद्ग्रहणाद्गतिकारकपूर्वस्यापि ग्रहणम् ॥

After [a word] ending in ghañ, denoting an action (kriyā), and in the first vibhakti, the affix ña occurs in the sense of the locative 'in this' (asyām), in the feminine gender. Because 'ghañaḥ' [in the sūtra] is a mention of a kṛt, [a ghañ-final word] preceded by a gati or a kāraka is also included.

Bālamanoramā

घञः साऽस्यां क्रियेति ञः - घञः सास्याम् । अस्यामित्यनन्तरंमृगयाया॑मित्यादि स्त्रीलिङ्गं विशेष्यमध्याहार्यम् । सा क्रिया अस्यां मृगयादिक्रियायामित्यर्थे घञन्तप्रकृतिकप्रथमान्तात्क्रियावाचिनो ञः स्यादित्यर्थः । फलितमाह — घञन्तादित्यादिना । कृद्ग्रहणादिति । तत्प्रयोजनमनुपदमेव वक्ष्यते ।

translator notes

commentary BM: after 'asyām' a feminine qualificand such as 'mṛgayāyām' ('in a hunt') is to be supplied: 'that action is in this [hunt etc.]'. The kaumudī's gloss is the resulting sense (phalita) of the sūtra. Followed for '[feminine thing]' in sutra_en and for construing 'strīliṅge' as the gender of the derivative.
commentary BM: the purpose of the kṛt-mention (inclusion of a ghañ-final word preceded by a gati or kāraka) is stated immediately after [i.e. under 'śyenatilasya pāte ñe', SK 1268: śyainaṃpātā, tailaṃpātā]. Recorded; the kaumudī states only the principle.

SK 1268 · A 6.3.71V

श्येनतिलस्य पाते ञे ॥ १२६८ ॥

śyenatilasya pāte ñe

śyenatilasya pāte ñe — [The augment mum is added] to śyena and tila when pāta, [followed by the affix] ña, is the subsequent member (uttarapada).

Rule. The augment (āgama) mum is added to śyena "hawk" and tila "sesame", when pāta follows as the second member and ña follows pāta.

Example.

śyenapāto 'syāṃ vartate "in which the swoop of hawks takes place" → śyenapāta + ña (SK 1267)

→ mum after śyena → śyenaṃpāta + a

→ vṛddhi on the first vowel of the compound, e → ai → feminine ṭāp → śyainaṃpātā mṛgayā "the hunt".

tilapāto 'syāṃ vartate "in which the dropping of sesame takes place" → tailaṃpātā svadhā "the ancestral rite".

Applies when / blocked by. For other words there is no mum: daṇḍapāto 'syāṃ tithau vartate "the day on which staffs fall" → dāṇḍapātā tithiḥ.

Watch out. A svadhā rite is not a game. Bhaṭṭoji's commentators take this to show that "game" from SK 1266 is not carried into SK 1267.

Siddhānta-kaumudī

श्येन तिल एतयोर्मुमागमः स्यात् ञप्रत्ययपरे पातशब्दे उत्तरपदे । श्येनपातोऽस्यां वर्तते श्यैनंपाता मृगया । तिलपातोऽस्यां वर्तते तैलंपाता स्वधा । श्येनतिलस्य किम् । दण्डपातोऽस्यां तिथौ वर्तते दाण्डपाता तिथिः ॥

The augment (āgama) mum is added to śyena and tila when the word pāta, followed by the affix ña, is the subsequent member (uttarapada). 'In which the swoop of hawks (śyenapāta) takes place' → śyainaṃpātā mṛgayā ('the hunt'). 'In which the dropping of sesame (tilapāta) takes place' → tailaṃpātā svadhā ('the svadhā [ancestral rite]'). Why 'of śyena and tila'? 'The lunar day on which the falling of staffs (daṇḍapāta) takes place' → dāṇḍapātā tithiḥ [without mum].

Bālamanoramā

श्येनतिलस्य पाते ञे - श्येनतिलस्य । मुमागम इति । 'अरुर्द्विष' दित्यतस्तदनुवृत्तेरिति भावः । ञप्रत्यये इति । ञप्रत्यये परे यः पातशब्दस्तस्मिन्नित्यर्थः । उत्तरपदे इति । 'अलुगुत्तरपदे' इत्यतस्तदधिकारादिति भावः । श्येनपात इति । पतनं पातः । भावे घञ् । श्यैनंपातेति । श्येनपातशब्दाद्धञन्ताञ्ञः । यद्यपि पातशब्द एव घञन्तस्तथापि कृद्ग्रहणपरिभाषया श्येनपातशब्दस्यापि ग्रहणं बोध्यम् । श्येनस्य पात इति कृद्योगषष्ठआ समासः । तथाच श्येनपातशब्दस्यादिवृद्धिः । तैलंपाता स्वधेति । स्वधाशब्दः स्त्रीलिङ्ग पित्र्यक्रियायां वर्तते, 'नमः स्वधायै' इत्यादिदर्शनात् ।स्वधे॑त्यनेन क्रीडायामिति नानुवर्तते इति सूचितम् । तदस्यामिति प्रकृते पुनरस्यामिति ग्रहणात् ।

translator notes

commentary BM: 'mum' is carried forward (anuvṛtti) from 'arurdviṣadajantasya mum' (SK 2942); 'uttarapade' is in force from the adhikāra of 'alug uttarapade' (SK 958); 'ñe' qualifies pāta: the word pāta when the affix ña follows it. Followed for sutra_en and the paraphrase.
commentary BM: pāta = patana, ghañ in the bhāva sense; the ña (by 'ghañaḥ sā 'syāṃ kriyeti ñaḥ', SK 1267) is added to the ghañ-final śyenapāta — only pāta ends in ghañ, but śyenapāta is included by the kṛdgrahaṇa paribhāṣā; śyenasya pātaḥ is a compound of the genitive governed by a kṛt (kṛdyoga-ṣaṣṭhī); hence the initial vṛddhi falls on the compound (śyai-). Followed for rendering the analyses as compounds taking ña.
commentary BM: svadhā is feminine and denotes the rite for the ancestors (cf. 'namaḥ svadhāyai'); this example shows that 'krīḍāyām' (from SK 1266) is not carried forward, since 'asyām' is restated though 'tad asyām' was in context. Followed for glossing svadhā as the ancestral rite, not a game.

SK 1269 · A 4.2.59V

तदधीते तद्वेद ॥ १२६९ ॥

tadadhīte tadveda

tad adhīte tad veda — [After a word in the second vibhakti, aṇ and the rest] in the sense 'he studies that' and in the sense 'he knows that'.

Rule. After a second-case word, aṇ etc. come in two senses: "he studies that" and "he knows that". The word tad is repeated so that the two senses stay separate.

Example.

vyākaraṇam adhīte veda vā "he studies or knows grammar" → vyākaraṇa + aṇ

→ the first vowel stands after the y of the prefix vy- → by na yvābhyām (A 7.3.3), named by Bhaṭṭoji's commentators, that vowel takes no vṛddhi; instead the augment ai comes before the y → vaiyākaraṇa

→ final a deleted → vaiyākaraṇaḥ.

Watch out. Bhaṭṭoji's commentators distinguish the two senses. To study is to receive the text from the teacher's mouth. To know is to understand its meaning.

Siddhānta-kaumudī

व्याकरणमधीते वेद वा वैयाकरणः ॥

One who studies or knows vyākaraṇa (grammar) is a vaiyākaraṇa.

Tattvabodhinī

NSP p. 255

—तदधीते—। द्वितीयान्तादध्येतरि वेदितरि च प्रत्ययः स्यात् ॥ द्विस्तद्ब्रह्मणमधीयाने विदुषि च प्रत्येकं विधानार्थम् । तेनोत्तरत्र क्रतुवसन्तादयः शब्दास्तत्प्रतिपादकग्रन्थे गौणा अप्यधीयानेऽपि प्रत्ययं प्राप्नुवन्ति । अन्यथा तेषामध्ययनासंभवेन वेदितर्येव प्रत्ययः स्यादिति भावः

Bālamanoramā

तदधीते तद्वेद - तदधीते । तदधीते इत्यर्थे, तद्वेत्तीत्यर्थे च द्वितीयान्तादणादयः स्युरित्यर्थः । गुरुमुखादक्षरानुपूर्वीग्रहणमध्ययनम् । शब्दार्थज्ञानं वेदनम् । एतेन अध्ययनविधिरर्थज्ञानपर्यन्त इति कतिपयमीमांसकोक्तिः परास्ता, पृथग्ग्रहणवैयथ्र्यात् । यताचैतत्तथा अध्वरमीमासाकुतूहलवृत्तौ प्रपञ्चितमस्माभिः । वैयाकरण इति । अणिन य्वाभ्यामि॑त्यैजागमः ।ऋतूक्थादि । 'तदधीते तद्वेदे' त्यर्थयोः — क्रतु, उक्थादि,सूत्रान्तः-एभ्यः ठक् स्यादित्यर्थः । क्रतुविशेषवाचिनामेवेति । न तु क्रतुशब्दस्यैवेत्यर्थः । अन्यथा उक्थादिगण एव क्रतुशब्दमपि पठेदिति भावः । ननु क्रतुविशेषाणां कथमद्ययनम्, अक्षरग्रहणात्मकत्वाऽभावादित्यत आहतेभ्य इति । अग्निष्टोमादिशब्दाः क्रतुविशेषेषु मुख्याः । तत्प्रतिपादकग्रन्थेषु तु गौणाः । तत्र क्रतुविशेषात्मकमुख्यार्थकेभ्योऽग्निष्टोमादिशब्देभ्यो वेदितरि प्रत्ययाः । अग्निष्टोमादिक्रतुप्रतिपादकग्रन्थेषु लक्षणया विद्यमानेभ्यस्तु तेभ्योऽध्येतरीत्यर्थः । आग्निष्टोमिक इति । अग्निष्टोमं क्रतुं वेत्ति, तत्प्रतिपादकग्रन्थमधीते इति वाऽर्थः । उक्थशब्दः सामसु मुख्यः । सामलक्षणग्रन्थे प्रातिशाख्ये तु गौणः । तत्र गौणार्थकादेव उक्थशब्दाट्ठगित्याह — उक्थं सामविशेष इति ।अग्निष्टोमस्तोत्रात्परं यत्साम गीयते॑ इति वृत्तिकृदुक्तेरिति भावः । भाष्ये तु सामशब्दपर्याय उक्थशब्द इति लक्ष्यते । मुख्यार्थादिति । सामवाचिन उक्थशब्दात्तु न ठक् । तस्मिन्निषिद्धे तदधीते इत्यण् च न भवतीत्यर्थः । भाष्ये तु मुख्यार्थकादुक्थशब्दाट्ठक् नेत्येव लक्ष्यते । उक्थादिगणपठितान्न्यायादिशब्दाट्ठकमुदाहरति — न्यायमिति ।अधीते वेत्ति वे॑ति शेषः । नैयायिक इति । ठकि ऐजागमः । वृत्तिमिति ।अधीते वेद वे॑ति शेषः । वार्त्तिक इति । ठकि आदिवृद्धौ रपरत्वम् । साङ्ग्रहसूत्रिक इति । संग्रहाख्यं सूत्रमधीते वेत्ति वेत्यर्थः । विद्यालक्षणेति । विद्या, लक्षण, कल्प-एतदन्तादपि उक्तेऽर्थे ठगित्यर्थः । अङ्गेति । अङ्ग, क्षत्र, धर्म, त्रि-एतत्पूर्वकाद्विद्यान्तात्समासाट्ठक् नेत्यर्थः । ततश्च अणेव । त्रिविद्या इति । शाकपार्थिवादित्वाद्विधाशब्दस्य लोप इति भावः । तिरुआओ विद्यास्त्रिविद्या इति न विग्रहः,दिक्सङ्ख्ये संज्ञाया॑मिति नियमात् । नापि तिरुआओ विद्या अधीते वेद वेति तद्धितार्थे द्विगुः, तथा सति तद्धितस्य द्विगुनिमित्ततया 'द्विगोर्लुगनपत्ये' इति लुगापत्तेः । तिसृणां विद्यानां समाहर इति द्विगुरप्यत्र निर्बाध एव । आख्यानेति । आख्यान, आख्यायिका, इतिहास, पुराण-एभ्यश्च उक्तेऽर्थे ठग्वक्तव्य इत्यर्थः । तत्र आख्यानशब्देन आक्यायिकाशब्देन च आख्यानविशेषवाचिन आख्यायिकाविशेषवाचिनश्च ग्रहणम् । इतिहास पुराणशब्दयोस्तु स्वरूपयोरेव ग्रहणम् । आख्यानं नाम कथाप्रबन्धः ।आख्यायिकोपलब्धार्था पुराणं पञ्चलक्षण॑मित्यमरः ।इतिहासः पुरावृत्त॑मिति च ।सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । वंशानुचरितं चेति पुराणं पञ्चलक्षमम् । तत्र आख्यानादुदाहरति — यवक्रीतमिति । आख्यायिकाया उदाहरति — वासवदत्तामिति । लुग्वक्तव्य इति ।उक्तप्रत्ययस्ये॑ति शेषः । सर्ववेद इति । अणो लुकि आदिवृद्ध्यभावः । सर्वतन्त्र इति । सर्वतन्त्राण्यधीते वेद वेत्यर्थः । सवार्तिंक इति । वार्तिकेन सह सवार्तिकम् ।तेन सहे॑ति बहुव्रीहि ।वौपसर्जनस्ये॑ति सभावः । सवार्तिकं सूत्रमधीते इत्यर्थः । द्विगोरिति । द्वे तन्त्रे अधीते वेत्ति वेत्यर्थे तद्धितार्थे द्विगुनिमित्तत्वादणो लुकि आदिवृद्ध्यभावे 'द्वितन्त्र' इति रूपमित्यर्थः । इकन्पदोत्तरपदादिति । पदशब्द उत्तरपदं यस्य स पदोत्तरपदः, तस्मादुक्तेऽर्थे इकन्प्रत्ययो वक्तव्यः । शतषष्टेः षिकन्पथ इति । शतशब्दात्षष्टिशब्दाच्च परो यः पथिन्शब्दस्तस्मादुक्तेर्थे षिकन्प्रत्ययो वक्तव्य इत्यर्थः । पूर्वपदिक इति । पूर्वपदमधीते वेत्ति वेत्यर्थः । एवमुत्तरपदिकः । शतपथिक इति । शतपथं नाम वाजसनेयिब्राआहृणं । तदधीते वेत्ति वेत्यर्थः । शतपथिकीति । षित्त्वान्ङीषिति भावः । एवं षष्ठिपथिकः । षष्टिपथिकीति ।

translator notes

commentary BM: the rule means that aṇ and the rest occur after a dvitīyā-final word in the sense 'he studies that' and in the sense 'he knows that' (source of the bracket in sutra_en). adhyayana is receiving the sequence of syllables from the teacher's mouth; vedana is knowledge of the meaning of the words — so 'studies' and 'knows' are kept distinct (BM adds that this refutes the Mīmāṃsaka view that the injunction to study extends to understanding the meaning, since the two are named separately). Followed.
commentary TB: 'tad' is stated twice so that the affix is provided separately for the student (adhyetṛ) and for the knower (veditṛ); hence in later rules words such as kratu-names and vasanta, which apply to the texts expounding them only secondarily, still take the affix in the student sense, since otherwise they could only be 'known', not 'studied'. Followed in rendering the two senses as separate.
commentary BM: in vaiyākaraṇa the aic augment comes by 'na yvābhyām' (A 7.3.3). Recorded only; the kaumudī gives no derivation.

SK 1270 · A 4.2.60V

क्रतूक्थादिसूत्रान्ताट्ठक् ॥ १२७० ॥

kratūkthādisūtrāntāṭṭhak

kratūkthādisūtrāntāṭ ṭhak — After [words denoting a particular] kratu, after uktha and the rest, and after [a word] ending in sūtra, ṭhak [in the senses 'he studies that' and 'he knows that'].

Rule. Ṭhak comes in the senses "studies" and "knows" after three kinds of word: names of particular kratus (sacrifices), the ukthādi list, and words ending in sūtra.

Example.

Kratu names: agniṣṭoma + ṭhak → āgniṣṭomikaḥ; vājapeya → vājapeyikaḥ. Only names of particular kratus count, not the word kratu itself. In its primary meaning such a name gives the "knower" sense. When it stands for the text that expounds the sacrifice, it gives the "student" sense.
Uktha is a kind of sāman. By lakṣaṇā (secondary sense) it also names a text about sāmans → aukthikaḥ "one who studies or knows that text".
The rest of ukthādi: nyāya → naiyāyikaḥ (with the ai augment), vṛtti → vārttikaḥ, lokāyata → laukāyatikaḥ.

Applies when / blocked by. A string of vārttikas follows.

For uktha in its primary meaning, the sāman itself, neither ṭhak nor aṇ is wanted.
After a sūtra-final word, ṭhak only if the word does not begin with kalpa → sāṃgrahasūtrikaḥ; but kalpasūtra → kālpasūtraḥ with aṇ.
Ṭhak also after words ending in vidyā, lakṣaṇa and kalpa → vāyasavidyikaḥ, āśvalakṣaṇikaḥ, pārāśarakalpikaḥ, and gaulakṣaṇikaḥ (printed gaulakṣaṇakaḥ).
Not after a vidyā-final word beginning with aṅga, kṣatra, dharma or tri → āṅgavidyaḥ, kṣātravidyaḥ, dhārmavidyaḥ. And trividhā vidyā "knowledge of three kinds" is trividyā → traividyaḥ.
Ṭhak also after ākhyāna (a narrative), ākhyāyikā (a tale), itihāsa and purāṇa:
A narrative about Yavakrīta is itself called yavakrīta → yāvakrītikaḥ.
A tale about Vāsavadattā is vāsavadattā: the sense "a text composed about her" (SK 1467) gives cha by vṛddhāc chaḥ (SK 1337); the cha undergoes lup by lub ākhyāyikābhyo bahulam; then ṭhak → vāsavadattikaḥ.
aitihāsikaḥ, paurāṇikaḥ.
Luk of the affix after a word beginning with sarva or with sa → sarvavedān adhīte "he studies all the Vedas" → sarvavedaḥ; sarvatantraḥ; savārttikaḥ. With the dvigu luk of SK 1080 → dvitantraḥ.
Ikan after a word ending in pada → pūrvapadikaḥ, uttarapadikaḥ. Ṣikan after pathin preceded by śata or ṣaṣṭi → śatapathikaḥ, feminine śatapathikī; ṣaṣṭipathikaḥ, ṣaṣṭipathikī. The ṣ brings ṅīṣ in the feminine.

Watch out. Bhaṭṭoji's commentators analyse savārttikaḥ in two different ways, and scholars discuss which is right.

Siddhānta-kaumudī

क्रतुविशेषवाचिनामेवेह ग्रहणम् । तेभ्यो मुख्यार्थेभ्यो वेदितरि तत्प्रतिपादकग्रन्थपरेभ्यस्त्वद्येतरि । आग्निष्टोमिकः । वाजपेयिकः । उक्थं सामविशेषस्तल्लक्षणपरो ग्रन्थविशेषो लक्षणयोक्थम् । तदधीते वेद वा । औक्थिकः ।

Here only [words] denoting particular kratus (sacrifices) are taken. From these, in their primary meaning, [the affix occurs] in the sense of the knower (veditṛ); but from them when they refer to the texts that expound those [kratus], in the sense of the student (adhyetṛ) [as well]. āgniṣṭomikaḥ. vājapeyikaḥ. Uktha is a particular sāman; a particular text concerned with its characteristics is, by secondary signification (lakṣaṇā), [also] 'uktha'. One who studies or knows that: aukthikaḥ.

vārttika

मुख्यार्थात्तूक्थशब्दाट्ठगणौ नेष्येते

(vārttika) But from the word uktha in its primary meaning, neither ṭhak nor aṇ is wanted.

(वार्तिकम्) ॥ न्यायम्, नैयायिकः । वृत्तिम्, वार्तिकः । लोकायतम्, लौकायतिकः इत्यादि ।

nyāyam [one who studies or knows it]: naiyāyikaḥ. vṛttim: vārttikaḥ. lokāyatam: laukāyatikaḥ, and so on.

vārttika

सूत्रान्तात्त्वकल्पादेरेवेष्यते

(vārttika) But after [a word] ending in sūtra, [ṭhak] is wanted only if it does not begin with kalpa.

(वार्तिकम्) ॥ सांग्रहसूत्रिकः । अकल्पादेः किम् । काल्पसूत्रः ।

sāṃgrahasūtrikaḥ. Why 'not beginning with kalpa'? kālpasūtraḥ.

vārttika

विद्यालक्षणकल्पान्ताच्चेति वक्तव्यम्

(vārttika) It should be stated: also after [a word] ending in vidyā, lakṣaṇa or kalpa.

(वार्तिकम्) ॥ वायसविद्यिकः । गौलक्षणकः । आश्वलक्षणिकः । पाराशरकल्पिकः ।

vāyasavidyikaḥ. gaulakṣaṇakaḥ. āśvalakṣaṇikaḥ. pārāśarakalpikaḥ.

vārttika

अङ्गक्षत्रधर्मत्रिपूर्वाद्विद्यान्तान्नेति वक्तव्यम्

(vārttika) It should be stated: not after [a word] ending in vidyā that is preceded by aṅga, kṣatra, dharma or tri.

(वार्तिकम्) ॥ आङ्गविद्यः । क्षात्रविद्यः । धार्मविद्यः । त्रिविधा विद्या त्रिविद्या तामधीते वेद वा त्रैविद्यः ।

āṅgavidyaḥ. kṣātravidyaḥ. dhārmavidyaḥ. trividhā vidyā — knowledge of three kinds — is trividyā; one who studies or knows it is traividyaḥ.

vārttika

आख्यानाख्यायिकेतिहासपुराणेभ्यश्च

(vārttika) And after ākhyāna, ākhyāyikā, itihāsa and purāṇa.

(वार्तिकम्) ॥ यवक्रीतमधिकृत्य कृतामाख्यानमुपचाराद्यवक्रीतं तदधीते वेत्ति वा यावक्रीतिकः । वासवदत्तामधिकृत्य कृता आख्यायिका वासवदत्ता । अधिकृत्य कृते ग्रन्थे SK 1467 इत्यर्थे वृद्धाच्छः SK 1337 । तस्य लुबाख्यायिकाभ्यो बहुलमिति लुप् । ततोऽनेन ठक् । वासवदत्तिकः । ऐतिहासिकः । पौराणिकः ।

An ākhyāna (narrative) composed with reference to Yavakrīta is, by transfer (upacāra), [itself called] 'yavakrīta'; one who studies or knows it is yāvakrītikaḥ. An ākhyāyikā composed with reference to Vāsavadattā is 'vāsavadattā': in the sense 'a text composed with reference to [that]' (SK 1467), cha comes by 'vṛddhāc chaḥ' (SK 1337); it undergoes lup by 'lub ākhyāyikābhyo bahulam'; then ṭhak by this [vārttika]: vāsavadattikaḥ. aitihāsikaḥ. paurāṇikaḥ.

vārttika

सर्वादेः सादेश्च लुग्वक्तव्यः

(vārttika) Luk [of the affix] should be stated after [a word] beginning with sarva and after [one] beginning with sa.

(वार्तिकम्) ॥ सर्ववेदानधीते सर्ववेदः । सर्वतन्त्रः । सवार्तिकः । द्विगोर्लुक् SK 1080 इति लुक् । द्वितन्त्रः ।

One who studies all the Vedas: sarvavedaḥ. sarvatantraḥ. savārttikaḥ. By 'dvigor luk' (SK 1080) there is luk: dvitantraḥ.

vārttika

इकन्पदोत्तरपदाच्छतषष्टेः षिकन्पथः

(vārttika) ikan after [a word] having pada as its final member; ṣikan after patha[in] preceded by śata or ṣaṣṭi.

(वार्तिकम्) ॥ पूर्वपदिकः । उत्तरपदिकः । शतपथिकः । शतपथिकी । षष्टिपथिकः । षष्टिपथिकी ॥

pūrvapadikaḥ. uttarapadikaḥ. śatapathikaḥ, śatapathikī. ṣaṣṭipathikaḥ, ṣaṣṭipathikī.

Tattvabodhinī

NSP p. 255–256

—क्रतूक्थादि—॥—क्रतुविशेषेति । स्वरूपस्य तु न प्रहणम् । तथात्वे सत्युक्थादिध्वेव क्रतुशब्दं पत्येत, नापि क्रतुपर्यायाणामुक्थादिगणे यज्ञशब्दपाठादिति भावः ॥—अध्येतरीति । अध्येतर्यपीत्यर्थः ॥—आग्निष्टोमिक इति । संस्थाविशेषवाचकस्याप्यमिष्टोमशब्दस्य तत्संस्थाके क्रतौ निरूढप्रयोगः ॥ —तल्लक्षणेत्यादि । तत्प्रतिपादकप्रातिशाख्यमित्यर्थः ॥—नेध्येते इति ॥ अनभिधानादिति भावः ॥—त्रिविधेति । ‘तिस्रो विद्या अधीते’ इति विप्रहे तु तद्धितार्थे द्विगौ ‘त्रिविद्यः’ इत्येव स्यात् ‘द्विगोर्लुगनपत्ये’ इति लुक्प्रवृत्तेरिति भावः ॥—आख्यायिकेति । गद्यपद्यरूपो ग्रन्थविशेष इत्यर्थः ॥—सर्वादेरिति । ‘साद्रेः’ इत्येव सिद्धे सर्वादि- महणमर्थवत्परिभाषाज्ञापनार्थम् ॥—सवार्तिक इति । वार्तिकान्तमधीत इत्यर्थः । अन्तवचने अव्ययीभावः । ‘अव्ययीभावे चाकाले’ इति सहस्य सभावः ॥—इकञ्चिति । पदशब्द उत्तरपदं यस्य तस्मादिकन् । शतशब्दात्पृष्टिशब्दात् परो यः पथिनशब्दस्तदन्तात्तु षिकन् वाच्य इत्यर्थः ॥—शतपथिक इति । वृत्तिकृता तु वार्तिके ‘बहुलम्’ इति पूरयित्वा ‘शातपथः’ इत्यन्तमप्युदाहृतम् । तत्तु भाष्ये न दृष्टम् । षित्वफलं दर्शयति—शतपथिकीति ॥—अण्वाधनार्थमिति । भाष्ये तु प्रत्याख्यातमेवेदं सूत्रं तद्रीत्या लणिष्यत इति, अनभिधानान्नेति वा वोध्यम् ॥—वसन्ता— उक्थादिष्वेव वसन्तादीन् पठित्वा, वसन्तादिषु वा उक्थादीन् पठित्वा, अन्यतरच्छक्यमवकुम् ॥—अथर्वाणमिति । अथर्वेणा प्रोक्त उपचारादथर्वा ॥ यद्वा ‘तेन प्रोक्तम्’ इत्यधिकारे ‘ऋषिभ्यो लुग्वक्तव्यः’ वसिष्ठो विश्वामित्रोऽनुवाक इत्युदाहृत्य ‘अथर्वणो वा’ ‘अथर्वा, आथर्वेणः’ इति भाष्योक्तेः साधुः

translator notes

commentary BM: the senses 'tad adhīte tad veda' (SK 1269) are carried forward into this rule — source of the bracket in sutra_en.
commentary TB: 'kratuviśeṣa' — the word kratu itself is not taken (else kratu would simply be read in the ukthādi list), nor its synonyms (yajña is read in ukthādi). BM: 'only' = not the word kratu itself. Followed for 'only [words] denoting particular kratus'.
commentary TB glosses the kaumudī's 'adhyetari' as 'adhyetary api' — in the student sense also, i.e. the text-denoting word takes the affix for the knower as well; hence the bracketed [as well]. BM glosses without 'api' (knower from the primary sense; student from the lakṣaṇā sense) but explains āgniṣṭomikaḥ as 'he knows the Agniṣṭoma sacrifice, or studies the text expounding it'.
commentary BM: uktha is primary for sāmans, secondary for the text defining them, the prātiśākhya (TB: 'tallakṣaṇa…' = the prātiśākhya expounding it). BM notes the Vṛttikāra's gloss 'the sāman sung after the Agniṣṭoma stotra', while the Bhāṣya appears to take uktha as a synonym of sāman. Followed for 'a particular text concerned with its characteristics'.
commentary BM: from uktha denoting a sāman ṭhak does not come, and once it is prohibited the aṇ of 'tad adhīte' does not come either; the Bhāṣya appears to state only the absence of ṭhak. TB: 'neṣyete' — because of non-expression (anabhidhāna).
commentary BM: nyāya etc. are members of the ukthādi list; 'adhīte vetti vā' is to be supplied (hence the bracket); naiyāyikaḥ has the aic augment; vārttikaḥ has ādivṛddhi with ra following (raparatva).
commentary BM: after these, ṭhak does not come, so aṇ alone. trividyā: 'vidhā' is elided as in śākapārthiva etc.; it is not 'tisro vidyāḥ' as a compound (by the restriction 'diksaṃkhye saṃjñāyām'), nor a taddhitārtha dvigu 'tisro vidyā adhīte', since the taddhita, being the occasion of the dvigu, would undergo luk by 'dvigor lug anapatye'; a samāhāra dvigu 'tisṛṇāṃ vidyānāṃ samāhāraḥ' is, however, unobjectionable. TB: on the analysis 'tisro vidyā adhīte' the taddhitārtha dvigu would give 'trividyaḥ' because of that luk. Followed for keeping the kaumudī's vigraha 'trividhā vidyā'.
commentary BM: ākhyāna and ākhyāyikā stand for words denoting particular ākhyānas and ākhyāyikās; itihāsa and purāṇa are taken in their own form (svarūpa). Ākhyāna is a narrative composition; BM quotes the Amarakośa for ākhyāyikā, purāṇa (pañcalakṣaṇa) and itihāsa. TB: ākhyāyikā is a particular composition in prose and verse. Followed: the examples yavakrīta and vāsavadattā are names of particular works.
commentary TB: 'sādeḥ' alone would already cover sarva-; naming 'sarvādeḥ' serves to indicate (jñāpana) the arthavat-paribhāṣā, i.e. 'sa' means the meaningful sa-. BM supplies 'uktapratyayasya' ('of the affix stated'), hence '[of the affix]'.
commentary BM and TB differ on savārttikaḥ. BM: 'vārttikena saha' — a bahuvrīhi by 'tena saha' with sa- by 'vopasarjanasya'; one who studies the sūtra together with the vārttika. TB: 'vārttikāntam adhīte' — an avyayībhāva in the sense of anta ('up to and including the vārttika'), sa- by 'avyayībhāve cākāle'. The English leaves the form unglossed. BM: in sarvavedaḥ, with luk of aṇ there is no ādivṛddhi; dvitantraḥ = 'dve tantre adhīte', a taddhitārtha dvigu, whose aṇ undergoes luk.
commentary BM and TB: 'pathaḥ' = the word pathin following śata or ṣaṣṭi (a compound ending in it); 'padottarapada' = a word whose final member is pada. Followed for the bracket patha[in]. BM/TB: the feminines śatapathikī, ṣaṣṭipathikī show the effect of the marker ṣ (ṅīṣ); BM: Śatapatha is the brāhmaṇa of the Vājasaneyins. TB: the Vṛttikāra supplements 'bahulam' in the vārttika and cites śātapathaḥ, which is not seen in the Bhāṣya.
textual The source reads gaulakṣaṇakaḥ; by the vārttika's ṭhak and the parallel āśvalakṣaṇikaḥ, gaulakṣaṇikaḥ is expected, and the NSP 1915 print (OCR p. 0255) has gaulakṣaṇikaḥ. Transmitted reading kept.
textual The source reads kṛtām ākhyānam; with neuter ākhyānam, kṛtam is expected, and the NSP 1915 print (OCR p. 0255) has 'kṛtam ākhyānam'. Translated as 'composed'; transmitted reading kept.
translator 'lub ākhyāyikābhyo bahulam' is quoted by the kaumudī without a number and is a vārttika, not a sūtra; left unnumbered.
textual Blocks k3, k5, k7, k9, k11, k13 and k15 open with the editorial tag '(vārtikam) ||', closing the vārttikas of k2, k4, k6, k8, k10, k12 and k14; not translated.

SK 1271 · A 4.2.61V

क्रमादिभ्यो वुन् ॥ १२७१ ॥

kramādibhyo vun

kramādibhyo vun — After krama and the rest, vun [in the sense 'he studies that, he knows that'].

Rule. After krama and the rest of its list, vun comes in the senses "studies" and "knows". The list is krama, pada, śikṣā, mīmāṃsā.

Example.

kramam adhīte veda vā → krama + vun → vu → aka (SK 1247) → no vṛddhi marker → kramakaḥ.

Siddhānta-kaumudī

क्रमकः । क्रम, पद, शिक्षा, मीमांसा, क्रमादिः ॥

kramakaḥ [one who studies or knows the krama]. krama, pada, śikṣā, mīmāṃsā — [this is] the krama group (kramādi).

Bālamanoramā

क्रमादिभ्यो वुन् - क्रमादिभ्यो वुन् ।तदधीते तद्वेद इत्यर्थे॑ इति शेषः । क्रमक इति । क्रममधीते वेत्ति वेत्यर्थः । क्रमादिगणं पठति-क्रमेत्यादि । क्रमादिरिति । अयं क्रमादिगण इत्यर्थः । 'पदकः॒॑मीमांसकः' इत्युदाहरणानि ।

translator notes

commentary BM supplies the sense 'tad adhīte tad veda' (SK 1269) and glosses kramakaḥ as 'kramam adhīte vetti vā'; 'kramādiḥ' closes the gaṇa list ('this is the kramādi group'). BM adds padakaḥ, mīmāṃsakaḥ as further examples (not in the kaumudī). Followed for the bracketed sense and gloss.

SK 1272 · A 4.2.62V

अनुब्राह्मणादिनिः ॥ १२७२ ॥

anubrāhmaṇādiniḥ

anubrāhmaṇād iniḥ — After anubrāhmaṇa, ini [in the sense 'who studies that / who knows that'].

Rule. After anubrāhmaṇa, ini comes in the senses "studies" and "knows". An anubrāhmaṇa is a text resembling a brāhmaṇa.

Example.

anubrāhmaṇam adhīte → anubrāhmaṇa + ini → final a deleted → anubrāhmaṇin → anubrāhmaṇī.

Watch out. The possessive ini would give this form anyway. Bhaṭṭoji says the rule is there to block aṇ, as at SK 1212.

Siddhānta-kaumudī

तदधते तद्वेद SK 1269इत्यर्थे । ब्राह्मणसदृशो ग्रन्थोऽनुब्राह्मणं तदधीते अनुब्राह्मणी । अत्वर्थीयेनैव सिद्धे अणबाधनार्थमिदम् ॥

In the sense of 'tad adhīte tad veda' ('who studies that, who knows that', SK 1269). A text resembling a brāhmaṇa is an anubrāhmaṇa; one who studies it is anubrāhmaṇī. Although [the form] would be established by the matvarthīya [ini] alone, this [rule] is for the purpose of blocking aṇ.

Bālamanoramā

अनुब्राह्मणादिनिः - अनुब्राआहृणादिनिः । सेषपूरणेन सूत्रं व्याचष्टे — तदधीते तद्वेदेत्यर्थे इति । इनिप्रत्यये नकारादिकार उच्चारणार्थः । तथा च नकारस्योपदेशेऽन्त्यत्वाऽभावान्नेत्संज्ञा । ननु 'अत इनिठनौ' इति मत्वर्थे इनिनैव सिद्धत्वादिदं व्यर्थमित्यत आह — अण्बाधनार्थमिति । भाष्ये तु प्रत्याख्यातमेवेदम् ।

translator notes

textual The source reads 'tadadhate' where 'tad adhīte' (SK 1269, and BM's restatement 'tad adhīte tad veda') is plainly intended; and 'atvarthīyenaiva' where 'matvarthīyena' is expected — cf. the parallel kaumudī on 'pāṇḍukambalād iniḥ' (SK 1212, 'matvarthīyenaiva siddhe') and BM's 'matvarthe ininaiva siddhatvāt'. Both translated as the expected readings; the source is left unchanged.
commentary BM: the kaumudī explains the sūtra by supplying the remainder (śeṣa-pūraṇa) 'tad adhīte tad veda'. In ini the i after n is for pronunciation only, so n, not being final in the upadeśa, is not an it. Objection: since ini in the matup-sense by 'ata iniṭhanau' (A 5.2.115) already gives the form, this rule is useless. Answer: it is for blocking aṇ. BM adds that in the Bhāṣya this rule is rejected outright (pratyākhyāta). Followed for construing 'matvarthīya' as ini of A 5.2.115; the Bhāṣya's rejection is not in the kaumudī.

SK 1273 · A 4.2.63V

वसन्तादिभ्यष्ठक् ॥ १२७३ ॥

vasantādibhyaṣṭhak

vasantādibhyaṣ ṭhak — After vasanta and the rest, ṭhak [in the sense 'who studies that / who knows that'].

Rule. After vasanta and the rest of its list, ṭhak comes in the senses "studies" and "knows". Here vasanta "spring" names a text describing the spring.

Example.

vasanta + ṭhak → vāsantikaḥ.

atharvāṇam adhīte "he studies the Atharvan" → atharvan + ṭhak → ātharvaṇikaḥ.

Watch out. Why is the ṭi an not dropped in ātharvaṇika by SK 679? Because the form is a nipātana in the sūtra dāṇḍināyana… (SK 1145), which you met in chapter 27.

Siddhānta-kaumudī

वासन्तिकः । अथर्वाणमधीते आथर्वणिकः । दाण्डिनायन -SK 1145 इति सूत्रे निपातनाट्टिलोपो न ॥

vāsantikaḥ. One who studies the Atharvan → ātharvaṇikaḥ. Because of the nipātana in the sūtra 'dāṇḍināyana-…' (SK 1145), there is no ṭi-lopa.

Bālamanoramā

वसन्तादिभ्यष्ठक् - वसन्तादिभ्यष्ठक् ।तदधीते तद्वेदे॑त्येव । वासन्तिक इति । वसन्तवर्णनपरो ग्रन्थो वसन्तः । तमधीते वेत्ति वेत्यर्थः । अथर्वाणमिति । अथर्वणा प्रोक्तो वेदो लक्षमया अथर्वा, तमित्यर्थः । वस्तुतस्तु प्रोक्तप्रत्ययस्यऋषिभ्यो लुग्वक्तव्यः॑ इति वचनाल्लुक् । आथर्वणिक इत्यत्र 'नस्तद्धिते' इति टिलोपमाशङ्क्याह — दाण्डिनायनेति । वान्तसंयोगपूर्वकत्वात्तु नाल्लोपः ।

translator notes

commentary BM: only the sense 'tad adhīte tad veda' [SK 1269] continues here. vāsantikaḥ: 'vasanta' is a text devoted to describing the spring; one who studies or knows it. Followed for the bracketed sense in sutra_en.
commentary BM: 'atharvāṇam' = the Veda proclaimed by Atharvan, called 'atharvan' by lakṣaṇā; strictly, the prokta-affix [after atharvan] is elided by the statement 'ṛṣibhyo lug vaktavyaḥ'. Followed for rendering 'the Atharvan' as the [Veda].
commentary BM on rule interaction: the kaumudī cites 'dāṇḍināyana-…' because ṭi-lopa by 'nas taddhite' [A 6.4.144] would be expected in ātharvaṇika; the nipātana of ātharvaṇika in that sūtra blocks it. The a-lopa [of an, 'allopo 'naḥ'] does not occur because the a is preceded by a conjunct ending in v (rv) [cf. 'na saṃyogād vamantāt']. Followed; the a-lopa point is not in the kaumudī.

SK 1274 · A 4.2.64V

प्रोक्ताल्लुक् ॥ १२७४ ॥

proktālluk

proktāl luk — After [an affix in the sense] 'proclaimed (prokta)', there is luk [of the affix in the sense 'who studies' or 'who knows'].

Rule. The student- or knower-affix disappears by luk when it follows an affix in the sense prokta, "proclaimed (taught) by".

Example. Bhaṭṭoji begins the chain here.

paṇanam "praising" → paṇ + ka (a vārttika allows ka in the sense of ghañ) → paṇaḥ "praise"

→ so 'syāstīti "he has that" → paṇa + ini (the possessive) → paṇin, nominative paṇī

→ tasya gotrāpatyam "his gotra descendant" → paṇin + aṇ.

This aṇ means offspring, so SK 1245 does not keep the in. The ṭi-deletion of SK 679 would be due. SK 1275 stops it.

Watch out. Why ka and not ghañ? Bhaṭṭoji's commentators explain that ghañ would lengthen the a, giving pāṇa.

Siddhānta-kaumudī

प्रोक्तार्थकप्रत्ययात्परस्याध्येतृवेदितृप्रत्ययस्य लुक् स्यात् । पणनं पणः । घञर्थे कविधानमिति कः । सोऽस्यास्तीति पणी । तस्य गोत्रापत्यं पाणिनः ॥

Of an affix in the sense of the one who studies or the one who knows (adhyetṛ-veditṛ-pratyaya) that follows an affix in the sense 'proclaimed' (proktārthaka-pratyaya), there is luk. paṇanam ('praising') → paṇaḥ: [the affix is] ka, by the vārttika 'ghañarthe kavidhānam' [on A 3.3.58] ('ka is to be prescribed in the sense of ghañ'). so 'syāstīti ('he has that') → paṇī. tasya gotrāpatyam ('his descendant in the gotra') → pāṇinaḥ.

Bālamanoramā

प्रोक्ताल्लुक् - अथ पाणिनिशब्दं व्युत्पादयितुमुपक्रमते-प्रोक्ताल्लुक् । प्रोक्तशब्देन प्रोक्तार्थप्रत्ययो विवक्षितः । अध्येतृवेदितृप्रत्ययस्येति प्रकृतत्वाल्लभ्यते । तदाह — प्रोक्तार्थकेति । पण इति । स्तुरित्यर्थः । ननुहलश्चे॑ति घञि उपधावृद्धिः स्यादित्यत आह — घञर्ते इति । पणीति । 'अत इनिठनौ' इति मत्वर्थे इनिः । तस्येति । पणिनो गोत्रापत्येतस्यापत्य॑मित्यणि 'पाणिन' इति रूपमित्यर्थः । अत्र अणोऽपत्यत्वात्तस्मिन्परे 'इनण्यनपत्ये' इति प्रकृतिभावाऽभावाट्टिलोपे प्राप्ते ।

translator notes

commentary BM: 'proktāt' means an affix in the sense 'proclaimed'; 'adhyetṛveditṛpratyayasya' is obtained because that is the topic in hand (prakṛta) [from 'tad adhīte tad veda', A 4.2.59]. Followed for the bracketed part of sutra_en. BM notes that the kaumudī here begins deriving the word pāṇini (continued in SK 1275–1276).
commentary BM on the steps: paṇa = praise (source 'stuḥ', presumably for stutiḥ); ka is invoked because by 'halaś ca' (A 3.3.121) ghañ would bring upadhā-vṛddhi (*pāṇa); paṇī — ini in the possessive sense by 'ata iniṭhanau' (A 5.2.115); pāṇinaḥ — aṇ by 'tasyāpatyam' (A 4.1.92); since this aṇ has the apatya sense, the prakṛtibhāva of 'inaṇy anapatye' (SK 1245) does not apply and ṭi-lopa would be due [blocked by the next rule, SK 1275]. Followed for glossing paṇanam as 'praising'.

SK 1275 · A 6.4.165V

गाथिविदथिकेशिगणिपणिनश्च ॥ १२७५ ॥

gāthividathikeśigaṇipaṇinaśca

gāthividathikeśigaṇipaṇinaś ca — Gāthin, vidathin, keśin, gaṇin and paṇin too [remain in their original form (prakṛtyā) before aṇ].

Rule. Gāthin, vidathin, keśin, gaṇin and paṇin keep their own form before aṇ, even an aṇ meaning offspring.

Example.

paṇin + aṇ (from SK 1274) → in stays → vṛddhi → pāṇinaḥ, the gotra descendant

→ after the gotra word, the yuvan affix iñ (SK 1095) → pāṇina + iñ → final a deleted → pāṇiniḥ.

Siddhānta-kaumudī

एतेऽणि प्रकृत्या स्युः । इति टिलोपो न । ततो यूनि इञ् पाणिनिः ॥

These remain in their original form (prakṛtyā) before aṇ. Hence there is no elision of the ṭi (ṭilopa) [in pāṇina]. After that, in the yuvan [sense], iñ: pāṇiniḥ.

Tattvabodhinī

NSP p. 256

—गाथिविदथि—। ‘इनप्यनपत्ये’ इति सिद्धे अपत्येऽप्यणि प्रकृतिभावार्थमयमारम्भः ॥ गाथिनः । वैदथिनः । कैशिनः । गाणिनः । पाणिनः

Bālamanoramā

गाथिविदथिकेशिगणिपणिनश्च - गाथिविदथि । 'इनण्यनपत्ये' इत्यतोऽणीत्यनुवर्तते ।प्रकृत्यैका॑जित्यतः प्रकृत्येति च । तदाह — एतेऽणि प्रकृत्या स्युरिति । गाथिन्, विदथिन्, केशिन्, गणिन्, पणिन्-एते इत्यर्थः । अपत्येऽप्यणि प्रकृतिभावार्थमिदम् । ततो यून्यपत्ये इति । मूलप्रकृतिपणी । तदपेक्षया चतुर्थेऽपत्ये यूनि विवक्षिते पाणिनशब्दाद्गोत्राऽणन्तादत इञि पाणिनिरिति रूपमित्यर्थः । पाणिन शब्दस्य अनन्तरापत्यप्रत्ययान्तत्वे तु ततोऽनन्तरापत्ये मूलप्रकृतिपण्यपेक्षया तृतीये गोत्रापत्ये इञ्न संभवति, 'एको गोत्रे' इति नियमात् । नापि मूलप्रकृत्यपेक्षया चतुर्थाऽपत्ये यूनि पाणिनशब्दादनन्तरापत्यप्रत्ययान्तादिञ्संभवति,गोत्राद्यून्यस्त्रिया॑मिति यून्यपत्ये गोत्रप्रत्ययान्तादेवाऽपत्यप्रत्ययनियमात् । अतो गोत्राऽण्प्रत्ययान्तात्पाणिनशब्दाद्यूनि इञ्प्रत्यय इत्युक्तमिति बोध्यम् ।

translator notes

commentary BM: 'aṇi' is carried forward (anuvṛtti) from 'inaṇy anapatye' (SK 1245), and 'prakṛtyā' from 'prakṛtyaikāc' (SK 2010); the rule is for prakṛtibhāva even before an aṇ in the apatya sense. TB concurs: 'inaṇy anapatye' would already cover the non-apatya aṇ. Followed for sutra_en. The ṭilopa that is blocked is the one said (BM on SK 1274) to be obtained for pāṇina; the operative rule, not named there, is presumably 'nas taddhite' (SK 679) — translator's identification.
commentary BM on 'tataḥ … yūni': the root base (mūlaprakṛti) is paṇin; pāṇina is the gotra-aṇ derivative, and pāṇini is the yuvan, the fourth descendant, with iñ by 'ata iñ' (SK 1095) after the gotra-aṇ-final pāṇina. Were pāṇina an anantarāpatya derivative, neither a gotra iñ ('eko gotre', SK 1093) nor a yuvan iñ ('gotrād yūny astriyām', SK 1094) could follow it. Followed for 'After that' = after the gotra form pāṇina.
commentary TB lists the forms gāthinaḥ, vaidathinaḥ, kaiśinaḥ, gāṇinaḥ, pāṇinaḥ, not given in the kaumudī. Recorded, not translated.

SK 1276 · A 2.4.58V

ण्यक्षत्रियार्षञितो यूनि लुगणिञोः ॥ १२७६ ॥

ṇyakṣatriyārṣañito yūni lugaṇiñoḥ

ṇyakṣatriyārṣañito yūni lug aṇiñoḥ — After [a word ending in] ṇya, a kṣatriya gotra-affix, a ṛṣi-affix (ārṣa), or [an affix] marked with ñ, aṇ and iñ in the yuvan sense undergo luk.

Rule. A yuvan aṇ or iñ disappears by luk after a word ending in a gotra affix of four kinds:

the affix ṇya;
a gotra affix naming a kṣatriya (a member of the ruling caste);
a gotra affix naming a ṛṣi, a seer (ārṣa);
an affix marked with ñ.

Example. In each pair the father (gotra) and the son (yuvan) have the same form.

ṇya: kauravyaḥ pitā, kauravyaḥ putraḥ.
kṣatriya: śvāphalkaḥ pitā, śvāphalkaḥ putraḥ.
ṛṣi: vāsiṣṭhaḥ pitā, vāsiṣṭhaḥ putraḥ.
ñit: taikāyaniḥ pitā, taikāyaniḥ putraḥ.

Applies when / blocked by.

"After these": the aṇ of the śivādi list is none of the four. So kauhaṅaḥ is the father, and with iñ the son is kauhaṅiḥ.
"In the yuvan sense": vāmarathyasya chātrāḥ "the pupils of Vāmarathya" → vāmarathāḥ. The affix for pupils is not a yuvan affix, so this rule does not remove it.

Example (continued: the running chain).

Why is the iñ of pāṇini not dropped? The aṇ of pāṇina might look like a seer's affix. But "ārṣa" takes in only the seer-aṇ taught by name (pratipadokta). The aṇ of pāṇina is the general aṇ → the iñ stays → pāṇiniḥ.

→ pāṇininā proktam "what was proclaimed by Pāṇini" → pāṇini is vṛddha (its first vowel is a vṛddhi vowel) → cha by vṛddhāc chaḥ (SK 1337) → pāṇini + īya → pāṇinīyam.

→ The aṇ of iñaś ca (SK 1333) does not come instead. That rule, as it will say, needs an iñ in the gotra sense; the iñ of pāṇini is yuvan.

→ pāṇinīyam adhīte "he studies the Pāṇinīya" → aṇ → luk by SK 1274 → pāṇinīyaḥ.

Watch out. Does the luk matter, if aṇ would bring no visible vṛddhi? Yes: it changes the accent and the feminine. Bhaṭṭoji's commentators explain: with the luk, the feminine takes ṭāp → pāṇinīyā, not -ī. Bhaṭṭoji's commentators question his reason for keeping the iñ of pāṇini, though not the form itself; scholars discuss this.

Siddhānta-kaumudī

ण्यप्रत्ययान्तात्क्षत्रियगोत्रप्र्ययान्तादृष्यभिधायिनो गोत्रप्रत्ययान्ताद् ञितस्च परयोर्युवाभिधायिनोरणिञोर्लुक् स्यात् । कौरव्यः पिता । कौरव्यः पुत्रः । श्वाफल्कः पिता । श्वाफल्कः पुत्रः । वासिष्ठः पिता । वासिष्ठः पुत्रः । तैकायनिः पिता । तैकायनिः पुत्रः । एभ्यः किम् । शिवाद्यण् । कौहङः पिता । तत इञ् । कौहङिः पुत्रः । यूनि किम् । वामरथ्यस्य छात्राः । वामरथाः । इति अणो लुक् तु न भवति । आर्षग्रहणेन प्रतिपदोक्तस्य ऋष्यण एव ग्रहणात् । पाणनिना प्रोक्तं पानिनीयम् । वृद्धाच्छः SK 1337 । इञश्च SK 1333 इत्यण् तु न । गोत्रे य इञ् तदन्तादिति वक्ष्यमाणत्वात् । ततोऽध्येतृवेदित्रणो लुक् । स्वरे स्त्रियां च विशेषः । पाणिनीयः । पाणिनीया ॥

When aṇ and iñ denoting a yuvan (younger descendant) follow [any of these] — [a word] ending in the affix ṇya; [a word] ending in a gotra-affix that denotes a kṣatriya; [a word] ending in a gotra-affix that denotes a ṛṣi; and [a word ending in an affix] marked with ñ (ñit) — they undergo luk. kauravyaḥ pitā — Kauravya, the father; kauravyaḥ putraḥ — Kauravya, the son. śvāphalkaḥ pitā, śvāphalkaḥ putraḥ. vāsiṣṭhaḥ pitā, vāsiṣṭhaḥ putraḥ. taikāyaniḥ pitā, taikāyaniḥ putraḥ. Why 'after these'? [Consider] aṇ by [membership of] śivādi: kauhaṅaḥ, the father; after that, iñ: kauhaṅiḥ, the son. Why 'in the yuvan sense'? vāmarathyasya chātrāḥ — the pupils of Vāmarathya — are vāmarathāḥ. By this [rule], however, there is no luk [of the yuvan iñ] after the aṇ [in pāṇini], because by the mention of 'ārṣa' only the ṛṣi-aṇ that is taught specifically (pratipadokta) is taken. pāṇininā proktam — what was proclaimed by Pāṇini — is pāṇinīyam: cha by 'vṛddhāc chaḥ' (SK 1337). But not the aṇ by 'iñaś ca' (SK 1333), since it will be stated [there] that [the rule applies] after a word ending in an iñ that is in the gotra sense. After that, the aṇ in the sense of student or knower undergoes luk. There is a difference in the accent and in the feminine: pāṇinīyaḥ, pāṇinīyā.

Tattvabodhinī

alignment inferredNSP p. 256–257

—प्यक्षत्रियार्ष—॥ —कौरव्य इति । ‘कुर्वादिभ्यो प्यः’ तत इच्छो लुक् । कौरव्यः पुत्रः ॥ ननु तिकादिषु कौरव्यशब्दः पठ्यते, तथा च कौरव्यायणिरिति फिञा भाव्यं, न लिञेति चेत् । सत्यम् । ‘कुरुनादिभ्यो प्यः’ इति क्षत्रियगोत्रे विहितो यो प्यस्तदन्तं तत्र पठ्यते । प्रकृते तु ब्राह्मणगोत्रप्रत्ययान्तमित्यवधेयम् ॥—श्वाफलक इति । ‘ऋष्यन्धक—’ इत्यण् । तत इच्छो लुक्, श्वाफलकः पुत्रः ॥—वासिष्ठ इति । ऋष्यण् तत इच्छो लुक् । वासिष्ठः पुत्रः ॥—तैकायनिरिति । ‘तिकादिभ्यः फिञ्’ ततोऽणो लुक् तैकायनिः पुत्रः ॥—वामरथा इति । कुर्वादित्वात् प्यः । ततो वृद्धाच्छं वाधित्वा ‘कण्वादिभ्यो गोत्रे’ इति शैषिकोऽण् ॥—इतीति । ‘प्यक्षत्रियार्ष—’ इत्युदाहृतसूत्रेणेत्यर्थः ॥—ऋष्यण एवेति । पाणिनशब्दे तु औत्सर्गिक एवाणिति भावः ॥ नन्विदं ‘वान्यस्मिन् सपिण्डे’ इति सूत्रस्थभाष्यकैयटाभ्यां विरुध्यते । अत्रेर्युवापत्यानि पुमांसोऽत्रयः, ‘इतश्चानिञः’ इति ढक् तदन्ताद्यूनि ‘अत इञ्’ तस्य ‘प्यक्षत्रिय—’ इति लुक्, ‘अत्रिभृगुकुत्स—’ इति ‘ढकोऽपि लुक्’ इत्युक्तत्वात् । ‘ऋष्यन्धक—’ इत्यण एव ग्रहणे तु ढकोऽग्रहणात्ततः परस्येच्छो लुक् स्यादित्याहुः ॥ वस्तुतस्तु ‘दाक्षीपुत्रस्य पाणिनेः’ इति भाष्यप्रयोगादस्य साधुत्वमिति ज्ञेयम् ॥—इञश्चेतीति । ‘यूनि लुक्’ इति लुक्यपि प्रत्ययलक्षणेन इञन्तमस्तीति भावः ॥—गोत्रे य इति । ‘गोत्रमिह शास्त्रीयं, न तु लौकिकमिति तत्र वक्ष्यते’ इति भावः ॥—स्वरे इति । लुक्भावे प्रत्ययस्वरेणान्तोदात्तत्वं स्त्रियां च जीप्स्यात् । लुकि सति त्वीकार उदात्तः, टाप् च सिध्यतीति भावः ॥— अष्टकमिति । ‘संख्यायाः संज्ञासङ्गसूत्राध्ययनेषु’ इति ‘संख्याया अतिशदन्तायाः कन्’ ॥—संख्याप्रकृतिकादिति । संख्याप्रकृतिकप्रत्ययान्तादित्यर्थः ॥—कालापक इति । कालापिनशब्दात्प्रोक्तार्थेऽण् ‘सब्रह्मचारी—’ इत्युपसंख्यानादिलोपः । ततोऽध्येतर्यण् तस्य ‘प्रोक्तालुक्’ इति लुक् । कालापानामात्राय इत्यर्थे ‘गोत्रचरणाद्बुञ्’ ततोऽध्येतृवेदित्रणो लुक् स्वरे १ प्यक्षत्रियेति—प्यादयः सर्वे गोत्रप्रत्ययान्ता एव गृह्यन्ते, गोत्राद्यनीत्युक्तेः क्षत्रियवाचिनो गोत्रप्रत्ययान्तादित्यर्थः । विद्यां च विशेषः

Bālamanoramā

ण्यक्षत्रियार्षञितो यूनि लुगणिञोः - अत्र इञो लुकमाशङ्कितुमाह — ण्यक्षित्रियार्ष । ण्यादयः सर्वे गोत्रप्रत्यया एव गृह्यन्ते,गोत्राद्यूनी॑त्युक्तेः । तदाह — गोत्रप्रत्ययान्तादित्यादि । ण्यप्रत्ययस्योदाहरति — कौरव्य इति । कुरोर्गोत्रापत्यं कौरव्यः ।कुर्वादिभ्यो ण्यः॑ । कौरव्यस्यापत्यं युवेत्यर्थेऽत इञ् । तस्यानेन लुक् । क्षत्रियप्रत्ययस्योदाहरति — आआफल्क इति । आफल्कस्य गोत्रापत्यं आआफल्कः ।ऋष्यन्धके॑त्यण् । आआफल्कस्यापत्यं युवेत्यर्थेअत इञ् । तस्याऽनेन लुक् । आर्षप्रत्ययस्योदाहरति — वासिष्ठ इति । वसिष्ठस्य गोत्रापत्यं वासिष्ठः । ऋष्यण् । वासिष्ठस्यापत्यं युवेत्यर्थे इञ् । तस्यानेन लुक् । ञित उदाहरति — तैकायनिरिति । तिकस्य गोत्रापत्यं तैकायनि । तिकादिभ्यः फिञ् । तैकायनेरपत्यं युवेत्यर्थे तस्यापत्यमित्यण् । तस्यानेन लुक् । वामरथ्यस्येति । वामरथस्य गोत्रापत्यं वामरथ्यः । 'कुर्वादिभ्यो ण्यः' वामरथ्यस्य छात्रा इत्यर्थेकण्वादिभ्यो गोत्रे॑ इति छापवादोऽण्, तस्यानेन लुङ्ग भवति, तस्य युवार्थकत्वाऽभावादिति भावः । इत्यणो लुक्तु न भवतीति ।ण्यक्षत्रिये॑ति सूत्रेण पाणिनिरित्यत्र [अणः परस्य]इणो लुङ्न भवतीत्यर्थः । कुत इत्यत आह — आर्षग्रहणेनेति । पाणिनिशब्दे पणिन्शब्दादण्प्रत्ययस्य औत्सर्गिकस्य वस्तुगत्या ऋषिवाचित्वेऽपि ऋषौ प्रतिपदोक्तत्वाऽभावान्न ततः परस्य इञो लुगिति भावः । नच पणिन्शब्दाद्गोत्रापत्येऋष्यन्धके॑त्यणेव कुतो न स्यादिति वाच्यं, यत्र औत्सर्गिकस्य अण इञादिना बाधः प्रसक्तः, तत्रैव तद्वाधनार्थभृष्यणः प्रवृत्तेः । वस्तुतस्तुवाऽन्यस्मिन्सपिण्डे॑ इति सूत्रभाष्येऽत्रिशब्दात् 'इतश्चानिञः' इति ढकि आत्रेयशब्दादिञोण्यक्षत्रियार्षे॑ति लु॑गित्युक्तत्वादिदमुपेक्ष्यम् ।ण्यक्षत्रिये॑त्यत्र तु ऋशिवाचकस्य रूञस्यैव ग्रहणम् । पणिन्शब्दः, तदपत्ये पाणिनशब्दश्च न ऋषिवाचकौ । अत औत्सर्गिकाणन्त एव पाणिनशब्द इति शब्देन्दुशेखरे प्रपञ्चितम् । पाणिनिनेति । पाणिनिना प्रोक्तमित्यर्थेतेन प्रोक्त॑मित्यणं बाधित्वा॒वृद्धाच्छः॑ इति छप्रत्यये ईयादेशे पाणिनीयशब्द इत्यर्थः । ननु पाणिनिशब्दात्तद्धिते विवक्षितेयूनिलुगितीञो लुकि सत्यपि प्रत्ययलक्षणेन इञन्तत्वमाश्रित्य छापवादोऽण्स्यादित्यत आह — इञश्चेत्यण्तु नेति । पाणिनिशब्दे इञ् युवापत्यार्थक एव, न तु गोत्रार्थकः, युवसंत्रया गोत्रसंज्ञाया बाधादिति भावः । अद्यपि अपत्याधिकारादन्यत्र न पारिभाषिकं गोत्रमित्युक्तं, तथाप्यत्र पारिभाषिकमेव गोत्रं गृह्रते इत्युपरिष्टात्इञश्चे॑ति सूत्रे वक्ष्यते । तत इति । पाणिनीयशब्दादित्यर्थः । पाणिनीयमधीते वेति वेत्यर्थे पाणिनीयशब्दादणिप्रोक्ताल्लु॑गिति तस्य लुगिति भावः । ननु असत्यपि अध्येतृवेतितृप्रत्ययस्याऽणो लुकि पाणिनीयशब्दः सिध्यत्येवेत्यत आह — स्वरे स्त्रियां च विशेष इति । अध्येतृवेदितृप्रत्ययस्याऽणो लुगभावे प्रत्ययस्वरेणान्तोदात्तत्वं स्त्रियां च ङीप्स्यात् । लुकि तु सति छादेशस्य ईयादेशस्य ईकारः । प्रत्ययस्वरेणोदात्तः टाप्च सिध्यति । तदाह — पाणिनीयः पाणिनीयेति ।

Footnotes (NSP 1915 ed.)

NSP p. 257 १ छन्द इति—छन्दःपदेन गायत्र्यादिच्छन्दोयुतमन्नाणामेव ग्रहणमिति ब्राह्मणग्रहणम् । ‘जुष्टार्पिते च च्छन्दसि’ इत्यत्र तु च्छन्दःपदस्य ब्राह्मणे लक्षणा ‘नित्यं मन्त्रे—’ इत्यत्र मन्त्रग्रहणात् । २ चातुरर्थिकत्वमिति—चतुर्णां सूत्राणामर्थाश्चतुरर्थाः तत्र भवाश्चातुरर्थिकाः, तत्त्वमित्यर्थः ।

translator notes

commentary BM: ṇya and the rest are all taken as gotra affixes only, because of 'gotrād yūni' (the yuvan affix comes after a gotra-final word); hence 'gotrapratyayānta' governs all four members, as the kaumudī's wording indicates. TB's marginal gloss says the same. Followed in sutra_en (with 'ārṣa' taken as the ṛṣi-affix, per the kaumudī's 'ārṣagrahaṇena pratipadoktasya ṛṣyaṇa eva grahaṇāt'); k1 renders the kaumudī's own wording.
commentary BM and TB on the examples (recorded only; the kaumudī gives only the paired forms): kauravya = kuru + ṇya ('kurvādibhyo ṇyaḥ'), then yuvan iñ ('ata iñ') with luk by this rule; śvāphalka = aṇ by 'ṛṣyandhakavṛṣṇikurubhyaś ca' (kṣatriya), then iñ with luk; vāsiṣṭha = ṛṣi-aṇ, then iñ with luk; taikāyani = tika + phiñ ('tikādibhyaḥ phiñ'), then yuvan aṇ ('tasyāpatyam') with luk. TB adds that this kauravya is a brāhmaṇa-gotra form from 'kurvādibhyo ṇyaḥ'; the kṣatriya-gotra ṇya-form (from 'kurunādibhyo ṇyaḥ') is the one read in tikādi, taking phiñ.
commentary BM on 'yūni kim': vāmarathya = vāmaratha + ṇya (kurvādi); for its pupils the aṇ of 'kaṇvādibhyo gotre' (displacing cha) comes, and it is not elided by this rule because it does not denote a yuvan. TB agrees. Recorded; the kaumudī gives the form only.
commentary TB: 'iti' = by the cited sūtra 'ṇyakṣatriyārṣa…'. BM: by this sūtra, in pāṇiniḥ, there is no luk of the iñ [after the aṇ] ('[aṇaḥ parasya] iño luṅ na', the bracket being printed in the BM text). Followed for construing 'aṇo luk' as luk of the iñ that follows the aṇ of pāṇina, with pāṇini (from SK 1275) as the implicit example.
commentary BM: in pāṇina the aṇ after paṇin is the general (autsargika) aṇ; even if it in fact denotes a ṛṣi, it is not taught specifically for ṛṣis, so the following iñ is not elided. BM, in its own voice ('vastutas tu'), holds that this justification is to be set aside (idam upekṣyam), because the Bhāṣya on 'vānyasmin sapiṇḍe…' elides by 'ṇyakṣatriyārṣa…' the iñ after ātreya (ḍhak by 'itaś cāniñaḥ'); for BM only an affix expressing a ṛṣi is meant, and paṇin and pāṇina are not ṛṣi-names, so pāṇina ends in the general aṇ (citing the Śabdenduśekhara). TB reports the conflict with the Bhāṣya and Kaiyaṭa as others' objection ('nanv idaṃ … virudhyate … ity āhuḥ') and itself grounds the correctness of pāṇini on the Bhāṣya usage 'dākṣīputrasya pāṇineḥ' ('vastutas tu … asya sādhutvam'). The kaumudī's reason is translated as it stands.
commentary BM and TB on 'iñaś ca ity aṇ tu na': objection — when a taddhita is to be added, the iñ of pāṇini is elided by 'yūni luk', but by pratyayalakṣaṇa the word still ends in iñ, so the aṇ of 'iñaś ca' (displacing cha) would come. Answer: that iñ is in the yuvan sense, not the gotra sense, the yuvan designation excluding the gotra designation; and 'gotra' in 'iñaś ca' is the technical (śāstrīya) gotra, not the ordinary one (to be stated under that sūtra). Followed for 'an iñ that is in the gotra sense'.
commentary BM: 'tataḥ' = from pāṇinīya; in the sense 'studies or knows the pāṇinīya' the aṇ is elided by 'proktāl luk' (SK 1274). 'svare striyāṃ ca viśeṣaḥ': without the luk, the affix accent would make the word end-udātta and the feminine would take ṅīp; with the luk, the ī of īya (the substitute of cha) is udātta by the affix accent and the feminine takes ṭāp — pāṇinīyaḥ, pāṇinīyā. TB says the same. Followed for reading the two forms as the student-word and its feminine.
textual The source has several apparent slips, kept as transmitted: kṣatriyagotrapryayāntāt (for -pratyayāntāt), ñitasca (for ñitaś ca), pāṇaninā (for pāṇininā) and pāninīyam (for pāṇinīyam); the translation follows the evident readings. kauhaṅaḥ / kauhaṅiḥ are transliterated as in the source; the NSP 1915 print (OCR p. 0256) has kauhaḍaḥ / kauhaḍiḥ.

SK 1277 · A 4.2.65V

सूत्राच्च कोपधात् ॥ १२७७ ॥

sūtrācca kopadhāt

sūtrāc ca kopadhāt — And after [a word] denoting a sūtra and having k as its penultimate, [luk of the affix in the sense 'one who studies / knows that'].

Rule. The student- or knower-affix also disappears by luk after a word that names a sūtra-text and has k as its upadhā (penultimate sound). Here the base need not be in the sense "proclaimed".

Example.

aṣṭāv adhyāyāḥ parimāṇam asya "that which has eight chapters as its measure" → aṣṭaka, Pāṇini's sūtra-text

→ tad adhīyate vidanti vā "they study or know it" → aṣṭaka + aṇ → k is the penultimate → luk → aṣṭakāḥ.

Watch out. Bhaṭṭoji's commentators comment on a further restriction of this rule, with counter-examples, that the printed text does not contain. Scholars discuss what the fuller text said.

Siddhānta-kaumudī

सूत्रवाचिनः ककारोपधादध्येतृवेदितृप्रत्ययस्य लुक् स्यात् । अप्रोक्तार्थं आरम्भः । अष्टावध्यायाः परिमाणमस्य अष्टकं पाणिनेः सूत्रम् । तदधीते विदन्ति वा अष्टकाः ॥

After [a word] that denotes a sūtra and has k as its penultimate (upadhā), there is luk of the affix in the sense of 'one who studies / knows' (adhyetṛ-veditṛ-pratyaya). The rule is undertaken for [affix-final words] whose sense is not 'proclaimed' (aproktārtha) [— the prokta case being already covered by 'proktāl luk' (SK 1274)]. Pāṇini's sūtra, which has eight chapters as its measure (aṣṭāv adhyāyāḥ parimāṇam asya), is the aṣṭaka. Those who study or know it are aṣṭakāḥ.

Bālamanoramā

सूत्राच्च कोपधात् - सूत्राच्च को । ककारोपधादित्यनन्तरंपरस्ये॑ति शेषः । ननुप्रोक्ताल्लु॑गित्येव सिद्धे किमर्थमिदमित्यत आह — अप्रोक्तार्थ आरम्भ इति । अप्रोक्तार्थादपि प्रत्ययात्परस्य लुगर्थमित्यर्थः । अष्टकमिति ।तदस्य परिमाण॑मित्यधिकारेसङ्ख्यायाः संज्ञासङ्घसूत्राध्ययनेषु॑ इतिसङ्ख्याया अतिशदन्तायाः क॑न्निति च सूत्ररूपेऽर्थे कन् । अष्टका इति । अष्टकशब्दाध्येतृवेदितृप्रत्ययस्य नेन लुक्, कोपधात्सूत्रवाचिनः परत्वादिति भावः ।सह्ख्याप्रकृतिकादिति ।सूत्राच्च कोपधा॑दितिलुक्सङ्ख्याप्रकृतिकप्रत्ययान्तादेव परस्य भवतीत्यर्थः । माहावार्तिक इति । महावार्तिकं नाम सूत्रम् । तदधीते वेत्ति वा माहावार्तिकः । अत्र अणो न लुक् ।

translator notes

commentary BM: after 'kakāropadhāt' supply 'parasya' ('[of the affix] following'). Objection: since this is established by 'proktāl luk' alone, what is it for? — 'aproktārtha ārambhaḥ', i.e. for the luk of [the adhyetṛ affix] following even an affix whose sense is not prokta. Followed for rendering 'aproktārtha' as a bahuvrīhi.
commentary BM: aṣṭaka has kan in the sense of a sūtra, in the adhikāra of 'tad asya parimāṇam', by 'saṅkhyāyāḥ saṃjñāsaṅghasūtrādhyayaneṣu' (A 5.1.58) and 'saṅkhyāyā atiśadantāyāḥ kan' (A 5.1.22); in aṣṭakāḥ the adhyetṛ-veditṛ affix after aṣṭaka undergoes luk by this rule, since it follows a sūtra-denoting word with k as penultimate. Recorded; the kaumudī itself gives only the vigraha.
textual BM also glosses 'saṅkhyāprakṛtikād iti' (the luk applies only after [a word] ending in an affix whose base is a numeral) and 'māhāvārttika iti' (the sūtra called Mahāvārttika; its student is māhāvārttikaḥ, with no luk of aṇ). Neither pratīka is in the kaumudī as transmitted here. TB (printed under sk.1276.t1) likewise glosses 'saṅkhyāprakṛtikād iti' (= saṅkhyāprakṛtika-pratyayāntāt) and 'kālāpaka iti' (kālāpin + prokta-aṇ with in-elision by the upasaṃkhyāna under 'sabrahmacārī…', then the adhyetṛ-aṇ elided by 'proktāl luk', then vuñ by 'gotracaraṇād vuñ'; TB breaks off there). The NSP 1915 print (OCR p. 0256, printed p. 246) has the same kaumudī text as the source for SK 1277, ending 'tad adhīte vidanti vā aṣṭakāḥ', with no restricting statement and no māhāvārttika / kālāpaka counter-examples. Both commentaries thus presuppose a kaumudī text carrying a restriction of the luk to [words ending in affixes] with a numeral base, with the counter-examples māhāvārttikaḥ (BM) and kālāpakaḥ (TB), which neither the digital source nor the NSP print contains; its exact wording is not recoverable from the commentaries. Not supplied in the English.
textual The source reads 'aproktārthaṃ ārambhaḥ' (anusvāra before a vowel), where BM's pratīka has 'aproktārtha ārambhaḥ'; and the vigraha has singular 'adhīte' beside plural 'vidanti' (adhīyate would be expected). The NSP 1915 print (OCR p. 0256) reads 'aproktārtha ārambhaḥ' with BM, and likewise 'tad adhīte vidanti vā'. Translated by sense; source kept.

SK 1278 · A 4.2.66V

छन्दोब्राह्मणानि च तद्विषयाणि ॥ १२७८ ॥

chandobrāhmaṇāni ca tadviṣayāṇi

chandobrāhmaṇāni ca tadviṣayāṇi — And chandas and brāhmaṇa [texts, named by words ending in an affix in the sense 'proclaimed'], are bound to that [i.e. to an affix in the sense of student or knower].

Rule. This is a niyama, a restricting rule. Names of chandas (Vedic hymn) and brāhmaṇa texts that end in a "proclaimed" affix are tadviṣaya, "bound to that". They are never used without the student- or knower-affix.

Example.

kaṭhena proktam adhīyate "they study what Kaṭha proclaimed"

→ Kaṭha is a pupil of Vaiśampāyana, so the "proclaimed" affix is ṇini → it undergoes luk by kaṭhacarakāl luk (SK 1487) → kaṭha

→ the student-affix aṇ → luk by SK 1274 → kaṭhāḥ "the Kaṭhas".

Siddhānta-kaumudī

छन्दांसि ब्राह्मणानि च प्रोक्तप्रत्ययान्तानि तद्विषयाणि स्युः । अद्येतृवेदितृप्रत्ययं विना न प्रयोज्यानीत्यर्थः । कठेन प्रोक्तमधीयते कठाः । वैशम्पायनान्तेवासित्वाण्णिनिः । तस्य कठचरकात् -SK 1487 इति लुक् । ततोऽण्, तस्य प्रोक्ताल्लुक् SK 1274 ॥

Chandases and brāhmaṇas — [words] ending in an affix in the sense 'proclaimed (prokta)' — are to be 'tadviṣaya' [bound to that]; that is, they are not to be used without an affix in the sense of student or knower (adhyetṛ-veditṛ). kaṭhena proktam adhīyate kaṭhāḥ — those who study what was proclaimed by Kaṭha are the Kaṭhas: since [Kaṭha] is a pupil (antevāsin) of Vaiśampāyana, ṇini [comes]; it undergoes luk by 'kaṭhacarakāt…' (SK 1487). Then aṇ [in the sense 'they study that']; it undergoes luk by 'proktāl luk' (SK 1274).

Tattvabodhinī

NSP p. 257

—छन्दोब्राह्मणानि—। इह मण्डूकमुखानुवृत्तं ‘प्रोक्तात्’ इति पञ्चम्यन्तं जसन्तत्वेन विपरिणम्यते ‘छन्दोब्राह्मणानि’ इत्यनेन सामानाधिकरण्यात् । प्रोक्तशब्दश्च प्रोक्तार्थके प्रत्यये लाक्षणिक इत्याशयेनाह—प्रोक्तप्रत्ययान्तानीति ॥—तद्विषयाणीति । तच्छब्देन अध्येतृवेदितृप्रत्ययः परामृश्यते, विषयशब्दस्त्विहानन्यभाववाची न तु देशवाचीत्यभिप्रेत्याह—प्रत्ययं विना न प्रयोज्यानीत्यर्थं इति । पाणिनीयं पाणिनीया इतिवदनियमेन प्रयोगे प्राप्ते नियमार्थमेतदिति भावः ॥ छन्दोग्रहणादेव सिद्धे ब्राह्मणग्रहणं चिरंतनप्रोक्तब्राह्मणानामेव तद्विषयत्यर्थम् । तेनेह न । याज्ञवल्क्येन प्रोक्तानि ब्राह्मणानि याज्ञवल्क्यानि । यत्रन्तात् ‘कण्वादिभ्यो गोत्रे’ इत्यण्, ‘आपत्यत्य च’ इति यलोपः ॥ याज्ञवल्क्यादयो हि पाणिन्यपेक्षया नूतना इति वृत्तिकृतां व्यवहारः ॥ चकारोऽनुकसमुच्चयार्थः । तेन काश्यपिनः कौशिकिनः इत्यत्र कल्पेऽपि तद्विषयत्वं सिद्धम् । ‘काश्यपकौशिकाभ्यामृषिभ्याम्’ इति प्रोक्ते णिनिः, अध्येत्रणो लुक् ॥ छन्दोब्राह्मणानीति किम् । पाणिनीयं व्याकरणम् ॥ इति रक्ताद्यर्थकाः । तदस्मिन्—। अस्तीत्युपाधिकात्प्रथमान्तादस्मिन्निति सप्तम्यन्तार्थे यथाविहितं प्रत्ययः स्यात्प्रत्ययान्तानामा देशश्चेत् ॥ तत्प्रत्ययान्तं नाम यस्येति बहुव्रीहिः ॥ मतुपोऽयमपवादः । इतिशब्दस्तु सकललोकप्रसिद्धे देशे यथा स्यात्, न लाधुनिकसंकेतेऽपीत्येतदर्थः ॥ उत्तरसूत्रत्रयेऽपि ‘देशे तन्नाम्नि’ इत्यनुवर्तते

Bālamanoramā

छन्दोब्राह्मणानि च तद्विषयाणि - छन्दोब्राआहृणानि । छन्दांसि-मन्त्राः, ब्राआहृणानि-विधिवाक्यानि । तेषां द्वन्द्वः । वेद इति यावत्,मन्त्रब्राआहृणोर्वेदनामधेय॑मिति स्मरणात् ।प्रोक्ताल्लु॑गित्यतः प्रोक्तादित्यनुवर्तते । प्रथमाबहुवचनेन विपरिणम्यते । प्रोक्तप्रत्ययान्तानीति लभ्यते । तदाह — छन्दांसीत्यादिना । तद्विषयाणीत्यत्र तच्छब्देन अध्येतृवेदितृप्रत्यया विवक्षिताः । तैर्विषयः=अविनाभावो येषां तान — तद्विषयाणि ।षिञ्बन्धने॑ । विशिष्य सयो-बन्धः-विषयः । अविनाऽभाव इति यावत् । अध्येतृवेदितृप्रत्ययसंयुक्तान्येव स्युरित्यर्थः । फलितमाह — अध्येतृवेदितृप्रत्ययं विनेति । पाणिनिना प्रोक्तं पाणिनीयं व्याकरणम् । पाणिनीयास्तदध्येतारो वेदितारो वेति वदध्येतृप्रत्ययं विनापि प्रयोगे प्राप्ते नियमार्थमिदम् । कठेनेति । कठेन प्रोक्तमधीयते इत्यर्थे 'कठा' इत्युदाहरणमिति भावः । तदुपपादयति — वैशम्पायनेति । कठेन प्रोक्तमित्यर्थेतेन प्रोक्त॑मित्यणपवादःवैशम्पायनान्तेवासिभ्यश्च॑ इति णिनिरित्यर्थः । तस्येति । णिनेःकठचरकाल्लु॑गित्यनेन लुगित्यर्थः । एवंच कठेन प्रोक्तो वेदभागः कठ इति स्थितम् । ततोऽणिति । तस्माल्लुप्तप्रोक्तप्रत्ययकात्कठशब्दात्तदधीते इति अणित्यर्थः । तस्य प्रोक्ताल्लुगिति । तस्य=अध्येत्रणः, 'प्रोक्ताल्लुक्' इति लुगित्यर्थः । तथा च कठेन प्रोक्तमधीयते कठा इत्येवं कठशब्दस्य लुप्तप्रोक्तप्रत्ययान्तस्य अध्येत्रणा सहैव प्रयोगार्हता, नतु तेन विना केवलप्रोक्तप्रत्ययान्तस्येति भावः । **** इति बालमनोरमायाम् रक्ताद्यर्थक प्रकरणम् ।****अथ तनादयः ।अथ उविकरणधातवो निरूप्यन्ते । तनुधातुरुदित् ।उदितो वे॑ति प्रयोजनम् । तनादिकृञ्भ्य उः । कत्र्रर्थे सार्वधातुके तनादिभ्यः कृञश्च उप्रत्ययः स्यात्स्वार्थेइत्र्थः । शपोऽपवादः । तनोतीति । उप्रत्ययस्य तिपमाश्रित्य गुणः । तसादौ तु ङित्त्वान्न गुणः । तनुतः । झोऽन्तादेशे कृतेइको यणची॑ति यण् । तन्वन्ति । तनोषि तनुथः । तनुथ । तनोमि ।लोपश्चाऽस्यान्यतरस्या॑मित्यकारलोपविकल्पमभिप्रेत्याह — तन्वः तनुव इति । तङ्याह - तनुते इति । तन्वाते तन्वते ।तनुषे तन्वाथेतनुध्वे । तन्वे तनुवहे - तन्वहे तनुमहे - तन्हे । ततानेति । तेनतुः । तेनिथ । तेन । तेनिव । तङ्याह - तेने इति । तेनात् तेनिरे । तेनिषे तेनाथे तेनिध्वे । तेने तेनिवहे तेनिमहे ।तनिता । तनिष्यति । तनिष्यते । तनोतु- तनुतात् तनुताम् तन्वतु ।उतश्चप्रत्यया॑दिति हेर्लुकं मत्वाह — तन्विति । तनुतात् तनुतम् तनुत । तनवानि । तनवाव तनवाम । अतनोत् अतनुतामतन्वन् । अतनोः । अतनम्, अतन्व- अतनुव । तनुयात् । तन्वीत । तनिषीष्ट ।अतो हलादे॑रिति वृद्धिविकल्पं मत्वाऽऽह - अतनीत् अतानीदिति । अतनिष्टामतनिषुः । अतनीः अतनिष्टमतनिष्ट । अतनिषमतनिष्व अतनिष्म । वृद्धिपक्षे अतानिष्टामित्यादि । अतनिष्यत् । लुङस्तङि प्रतमैकवचने, मध्यमपुरुषैकवचने च विशेषमाह -

translator notes

commentary BM: 'proktāt' is carried forward (anuvṛtti) from 'proktāl luk' (SK 1274) and changed (vipariṇāma) into the nominative plural; hence 'ending in a prokta-affix'. TB: the ablative 'proktāt', carried forward by a frog's leap (maṇḍūkapluti), is recast as nominative plural to agree with 'chandobrāhmaṇāni', and 'prokta' stands by lakṣaṇā for the affix in the prokta sense. Followed; this is the source of the bracket in sutra_en.
commentary TB: 'tad' refers to the affix in the sense of student or knower, and 'viṣaya' here means non-occurrence apart from it (ananyabhāva), not a region; BM likewise: viṣaya = avinābhāva ('bound', from ṣiñ bandhane), i.e. they occur only joined to such an affix. Followed for 'bound to that'.
commentary TB and BM: the rule is a restriction (niyama), since, like pāṇinīyam / pāṇinīyāḥ, such words would otherwise be used freely, with or without the student-affix. BM: chandas = mantras, brāhmaṇa = injunctive passages, together = the Veda ('mantrabrāhmaṇayor vedanāmadheyam'). TB (not in the kaumudī): naming brāhmaṇa restricts this to brāhmaṇas proclaimed by ancient teachers, so not yājñavalkyāni; and 'ca' adds kalpa texts (kāśyapinaḥ, kauśikinaḥ). Recorded only.
commentary BM: ṇini here comes by 'vaiśampāyanāntevāsibhyaś ca' as an apavāda of the aṇ of 'tena proktam'; after its luk by 'kaṭhacarakāl luk', kaṭha denotes the portion of the Veda proclaimed by Kaṭha; the aṇ of 'tad adhīte' then comes and is elided by 'proktāl luk', so kaṭha is fit for use only together with the student-aṇ. Followed for the bracketed senses.

SK 1279 · A 4.2.67V

तदस्मिन्नस्तीति देशे तन्नाम्नि ॥ १२७९ ॥

tadasminnastīti deśe tannāmni

tad asminn astīti deśe tannāmni — [After a word in the nominative, the affixes as prescribed come] in the sense 'that exists in this', when [the derivative] is the name of a country (deśa).

Rule. After a first-case word, the prescribed affix comes in the sense "that exists in this", when the derived word is the name of a country. Bhaṭṭoji's commentators call this an apavāda of matup, the possessive affix -mat.

Example.

udumbarāḥ santy asmin deśe "in this country there are udumbara trees" → udumbara + aṇ

→ vṛddhi u → au, final a deleted → audumbaraḥ.

Watch out. Bhaṭṭoji's commentators say the words "when it is the name of a country" carry into the next three sūtras.

Siddhānta-kaumudī

उदुम्बराः सन्त्यस्मिन्देशे औदुम्बरः ॥

udumbarāḥ santy asmin deśe ('in this country there are udumbara [fig-trees]') → audumbaraḥ.

Bālamanoramā

तेन निर्वृत्तम् - तेन निर्वृत्तं । देशे तन्नाम्नीत्यनुवर्तते । तेन निर्वृत्तमित्यर्थे तृतीयान्तादणादयः स्युस्तन्नाम्नि देशे इत्यर्थः ।

translator notes

commentary TB on this sūtra stands at the end of sk.1278.t1: the affix as prescribed (yathāvihitam) comes after a nominative (prathamānta) qualified by 'asti', in the locative sense 'asmin', provided that what ends in the affix is the name of a deśa; 'tannāmni' is a bahuvrīhi, 'whose name is that [affixed form]'. The rule is an apavāda of matup. 'iti' restricts it to a place known by that name in general usage, not to a newly coined designation. 'deśe tannāmni' is carried forward (anuvṛtti) into the next three sūtras (A 4.2.68–70). Followed for sutra_en.
textual The Bālamanoramā block in this unit (sk.1279.b1, pratīka 'tena nirvṛttam') comments on the next sūtra, A 4.2.68 (SK 1280), not on this one; BM's comment on 4.2.67 is not present in the source here.

SK 1280 · A 4.2.68V

तेन निर्वृत्तम् ॥ १२८० ॥

tena nirvṛttam

tena nirvṛttam — [After a word ending in the instrumental, the affixes aṇ etc. occur] in the sense 'brought into being by that', [the derivative being the name of a place].

Rule. After a third-case word, aṇ etc. come in the sense "brought into being (founded) by that", the derivative being a place-name.

Example.

kuśāmbena nirvṛttā "founded by Kuśāmba" → kuśāmba + aṇ → vṛddhi → feminine ṅīp → kauśāmbī nagarī "the city Kauśāmbī".

Siddhānta-kaumudī

कुशाम्बेन निर्वृत्ता कौशाम्बी नगरी ॥

kuśāmbena nirvṛttā ('brought into being, i.e. founded, by Kuśāmba') → kauśāmbī nagarī ('the city Kauśāmbī').

Tattvabodhinī

NSP p. 257

—तेन निर्वृत्तम् । अन्तर्भावितप्यर्थवृत्तेः कर्मणिक्तः ॥—अदूर-। अदूरमन्तिकम्, तत्र भवतीत्यदूरभवः । निपातनात्सप्तमीसमासः ॥—चातुर्रार्थकत्वमिति । चतुर्णामर्थानां समाहारश्चतुरर्थां । तत्र भवाश्चातुरर्थिकाः । अध्यात्मादिलाङ्गम् ॥ चतुर्व्यर्थेषु भवा इति तद्धितार्थे द्विगौ तु ‘द्विगोर्लुगनपत्ये’ इति ठशे लुक् स्यात्

translator notes

commentary TB: nirvṛtta is a kta in the object sense (karmaṇi) from the root used with the causative sense internalised (antarbhāvita-ṇy-artha), i.e. 'brought about', not 'come about'. Followed in 'brought into being, i.e. founded, by'.
commentary BM (transmitted under SK 1279): 'deśe tannāmni' ('in [the sense of] a place, as its name', A 4.2.67) is carried forward (anuvṛtti) into this rule; after a word ending in the instrumental, aṇ etc. occur in the sense 'brought into being by that', the derivative being the name of a place. TB (under SK 1278) likewise: 'deśe tannāmni' continues into the following three sūtras. Followed in sutra_en.
textual In the source layer the balamanorama block of this unit is empty, and BM's comment on 'tena nirvṛttam' stands under SK 1279 (a one-unit misalignment of the BM layer). Source not altered.

SK 1281 · A 4.2.69V

तस्य निवासः ॥ १२८१ ॥

tasya nivāsaḥ

tasya nivāsaḥ — [aṇ etc., after a word in the sixth case,] in the sense 'the dwelling-place (nivāsa) of that' [when a region (deśa) bearing that name is meant].

Rule. After a sixth-case word, aṇ etc. come in the sense "the dwelling of that", the derivative being a place-name.

Example.

śibīnāṃ nivāso deśaḥ "the region where the Śibis dwell" → śibi + aṇ → śaibaḥ.

Watch out. The same form śaibaḥ came at SK 1261, for the "domain" sense. Bhaṭṭoji's commentators report the difference: a domain is owned, while a dwelling is mere residence.

Siddhānta-kaumudī

शिबीनां निवासो देशः शैबः ॥

The region that is the dwelling-place of the Śibis: śaibaḥ.

Bālamanoramā

तस्य निवासः - तस्य निवासः । 'तन्नाम्नि देशे' इत्येव । तस्य निवास इत्यर्थे षष्ठन्तादणादयः स्युस्तन्नाम्नि देशे इत्यर्थः । स्वत्ववान्विषयः, निवासस्तु वसतिमात्रं, स्वत्वाऽस्वत्वसाधारणमित्याहुः ।

translator notes

commentary BM: 'tannāmni deśe' continues (anuvṛtti) from 'tad asminn astīti deśe tannāmni' (SK 1279); aṇ and the other affixes come after a sixth-case word in the sense 'the dwelling of that', a region bearing that name being meant. Followed for the bracketed parts of sutra_en.
commentary BM reports ('ity āhuḥ') a distinction [translator: i.e. against 'viṣayo deśe', SK 1261, where the same example śaibaḥ appears; BM does not name that rule]: a viṣaya is a region over which [the people] have ownership (svatvavān), whereas a nivāsa is mere residence, common to ownership and its absence. Recorded; the kaumudī does not draw the distinction.

SK 1282 · A 4.2.70V

अदूरभवश्च ॥ १२८२ ॥

adūrabhavaśca

adūrabhavaś ca — And [the affixes aṇ etc. occur] in the sense 'what is not far from that' (adūrabhava), [the derivative being the name of a place].

Rule. Aṇ etc. also come in the sense "not far from that", the derivative being a place-name.

Example.

vidiśāyā adūrabhavaṃ nagaram "the town not far from the Vidiśā" → vidiśā + aṇ → vṛddhi i → ai, final ā deleted → vaidiśam.

Watch out. The ca "and" brings the three earlier senses together with this one. So every affix taught from here to SK 1311 is cāturarthika. It may come in whichever of the four senses fits.

Siddhānta-kaumudī

विदिशाया अदूरभवं नगरं वैदिशम् । चकारेण प्रागुक्तास्त्रयोऽर्थाः संनिधाप्यन्ते । तेन वक्ष्यमाणप्रत्ययानां चातुरर्थिकत्वं सिध्यति ॥

vidiśāyā adūrabhavaṃ nagaram ('the town that is not far from the Vidiśā') → vaidiśam. By the word 'ca' ('and') the three senses stated before are brought into proximity (saṃnidhāpyante). Thereby the affixes to be taught [from here on] are established as cāturarthika ('belonging to the four senses').

Bālamanoramā

ओरञ् - ओरञ् ।तदस्मिन्नस्ती॑त्यादिषु चतुष्र्वर्थेषु प्रथमोच्चारितात्तत्तद्विभक्त्यन्तादञ्स्यात् । अणोऽपवादः । अञधिकारःसुवास्त्वादिभ्योऽण् इति यावत् । काक्षतवमिति । कक्षतुरस्मिन्नस्तीत्यादि विग्रहः ।

translator notes

commentary TB (transmitted under SK 1280): adūra means 'near'; adūrabhava is 'what is in the near [place]', a locative compound (saptamī-samāsa) by nipātana. cāturarthika: caturṇām arthānāṃ samāhāraḥ caturarthī ('the aggregate of four senses'), and what occurs in it is cāturarthika, with ṭhañ as an adhyātmādi word; were it analysed as a dvigu in the taddhita-sense ('occurring in four senses'), 'dvigor lug anapatye' (SK 1080) would elide the ṭhañ. Followed for rendering cāturarthika.
commentary BM (under SK 1291) enumerates the four senses as 'tad asminn asti' (A 4.2.67), 'tena nirvṛttam' (A 4.2.68), 'tasya nivāsaḥ' (A 4.2.69) and 'adūrabhavaś ca' (citing 'deśe tannāmni' only as part of the first rule's wording). TB (under SK 1278) states that 'deśe tannāmni' is carried forward into the following three sūtras (uttarasūtratraye 'pi), i.e. into this rule. Hence 'the three senses stated before' = the first three, and the bracketed place-name condition in sutra_en.
translator Neither commentary states which case the base takes in this sense; the kaumudī's example has the genitive (vidiśāyāḥ). sutra_en therefore says only 'from that'.
textual The balamanorama block of this unit comments on 'orañ' (SK 1283, A 4.2.71), not on 'adūrabhavaś ca'; no BM on this sūtra appears in the source layer. Source not altered.

SK 1283 · A 4.2.71V

ओरञ् ॥ १२८३ ॥

orañ

orañ — After [a stem ending in] u, añ [in the four senses].

Rule. After a stem ending in u, añ comes in the four senses. It is an apavāda of aṇ. Bhaṭṭoji's commentators say this añ runs as far as SK 1289.

Example.

kakṣatur asmin asti → kakṣatu + añ

→ vṛddhi a → ā; the final u takes guṇa by or guṇaḥ (SK 847): u → o → av → kākṣatavam.

Applies when / blocked by. For a river, matup (SK 1304) wins, because it is the later rule → ikṣavaḥ santy asyām → ikṣumatī.

Siddhānta-kaumudī

अणोऽपवादः । कक्षतु-काक्षतवम् । नद्यां तु परत्वान्मतुप् । इक्षुमती ॥

[This is] an apavāda of aṇ. kakṣatu → kākṣatavam. But where a river is [denoted], matup [prevails] because it is the later rule (paratvāt): ikṣumatī.

translator notes

commentary BM on this sūtra stands in sk.1282.b1 (pratīka 'orañ'): añ comes, in the four senses beginning with 'tad asminn asti', after [a u-final word] in whatever case-ending was stated first for each; it is an apavāda of aṇ; the añ-adhikāra extends up to 'suvāstvādibhyo 'ṇ' (A 4.2.77); the analysis of kākṣatavam is 'kakṣatur asmin asti' and so on. Followed for 'in the four senses' in sutra_en.
translator 'paratvāt': 'nadyāṃ matup' (A 4.2.85, SK 1304) is later in the order of the Aṣṭādhyāyī than this rule, and in a conflict the later prevails; so a u-final word denoting a river takes matup (ikṣu → ikṣumatī), not añ.

SK 1284 · A 4.2.72V

मतोश्च बह्वजङ्गात् ॥ १२८४ ॥

matośca bahvajaṅgāt

matoś ca bahvajaṅgāt — And after [a word ending in] matup whose aṅga has many vowels (bahvac), [añ in the four senses].

Rule. After a word ending in matup, whose base (aṅga) has many vowels (bahvac), añ comes in the four senses, not aṇ.

Example.

sidhrakāvān asmin asti → sidhraka has three vowels → sidhrakāvat + añ → vṛddhi → saidhrakāvatam.

Applies when / blocked by. Ahi "snake" has only two vowels → ahimat + aṇ → āhimatam.

Watch out. Why does the sūtra say aṅga? Without it, "many vowels" would describe the whole matup-word. Ahimat itself has three vowels, and would wrongly take añ.

Siddhānta-kaumudī

बह्वच् अङ्गं यस्य मतुपस्तदन्तादञ नाऽण् । सैध्रकावतम् । बह्वजिति किम् । आहिमतम् । अङ्गग्रहणं बह्वजिति तद्विशेषणं यथा स्यान्मत्वन्तविशेषणं माभूत् ॥

After [a word] ending in a matup whose aṅga (the base to which matup is added) has many vowels (bahvac), añ [occurs], not aṇ. saidhrakāvatam. Why 'having many vowels'? āhimatam [with aṇ]. The word aṅga is taken so that 'bahvac' may qualify that [aṅga], and may not qualify the matup-final [word].

Tattvabodhinī

NSP p. 257

—मतोश्च—। ननु ‘मतोर्बह्वचः’ इत्येवास्तु । बह्वचो विहितो यो मतुप् तदन्तादिति वैयधिकरण्येन व्याख्यानादिष्टं सिद्ध्यति किमङ्ग्रहणेनेत्याशङ्कां निवारयति—अङ्गग्रहणमिति ॥—मत्वन्तविशेषणमिति । संभवति सामानाधिकरण्ये वैयधिकरण्यस्यान्यायत्यलादङ्गग्रहणाभावे मत्वन्तविशेषणं स्यादेव । ततश्चाहि-मतमित्यादावतिप्रसङ्गः स्यादिति भावः

Bālamanoramā

मतोश्च बह्वजङ्गात् - मतोश्च । सैध्रकावतमिति । सिध्रकावानस्मिन्नस्तीत्यादयश्चत्वारोऽर्थाः यथायोगं बोध्याः । आहिमतमिति । अहिमानस्मिन्नस्तीत्यादयोऽर्थाः । अहिशब्दस्य द्व्यच्कत्वादञ्नेति भावः ।

translator notes

commentary TB: Objection: let the rule be just 'matorbahvacaḥ', read in different reference (vaiyadhikaraṇya) as 'after [a word] ending in a matup taught after a bahvac', and the desired result follows; why aṅga? The kaumudī's last sentence answers this: where agreement in reference (sāmānādhikaraṇya) is possible, construing in different reference is improper, so without aṅga 'bahvac' would qualify the matup-final word, overextending to āhimatam etc. (ahimat itself having many vowels). Followed for the construal of the final sentence.
commentary BM: saidhrakāvatam = 'sidhrakāvān asmin asti' and the other of the four senses, as fits; āhimatam likewise from ahimān; ahi having two vowels, añ does not apply. Followed for '[with aṇ]'.
textual The source prints 'tadantād aña nā 'ṇ' (aña, i.e. añ written without virāma); read as añ.

SK 1285 · A 4.2.73V

बह्वचः कूपेषु ॥ १२८५ ॥

bahvacaḥ kūpeṣu

bahvacaḥ kūpeṣu — After [a stem] having many vowels (bahvac), [añ in the four senses] when wells (kūpa) are denoted.

Rule. After a many-voweled word, añ comes in the four senses when a kūpa, a well, is named.

Example.

dīrghavaratreṇa nirvṛttaḥ "made by Dīrghavaratra" → dīrghavaratra + añ → vṛddhi ī → ai → dairghavaratraḥ kūpaḥ.

Siddhānta-kaumudī

अणोऽपवादः । दीर्घवरत्रेण निर्वृत्तो दैर्घवरत्रः कूपः ॥

[This is] an apavāda of aṇ. dīrghavaratreṇa nirvṛttaḥ ('made by Dīrghavaratra') → dairghavaratraḥ kūpaḥ ('the well [called] Dairghavaratra').

Bālamanoramā

बह्वचः कूपेषु - बह्वचः कूपेषु । बह्वचः प्रातिपदिकादञ्चतुष्र्वर्थेषु । अणोऽपवादः दीर्घवरत्रेण निर्वृतः कूपः — दैर्घवरत्रः ।

translator notes

commentary BM: añ comes after a prātipadika having many vowels, in the four senses — añ being carried from 'orañ' (A 4.2.71), whose adhikāra BM (sk.1282.b1) extends to A 4.2.77; it is an apavāda of aṇ. Followed for the bracket in sutra_en.

SK 1286 · A 4.2.74V

उदक् च विपाशः ॥ १२८६ ॥

udak ca vipāśaḥ

udak ca vipāśaḥ — And [for wells (kūpa)] on the northern [bank] of the Vipāś, [añ].

Rule. For wells on the northern bank of the Vipāś river, añ comes. This rule is for words that do not have many vowels.

Example.

dattena nirvṛttaḥ "made by Datta" → datta has two vowels, so SK 1285 cannot apply → north of the Vipāś → datta + añ → dāttaḥ kūpaḥ.

Applies when / blocked by. For wells on the southern side the affix is aṇ only.

Siddhānta-kaumudī

विपाश उत्तरे कूले ये कूपास्तेष्वञ् । अबह्वजर्थ आरम्भः । दत्तेन निर्वृत्तो दात्तः कूपः । उदक् किम् । दक्षिणतः कूपेष्वणेव ॥

For wells that are on the northern bank of the Vipāś, añ. The rule is undertaken for the sake of [words] that do not have many vowels (abahvac). A well made by Datta: dāttaḥ. Why [does the rule say] 'northern'? For wells on the southern side there is aṇ only.

Bālamanoramā

उदक् च विपाशः - उदक्च विपाशः । उत्तरे कूले इति । विपाश्शब्दः शकारान्तो नदीविशेषवाची ।

translator notes

commentary BM: vipāś is a word ending in ś, the name of a particular river. Followed for treating 'vipāśaḥ' as the river's name (genitive) and 'udak' as its northern bank.
translator 'abahvajartha ārambhaḥ' is read against the preceding rule 'bahvacaḥ kūpeṣu' (SK 1285), which already gives añ for wells after words with many vowels; datta (two vowels) is such a non-bahvac word. This connection is the translator's inference; the commentaries do not spell it out.

SK 1287 · A 4.2.75V

संकलादिभ्यश्च ॥ १२८७ ॥

saṃkalādibhyaśca

saṃkalādibhyaś ca — And after saṅkala and the rest, [añ in the four senses (cāturarthika)].

Rule. After saṅkala and the rest of its list, añ comes in the four senses. "For wells" has ceased here.

Example.

saṅkalena nirvṛttam "made by Saṅkala" → sāṅkalam. Likewise puṣkala → pauṣkalam.

Siddhānta-kaumudī

कूपेष्विति निवृत्तम् । सङ्कलेन निर्वृत्तं साङ्कलम् । पौष्कलम् ॥

'kūpeṣu' ('for wells') has ceased [to apply] (nivṛtta). Made by Saṅkala: sāṅkalam. pauṣkalam.

Bālamanoramā

संकलादिभ्यश्च - सङ्कलादिभ्यश्च । निवृत्तमिति । व्याख्यानादिति भावः । अणोऽपवादः । पौष्कलमिति । पुष्कलेन निर्वृत्तमिति विग्रहः ।

translator notes

commentary BM: 'kūpeṣu' is known to have ceased from the explanation [of the tradition] (vyākhyānāt); the rule is an apavāda of aṇ; pauṣkalam = puṣkalena nirvṛttam. Followed for the scope of 'nivṛttam' and the reading of pauṣkalam in the nirvṛtta sense.
translator The affix añ in sutra_en is supplied by the translator from the preceding rules ('orañ', SK 1283, continued through SK 1285–1286); the kaumudī does not name it and BM says only 'aṇo 'pavādaḥ'.

SK 1288 · A 4.2.76V

स्त्रीषु सौवीरसाल्वप्राक्षु ॥ १२८८ ॥

strīṣu sauvīrasālvaprākṣu

strīṣu sauvīrasālvaprākṣu — [añ occurs] when [places] of feminine gender in Sauvīra, Sālva, or the East are [to be denoted].

Rule. Añ comes when a place of feminine gender in Sauvīra, in Sālva, or in the East is named.

Example.

In Sauvīra: dattāmitreṇa nirvṛttā "founded by Dattāmitra" → dattāmitra + añ → vṛddhi → feminine ṅīp → dāttāmitrī nagarī.
In Sālva: vaidhūmāgnī.
In the East: mākandī.

Siddhānta-kaumudī

स्त्रीलिङ्गेषु एषु देशेषु वाच्येष्वञ् । सौवीरे, दत्तामित्रेण निर्वृत्ता दात्तामित्री नगरी । साल्वे, वैधूमाग्नी । प्राचि, माकन्दी ॥

When these regions (deśa), of feminine gender, are to be denoted, añ [occurs]. In Sauvīra: [the city] founded by Dattāmitra → dāttāmitrī nagarī. In Sālva: vaidhūmāgnī. In the East: mākandī.

Bālamanoramā

स्त्रीषु सौवीरसाल्वप्राक्षु - स्त्रीषु सौवीर । सौवीरे इति । 'उदाहरणं वक्ष्यते' इति शेषः । दात्तामित्री नगरीति ।टिड्ढे॑ति ङीप् । साल्वे इति । 'उदाह्यियते' इति शेषः । वैधूमाग्नीति । विधामाग्निना निर्वृत्तेत्यर्थः । अञि ङीप् । प्राचीति । प्राचि देशे उदाह्यियत इत्यर्थः । माकन्दीति । माकन्देन निर्वृत्तेत्यर्थः ।

translator notes

translator 'strīliṅgeṣu eṣu deśeṣu vācyeṣu' is rendered closely; as the examples show (dāttāmitrī nagarī), what is denoted is a feminine-gender place (a town) situated in Sauvīra, Sālva, or the East, and sutra_en is worded accordingly. That añ is the affix is stated by the kaumudī; the sūtra itself does not name it.
commentary BM: after 'sauvīre', 'sālve' and 'prāci' supply 'the example is [now] given' — i.e. these locatives introduce the examples of each region. Followed for 'In Sauvīra: … In Sālva: … In the East: …'.
commentary BM on the forms (not in the kaumudī): dāttāmitrī takes ṅīp by 'ṭiḍḍhāṇañ…' [A 4.1.15]; vaidhūmāgnī = [the town] founded by Vidhūmāgni (BM's text prints 'vidhāmāgninā'), añ then ṅīp; mākandī = founded by Mākanda. Recorded; the kaumudī gives only the vigraha of the first example.

SK 1289 · A 4.2.77V

सुवास्त्वादिभ्योऽण् ॥ १२८९ ॥

suvāstvādibhyo'ṇ

suvāstvādibhyo 'ṇ — After suvāstu and the rest, aṇ occurs [in the four senses].

Rule. After suvāstu and the rest of its list, aṇ comes in the four senses. It is an apavāda of the añ of SK 1283.

Example.

suvāstor adūrabhavam "what is near the Suvāstu" → suvāstu + aṇ → vṛddhi u → au, and guṇa of the final u → av → sauvāstavam.

Likewise varṇu → vārṇavam. The printed text reads the base as varmu.

Watch out. Why name aṇ, when the default would come back anyway? To block matup for a river, which would win as the later rule (SK 1304). So a river named after the Suvāstu is sauvāstavī.

Siddhānta-kaumudī

अञोऽपवादः । सुवास्तोरदूरभवं सौवास्तवम् । वर्मु, वार्णवम् । अण्ग्रहणं नद्यां मतुपो बाधनार्थम् । सौवास्तवी ॥

[This is] an apavāda of añ. suvāstor adūrabhavam ('what is not far from the Suvāstu') → sauvāstavam. varmu → vārṇavam. The mention of aṇ [in the sūtra] is for the purpose of blocking matup in [the sense of] a river: sauvāstavī ([a river so named after the Suvāstu]).

Bālamanoramā

सुवास्त्वादिभ्योऽण् - सुवास्त्वादिभ्योऽण् । अञ इति ।ओर॑ञित्यस्यापवाद इत्यर्थः । सौवास्तवमिति । अणि ओर्गुणः । वार्णवमिति । वर्णोरदूरभवमित्यर्थः । ननुओर॑ञित्येव सिद्धे पुनर्विधिसामर्थ्यादेव तदननुवृत्तौ अणि सिद्धे पुनरण्ग्रहणं व्यर्थमित्यत आह — अण्ग्रहणमिति ।

translator notes

commentary BM: 'aña[ḥ apavādaḥ]' means an apavāda of 'or añ' (A 4.2.71). In sauvāstavam the aṇ brings guṇa of the final u ('or guṇaḥ', A 6.4.146). Recorded; the kaumudī gives only the forms.
commentary BM frames the last sentence as the answer to an objection: once 'or añ' is taught, merely restating a rule for suvāstu etc. would by its own force (punarvidhi-sāmarthya) stop añ from continuing, and aṇ would follow anyway, so naming aṇ is useless. Answer: naming aṇ is meant to block matup for a river, which by 'nadyāṃ matup' (A 4.2.85) would otherwise apply as the later rule (cf. SK 1283 'nadyāṃ tu paratvān matup'). Followed in 'for the purpose of blocking matup'.
textual The kaumudī reads 'varmu', but the derivative vārṇavam requires varṇu, and BM analyses it as 'varṇor adūrabhavam'. 'varmu' is kept as transmitted; varṇu is the probable reading (ṇ/m confusion), and the NSP 1915 print (OCR p. 0257) has varṇu.

SK 1290 · A 4.2.78V

रोणी ॥ १२९० ॥

roṇī

roṇī — After roṇī [and a word ending in it, aṇ comes in the four (cāturarthika) senses].

Rule. After roṇī and words ending in it, aṇ comes in the four senses. It overrides the well-añ of SK 1285.

Example.

roṇī + aṇ → vṛddhi o → au, final ī deleted → rauṇaḥ.

ājakaroṇī + aṇ → ājakaroṇaḥ.

Siddhānta-kaumudī

रोणीशब्दात्तदन्ताच्च अण, कूपाञोऽपवादः । रौणः । आजकरोणः ॥

After the word roṇī, and after [a word] ending in it (tadanta), aṇ; [it is] an apavāda of the añ [taught] for wells (kūpa). rauṇaḥ. ājakaroṇaḥ.

Tattvabodhinī

NSP p. 257–258

—रोणी । रोणीशब्दः प्रत्ययमुत्पादयतीत्यर्थः । तथाच फलितमाह—रोणी-शब्दादिति । पञ्चम्याः सौत्रो लुगित्यन्ये ॥—तदन्तादिति । ‘येन विधिः—’ इति सूत्रे भाष्यस्थविशेषवचनात्, वि- शेषणविशेष्ययोः कामचारमाश्रित्य ‘समासप्रत्ययविधौ प्रतिषेधः’ इत्यस्य प्रत्याख्यानाद्वा तदन्तविधिरिति भावः ॥— बुञ्छणू—। ‘ठक्’ इत्यन्तमेकं समस्तपदम् । अरीहणादि लपरम् । तत्र प्रथमतः कुमुदान्तानां चतुर्णां द्वन्द्वं विधाय, द्वितीयेन काशादिकुमुदान्तद्वन्द्वेन सह पुनर्द्वन्द्वो बोध्यः । तेन कुमुदशब्दस्य द्विःपाठेऽपि नैकशेषः । आदिशब्दः प्रत्येकं संबन्ध्यत इत्याह—अरीहणादिभ्य इति । पश्चाद्यन्तर्गणसूत्रमाह—पथ इति

Bālamanoramā

कोपधाच्च - कोपधाच्च । कार्णच्छिद्रक इति । कर्णच्छिद्रकेण निर्वृत्तः कूप इत्यर्थः । कार्कवाकवमिति । कृकवाकुना निर्वृत्तः कूप इत्यर्थः । ओर्गुणः । आदिवृद्धौ रपरत्वम् । त्रैशङ्कवमिति । त्रिशङ्कुना निर्वृत्तः कूप इत्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 258 योगप्रमाणेचेति—पञ्चालादो योगस्यावयवशक्तेः प्रमाजनकत्वे इत्यर्थः।

translator notes

commentary TB: the nominative 'roṇī' in the sūtra means 'the word roṇī produces the affix', and the kaumudī's 'roṇīśabdāt' states the upshot; others take it as a sautra luk of the fifth-vibhakti ending. Followed: rendered 'after roṇī'.
commentary TB on 'tadantāt': tadantavidhi here rests either on the special statement in the Bhāṣya on 'yena vidhis tadantasya' (SK 26), or on the rejection of 'samāsapratyayavidhau pratiṣedhaḥ' by treating the choice of qualifier and qualified as free. Recorded.
translator 'kūpāñ' is taken as the añ of 'bahvacaḥ kūpeṣu' (SK 1285), which the SK there calls an apavāda of aṇ (dairghavaratraḥ kūpaḥ); ājakaroṇī is bahvac. Neither the kaumudī nor TB names the rule here — translator's identification.
textual The BM block attached to this unit in source.json is the Bālamanoramā on 'kopadhāc ca' (SK 1291); no BM on roṇī is present in the source layer.

SK 1291 · A 4.2.79V

कोपधाच्च ॥ १२९१ ॥

kopadhācca

kopadhāc ca — And after [a stem] having k as its penultimate [aṇ occurs, in the four senses].

Rule. After a stem with k as its upadhā (penultimate sound), aṇ comes in the four senses. It is an apavāda of añ.

Example.

karṇacchidrakeṇa nirvṛttaḥ "made by Karṇacchidraka" → kārṇacchidrakaḥ kūpaḥ.

kṛkavāku + aṇ → vṛddhi ṛ → ār, guṇa of u → av → kārkavākavam.

triśaṅku + aṇ → traiśaṅkavam.

Siddhānta-kaumudī

अण् । अञोऽपवादः । कार्णच्छिद्रकः कूपः । कार्कवाकवम् । त्रैशङ्कवम् ॥

[The affix is] aṇ. [This is] an exception (apavāda) to añ. kārṇacchidrakaḥ kūpaḥ ('a well [made by Karṇacchidraka]'). kārkavākavam. traiśaṅkavam.

Bālamanoramā

वुञ्छण्कठजिलशेनिरढञ्ण्ययफक्फिञिञ्ञ्य- कक्ठकोऽरीहणकृशाश्वर्श्यकुमुदकाशतृणप्रेक्षाऽश्मसखि- संकाशबलपक्षकर्णसुतंगमप्रगदिन्वराहकुमुदादिभ्यः - वुञ्छण् । वुञ्, छण्, क, ठच्, इल, स, इनि, र, ढञ्, ण्य, य, फक्, फिञ्, इञ्, ञ्य, कक्, ठक् एतेषां सप्तदशानां द्वन्द्वात्प्रथमाबहुवचनम् ।अरीहण, कृशाआ, ऋश्य, कुमुद, काश, तृण, प्रेक्ष, अश्मन्, सखि, सङ्काश, बल, पक्ष, कर्ण, सुतङ्गम, प्रगदिन्, वराह,कुमुद एतेषां सप्तदशानां द्वन्द्वः । एते आदयो येषामिति बहुव्रीहेः पञ्चमीबहुवचनम् । यथासङ्ख्यावगमाय कुमुदशब्दयोरेकशेषो न कृतः । प्रगदिन्शब्दे नलोपाऽभावस्तु इकारान्तत्वभ्रमनिरासाय । द्वन्द्वान्ते श्रूयमाणस्य आदिशब्दस्य अरीहणादिषु प्रत्येकमन्वयः । तथा च अरीणादिभ्यो बुञ्, कुशाआआदिभ्यश्छणित्येवं सप्तदश वाक्यानि सम्पन्नानि । तदाह — सप्तदशभ्य इति । अरीहणादिसप्तदशगणेभ्यो वुञादयः प्रत्ययाः क्रमात्स्युरित्यर्थः । चतुरथ्र्यामिति ।तदस्मिन्न॑स्तीति देशे तन्नाम्नि॒॑तेन निर्वृत्तं॒॑तस्य निवासः॑अदूरभवश्चे॑ति चतुष्र्वर्थेषु प्रथमोच्चारितात्तत्तद्विभक्त्यन्ताद्यथायोगं प्रत्यया इति फलितम् । एतेषु गणेषु चेतनवाचका अचेतनवाचकाश्च सन्ति । तत्र यथायोगं चतुरथ्र्या अन्वयः । प्रेक्षीति । प्रेक्षते इति प्रेक्षः, तेन निर्वृत्त मित्यर्थः । प्रेक्षया निर्वृत्तमिति वा । पथः पन्थ चेति । पक्षादिगणसूत्रमिदम् । पान्थायन इति । पथोऽदूरभव इत्यर्थः ।

translator notes

commentary BM (printed under sk.1290): kārṇacchidrakaḥ = a well made (nirvṛtta) by Karṇacchidraka; kārkavākavam = a well made by Kṛkavāku, with guṇa of u by 'or guṇaḥ' and ādivṛddhi with rapara; traiśaṅkavam = a well made by Triśaṅku. Followed for the bracketed gloss; the sense 'tena nirvṛttam' is BM's, the kaumudī gives the forms only.
textual Source alignment: the balamanorama block stored under sk.1291 is BM on the next sūtra (vuñchaṇ…, sk.1292), while BM on kopadhāc ca is stored under sk.1290. Reported for the orchestrator; source.json not touched.

SK 1292 · A 4.2.80V

वुञ्छण्कठजिलसेनिरढञ्ण्ययफक्फिञिञ्ञ्यकक्ठकोऽरीहणकृशाश्वर्श्यकुमुदकाशतृणप्रेक्षाऽश्मसखिसंकाशबलपक्षकर्णसुतंगमप्रगदिन्वराहकुमुदादिभ्यः ॥ १२९२ ॥

vuñchaṇkaṭhajilaseniraḍhañṇyayaphakphiñiññyakakṭhako'rīhaṇakṛśāśvarśyakumudakāśatṛṇaprekṣā'śmasakhisaṃkāśabalapakṣakarṇasutaṃgamapragadinvarāhakumudādibhyaḥ

vuñchaṇkaṭhajilaseniraḍhañṇyayaphakphiñiññyakakṭhako 'rīhaṇakṛśāśvarśyakumudakāśatṛṇaprekṣāśmasakhisaṃkāśabalapakṣakarṇasutaṃgamapragadinvarāhakumudādibhyaḥ — After the seventeen [groups] headed by arīhaṇa, kṛśāśva, ṛśya, kumuda, kāśa, tṛṇa, prekṣā, aśman, sakhi, saṃkāśa, bala, pakṣa, karṇa, sutaṃgama, pragadin, varāha and kumuda, the seventeen affixes vuñ, chaṇ, ka, ṭhac, ila, sa, ini, ra, ḍhañ, ṇya, ya, phak, phiñ, iñ, ñya, kak and ṭhak occur respectively [in the four senses].

Rule. Seventeen affixes come after seventeen lists, in order, in the four senses. Bhaṭṭoji's commentators say the word ādi "and the rest" goes with each list, so this is really seventeen rules.

Example. One form for each pair:

1. arīhaṇādi + vuñ: arīhaṇena nirvṛttam "founded by Arīhaṇa" → ārīhaṇakam.

2. kṛśāśvādi + chaṇ: kārśāśvīyam.

3. ṛśyādi + ka: ṛśyakam.

4. kumudādi + ṭhac: kumudikam.

5. kāśādi + ila: kāśilaḥ.

6. tṛṇādi + sa: tṛṇasam.

7. prekṣādi + ini: prekṣī.

8. aśmādi + ra: aśmaraḥ.

9. sakhyādi + ḍhañ: sākheyam.

10. saṅkāśādi + ṇya: sāṅkāśyam.

11. balādi + ya: balyam.

12. pakṣādi + phak: pākṣāyaṇaḥ. A gaṇa-sūtra inside this list, pathaḥ pantha ca, gives phak after pathin with pantha as its substitute → pānthāyanaḥ.

13. karṇādi + phiñ: kārṇāyaniḥ.

14. sutaṅgamādi + iñ: sautaṅgamiḥ.

15. pragadyādi + ñya: the stem is pragadin → prāgadyaḥ.

16. varāhādi + kak: vārāhakaḥ.

17. kumudādi + ṭhak: kaumudikaḥ.

Watch out.

Kumuda heads two lists, the fourth and the seventeenth. Bhaṭṭoji's commentators explain that the two are not merged into one word, so that the pairing in order is kept.
Pragadin keeps its n in the sūtra, so that it is not mistaken for an i-final stem.
The printed text gives vārīhakaḥ and kaumudīkaḥ for the last two. Other printings have vārāhakaḥ and kaumudikaḥ, the forms the affixes give.
Affixes 4 and 17 differ only in the marker: ṭhac brings no vṛddhi, ṭhak does.

Siddhānta-kaumudī

एभ्यः सप्तदशभ्यः सप्तदश क्रमात्स्युस्चतुरर्थ्याम् । अरीहणादिभ्यो वुञ् । अरीहणेन निर्वृत्तमारीहणकम् । कृशाश्वादिभ्यश्छण् । कार्शाश्वीयम् । ऋस्यादिभ्यः कः । ऋश्यकम् । कुमुदादिभ्यष्ठच् । कुमुदिकम् । काशादिभ्य इलः । काशिलः । तृणादिभ्यः सः । तृणसम् । प्रेक्षादिभ्य इनिः । प्रेक्षी । अश्मादिभ्यो रः । अश्मरः । सख्यादिभ्यो ढञ् । साखेयम् । सङ्काशादिभ्यो ण्यः । साङ्काश्यम् । बलादिभ्यो यः । बल्यम् । पक्षादिभ्यः फक् । पाक्षायणः । (गणसूत्रम् -) पथः पन्थ च ॥ पान्थायनः । कर्णादिभ्यः फिञ् । कार्णायनिः । सुतङ्गमादिभ्य इञ् सौतङ्गमिः । प्रगद्यादिभ्यो ञ्यः । प्रगदिन्, प्रागद्यः । वराहादिभ्यः कक् । वारीहकः । कुमुदादिभ्यष्ठक् । कौमुदीकः ॥

After these seventeen, seventeen [affixes] occur respectively (kramāt) in the four senses (caturarthī). After arīhaṇa etc., vuñ: arīhaṇena nirvṛttam ('founded by Arīhaṇa') → ārīhaṇakam. After kṛśāśva etc., chaṇ: kārśāśvīyam. After ṛśya etc., ka: ṛśyakam. After kumuda etc., ṭhac: kumudikam. After kāśa etc., ila: kāśilaḥ. After tṛṇa etc., sa: tṛṇasam. After prekṣā etc., ini: prekṣī. After aśman etc., ra: aśmaraḥ. After sakhi etc., ḍhañ: sākheyam. After saṅkāśa etc., ṇya: sāṅkāśyam. After bala etc., ya: balyam. After pakṣa etc., phak: pākṣāyaṇaḥ. (gaṇasūtra) pathaḥ pantha ca — [After] pathin, and [it is replaced by] pantha: pānthāyanaḥ. After karṇa etc., phiñ: kārṇāyaniḥ. After sutaṅgama etc., iñ: sautaṅgamiḥ. After pragadi[n] etc., ñya: [the stem is] pragadin; prāgadyaḥ. After varāha etc., kak: vārīhakaḥ. After kumuda etc., ṭhak: kaumudīkaḥ.

translator notes

commentary BM (printed under sk.1291.b1): the affix-list vuñ … ṭhak is a dvandva of the seventeen, in the nominative plural; arīhaṇa … kumuda is a dvandva of seventeen, made into a bahuvrīhi ('those of which these are the first') in the ablative plural. The two occurrences of kumuda are not reduced by ekaśeṣa, so that the one-to-one order (yathāsaṅkhya) may be understood; pragadin is kept without n-elision to prevent its being mistaken for an i-final stem. 'ādi', heard at the end of the dvandva, is construed with each member, so that seventeen separate statements result (arīhaṇādibhyo vuñ, kṛśāśvādibhyaś chaṇ, …) — hence the kaumudī's 'these seventeen'. Followed for sutra_en and the layout of k1.
commentary BM on 'caturarthyām': the affixes come, as fits (yathāyogam), after the first-uttered word in the respective case in the four senses 'tad asminn asti iti deśe tannāmni', 'tena nirvṛttam', 'tasya nivāsaḥ' and 'adūrabhavaś ca'; the gaṇas contain words for both animate and inanimate things, so the four senses are applied as fits. prekṣī: 'made by a prekṣa (one who looks, prekṣate iti)', or 'made by prekṣā' (BM's list reads the base as prekṣa). 'pathaḥ pantha ca' is a gaṇasūtra within pakṣādi; pānthāyanaḥ = patho 'dūrabhavaḥ. Recorded; the kaumudī glosses only ārīhaṇakam.
commentary TB (printed under sk.1290.t1, pratīka 'vuñchaṇ…'): everything up to 'ṭhak' is one compound; in the base-list a dvandva of the first four (ending in kumuda) is formed and compounded again, as a dvandva, with the second dvandva kāśa … kumuda, so that kumuda, though read twice, is not reduced by ekaśeṣa. 'ādi' is connected with each member (hence 'arīhaṇādibhyaḥ'); 'patha iti' is a gaṇasūtra inside the gaṇa. Agrees with BM that the two kumudādi lists are distinct.
textual Three readings of the source are kept as transmitted: (1) 'ṛsyādibhyaḥ' for the sūtra's ṛśya (the example is ṛśyakam) — translated as ṛśya; (2) 'vārīhakaḥ', where kak with initial vṛddhi of varāha would give vārāhakaḥ; (3) 'kaumudīkaḥ', where ṭhak (→ ika) after kumuda would give kaumudikaḥ. The source also writes 'syus caturarthyām' with an irregular s + c junction. The NSP 1915 print (OCR p. 0258) has ṛśyādibhyaḥ, syuś caturarthyām, vārāhakaḥ and kaumudikaḥ, i.e. the expected readings in all four places.

SK 1293 · A 4.2.81V

जनपदे लुप् ॥ १२९३ ॥

janapade lup

janapade lup — When a janapada (country) [is to be denoted], lup [of the cāturarthika affix].

Rule. When a janapada is named, the cāturarthika affix disappears by lup.

Example.

pañcālānāṃ nivāso janapadaḥ "the country where the Pañcālas dwell" → pañcāla + aṇ (SK 1281) → lup of aṇ → no vṛddhi → pañcāla. Its number is settled by SK 1294.

Siddhānta-kaumudī

जनपदे वाच्ये चातुरर्थिकस्य लुप्स्यात् ॥

When a janapada is to be denoted, there is lup of the cāturarthika [affix, i.e. the affix in the four senses].

Tattvabodhinī

NSP p. 258–259

—जनपदे लुप् । तन्नाम्नीत्येव । नेह उदुम्बराः सन्त्यस्मिन्नौदुम्बरो जनपदः । न ह्यत्र लुवन्तं नामधेयम् ॥ जनपदस्यैकलादेकवचने प्राप्ते बहुवचनादिफलकमतिदेशमाह—लुपि युक्तवदिति । व्यक्तिवचने किम् । शिरीषाणामदूरभवो ग्रामः शिरीषाः ‘वरणादिभ्यश्च’ इति लुप् । तस्य वनं शिरीषवनम् । इह वनस्यतिलमतिदिश्येत । ततश्च ‘विभाषौषधिवनस्यतिभ्यः’ इति णत्वं स्यात् ॥ नन्वत्र शिरीषाणामिति षष्ठीबहुवचनं कुतो नातिदिश्यत इति चेत् । अत्राहुः । वचनमिह संख्या, न त्वेकवचनद्विवचनादि । न चैवमपि संख्याबोधकत्वेन श्रुतैव षष्ठी परिगृह्यतामिति वाच्यम् । षष्ठ्यर्थस्य तद्धितवृत्त्यन्तर्गतलादुक्तार्थं प्रथमाया एव युक्तलादिति ॥—पञ्चाला इत्यादि । यद्यप्यत्राभिधेयलिङ्गवत्त्वेऽपीष्टसिद्धिः, तथापि कटुवदर्या अदूरभवो ग्रामः कटुवदरीत्यादिसिद्धये प्रकृतिलिङ्गातिदेश इति भावः ॥ पूर्वाचार्यानुरोधेन कृतं सूत्रं संप्रति प्रत्याचष्टे—तदशिष्यमिति । पञ्चालाः, अङ्गाः, वङ्गाः, कलिङ्गाः, इत्यादयो जनपदस्य यथायथं बहुवचनाद्यन्ता एव संज्ञाः, न त्वत्र यत्नेन लिङ्गसंख्ये प्रतिपादनीये । आपो दारा इत्यादिषु यथा । न हि तत्र शास्त्रेण लिङ्गसंख्ये प्रतिपाद्येते इति भावः ॥ उपजीवकं प्रत्याख्यायोपजीव्यं प्रत्याचष्टे—लुव्योगेति । ‘जनपदे लुप्’ ‘वरणादिभ्यश्च’ इति द्विसूत्री लुप्शब्देन विवक्षिता । ‘अशिष्यम्’ इति संबध्यत एव । तदाह—लुवपीति । प्रकृतिप्रत्ययार्थयोः संबन्धो योग इत्याशयेन फलितमाह—अवयवार्थस्येति । अप्रत्याख्यानादिति व्याचष्टे—अप्रतीतेरिति । पञ्चालादयः शब्दाः क्षत्रियेषु यथा रूढास्तथा जनपदेऽपीति ‘तस्य निवासः’ ‘अदूरभवश्च’ इति तद्धितो नैवोत्पद्यते किमनेन लुपो विधानेनेत्यर्थः ॥—न दृश्येतेति । विनापि क्षत्रियसंबन्धं पञ्चालादिशब्दो जनपदेषु प्रयुज्यते इति नार्थः सूत्रेणेत्यर्थः ॥—प्रसङ्गात्पूर्वाचार्यपरिभाषितमन्यदपि प्रत्याचष्टे—प्रधानेत्यादिना ।—विशेषणानाम्—। यद्यपि सूत्रपाठे ‘लुपि युक्तवत्’—इति सूत्रादनन्तरमेतत्सूत्रं पठित्वा ‘तदशिष्यम्’— इत्यारब्धलात्तत्रैवेदं व्याख्यातुमुचितम् । तथापि जातेः प्रतिषेधमात्रपरमिदं, न तु युक्तवद्भावपरमित्याशयेन तत्र नोक्तमित्याहुः ॥—पञ्चाला रमणीया इति । कथं तर्हि ‘पञ्चाला जनपदः, सुभिक्षः संपन्नपानीयः’ इति प्रयोग इति चेत् । जनपदविशेषणलादित्यवेहि ॥ पञ्चालविशेषणलाभ्युपगमे तु तद्वृद्धिङ्गवचने स्त एव । पञ्चाला जनपदाः सुभिक्षाः संपन्नपा- नीया इति ॥—हरीतक्य इति । ‘हरीतक्यादिभ्यश्च’ इत्यणो लुप्। तत्र हि ‘लुप्’ इत्यतो लुवनुवर्तते ॥—खलतिकमिति । ‘वरणादिभ्यश्च’ इति लुप् ॥—चञ्चेति । ‘संज्ञायाम्’ इति कनो ‘लुम्मनुष्ये’ इति लुप्। चक्षा तृणमयः पुमान्

Bālamanoramā

जनपदे लुप् - जनपदे लुप् । चातुरर्थिकस्येति । प्रकरणलभ्यमिदम् ।

Footnotes (NSP 1915 ed.)

NSP p. 259 १ वाग्रहणेति—अन्यथा तत्र पाठसामर्थ्यादेव ठच्ककोर्विकल्पेन लोपे सिद्धे तद्वैयर्थ्यं स्पष्टमेव । २ महिष्मानिति—अत्र प्रत्यये भाषायामिति न, षकारसवर्णानुनासिकाभावात् । तत्र च सवर्णग्रहणापकर्षस्य सर्वसंमतत्वादिति । ३ छस्य किमिति—तेभ्यः परस्य छस्यैव संभव इति प्रश्नः । ४ यमात्रस्येति—इदं च उपधाग्रहणानुवृत्तौ संगच्छते इति कश्चित् । वस्तुतस्तु तदनुवृत्त्यभावेऽपि ‘आदेः परस्य’ इति यमात्रस्यैव लोपः प्राप्नोतीति शब्देन्दुशेखरे स्पष्टम् ।

translator notes

commentary BM: 'cāturarthikasya' is obtained from the context (prakaraṇa). Followed.
commentary TB: 'tannāmni' ('when it is a name', from 'tad asminn asty iti deśe tannāmni', SK 1279) continues (ity eva): hence no lup in udumbarāḥ santy asmin → audumbaro janapadaḥ, where the word is not a name ending in lup. Not stated by the kaumudī; recorded, not added to the rendering.

SK 1294 · A 1.2.51लुपि युक्तवद्भावातिदेशः

लुपि युक्तवद्व्यक्तिवचने ॥ १२९४ ॥

lupi yuktavadvyaktivacane

lupi yuktavad vyaktivacane — When there is lup [of an affix], gender (vyakti) and number (vacana) are as of the connected [base] (yukta).

Rule. When there is lup of an affix, the gender (vyakti) and number (vacana) are those of the base (yukta), not those of the thing meant. This is called yuktavadbhāva.

Example.

pañcāla (from SK 1293) → the base pañcālānām is masculine plural → the country-name is masculine plural too, although janapada is singular → pañcālāḥ.

Likewise kuravaḥ, aṅgāḥ, vaṅgāḥ, kaliṅgāḥ.

Siddhānta-kaumudī

लुपि सति प्रकृतिवल्लिङ्गवचने स्तः । पञ्चालानां निवासो जनपदः पञ्चालाः । कुरवः । अङ्गाः । वङ्गाः । कलिङ्गाः ॥

When there is lup, gender and number are as of the base (prakṛti). The country (janapada) that is the dwelling of the Pañcālas → pañcālāḥ [plural]. [So too] kuravaḥ, aṅgāḥ, vaṅgāḥ, kaliṅgāḥ.

Bālamanoramā

लुपि युक्तवद्व्यक्तिवचने - लुपि यक्तवत् । प्रकृतिभूतः शब्दः=युक्तः, व्यक्तिः=लिङ्गं, वचनं=सङ्ख्येति पूर्वाचार्यसङ्केतः । तदाह — लुपि सति प्रकृतिवल्लिङ्गवचने स्त इति ।लु॑बिति प्रत्ययाऽदर्शनमुच्यते । लुपः प्रवृत्तेः प्राक्प्रत्ययप्रकृतेर्यल्लिङ्गं वचनं ते एव लुपि सति भवतः, न तु प्रत्ययार्थविशेष्यमनुसृत्येत्यर्थः । पञ्चालानामिति । पञ्चालसंज्ञकानां राज्ञामित्यर्थः । पञ्चाला इति । 'तस्य निवास' इति विहितस्याऽणःजनपदे लु॑बिति लुपि प्रकृतिबद्बहुवचनमिति भावः । कुरव इत्यादि । कुरूणाम्, अङ्गाना, वङ्गानां, कलिङ्गानां च निवासो जनपद इति विग्रहः । लिङ्गातिदेशे तुकटिबदर्या अदूरभवो जनपदः कटुबदरी॑त्युदाहार्यम् ।

translator notes

commentary BM: yukta = the word that is the base (prakṛti), vyakti = gender, vacana = number — a convention of earlier teachers; lup = non-appearance of the affix. The gender and number the base had before lup applied are what obtain when there is lup, not those following the qualificand of the affix's sense [i.e. of janapada]. Followed for 'as of the base' and the bracketed glosses in the sūtra rendering.
commentary BM: pañcālānām = of the kings named Pañcāla; in pañcālāḥ the aṇ taught by 'tasya nivāsaḥ' (A 4.2.69) undergoes lup by 'janapade lup' (A 4.2.81), and the plural is as of the base. The kuru- etc. examples have the same vigraha. For the gender atideśa BM cites kaṭubadaryā adūrabhavo janapadaḥ kaṭubadarī. Recorded; the kaumudī gives no gender example.

SK 1295 · A 1.2.53V

तदशिष्यं संज्ञाप्रमाणत्वात् ॥ १२९५ ॥

tadaśiṣyaṃ saṃjñāpramāṇatvāt

tad aśiṣyaṃ saṃjñāpramāṇatvāt — That need not be taught, because names are authoritative.

Rule. The rule of SK 1294 need not be taught (aśiṣya), because names (saṃjñā) are authoritative.

Example. pañcālāḥ is simply the name of the country, used in the plural. Its plural is learned from usage, with no rule of grammar. Bhaṭṭoji's commentators compare dārāḥ "wife", which is masculine plural by usage.

Watch out. Here Pāṇini rejects a rule that stands in his own text. Bhaṭṭoji's commentators disagree on why it is there: one calls it a rule of the older teachers, the other a rule Pāṇini framed in deference to them. Scholars discuss this.

Siddhānta-kaumudī

युक्तवद्वचनं न कर्तव्यं संज्ञानां प्रमाणत्वात् ॥

The statement 'yuktavat' [i.e. 'lupi yuktavad vyaktivacane', SK 1294] need not be made, because names (saṃjñā) are authoritative.

Bālamanoramā

तदशिष्यं संज्ञाप्रमाणत्वात् - तदेतत्पूर्वाचार्यसूत्रं पाणिनिः प्रत्याचष्टे — तदशिष्यं । यथा 'दाराः' इत्यादौ शास्त्रीयपुंस्त्वविशिष्टस्यैव स्त्रीरूपार्थस्य भानं, तथा लुपि सति शास्त्रीयप्रकृत्यर्थगतलिङ्गसङ्ख्याविशिष्टस्यैव स्वार्थस्य सोकव्यवहारादेव भानं संभवति, न तु तदंशे शास्त्रव्यापारापेक्षेति भावः । संज्ञानामिति । लोकव्यवहाराणामित्यर्थः ।

translator notes

commentary BM and TB: 'tad' refers to the rule 'lupi yuktavad vyaktivacane' (A 1.2.51), which Pāṇini here rejects (pratyācaṣṭe). They differ on its standing: BM calls it a sūtra of the earlier teachers (pūrvācāryasūtram) that Pāṇini rejects; TB calls it a sūtra made [by Pāṇini] in deference to the earlier teachers (pūrvācāryānurodhena kṛtaṃ sūtram) that he now rejects. Recorded, not harmonised; followed only in identifying 'yuktavadvacanam' with SK 1294.
commentary BM glosses saṃjñānām as lokavyavahārāṇām ('of worldly usages'): just as in dārāḥ ('wife', masculine plural) the referent is understood with its gender from usage, so under lup the gender and number of the stem are understood from usage alone, without any operation of grammar. TB: Pañcālāḥ, Aṅgāḥ, Vaṅgāḥ, Kaliṅgāḥ are simply names (saṃjñāḥ) of the janapada ending in the plural as the case may be (cf. āpaḥ, dārāḥ). The two diverge on saṃjñā: TB takes it as the names themselves, BM as worldly usage. The English renders 'names (saṃjñā)', the word's ordinary sense and TB's; BM's reading is recorded, not adopted.

SK 1296 · A 1.2.54V

लुब्योगाप्रख्यानात् ॥ १२९६ ॥

lubyogāprakhyānāt

lub yogāprakhyānāt — [Lup, too, need not be taught], because the connection (yoga) is not perceived.

Rule. The lup itself need not be taught either, because the connection (yoga) is not perceived. By "the lup" are meant two rules, according to Bhaṭṭoji's commentators: SK 1293 and SK 1301. Bhaṭṭoji explains yoga as the meaning of the word's parts.

Example. No one hears pañcālāḥ as "the country connected with the Pañcāla kings". It is understood straight away as the name of a country. So no affix ever arises, and there is nothing for lup to remove.

Siddhānta-kaumudī

लुबपि न कर्तव्योऽवयवार्थस्येहाप्रतीतेः ॥

Lup too need not be taught (na kartavyaḥ), because the meaning of the component parts (avayavārtha) is not cognized here.

Bālamanoramā

लुब्योगाप्रख्यानात् - एवंच सुवपि न विदे इत्याह — लुव्योगाप्रख्यानात् ।अशिष्य॑मित्यनुवृत्तं पुंलिङ्गेन तविपरिणतंलु॑वित्यनन्तरं संबध्यते । तदाह — लुबपि न कर्तव्य इति । योगः=अवयवार्थः, तस्य — अप्रख्यानात्प्रतीतेरित्यर्थः । तदाह — अवयवेति । नहि पचालाङ्गवङ्गादिसंबन्धित्वेन पञ्चाला अङ्गा वङ्गा इत्यादितो बोधः, अतः प्रत्यय एव तत्र नास्तीति भावः ।

translator notes

commentary BM: 'aśiṣyam' of the preceding rule (SK 1295) is carried forward (anuvṛtti), changed into the masculine (vipariṇata), and construed with 'lup' immediately after it; hence the kaumudī's 'lub api na kartavyaḥ'. TB agrees ('aśiṣyam' iti saṃbadhyata eva).
commentary TB: 'lup' here means the two rules 'janapade lup' (A 4.2.81) and 'varaṇādibhyaś ca' (A 4.2.82). BM and TB: yoga = avayavārtha, the relation between the meanings of stem and affix; aprakhyāna = non-cognition. Pañcālāḥ, Aṅgāḥ, Vaṅgāḥ are not understood as 'connected with the Pañcāla etc. [kings]'; the words are conventional (rūḍha) for the janapada as for the kṣatriyas, so the taddhita of 'tasya nivāsaḥ' or 'adūrabhavaś ca' never arises and there is nothing for lup to remove. Followed for 'the meaning of the component parts'.

SK 1297 · A 1.2.55V

योगप्रमाणे च तदभावेऽदर्शनं स्यात् ॥ १२९७ ॥

yogapramāṇe ca tadabhāve'darśanaṃ syāt

yogapramāṇe ca tadabhāve 'darśanaṃ syāt — And if the derivational connection (yoga) were authoritative, [the word] would not be seen [in use] in the absence of that [connection].

Rule. If the connection were authoritative, the word would not be used once the connection was gone.

Example. A country called pañcāla is still so called when a king of another line rules it. Bhaṭṭoji's commentators draw the conclusion: pañcāla is a purely conventional name.

Siddhānta-kaumudī

यदि हि योगस्यावयवार्थस्येदं बोधकं स्यात्तदा तदभावे न दृश्येत ॥

For if this [word] were expressive of the yoga — the meaning of the component parts (avayavārtha) — then, in the absence of that, it would not be seen [in use].

Bālamanoramā

योगप्रमाणे च तदभावेऽदर्शनं स्यात् - प्रत्ययस्वीकारे बाधकमाह — योगप्रमाणे च । पञ्चालाऽङ्गवङ्गादिशब्देषु योगस्य=अवयवार्थस्य प्रमापकत्वे सति तदभावे=पञ्चालाङ्गादिक्षत्रियसम्बन्धाऽभावे संप्रति शूद्रादिराजके जनपदे पञ्चालादिशब्दो न प्रयुज्यते, प्रयुज्यते च यतः, अतः पञ्चालादिशब्दा जनपदविशेषेषु केवरूढा इति युक्तमित्यर्थः । तदाह-यदि हि योगस्येति ।

translator notes

commentary BM: the sūtra states an obstacle to accepting the affix [i.e. the lup-analysis of country names]. If in words such as pañcāla, aṅga, vaṅga the yoga (component meaning) were authoritative, then in its absence — when a country now has a śūdra or other ruler and there is no connection with the Pañcāla, Aṅga etc. kṣatriyas — the word pañcāla would not be used; yet it is used, so pañcāla etc. are properly purely conventional (rūḍha) names of particular countries. Followed for '[word]' and for 'the absence of that' = absence of the component meaning.

SK 1298 · A 1.2.56V

प्रधानप्रत्ययार्थवचनमर्थस्यान्यप्रमाणत्वात् ॥ १२९८ ॥

pradhānapratyayārthavacanamarthasyānyapramāṇatvāt

pradhānapratyayārthavacanam arthasyānyapramāṇatvāt — The statement 'the meaning of the affix is principal' [also need not be taught], because meaning has another authority.

Rule. The older teachers' statement "the meaning of the affix is principal" also need not be taught, because meaning is known from another authority: usage.

Example. Bhaṭṭoji gives no word here. His commentators state the rejected definition in full: of stem and affix, the affix meaning is the thing qualified, and the stem meaning is its qualifier. Pāṇini's point is that speakers already understand a derived word this way, with no rule to tell them.

Siddhānta-kaumudī

प्रत्ययार्थः प्रधानमित्येवंरूपं वचनमप्यशिष्यम् । कुतः, अर्थस्य लोकत एव सिद्धेः ॥

A statement of the form 'the meaning of the affix is principal (pradhāna)' also need not be taught. Why? Because meaning is established from usage (loka) alone.

Bālamanoramā

प्रधानप्रत्ययार्थवचनमर्थस्यान्यप्रमाणत्वात् - अथ प्रसङ्गादन्यदपि पूर्वाचार्यपरिभाषितं निराचष्टे — प्रधानप्रत्ययार्थ । प्रत्ययार्थ इति ।प्रकृत्यर्थं प्रति प्रत्ययार्थः प्रधानं=विशेष्यम्, प्रकृत्यर्थस्तु तद्विशेषण॑मित्येवं यत्पूर्वाचार्यवचनं तदपीत्यर्थः ।

translator notes

commentary BM and TB: incidentally (prasaṅgāt) Pāṇini now rejects another doctrine defined by earlier teachers. BM: the rejected statement is 'relative to the meaning of the stem, the meaning of the affix is principal, i.e. the qualificand (viśeṣya), and the meaning of the stem is its qualifier (viśeṣaṇa)'. Followed for 'principal'.
translator 'aśiṣyam' is continued here from SK 1295 (the kaumudī's 'api aśiṣyam'); the kaumudī glosses the sūtra's 'anya-pramāṇa' ('another authority') as loka (usage).

SK 1299 · A 1.2.57V

कालोपसर्जने च तुल्यम् ॥ १२९९ ॥

kālopasarjane ca tulyam

kālopasarjane ca tulyam — And in the matter of time (kāla) and of the subordinate member (upasarjana) [the fact of not needing to be taught] is the same.

Rule. The same holds for time and for the upasarjana (the subordinate member). The older teachers' definitions of these need not be taught, because they are known in common usage.

Example. Two such definitions, quoted by Bhaṭṭoji:

Adyatana "today" is the day together with the latter half of the past night and the first half of the coming night.
"The qualifier is upasarjana", and the like.

Siddhānta-kaumudī

अतीताया रात्रेः पश्चार्धेनागामिन्याः । पूर्वार्धेन य सहितोदिवसोऽद्यतनः । विशेषणमुपसर्जनमित्यादिपूर्वाचार्यैः परिभाषितं तत्राप्यशिष्यत्वं समानम् । लोकप्रसिद्धेः ॥

'The day joined with the latter half of the past night and the first half of the coming [night] is adyatana ("today")'; 'the qualifier (viśeṣaṇa) is upasarjana', and the like — in what the earlier teachers (pūrvācārya) laid down as definitions, there too the not-needing-to-be-taught (aśiṣyatva) is the same, because [these matters] are established in common usage (lokaprasiddhi).

Bālamanoramā

कालोपसर्जने च तुल्यम् - कालोपसर्जने च । कालश्च उपसर्जनं चेति समाहारद्वन्द्वाद्विषयसप्तमी ।अशिष्य॑मित्यनुवृत्तं भावप्रधानमाश्रीयते । कालविषये उपसर्जनविषये च यत्पूर्वाचार्याणां विशेषवचनं, तत्राप्यशिष्यत्वं समानमित्यर्थः । तद्विशेषवचनं विशदन्यञ्याचष्टे-अतीताया इत्यादिना ।

translator notes

commentary BM: 'kālopasarjane' is a samāhāra-dvandva (kāla and upasarjana) in the locative of subject-matter (viṣaya-saptamī). 'aśiṣyam' is carried forward (anuvṛtti) [from 'tad aśiṣyaṃ saṃjñāpramāṇatvāt', SK 1295] and is taken with abstract sense (bhāvapradhāna) — hence the kaumudī's 'aśiṣyatvam'. Sense: the special statements of the earlier teachers on time and on the upasarjana are likewise not to be taught; the kaumudī's 'atītāyāḥ …' spells out those statements. Followed for sutra_en and for construing the two quoted definitions.
textual The source reads 'atītāyā rātreḥ paścārdhenāgāminyāḥ | pūrvārdhena ya sahitodivaso 'dyatanaḥ', with a daṇḍa splitting what is a single definition and an unconstruable 'ya'. 'ya' is probably a corruption of 'ca' ('… āgāminyāḥ pūrvārdhena ca sahito divaso 'dyatanaḥ'), which supplies the conjunction the sense requires; translated on that reading. Source left unchanged.

SK 1300 · A 1.2.52लुपि युक्तवद्भावातिदेशः

विशेषणानां चाजातेः ॥ १३०० ॥

viśeṣaṇānāṃ cājāteḥ

viśeṣaṇānāṃ cājāteḥ — And of the qualifiers [of the sense of a lup-formation, gender and number are as of the base], except [for a qualifier that is] a jāti [word].

Rule. The qualifiers of a lup-sense also take the gender and number of the base, except a qualifier that is a jāti word (a word for a class).

Example.

pañcālā ramaṇīyāḥ "Pañcāla is pleasant" → ramaṇīya qualifies the country, and takes the base's plural.

godau ramaṇīyau → the qualifier takes the dual of godau.

Applies when / blocked by. A jāti word keeps its own number: pañcālā janapadaḥ "Pañcāla is a country", godau grāmaḥ "Godau is a village".

Three vārttikas follow.

harītakyādiṣu vyaktiḥ: for harītakī and the rest, only the gender follows the base → harītakyāḥ phalāni "the fruits of the harītakī" → harītakyaḥ, feminine like the tree but plural like the fruits.
khalatikādiṣu vacanam: for khalatika and the rest, only the number follows the base → khalatikasya parvatasyādūrabhavāni "forests near Mount Khalatika" → khalatikaṃ vanāni, singular like the mountain but neuter.
manuṣyalupi pratiṣedhaḥ: when the lup-sense is a man, the qualifiers do not follow the base, though the lup-word itself does → cañcā abhirūpaḥ "a handsome Cañcā", said of a man.

Watch out. In the Aṣṭādhyāyī this sūtra (A 1.2.52) stands right after SK 1294. The Siddhānta-kaumudī reads it only here, after A 1.2.57.

Siddhānta-kaumudī

लुबर्थस्य विशेषणानामपि तद्वल्लिङ्गवचने स्तो जातिं वर्जयित्वा । पञ्चाला रमणीयाः गोदौ रमणीयौ । अजातेः किम् । पञ्चाला जनपदः । गोदौ ग्रामः ।

Of the qualifiers (viśeṣaṇa) of the sense of the lup [i.e. of the elided affix], too, gender and number are like that [of the base (prakṛti)], excepting a jāti [word]. pañcālā ramaṇīyāḥ ('Pañcāla [country] is pleasant', the qualifier plural like the base). godau ramaṇīyau (the qualifier dual). Why 'excepting a jāti'? pañcālā janapadaḥ ('Pañcāla is a janapada'). godau grāmaḥ ('Godau is a village').

vārttika

हरीतक्यादिषु व्यक्तिः

(vārttika) harītakyādiṣu vyaktiḥ — For harītakī etc., [only] the gender (vyakti) [is as of the base].

(वार्तिकम्) ॥ हरीतक्याः फलानि हरीतक्यः ॥

harītakyāḥ phalāni ('the fruits of the harītakī [tree]') → harītakyaḥ.

vārttika

खलतिकादिषु वचनम्

(vārttika) khalatikādiṣu vacanam — For khalatika etc., [only] the number (vacana) [is as of the base].

(वार्तिकम्) ॥ खलतिकस्य पर्वतस्यादूरभवानि खलतिकं वनानि ।

khalatikasya parvatasyādūrabhavāni ('[forests] near the mountain Khalatika') → khalatikaṃ vanāni.

vārttika

मनुष्यलुपि प्रतिषेधः

(vārttika) manuṣyalupi pratiṣedhaḥ — In a lup [whose sense is] a human (manuṣya), [there is] prohibition.

(वार्तिकम्) ॥ मनुष्यलक्षणे लुबर्थे विशेषणानां न, लुबन्तस्य तु भवतीत्यर्थः । चञ्चा अभिरूपः ॥

The meaning is: when the sense of the lup is characterized as a human, [gender and number as of the base] do not [apply] to the qualifiers, but do apply to the [word] ending in lup [itself]. cañcā abhirūpaḥ ('a handsome Cañcā', of a man).

Bālamanoramā

विशेषणानां चाजातेः - विशेषणानां चाजातेः । कस्य विशेषणानामित्याकाङ्क्षायां लुबित्यनुवृत्तं षष्ठआ विपरिणतं संबध्यते । लुप्तप्रत्ययार्थस्येति लभ्यते । तदाह — लुबर्थस्येति । तद्वदिति । प्रकृतिवदित्यर्थः ।लुपि युर्तवद्व्यक्तिवचने॑ इत्यस्मादुत्तरं पठितमिदं सूत्रं तत्रैव व्याख्यातुमुचितम् । पञ्चाला रमणीया इति । पञ्चालानां निवासो जनपद इत्यर्थः । अत्र प्रत्ययार्थजनपदं प्रति विशेषणस्यापि रममीयशब्दस्य प्रकृतिवद्बहुवचनम् । गोदौ रमणीयाविति । गोदयोर्निवासो जनपद इत्यर्थः । अत्र प्रत्ययार्थजनपदस्य तद्विशेषणस्यापि प्रकृतिवद्द्विवचनम् । पञ्चाला जनपद इति । जनपदशब्दस्य जातिवाचित्वान्न प्रकृतिवद्बहुवचनम् । गोदौ ग्राम इति । अत्र ग्रामशब्दस्य जातिवाचित्वान्न प्रकृतिवद्द्विवचनम् । हरीतक्यादिषु व्यक्तिरिति । वार्तिकमिदम् ।लुपि लिङ्गं प्रकृतिवद्भवति, न तु वचन॑मिति शेषः । हरीतक्य इति ।हरीतक्यादिभ्यश्चे॑ति विकारप्रत्ययस्य लुप् । अत्र प्रत्ययार्थेषु फलेषु प्रकृतिवत्स्त्रीलिङ्गमेव भवति, न त्वेकवचनमिति भावः ।खलतिकादिषु । वार्तिकमिदम् । एषु लुपि प्रकृतिवद्वचनमेव भवति, नतु लिङ्गमित्यर्थः । खलतिकं वनानीति ।वरणादिभ्यश्चे॑ति लुप् । अत्र खलतिकशब्दस्य लुप्तप्रत्ययान्तस्य प्रकृतिवत्पुंलिङ्गत्वं न भवति, किन्तु एकवचनमेवेति भावः । मनुष्यलुपि प्रतिषेध इति । वार्तिकमिदम् ।मनुष्यलक्षणे इति । मनुष्यात्मके लुप्तप्रत्ययार्थे यानि विशेषणानि तेषां प्रकृतिवल्लिङ्गवचनप्रतिषेध इत्यर्थः । चञ्चा अभिरूप इति । चञ्चा तृणमयी प्रतिमा, तत्सदृशो मनुष्यश्चञ्चा । 'इवे प्रतिकृतौ' इत्यधिकारेसंज्ञाया॑मिति कनो 'लुम्मनुष्ये' इति लुप् । अत्र लुप्तप्रत्ययान्तस्य चञ्चाशब्दस्य मनुष्ये वाच्ये प्रकृतिलिङ्गत्वं, न तु तद्विशेषणस्याऽभिरूपशब्दस्येति भावः । इति युक्तवद्भावप्रकरणम् ।

translator notes

commentary BM: to the question 'qualifiers of what?', 'lup' is carried forward (anuvṛtti) and recast into the genitive, giving 'of the sense of the elided affix' — the kaumudī's 'lubarthasya'; 'tadvat' = prakṛtivat, 'like the base'. Followed.
commentary BM: pañcālāḥ is 'the janapada that is the residence of the Pañcālas'; ramaṇīya, a qualifier of the affixal sense janapada, takes the plural of the base; in godau ramaṇīyau the qualifier takes the dual; janapada and grāma are jāti words, so no number of the base. TB: in 'pañcālā janapadaḥ subhikṣaḥ saṃpannapānīyaḥ' the adjectives qualify janapada; taken as qualifiers of pañcāla they would be plural. Followed for the glosses.
commentary BM: this sūtra, read in the sūtrapāṭha after 'lupi yuktavad vyaktivacane' (SK 1294), would properly be explained there. TB: it was not explained there because it serves only to exclude a jāti, not to extend yuktavadbhāva. Recorded.
commentary BM supplies the remainder of the vārttika: in the lup gender is as of the base, not number. harītakyaḥ: lup of the vikāra affix by 'harītakyādibhyaś ca'; the fruits take the base's feminine but not its singular. TB: lup there is carried from 'lup'. Followed in rendering 'vyakti' as gender with '[only]'.
commentary BM: for these only number is as of the base, not gender; khalatikam: lup by 'varaṇādibhyaś ca', and the lup-word does not take the base's masculine but only its singular. Followed.
commentary BM (TB agreeing): cañcā is a straw figure; a man resembling it is cañcā — kan by 'saṃjñāyāṃ ca' in the domain of 'ive pratikṛtau', elided by 'lum manuṣye'. The lup-word cañcā keeps the base's gender when a man is denoted, but its qualifier abhirūpa does not. Followed for the gloss.
textual Blocks k3, k5 and k7 open with the editorial tag '(vārtikam) ||', closing the vārttikas of k2, k4 and k6; not translated.

SK 1301 · A 4.2.82V

वरणादिभ्यश्च ॥ १३०१ ॥

varaṇādibhyaśca

varaṇādibhyaś ca — And after varaṇā etc. [there is lup of the cāturarthika affix].

Rule. After varaṇā and the rest of its list, the cāturarthika affix also disappears by lup. This rule is for places that are not janapadas.

Example.

varaṇānām adūrabhavaṃ nagaram "the town not far from the Varaṇās" → lup of aṇ → gender and number of the base (SK 1294) → varaṇāḥ, feminine plural.

Siddhānta-kaumudī

अजनपदार्थ आरम्भः । वरणानामदूरभवं नगरं वरणाः ॥

The undertaking [of this rule] is for [cases] where the sense is not a janapada (ajanapadārtha). varaṇānām adūrabhavaṃ nagaram ('the town not far from the Varaṇās') → varaṇāḥ.

Tattvabodhinī

NSP p. 259

—वरणादि—। चकारोऽनुक्तसमुच्चयार्थः, तेनास्याकृतिगणत्वं सिद्धम् ॥—वरणा इति । एवं कटुवदरी, शिरीषाः, गोदौ खलतिकमित्यादीन्युदाहर्तव्यानि ॥ वत्स्यासिद्धलात्तस्मिन्कर्तव्ये टिलोपो न स्थानिवदित्याशयेनाह—झय इति । नड्वानित्यत्रापि परलात् ‘झयः’ इत्यनेनैव वकारो न तु ‘मादुपधायाः’ इत्यनेनेति भावः । न चासिद्धलात् ‘मादुपधायाः’ इत्येव तत्र न्याय्यमिति वाच्यम् । ‘प्रकरणे प्रकरणमसिद्धं, न तु योगे योगः’ इति ‘उपसर्गादसमासेऽपि—’ इत्यत्र भाष्ये निर्णीतलात् । ननु वेतस्वानित्यत्र वेतसशब्दस्य सुवन्तत्वेन पदलात् मतुपो डित्त्वसामर्थ्यादिलोपे एकदेशविकृतन्यायेन पदलात्सस्य रुत्वं स्यात् । न च स्थानिवत्त्वेन निर्वाहः । पूर्वत्रासिद्धे तन्निषेधादिति चेत् । मैवम् । अन्तरङ्गं रुत्वं प्रति वहिरङ्गस्य टिलोपस्यासिद्धलात् । न च षाष्ठी वहिरङ्गपरिभाषा त्रैपादिकं न जानातीति वाच्यम् । कार्यकालपक्षाभ्युपगमात् ॥ नन्वेवमपि ‘स्वादिषु—’ इति सान्तस्य पदत्वे तदाश्रयरुत्वस्यान्तरङ्गलाभावाद्वहिरङ्गपरिभाषा न प्रवर्तते इति रुत्वं दुर्वारभेव । न च ‘नद्यां मतुप्’ इति चतुरर्थ्यां मतुपो विधानाच्चातुरर्थिको अतुप् मलर्थ्याय इति ‘तसौ मलर्थे’ इत्यनेन भत्वं शङ्क्यम् । टिलोपस्य स्थानिवत्त्वात् । न च पदत्वेऽप्येवम् । तस्य रुत्वविधिना सह कार्यकालतया ‘पूर्वत्रासिद्धे न’ इति निषेधादिति चेत् । अत्राहुः । पदसंज्ञायां यथोद्देशपक्षाश्रयणात् ‘पूर्वत्रासिद्धे न’ इति निषेधाप्रवर्तनात्स्थानिवत्त्वप्रवृत्त्या सान्तस्यापदलादिति ॥ एतेन घटी आमलकीत्यत्र ‘स्वादिषु’ इति पदलाज्ज्वलं स्यात्, औत्सीत्यत्र तु संयोगान्तलोपः स्यादिति शङ्कापि परास्तेति दिक् ॥ ननु प्रक्रियालाघवाय ड्वतुवेव विधीयताम्, अथवा ‘कुमुदनडवेतसेभ्यो डित्’ इति प्रकृतस्य मतुपो डित्त्वमतिदिश्यताम्, किमनेन अतुब्धिवधानेन । सत्यम् । अन्यतो विधानार्थं तत् ॥ तत्सिद्धार्थकथनपरं वार्तिकमाह—महिषाच्चेति

Bālamanoramā

वरणादिभ्यश्च - अथ प्रकृतमारभते — वरणादिभ्यश्च ।जनपदे लु॑बित्त्युत्तरमिदं सूत्रम् । वरणादिभ्यः परस्य चातुरर्थिकप्रत्ययस्य लुप्स्यादित्यर्थः । पूर्वेणैव सिद्धे किमर्थमिदमित्यत आह — अजनपदार्थ इति । वरणानामिति । वरणा नाम नदी काश्या उत्तरतः प्रसिद्धा । अवयवाभिप्रायं, पूजार्थ वा बहुवचनम् । वरणानामदूरभवं नगरं-वरणाः । अत्र लुप्तप्रत्ययान्तस्य वरणाशब्दस्य नगरे वाच्ये प्रकृतिवत्स्त्रीलिङ्गं बहुवचनं च ।

translator notes

commentary BM: the sūtra, following 'janapade lup' (SK 1293), means lup of the cāturarthika affix after varaṇā etc.; since the preceding rule would suffice for a janapada, the kaumudī says 'ajanapadārtha'. Followed in supplying the rule's operation.
commentary BM: Varaṇā is a river known north of Kāśī; the plural refers to its parts or is honorific; the lup-word varaṇāḥ, denoting the town, has the feminine gender and plural number of the base. TB: 'ca' collects unlisted items, making the list an ākṛtigaṇa; further examples kaṭubadarī, śirīṣāḥ, godau, khalatikam. Followed for the gloss.

SK 1302 · A 4.2.83V

शर्कराया वा ॥ १३०२ ॥

śarkarāyā vā

śarkarāyā vā — After śarkarā, [lup of the cāturarthika affix] optionally.

Rule. After śarkarā "gravel", the lup of the cāturarthika affix is optional.

Example. The forms are given under SK 1303.

Siddhānta-kaumudī

अस्माच्चातुरर्थिकस्य वा लुप्स्यात् ॥

After this [word śarkarā] there is optionally lup of the cāturarthika affix (the affix in the four senses).

Bālamanoramā

शर्कराया वा - शर्कराया वा ।लु॑बित्यनुवर्तते । प्रत्यासत्त्या चातुरर्थिकस्येति लभ्यते । तदाह — अस्मादिति ।

translator notes

commentary BM: 'lup' is carried forward (anuvṛtti) [from 'janapade lup', A 4.2.81, through 'varaṇādibhyaś ca']; 'of the cāturarthika [affix]' is obtained by proximity (pratyāsatti) — this is what the kaumudī states. Followed for the bracket in sutra_en. The six resulting forms are given under the next rule, 'ṭhakchau ca' (SK 1303).

SK 1303 · A 4.2.84V

ठक्छौ च ॥ १३०३ ॥

ṭhakchau ca

ṭhakchau ca — And [after śarkarā] ṭhak and cha [in the four senses].

Rule. After śarkarā, ṭhak and cha also come in the four senses.

Example. Śarkarā is also read in the kumudādi and varāhādi lists of SK 1292, so ṭhac and kak come too. The vā of SK 1302 brings back the default aṇ, with optional lup. Six forms result:

śarkarā → lup of aṇ
śārkaram → aṇ
śārkarikam → ṭhak
śarkarīyam → cha
śarkarikam → ṭhac
śārkarakam → kak.

Siddhānta-kaumudī

शर्कराया एतौ स्तः । कुमुदादौ वराहादौ च पाठसामर्थ्यात्पक्षे ठच्ककौ । वाग्रहणसामर्थ्यात्पक्षे औत्सर्गिकोऽण् तस्य लुब्विकल्पः । षड् रूपाणि । शर्करा । शार्करम् । शार्करिकम् । शर्करीयम् । शर्करिकम् । शार्करकम् ॥

After śarkarā these two [ṭhak and cha] occur. By the force of its being read (pāṭha- sāmarthya) in kumudādi and in varāhādi [(SK 1292)], ṭhac and kak [occur] as alternatives. By the force of the word vā [in 'śarkarāyā vā' (SK 1302)], the general (autsargika) aṇ [occurs] as an alternative, and its lup is optional. Six forms: śarkarā [lup of aṇ], śārkaram [aṇ], śārkarikam [ṭhak], śarkarīyam [cha], śarkarikam [ṭhac], śārkarakam [kak].

Bālamanoramā

ठक्छौ च - ठक्छौ च ।शर्कराया इत्यनुवर्तते । तदाह — शर्कराया एतौ स्त इति । ठच्ककाविति । कुमुदादित्वाट्ठच्, वराहादित्वात्कगिति विवेकः । वाग्रहणेति । अन्यथा तत्र पाठसामर्थ्यादेव ठचः ककश्च लोपविकल्पसिद्धेस्तद्वैयथ्र्यादिति भावः । शर्करेति । अणो लुपि युर्तवद्भावे रूपम् । शार्करमिति । अणि रूपम् । शार्करिकमिति । ठकि रूपम् । शर्करीयमिति । छे रूपम् । शर्करिकमिति । ठचि रूपम् । शार्करकमिति । ककि रूपम् । शर्कराः सन्त्यस्मिन्नित्यर्थः, शर्कराबिर्निर्वृत्तमपि वा ।

translator notes

commentary BM: 'śarkarāyāḥ' is carried forward (anuvṛtti) [from 'śarkarāyā vā', A 4.2.83] — hence 'śarkarāyā etau staḥ'. ṭhac by being in kumudādi, kak by being in varāhādi. On 'vāgrahaṇa': otherwise, since the optionality of lup for ṭhac and kak would already be established by their very being read in those gaṇas, vā would be pointless [for them] — so it must provide for aṇ. Followed for construing 'vāgrahaṇasāmarthyāt'.
commentary BM assigns the six forms: śarkarā — lup of aṇ with yuktavadbhāva; śārkaram — aṇ; śārkarikam — ṭhak; śarkarīyam — cha; śarkarikam — ṭhac; śārkarakam — kak; sense 'where there are śarkarāḥ (gravel)' or 'produced by śarkarāḥ'. Followed for the bracketed affix labels.

SK 1304 · A 4.2.85V

नद्यां मतुप् ॥ १३०४ ॥

nadyāṃ matup

nadyāṃ matup — When a river (nadī) is denoted, matup [in the four senses].

Rule. When a river is named, matup comes as a cāturarthika affix. It is heard as mat; u and p are markers.

Example.

ikṣavaḥ santy asyām "in which there are sugarcanes" → ikṣu + matup → ikṣumat → feminine ṅīp → ikṣumatī.

Applies when / blocked by. It wins over the añ of SK 1283, as the later rule.

Siddhānta-kaumudī

चातुरर्थिकः । इक्षुमती ॥

[matup,] a cāturarthika [affix]: ikṣumatī.

Bālamanoramā

नद्यां मतुप् - नद्यां मतुप् । चातुरर्थिक इति । शेषपूरणम् । इक्षमतीति । मतुपि उपावितौ । इक्षवः सन्त्यस्मिन् इत्यर्थः ।

translator notes

commentary BM: 'cāturarthika' in the kaumudī fills out the ellipsis (śeṣapūraṇa); in ikṣumatī the u and p of matup are it; the sense is 'ikṣavaḥ santy asmin' ('in which there are sugarcanes'). Followed for '[in the four senses]'.

SK 1305 · A 4.2.86V

मध्वादिभ्यश्च ॥ १३०५ ॥

madhvādibhyaśca

madhvādibhyaś ca — And after madhu and the rest, [matup in the four senses (cāturarthika)].

Rule. After madhu and the rest of its list, matup also comes in the four senses. This rule is for places that are not rivers.

Example.

madhu + matup → madhumat → nominative madhumān.

Siddhānta-kaumudī

मतुप् स्याच्चातुरर्थिकः । अनद्यर्थ आरम्भः । मधुमान् ॥

matup occurs, as a cāturarthika [affix, i.e. in the four senses]. The rule is undertaken for [the sense] other than a river (anadyarthaḥ). madhumān.

Bālamanoramā

मध्वादिभ्यश्च - मध्वादिभ्यश्च । शेषपूरणेन सूत्रं व्याचष्टे — मतुप्स्याच्चातुरर्थिक इति । मधुमानिति । मधूनां निवास इत्यर्थः । पूर्वेण सिद्धे किमर्थमिदमित्यत आह — अनद्यर्थ इति ।

translator notes

commentary BM: the kaumudī explains the sūtra by supplying what is left over (śeṣapūraṇa) — 'matup syāc cāturarthikaḥ'. To the question why the rule is needed when [matup] is already established by the preceding rule ('nadyāṃ matup', SK 1304), it answers with 'anadyarthaḥ': this rule is for where a river is not meant. BM glosses madhumān as 'madhūnāṃ nivāsaḥ'. Followed for the construal of 'anadyartha ārambhaḥ'.

SK 1306 · A 4.2.87V

कुमुदनडवेतसेभ्यो ड्मतुप् ॥ १३०६ ॥

kumudanaḍavetasebhyo ḍmatup

kumudanaḍavetasebhyo ḍmatup — After kumuda, naḍa and vetasa, ḍmatup.

Rule. After kumuda, naḍa and vetasa, ḍmatup comes. The ḍ deletes the ṭi of the base.

Example.

kumuda + ḍmatup → the final a goes → kumud + mat. The m of the affix then becomes v, by rules taught later:

after kumud and naḍ, by jhayaḥ (SK 1898) → kumudvān, naḍvān
after vetas, by mād upadhāyāḥ (SK 1897) → vetasvān.

Applies when / blocked by. A vārttika (mahiṣāc ceti vaktavyam) adds mahiṣa "buffalo" → mahiṣmān, the name of a country.

Watch out. Which rule gives the v of naḍvān is a point scholars discuss.

Siddhānta-kaumudī

कुमुद्वान् । नड्वान् । वेतस्वान् । आद्ययोः झयः SK 1898 इति अन्त्ये मादुपधायाः - SK 1897 इति वक्ष्यमाणेन वः ।

kumudvān. naḍvān. vetasvān. v [replaces the m of the affix] by [the rule] to be stated later — in the first two by 'jhayaḥ' (SK 1898), in the last by 'mād upadhāyāḥ…' (SK 1897).

vārttika

महिषाच्चेति वक्तव्यम्

(vārttika) mahiṣāc ceti vaktavyam — It should be stated: also after mahiṣa.

(वार्तिकम्) ॥ महिष्मान्नाम देशः ॥

mahiṣmān, the name of a country.

Bālamanoramā

कुमुदनडवेतसेभ्यो ड्मतुप् - कुमुदनड । कुमुद नड वेतस-एतेभ्यो ड्मतुप्स्यादित्यर्थः । डकार उपौ च इतः । अयं मत्वर्थ एवेति 'न पदान्ते ति' सूत्रभाष्यकैयटयोः स्थितम् । कुमुद्वानिति । कुमुदाः अस्मिन्सन्तीति विग्रहः । ङ्भतुपि डित्त्वाट्टिलोपः । नड्वानिति । नडा अस्मिन्सन्तीति विग्रहः ।कुमुद्वान्कुमुदप्राये॑ इस्यमरः । वेतस्वानिति । वेतसा अस्मिन्सन्तीति विग्रहः । आद्ययोरिति । कुमुद्वच्छब्दे, नड्वच्छब्दे च 'झयः' इति मतुपो मस्य वकारः, वेतस्वच्छब्दे तु 'मादुपधायाः' इति मस्य वकार इत्यर्थः । वस्तुतस्तु नड्वच्छब्देऽपि 'झयः' इत्यस्याऽसिद्धत्वात् 'मादुपधायाः' इत्येव न्याय्यं,प्रकरणे प्रकरणमसिद्धं, नतु एकस्मिन्नेव प्रकरणे पूर्वयोगं प्रति परस्याऽसिद्धत्व॑मित्यस्य 'उपसर्गादसमासे' इति सूत्रभाष्ये दूषितत्वात् ।वेतस्वा॑नित्यत्र रुत्वं तु न, अल्लोपस्य स्थानिवत्त्वात् ।न पदान्ते॑ति निषेधस्तु न, पदे अन्त इति विगृह्र पदे परतश्चरमावयवे कर्तव्ये पदपदस्थाऽजादेशस्यैव तन्निषेधप्रवृत्तेर्भाष्येऽभ्युपगतत्वात् । पूर्वत्रासिद्धे न स्थानिव॑दिति निषेधोऽपि न, पदे अन्त इति विगृह्र तत्र स्थानिवत्त्वनिषेधव्यावृत्तिसाधनपरभाष्यप्रामाण्येन पदचरमावयवकार्यविधायकातिरिक्तस्यैव त्रैपादिकस्य ग्रहणादिति शब्देन्दुशेखरे विस्तरः । माहिषाच्चेत्यनन्तरं तुड्भतु॑बिति शेषः । महिष्मानिति । महिषा अस्मिन्सन्तीति विग्रहः । टित्त्वाट्टिलोपः । अल्लोपस्य स्थानिवत्त्वान्न जश्त्वम् ।प्रत्यये भाषायां नित्य॑मिति तु न, तस्य सवर्णे परतो विधेः । न हि षकारसवर्णोऽनुनासिकोऽस्ति ।

translator notes

commentary BM: ḍ, u and p of ḍmatup are it; according to the Bhāṣya and Kaiyaṭa on 'na padānta…' this affix is only in the matvartha sense (kumudāḥ asmin santi, etc.); the ṭi is deleted because the affix is ḍit (a step the kaumudī leaves implicit). Recorded; the sense is not narrowed in the rendering, and sutra_en leaves the affix's sense unstated rather than calling it cāturarthika.
commentary BM and TB disagree on naḍvān. BM: 'vastutas tu' even in naḍvat 'mād upadhāyāḥ' alone is proper, 'jhayaḥ' being asiddha to it, since the Bhāṣya on 'upasargād asamāse…' rejects the view that asiddhatva holds only section to section and not rule to rule within one section. TB: in naḍvān too the v is by 'jhayaḥ' by paratva, citing the same Bhāṣya as settling 'prakaraṇe prakaraṇam asiddhaṃ, na tu yoge yogaḥ'. The kaumudī's assignment ('jhayaḥ' for the first two) is translated as it stands.
commentary BM and TB discuss why vetasvān shows no rutva of the s: BM — the deletion of a is sthānivat, and neither 'na padānta…' nor 'pūrvatrāsiddhe na sthānivat' blocks this (with the Śabdenduśekhara); TB — the bahiraṅga ṭi-lopa is asiddha to the antaraṅga rutva, then weighs the pada-saṃjñā by 'svādiṣu…' and the yathoddeśa view. Not in the kaumudī; recorded only. (TB's comment on SK 1306 stands in the Tattvabodhinī block of SK 1301.)
commentary BM: after 'mahiṣāc ca' supply 'ḍmatup'; mahiṣmān = 'where there are buffaloes (mahiṣāḥ)', ṭi-lopa because of the ḍ, no jaśtva because the deletion of a is sthānivat, and no nasal by 'pratyaye bhāṣāyāṃ nityam'. TB: the vārttika states what is achieved by teaching ḍmatup as a separate affix. Followed in supplying the affix.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 1307 · A 4.2.88V

नडशादाड्ड्वलच् ॥ १३०७ ॥

naḍaśādāḍḍvalac

naḍaśādāḍ ḍvalac — After naḍa and śāda, ḍvalac [in the four senses (cāturarthika)].

Rule. After naḍa "reed" and śāda (mud, or grass), ḍvalac comes in the four senses.

Example.

naḍa + ḍvalac → the ḍ deletes the ṭi, the final a → naḍvalaḥ.

śāda → śādvalaḥ.

Siddhānta-kaumudī

नड्वलः । शादो जम्बालघासयोः । शाद्वलः ॥

naḍvalaḥ. śāda [is used] in the senses of mud (jambāla) and grass (ghāsa). śādvalaḥ.

Bālamanoramā

नडशादाड्ड्वलच् - नडशादाड्ड्वलच् । नड्वल इति । डित्त्वाट्टिलोपः । शाद्वल इति । शादा अस्मिन्सन्तीति विग्रहः । शादो — दन्त्योपधः । डोपध इत्यन्ये ।नडप्राये नड्वान्नड्वल इत्यपी॑त्यमरः । 'शाद्वलः शादहरिते' इति च ।

translator notes

translator 'śādo jambālaghāsayoḥ' is a lexicon-style line (koṣa idiom: word + locative dual of the senses); the kaumudī does not name its source, and none is supplied here.
commentary BM: in naḍvalaḥ the ṭi (final a of naḍa) is elided because the affix has ḍ as it (ḍittva); śādvalaḥ = śādā asmin santi ('there are śādas in this [place]'). BM reports that śāda has a dental d, while others take it to have ḍ, and cites Amara ('naḍaprāye naḍvān naḍvala ity api') and 'śādvalaḥ śādaharite'. Recorded only; the kaumudī gives the bare forms.

SK 1308 · A 4.2.89V

शिखाया वलच् ॥ १३०८ ॥

śikhāyā valac

śikhāyā valac — After śikhā, valac [in the four senses (cāturarthika)].

Rule. After śikhā, valac comes in the four senses. It blocks aṇ for a place so named.

Example.

śikhā + valac → no ḍ, so the ā stays → śikhāvalam.

Siddhānta-kaumudī

शिखावलम् ॥

śikhāvalam.

Tattvabodhinī

NSP p. 259

—शिखाया—। निर्वृत्ताद्यर्थे देशे तन्नाम्न्यणो वाधनार्थं चेदम् । ‘दन्तशिखात्संज्ञायाम्’ इति पञ्चमे वक्ष्यमाणं लदेशेऽपि शिखावल इति रूपसिद्ध्यर्थम्

Bālamanoramā

शिखाया वलच् - शिखाया वलच् । निर्वृत्ताद्यर्थं सूत्रं, देशे तन्नाम्नि अणो बाधनार्थं च ।दन्तशिखात्संज्ञाया॑मिति पञ्चमे वक्ष्यमाणं तु अदेशे ।ञपि शिखावल इति रूपार्थछम् ।

translator notes

commentary TB (and BM in the same words): the rule serves the senses nirvṛtta etc. and blocks aṇ in a region bearing that name (deśe tannāmni); 'dantaśikhāt saṃjñāyām', to be taught in the fifth [adhyāya], gives śikhāvala also for a non-region (TB OCR 'ladeśe 'pi', evidently for 'adeśe 'pi'; BM 'adeśe'). Followed for the bracketed sense in sutra_en.

SK 1309 · A 4.2.90V

उत्करादिभ्यश्छः ॥ १३०९ ॥

utkarādibhyaśchaḥ

utkarādibhyaś chaḥ — After utkara and the rest, cha [in the four senses].

Rule. After utkara and the rest of its list, cha comes in the four senses.

Example.

utkara + cha → īya → the final a is deleted → utkarīyaḥ.

Siddhānta-kaumudī

उत्करीयः ॥

utkarīyaḥ.

Bālamanoramā

उत्करादिभ्यश्छः - उत्करादिभ्यश्छः । 'चातुरर्थिक' इति शेषः । उत्करीय इति । देशविशेषोऽयम् । उत्करेण निर्वृत्तमिति वा, तस्य निवासः, तस्य अदूरभव इति वा ।

translator notes

commentary BM: 'cāturarthika' is to be supplied (śeṣa). utkarīya is the name of a particular place, analysed either as 'utkareṇa nirvṛttam' ('made by Utkara'), or 'tasya nivāsaḥ' ('its dwelling-place'), or 'tasya adūrabhavaḥ' ('near it'). Followed for '[in the four senses]'; the bare form is kept.

SK 1310 · A 4.2.91V

नडादीनां कुक् च ॥ १३१० ॥

naḍādīnāṃ kuk ca

naḍādīnāṃ kuk ca — [cha occurs in the four senses] after naḍa etc., and [the base receives] the augment kuk.

Rule. After naḍa and the rest of its list, cha comes, and the base takes the augment kuk (a k added at its end).

Example.

naḍa + kuk + cha → naḍak + īya → naḍakīyam.

Applies when / blocked by. Two gaṇa-sūtras inside the list:

kruñcā hrasvatvaṃ ca: after kruñcā, with its ā shortened → kruñcakīyaḥ.
takṣan nalopaś ca: after takṣan, with its n deleted → takṣakīyaḥ.

Siddhānta-kaumudī

नडकीयम् । (गणसूत्रम् -) क्रुञ्चा ह्रस्वत्वं च ॥ क्रुञ्चकीयः ॥ (गणसूत्रम् -) तक्षन्नलोपश्च ॥ तक्षकीयः ॥

naḍakīyam. (gaṇasūtra) kruñcā hrasvatvaṃ ca — [After] kruñcā, and shortening [of its final]: kruñcakīyaḥ. (gaṇasūtra) takṣan nalopaś ca — [After] takṣan, and elision of the n: takṣakīyaḥ.

Tattvabodhinī

NSP p. 259

—नडादीनाम्—। नड्लक्षविल्ववेणुवेत्रवेतसादयो नडादयः । नडाद्यन्तर्गणसूत्रमाह—कुञ्चेति । एवं तक्षनित्यपि । उभयत्रापि षष्ठ्याः सौत्रो लुक् । ‘द्रे लोप—’ इत्यतो लोप इत्यनुवर्तमाने लुग्प्रहणं व्यर्थमित्याशङ्क्याह—सर्वलोपार्थमिति

Bālamanoramā

नडादीनां कुक् च - नडादीनां कुक्च । नडादिभ्यछः स्याच्चातुरर्थिकः, प्रकृतेः कुक्च । क्रुञ्चा ह्रस्वत्वं चेति । नडादिगणसूत्रम् । क्रुञ्चाशब्दाच्छः, प्रकृतेः कुक्, आकारस्य ह्रस्वश्च । क्रुञ्चकीय इति क्रुञ्चा अस्मिन्सन्तीत्यादिविग्रहः । तक्षन्नलोपश्च । इदमपि गमसूत्रम् । तक्षन्शब्दाच्छः कुक्, नकारस्य लोपश्च ।

translator notes

commentary BM: after naḍa etc. the cāturarthika cha occurs, and the base (prakṛti) takes kuk (the translator takes this cha to continue from the preceding sūtra 'utkarādibhyaś chaḥ', SK 1309). 'kruñcā hrasvatvaṃ ca' is a gaṇasūtra within naḍādi: cha after kruñcā, kuk to the base, and shortening of the ā (vigraha: kruñcā asmin santi, etc.); 'takṣan nalopaś ca' is likewise a gaṇasūtra: cha after takṣan, kuk, and elision of the n. Followed for the bracketed parts.
commentary TB: the naḍādi list includes naḍa, plakṣa, bilva, veṇu, vetra, vetasa etc.; in both gaṇasūtras ('kruñcā', 'takṣan') the genitive case-ending is elided by sūtra-licence (sautra luk) — hence the stems are construed as '[of/after] kruñcā', '[of/after] takṣan'. Followed.

SK 1311 · A 6.4.153V

बिल्वकादिभ्यश्छस्य लुक् ॥ १३११ ॥

bilvakādibhyaśchasya luk

bilvakādibhyaś chasya luk — After bilvaka and the rest, cha undergoes luk [when a taddhita follows].

Rule. After bilvaka and the rest (words of the naḍādi list with kuk already added), cha disappears by luk when a further taddhita follows.

Example.

bilvā yasyāṃ santi "the place where there are bilva trees" → bilva + kuk + cha (SK 1310) → bilvakīyā

→ tasyāṃ bhavāḥ "those who live there" → aṇ in the sense bhava → before it, the whole īya disappears by luk → bilvak + a → vṛddhi → bailvakāḥ.

Likewise vetrakīyāḥ → vaitrakāḥ.

Watch out.

Why say "of cha"? So that only cha goes and the kuk stays. Otherwise the paribhāṣā saṃniyogaśiṣṭānām… would apply: things taught together come and go together, so the kuk would go with the cha.
Why say luk and not lopa? Luk removes the whole affix īya. A lopa here would delete only the y.

Siddhānta-kaumudī

नडाद्यन्तर्गता बिल्वकादयस्तेभ्यश्छस्य लुक् तद्धिते परे । बिल्वा यस्यां सन्ति सा बिल्वकीया । तस्यां भवा बैल्वकाः । वेत्रकीयाः । वैत्रकाः । छस्य किम् । छमात्रस्य लुग्यथा स्यात्कुको निवृत्तिर्माभूत् । अन्यथा [(परिभाषा - ) संनियोगशिष्टानाम्] इति कुगपि निवर्तेत । लुग्ग्रहणं सर्वलोपार्थम् । लोपो हि यमात्रस्य स्यात् ॥

Bilvaka and the rest are those contained within naḍādi; after them cha undergoes luk when a taddhita follows. bilvā yasyāṃ santi sā bilvakīyā — [the place] in which there are bilva trees is bilvakīyā. tasyāṃ bhavā bailvakāḥ — those who are in it are bailvakāḥ. vetrakīyāḥ; vaitrakāḥ. Why 'of cha'? So that the luk is of cha alone, and the kuk is not removed. Otherwise, by [the paribhāṣā] 'saṃniyogaśiṣṭānām [saha vā pravṛttiḥ saha vā nivṛttiḥ]', the kuk too would be removed. The mention of luk is for the deletion of the whole [of īya]; for lopa would be of the y alone.

Tattvabodhinī

alignment inferredNSP p. 259–260

—यमात्रस्येति । न च ‘आदेः परस्य’ इतीकारस्य भाव्यमिति वाच्यम् । ‘सूर्यतिष्य—’ इत्यतो यकारसंवद्धस्यैव लोपस्यानुवर्तनादिति भावः ॥ इति चातुरर्थिकाः ॥ शेषे ॥—लक्षणं चेति । ग्रहणशुणादिष्वर्थेषूत्तरसूत्रानुपातेष्वेषु अणो विधायकमित्यर्थः ॥ ननु लक्षणं तावद्यर्थम् ‘तत्सेदम्’ इत्यनेन चाशुषादीनाम्, ‘संस्कृतंभक्षाः’ इत्यनेन दार्षदादीनां सिद्धेः । तथाधिकारोऽपि व्यर्थः । तथाहि अधिकारस्यापत्यादिचतुरर्थपर्यन्तेष्वर्थेषु घादीनां व्युच्चुलन्तानां निवृत्तिः, जाताद्यर्थसाकल्यं वा प्रयोजनम् । तत्र निवृत्तिस्तावन्न प्रयोजनम् । आर्द्रकपालादीनामुत्करादिपाठेन ‘इतः प्राचीनेष्वर्थेषु घादयो न प्रवर्तन्ते’ इति ज्ञापनात् । अन्यथा ‘वृद्धाच्छः’ इत्येव सिद्धे तत्पाठस्य वैयर्थ्यप्रसङ्गात् । नाप्यर्थसाकल्यं प्रयोजनम्, जाताधिकारात्प्राक्पाठसामर्थ्यादेव तल्लाभात् । यदि संनिहिते जातार्थ एव घादयः स्युः, तदुत्तरेषु भवाद्यर्थेषु ‘प्राग्दीव्यतः’ इति विशिष्टावधिपरिच्छिन्नेष्वर्थेषु विधीयमानाऽणादय एव स्युस्तदा जाताधिकारानन्तरमेव ‘प्रावृषष्टप्’ इत्यादिभिः सह ‘राष्ट्रावारपारात्’ इत्यादयोऽपि पठ्येरन् । तस्माद्यर्थमिदं सूत्रमिति चेत् । अत्रोच्यते । ‘शैषिकात्सरूपः शैषिको न’ इति वक्ष्यमाणार्थस्य विषयलाभाय शेषाधिकारस्तावदावश्यकः । शैषिकलप्रयुक्तकार्यविशेषं ध्वनयितुं क्रियमाणः शेषाधिकार एव ‘शैषिकान्मतुवर्थीयात्’ इत्यादिश्लोकं ज्ञापयति । एष च श्लोकः सन्विधौ मतुव्विधौ च भाष्ये पठितः । इह तु सन्नन्ते पठित इति तत्रैव व्याख्यास्यते ॥ अपत्यादिष्वर्थेषु घादीनां निवृत्त्यर्थमप्यधिकार आवश्यकः । न चोक्तज्ञापकेनैव तत्सिद्धिरिति वाच्यम् । ज्ञापकस्य विशेषापेक्षत्वे दोषतादवस्थ्यात् । ‘आर्द्रकादिभ्यो यदि च्छः स्यात्तर्हि चतुरर्थ्यामेव’ इति नियमस्यापि संभवाच्च । एवं स्थिते चाशुषमित्यादिषु गृह्यमाणलादिप्रकारकवोधनाय विधायकलमपि तस्य सुवचमिति दिक् ॥—विगृहीतादपीत्यादि । वचनमेवेदं, सूत्रे यथासंख्यप्रवृत्त्यर्थं विशिष्टोच्चारणात्

Bālamanoramā

बिल्वकादिभ्यश्छस्य लुक् - बिल्वरादिभ्यः । षाष्ठमिदं सूत्रम् । बिल्वकादीति-नडाद्यन्तर्गबिल्वादीनां कृतकुगागमानां निर्देशः । ककारादकार उच्चारणार्थः । तद्धिते इति ।आपत्यस्य च तद्धिते॑ इत्यतस्तदनुवृत्तेरिति भावः । बिल्वकीयेति ।नडादीनां कुक्चे॑ति छः । प्रकृते कुक्च । बैल्वका इति । बिल्वकीयशब्दाद्भवार्थे अण् । तस्मिन्परे छस्य लुगिति भावः । वेत्रकीया इति । वैत्राणि अस्यां सन्तीत्यर्थे नडादित्वाच्छः, प्रकृते कुक्चेति भावः । वैत्रका इति । वेत्रकीयायां भवा इत्यर्थः । वेत्रकीया शब्दादणि छस्य लुगिति भावः । छस्य किमिति । एभ्यः परस्य छस्यैव संभव इति प्रश्नः । संनियोगेति ।संनियोगशिष्टानां सह वा प्रवृत्तिः सह वा निवृत्ति॑रिति न्यायेनेत्यर्थः । 'ढे लोपोऽकद्र्वाः' इत्यतो लोप इत्यनुवृत्त्यैव सिद्धे लुग्ग्रहणं किमर्थमित्यत आह — लुग्ग्रहणं सर्वलोपार्थमिति । प्रत्ययाऽदर्शनस्यैव लुक्शब्दार्थत्वात्कृत्स्नस्य ईयस्य लोपो लभ्यते इति भावः । लोपविधौ तु नैवं लभ्यते इत्याह — लोपो हीति । लोपविधौसूर्यतिष्ये॑त्यतो 'य उपधायाः' इत्यनुवृत्तौ बिल्वादिभ्यः परस्य छादेशभूतस्य ईयस्य उपधाभूतो यो यकारस्तस्य लोप इत्यर्थलाभाद्यकारमात्रस्य लोपः स्यात् । 'यः उपधायाः' इत्यननुवृत्तौ तुआदेः परस्ये॑ति ईकारस्यैव लोपः स्यादिति भावः । द्यकारमात्रस्य लोपः स्यात् । 'य उपधायाः' इत्यनननुवृत्तौ तुआदेः परस्ये॑ति ईकारस्यैव लोपः स्यादिति भावः । *****इति बालमनोरमायाम् चातुरर्थिकाः ।*****तिङन्ते चुरादयःअथ स्वार्थिकणिजन्ताश्चुरादिधातवो निरूप्यन्ते । चुर स्तेये इति । रेफादकार उच्चारणार्थः, न त्वित्संज्ञकः, प्रयोजनाऽभावात्, 'णिचश्च' ति पदव्यवस्थाया वक्ष्यमामत्वाच्च । एवमग्रेऽपि ।

Footnotes (NSP 1915 ed.)

NSP p. 260 १ अन्योऽर्थ इति—विशेष्यतया भासमान इत्यर्थः । एवं चेदंत्वेन भासमानमपत्याश्रपि न शेषः । ध्वनितं चेदं ‘तस्येदमित्य-पत्येऽपि’ इति श्लोकेन ।

translator notes

commentary BM: this is a sūtra of the sixth adhyāya; 'bilvakādi' names the members of naḍādi (bilva etc.) with the kuk augment already added, the a after k being for pronunciation; 'taddhite' is carried forward (anuvṛtti) from 'āpatyasya ca taddhite' — source of the bracket in sutra_en. bilvakīyā: cha with kuk by 'naḍādīnāṃ kuk ca' (SK 1310); bailvakāḥ: aṇ in the sense 'bhava' after bilvakīya, before which cha undergoes luk. Followed.
commentary BM: 'chasya kim' is a question because only cha can in fact follow these words; the answer is the paribhāṣā 'saṃniyogaśiṣṭānāṃ saha vā pravṛttiḥ saha vā nivṛttiḥ' (things enjoined together come and go together), under which the removal of cha would also remove the kuk enjoined with it. Followed for the bracketed completion of the paribhāṣā.
commentary BM: lopa could have been had by carrying forward 'lopaḥ' from 'ḍhe lopo 'kadrvāḥ', so why 'luk'? Luk means non-appearance of the affix, so the whole īya goes; under a lopa-rule, with 'ya upadhāyāḥ' carried from 'sūryatiṣya…', only the penultimate y of īya would be deleted (and without that anuvṛtti, only the ī by 'ādeḥ parasya'). TB (under sk.1310 and here) agrees that 'luk' is for deleting the whole, and rules out BM's side-alternative: the ī would not be taken by 'ādeḥ parasya', because the lopa carried from 'sūryatiṣya…' is the one bound to y. Followed for 'of the y alone'.
textual The source reads vetrakīyāḥ (plural), as does the NSP 1915 print (OCR p. 0259). BM's pratīka 'vetrakīyā iti' supports the transmitted plural: the hiatus comes from vetrakīyāḥ + iti, whereas a singular would give 'vetrakīyeti' (cf. BM's 'bilvakīyeti'). Only the parallel bilvakīyā and BM's glosses ('vaitrāṇi [sic] asyāṃ santi', 'vetrakīyāyāṃ bhavāḥ', 'vetrakīyā-śabdāt') suggest the feminine singular vetrakīyā. Transmitted reading kept and translated.

तद्धिताधिकारे चातुरर्थिकप्रकरणम्