Vaiyākaraṇa-siddhānta-kaumudī — taddhitādhikāre śaiṣikaprakaraṇam

SK 1312 · A 4.2.92V

शेषे ॥ १३१२ ॥

śeṣe

śeṣe — In the remaining (śeṣa) senses [the taddhita affixes aṇ etc. occur].

Rule. A sense other than those taught from "offspring" (apatya, chapter 27) to the end of the four place-senses (chapter 28) is śeṣa, "the remainder". In it the general affixes aṇ etc. come. A derivative in such a sense is called śaiṣika.

Example.

cakṣuṣā gṛhyate "it is grasped by the eye" → cakṣus + aṇ

→ aṇ is ṇit, so first-vowel vṛddhi (SK 1075): a → ā; the s appears as ṣ → cākṣuṣaṃ rūpam "visible form".

Bhaṭṭoji gives more forms of the same kind:

śrāvaṇaḥ śabdaḥ "a sound grasped by the ear";
aupaniṣadaḥ puruṣaḥ "the Person known from the Upaniṣads";
dṛṣadi piṣṭāḥ → dārṣadāḥ saktavaḥ "barley meal ground on a millstone";
ulūkhale kṣuṇṇaḥ → aulūkhalo yāvakaḥ "barley gruel pounded in a mortar";
aśvair uhyate → āśvo rathaḥ "a horse-drawn chariot";
caturbhir uhyate → cāturaṃ śakaṭam "a cart drawn by four";
caturdaśyāṃ dṛśyate → cāturdaśaṃ rakṣaḥ "a rākṣasa seen on the fourteenth night".

Applies when / blocked by. The rule is two things at once. It is a lakṣaṇa, a rule that makes forms by itself. No later rule names senses like "grasped by the eye", so this rule itself gives aṇ there. It is also an adhikāra, a heading, running up to tasya vikāraḥ (SK 1514) but not including it.

Siddhānta-kaumudī

अपत्यादिचतुरर्थ्यन्तादन्योऽर्थः शेषस्तत्राऽणादयः स्युः । चक्षुषा गृह्यते चाक्षुषं रूपम् । श्रावणः शब्दः । औपनिषदः पुरुषः । दृषदिपिष्टा दार्षदाः सक्तवः । उलूखले क्षुण्ण औलूखले क्षुण्ण औलूखलो यावकः । अश्वैरुह्यत आश्वो रथः । चतुर्भिरुह्यते चातुरं शकटम् । चतुर्दश्यां दृश्यते चातुर्दशं रक्षः । शेषे SK 1312 इति लक्षणं चाधिकारश्च । तस्य विकारः SK 1514 इत्यतः प्राक् शेषाधिकारः ॥

A sense other than those from apatya ('offspring') up to the end of the four senses (cāturarthika) is śeṣa, 'the remainder'; in it aṇ and the rest occur. cakṣuṣā gṛhyate — [what] is grasped by the eye: cākṣuṣaṃ rūpam ['visible form']. śrāvaṇaḥ śabdaḥ ['a sound grasped by the ear']. aupaniṣadaḥ puruṣaḥ ['the Person known from the Upaniṣads']. dṛṣadi piṣṭāḥ — ground on a millstone: dārṣadāḥ saktavaḥ ['barley meal ground on a millstone']. ulūkhale kṣuṇṇaḥ — pounded in a mortar: aulūkhalo yāvakaḥ ['barley gruel pounded in a mortar']. aśvair uhyate — drawn by horses: āśvo rathaḥ ['a horse-drawn chariot']. caturbhir uhyate — drawn by four: cāturaṃ śakaṭam ['a cart drawn by four']. caturdaśyāṃ dṛśyate — seen on the fourteenth [night]: cāturdaśaṃ rakṣaḥ ['a rākṣasa seen on the fourteenth']. 'śeṣe' (SK 1312) is both an operative rule (lakṣaṇa) and a heading (adhikāra). The heading of śeṣa runs up to [but not including] 'tasya vikāraḥ' (SK 1514).

Bālamanoramā

शेषे - अथ शैषिकप्रकरणं निरूप्यते । शेषे । अणादय इति ।प्राग्दीव्यतोऽणित्यादिसाधारणाः प्रत्यया इत्यर्थः । वतुर्भिरिति । अआआदिभिरिति शेषः । चतुर्दश्यामिति । कृष्णचतुर्दश्यां रात्रौ रक्षांसि दृशयन्ते इत्यागमः । लक्षणमिति.प्रदर्शितेषु ग्रहणाद्यर्थेषु उत्तरसूत्रैरनुपात्तेषु अणादिविधायकमित्यर्थः । अधिकारत्वे तु उत्तरसूत्रेष्वेवानुवृत्तिलाभादिदं न सिध्येदिति भावः । अधिकारश्चेति । उत्तरसूत्रेष्वनुवृत्त्यर्थः, स्वरितत्वादिति भावः । अधिकारस्योत्तरावधिमाह-तस्य विकार इत्यतः प्रागिति । नच उत्तरसूत्रेषु निर्दिष्टानामर्थविशेषाणामपत्यादिचतुरथ्र्यन्तादन्यत्वस्य सिद्धत्वाच्छेषाधिकारो व्यर्थ इति वाच्यं,तस्येद॑मित्यादावपत्यादिचतुरथ्र्यन्तार्थानां ग्रहणाऽभावाय तदावश्यकत्वात् । नच प्रदर्शितेषु ग्रहणाद्यर्थेषुतस्येद॑मित्येव अणादिसिद्धेः शेष इत्यस्य विधित्वं नाश्रयणीयमिति वाच्यं,शैषिकान्मतुवर्थीया॑दित्यादौ प्रदर्शितग्रहणाद्यर्थकानामपि ग्रहणलाभाय तदावश्यकत्वात् । इदंत्वेन भासमानमपत्याद्यपि न शेषः,इदंविशेषा ह्रेते अपत्यं समूहो विकारो निवासः॑ इति भाष्यात् । प्रपञ्चितं चैतत्तस्यापत्य॑मित्यत्रतस्येदमित्यपत्येऽपीत्यादिश्लोकवार्तिकव्याख्यावसरे ।

translator notes

commentary BM: 'aṇādayaḥ' = the general affixes (sādhāraṇāḥ pratyayāḥ) beginning with 'prāg dīvyato 'ṇ'; followed for 'aṇ and the rest' as the general affixes, not the specific ones that follow.
commentary BM: with 'caturbhiḥ' supply 'aśvādibhiḥ' (the OCR reads 'aāādibhiḥ'), i.e. four horses or the like; on 'caturdaśyām': the tradition (āgama) that rākṣasas are seen on the night of the dark fourteenth. Followed for the glosses '[night]' and 'drawn by four'.
commentary BM: 'lakṣaṇam' means that the sūtra itself enjoins aṇ etc. in the exemplified senses — being grasped (grahaṇa) etc. — which no following sūtra takes up; as a mere adhikāra it would only be carried forward (anuvṛtti) into the following sūtras and could not yield these forms. 'adhikāraḥ' is for anuvṛtti into the following sūtras, the sūtra being svarita. Followed for 'operative rule (lakṣaṇa)'.
commentary TB, printed under sk.1311.t1 (pratīka 'lakṣaṇaṃ ceti', after 'iti cāturarthikāḥ'): the sūtra enjoins aṇ in the senses grahaṇa etc. that are not covered by the following sūtras. Agrees with BM on 'lakṣaṇam'.
commentary BM defends the adhikāra against the objection that the specific senses of the later sūtras are already 'other than apatya etc.': it is needed so that in 'tasyedam' etc. the apatya … cāturarthika senses are excluded; and 'śeṣe' must be a vidhi, not left to 'tasyedam', so that 'śaiṣikān matvarthīyāt' etc. can take in the exemplified grahaṇa senses too. Recorded; the kaumudī's bare statement is translated as it stands.
commentary TB (under sk.1311.t1) argues the necessity of both functions (vidhi and adhikāra) at length, via 'śaiṣikāt sarūpaḥ śaiṣiko na'. Recorded, not translated.
textual The source reads 'ulūkhale kṣuṇṇa aulūkhale kṣuṇṇa aulūkhalo yāvakaḥ', an evident dittography of the analysis; translated once, as 'ulūkhale kṣuṇṇaḥ — aulūkhalo yāvakaḥ'. Source left as is.

SK 1313 · A 4.2.93V

राष्ट्रावारपाराद्घखौ ॥ १३१३ ॥

rāṣṭrāvārapārādghakhau

rāṣṭrāvārapārād ghakhau — After rāṣṭra and avārapāra, gha and kha [respectively, in the śeṣa senses].

Rule. After rāṣṭra "kingdom" comes gha, and after avārapāra "the near and far banks" comes kha, respectively.

Example.

rāṣṭre jātaḥ "born in the kingdom" → rāṣṭra + gha → gh → iy → rāṣṭra + iya

→ the final a is deleted (SK 311) → rāṣṭriyaḥ.

avārapāre jātaḥ → avārapāra + kha → kh → īn → avārapāra + īna

→ the final a is deleted → n → ṇ after r → avārapārīṇaḥ.

Neither gha nor kha has a vṛddhi marker, so the first vowel does not change.

Applies when / blocked by. A vārttika (avārapārād vigṛhītād api viparītāc ca) adds kha after the two members taken separately, and after the reversed compound pārāvāra. So avāra → avārīṇaḥ, and pāra → pārīṇaḥ.

Watch out. Bhaṭṭoji marks a turn here. From this rule up to the ṭyu/ṭyul rule (SK 1391–1392), only the base and the affix are stated. The senses, "born" and the rest, and the case of the base come later (from SK 1393). Bhaṭṭoji's commentators say the two sets of rules are read together as one statement.

Siddhānta-kaumudī

आभ्यां क्रमाद्घखौ स्तः शेषे । राष्ट्रियः । अवारपारीणः ।

After these two, gha and kha occur respectively, in the śeṣa senses. rāṣṭriyaḥ ['born, etc., in the kingdom (rāṣṭra)']. avārapārīṇaḥ ['born, etc., on the near and far banks (avārapāra)'].

vārttika

अवारपाराद्विगृहीतादपि विपरीताच्चेति वक्तव्यम्

(vārttika) avārapārād vigṛhītād api viparītāc ca iti vaktavyam — It should be stated: [kha occurs] after avārapāra even when separated (vigṛhīta) [into its members], and after the reversed [compound] as well.

(वार्तिकम्) ॥ अवारीणः । पारीणः । इह प्रकृतिविशेषाद्धादयष्ट्युट्युलन्ताः प्रत्यया उच्यन्ते तेषां जातादयोऽर्थविशेषाः समर्थविभक्तयश्च वक्ष्यन्ते ॥

avārīṇaḥ. pārīṇaḥ. Here, from particular bases (prakṛti-viśeṣa), the affixes from gha up to those ending with ṭyu and ṭyul are stated; their particular senses, 'jāta' ('born') and the rest, and the samartha-vibhaktis [the case-endings with which the base stands] will be stated [later].

Bālamanoramā

राष्ट्रावारपाराद्घखौ - राष्ट्रावारपाराद्धखौ । आभ्यामिति । राष्ट्रशब्दादवारपारशब्दाच्चेत्यर्थः । राष्ट्रिय इति । राष्ट्रे जातः भव इत्यादिरर्थो यथायथं बोध्यः । धस्य इयः । अवारपारीण इति । खस्य ईनादेशः, णत्वम् ।अवारपारादविगृहीतादपीति । अवारशब्दात्पारशब्दाच्च पृथग्भूतदादपि खो वक्तव्य इत्यर्थः । विपरीताच्चेति । पाराऽवारशब्दादपीत्यर्थः । ननुसार्ष्टावारपारे॑त्यरभ्यविभाषा पूर्वाह्णाऽपराह्णाभ्या॑मित्यन्तैः सूत्रै राष्ट्रादिशब्देभ्यः प्रकृतिभ्यः शेषेऽर्थे प्रत्यया विहिताः । तस्यापत्यमित्यादिवदर्थविशेषास्तु न निर्दिश्यन्ते, यत्किञ्चिद्विभक्त्यन्तेभ्यो राष्ट्रादिप्रकृतिविशेषेभ्यो घादयः टउटउलन्ताः प्रत्ययाः स्युः,समर्थानां प्रथमाद्वे॑त्थस्यानुपस्थित्या प्रथमोच्चारितविभक्तिविशेषानुपस्थितेः । किंच 'तत्र जातः' इत्यादिसूत्रेषूत्तरेषु अर्थविशेषा एव निर्दिष्टाः । तत्र प्रथमोच्चारितसप्तम्यन्तादितत्तद्विभक्त्यन्तेभ्यः सर्वेभ्यः साधारणा अणादय एव स्युः । तत्राह — इह प्रकृतीत्यादिना ।राष्ट्रावारे॑त्यादिसूत्राणां प्रकृतिविशेषेभ्यः केवलप्रत्ययविधीनामर्थविशेषविभक्तिविशेषाकाङ्क्षायां, 'तत्र जातः' इत्यादि सूत्राणां च केवलमर्थविशेषणिर्देशपराणांसमर्थाना॑मिति सूत्रलब्धतत्तद्विभक्तिकप्रकृतिविशेषाणां विधेयप्रत्ययविशेषाकाङ्क्षायां परस्परमेकवाक्यत्वे सति तत्र जात इत्याद्यर्थेषु प्रथमोच्चारिततत्तद्विभक्त्यन्तेभ्यो राष्ट्रादिशब्देभ्यो घादयः ठ्युठ्युलन्ताः प्रत्ययाः स्युरिति लभ्यत इति भावः । राष्ट्राद्यन्याभ्यस्तु प्रकृतिभ्यो जाताद्यर्थेषु अणादयः साधारणा भवन्त्येव ।

translator notes

commentary BM: 'ābhyām' = from the word rāṣṭra and from the word avārapāra (so gha to rāṣṭra, kha to avārapāra); rāṣṭriyaḥ = rāṣṭre jātaḥ, bhavaḥ, etc., the sense to be understood as fits; gha is replaced by iya, and kha by īna with ṇ for n. Followed for the pairing and the bracketed glosses.
commentary BM: 'vigṛhītāt' = from avāra and from pāra taken separately (pṛthagbhūta); 'viparītāt' = from pārāvāra also; kha is what is to be stated. Followed for '[kha occurs]' and '[into its members]'.
commentary TB (printed under sk.1311.t1): this is a genuine statement (vacana), since the sūtra pronounces the compound as a unit so that respective correlation (yathāsaṃkhya) applies.
commentary BM on 'iha prakṛti…': the sūtras from 'rāṣṭrāvārapāra…' to 'vibhāṣā pūrvāhṇāparāhṇābhyām' (SK 1392) only attach affixes to particular bases and expect a sense and a vibhakti, while 'tatra jātaḥ' etc. only name senses and expect an affix; the two sets form one syntactic unit (ekavākyatā), so that gha … ṭyu-ṭyul follow rāṣṭra etc. ending in the vibhakti first pronounced in 'tatra jātaḥ' etc.; other bases take the general aṇ etc. Followed for construing 'ṭyuṭyulantāḥ' as the range closing with the ṭyu-ṭyul rule (SK 1391) and for '[later]'.

SK 1314 · A 4.2.94V

ग्रामाद्यखञौ ॥ १३१४ ॥

grāmādyakhañau

grāmād yakhañau — After grāma ('village'), the affixes ya and khañ [in the residual (śaiṣika) senses].

Rule. After grāma "village" come ya and khañ.

Example.

grāma + ya → the final a is deleted (SK 311) → grāmyaḥ "born, etc., in a village".

grāma + khañ → kh → īn; khañ is ñit, so vṛddhi, but ā stays ā → the final a is deleted → n → ṇ after r → grāmīṇaḥ.

Siddhānta-kaumudī

ग्राम्यः । ग्रामीणः ॥

grāmyaḥ [with ya]. grāmīṇaḥ [with khañ] ['born, etc. in a village'].

Bālamanoramā

ग्रामाद्यखञौ - ग्रामाद्यखञौ । ग्राम्य इति । यप्रत्ययेयस्येति चे॑ति लोपः । ग्रामीण इति । खञ ईनादेशः, णत्वम् ।

SK 1315 · A 4.2.95V

कत्र्यादिभ्यो ढकञ् ॥ १३१५ ॥

katryādibhyo ḍhakañ

katryādibhyo ḍhakañ — After katri and the other words of its list, the affix ḍhakañ [in the residual (śaiṣika) senses such as 'born there'].

Rule. After katri and the other words of its list, ḍhakañ comes. It is heard as eyaka and, being ñit, brings first-vowel vṛddhi.

Example.

kattrayaḥ are "three contemptible things". What is born there, etc.:

kattri + ḍhakañ → ḍh → ey → kattri + eyaka

→ vṛddhi a → ā; the final i is deleted (SK 311) → kāttreyakaḥ.

The printed text also gives nākareyakaḥ. Since the list contains nagara, nāgareyakaḥ is probably meant.

Applies when / blocked by. The word grāmāt of SK 1314 is carried forward (anuvṛtti). So ḍhakañ also comes after grāma: grāmeyakaḥ.

Siddhānta-kaumudī

कुत्सितास्त्रयः कत्त्रयः । तत्र जातादिः कात्त्रेयकः । नाकरेयकः । ग्रामादित्यनुवृत्तेः ग्रामेयकः ॥

'Three contemptible [things]' (kutsitāḥ trayaḥ) are kattrayaḥ. What is born there, etc. (tatra jātādiḥ) is kāttreyakaḥ. nākareyakaḥ. Because 'grāmāt' is carried forward (anuvṛtti) [from the preceding rule, grāmād yakhañau (SK 1314)], [ḍhakañ also comes after grāma, giving] grāmeyakaḥ.

Tattvabodhinī

alignment inferredNSP p. 260

—कुत्सितास्त्रय इति । इह वहुव्रीहिरपि सुवचः । इहैव निपातनात्कोः कद्भावः । ‘कद्भावे त्रातुपसंख्यानम्’ इति तु प्रत्याख्येयम् ॥ ‘कुल्याया यलोपश्च’ इति गणसूत्रम् । कुल्यायां जातः । कौलेयकः । कन्नि, उम्भि, कुण्डिन्, माहिष्मतीत्यादि

Bālamanoramā

कत्त्र्यादिभ्यो ढकञ् - कत्र्यादिभ्यो । कत्रय इति । 'कुगतिप्रादयः' इति कुशब्दस्य समासः ।त्रौ चे॑ति कोः कदादेशः । कात्रेयक इति । ढकञ्, ञकारस्य एयादेशः ।लोपो व्यो॑रिति यलोपः । अनुवृत्तेरिति । स्वरितत्वादिति भावः । तथाच ग्रामशब्दाड्ढकञपि लभ्यते इत्यर्थः ।

translator notes

commentary BM on 'grāmād ity anuvṛtteḥ': the carrying forward is due to the svarita marking [of grāmāt in the preceding rule], and the upshot is that ḍhakañ is obtained after the word grāma too (in addition to the ya and khañ of SK 1314). Followed for the bracketed supplement 'ḍhakañ also comes after grāma'.
commentary BM on kattrayaḥ: the compound of ku is by 'kugatiprādayaḥ' (A 2.2.18), and ku is replaced by kat by 'trau ca' (A 6.3.101). TB accounts for it differently (next note). The kaumudī states only the analysis 'kutsitāḥ trayaḥ'; translated neutrally.
commentary TB on 'kutsitās traya iti': a bahuvrīhi analysis is also easily available here; the substitution of kat for ku is established by nipātana in this very sūtra, so that the vārttika 'kadbhāve trāv upasaṃkhyānam' is to be rejected. This differs from BM's account (previous note); translated neutrally.
commentary BM on kāttreyakaḥ: ḍhakañ; ḍh is replaced by ey; [there is] elision of y (yalopa) by 'lopo vyor vali' (A 6.1.66). BM does not say which y is meant. The kaumudī gives the form only; the steps are BM's and are not added to the English.
textual The source reads nākareyakaḥ. Among the katryādi words the list includes nagara (BM, printed under sk.1352.b1, speaks of 'nagara' among the katryādi words, paired with māhiṣmatī), which would give nāgareyakaḥ; nāgareyakaḥ is probably intended. The transmitted reading is kept.
textual The kaumudī spells kattrayaḥ and kāttreyakaḥ with doubled t; the sūtra heading and BM's gloss have single t (katraya, kātreyaka). Both spellings are kept as transmitted.

SK 1316 · A 4.2.96V

कुलकुक्षिग्रीवाभ्यः श्वास्यलंकारेषु ॥ १३१६ ॥

kulakukṣigrīvābhyaḥ śvāsyalaṃkāreṣu

kulakukṣigrīvābhyaḥ śvāsyalaṃkāreṣu — After kula, kukṣi and grīvā, [ḍhakañ comes when] a dog, a sword and an ornament [respectively are meant].

Rule. Ḍhakañ comes after kula "family", kukṣi "belly" and grīvā "neck", respectively, when a dog, a sword and an ornament are meant.

Example.

kula + ḍhakañ → vṛddhi u → au, the final a deleted → kauleyakaḥ "a dog".

kukṣi + ḍhakañ → kaukṣeyakaḥ "a sword". grīvā + ḍhakañ → vṛddhi ī → ai → graiveyakaḥ "an ornament".

Applies when / blocked by. For anything else there is no ḍhakañ: kaulaḥ, kaukṣaḥ, graivaḥ. Bhaṭṭoji does not name their affix.

Siddhānta-kaumudī

कौलेयकः श्वा । कौलोऽन्यः । कौक्षेयकोऽसिः । कौक्षोऽन्यः । ग्रैवेयकोऽलङ्कारः । ग्रैवोऽन्यः ॥

kauleyakaḥ — a dog. kaulaḥ — anything else. kaukṣeyakaḥ — a sword. kaukṣaḥ — anything else. graiveyakaḥ — an ornament. graivaḥ — anything else.

Bālamanoramā

कुलकुक्षिग्रीवाभ्यः श्वास्यलंकारेषु - कुलकुक्षि । कुलाच्छुनि, कुक्षेः असौ , ग्रीवाया अलंकारे ढकञित्यर्थः । कौलेयकः । ओति । कुले जातादिरिति विग्रहः । कौक्षेयकोऽसिरिति । कुक्षौ=कोशे भवः खङ्ग इत्यर्थः । ग्रैवेयक इति । ग्रीवासु भव इति विग्रहः ।

translator notes

commentary BM: ḍhakañ [carried from katryādibhyo ḍhakañ, SK 1315] comes after kula for a dog, after kukṣi for a sword, and after grīvā for an ornament. The three bases are thus matched one-to-one with the three senses. Followed for 'respectively' and the bracketed ḍhakañ in sutra_en. BM's analyses: kauleyaka = 'born, etc., in a family (kule jātādiḥ)'. kaukṣeyaka = 'a sword that is in the kukṣi, i.e. the sheath (kośa)'. graiveyaka = 'what is on the neck (grīvāsu bhavaḥ)'.
commentary TB has no lemma on this sūtra. Its block sk.1315.t1 ends with the gaṇasūtra 'kulyāyā yalopaś ca' of the katryādi list, which gives a kauleyakaḥ from kulyā ('born in a channel'), a different derivation of the same form. TB resumes at sk.1318.t1. The English of this unit does not depend on TB.
translator The kaumudī does not name the affix of the counter-forms kaula, kaukṣa and graiva ('anything else'); none is supplied.

SK 1317 · A 4.2.97V

नद्यादिभ्यो ढक् ॥ १३१७ ॥

nadyādibhyo ḍhak

nadyādibhyo ḍhak — After nadī and the other words of its list, the affix ḍhak [in the residual (śaiṣika) senses].

Rule. After nadī "river" and the other words of its list, ḍhak comes, heard as eya.

Example.

nadī + ḍhak → ḍh → ey; k brings vṛddhi a → ā → the final ī is deleted (SK 311) → nādeyam "born, etc., in a river".

Likewise mahī "the earth" → māheyam, and vārāṇasī → vārāṇaseyam.

Siddhānta-kaumudī

नादेयम् । माहेयम् । वाराणसेयम् ॥

nādeyam ['born, etc. in a river' (nadī)]. māheyam ['born, etc. on the earth' (mahī)]. vārāṇaseyam ['born, etc. in Vārāṇasī'].

Bālamanoramā

नद्यादिभ्यो ढक् - नद्यादिभ्यो ढक् । माहेयमिति । मही=भूमिः, तस्यां जातादीत्यर्थः । वाराणसेयमिति । वाराणस्यां जातादीत्यर्थः ।

translator notes

commentary BM: in māheyam, mahī = bhūmi ('the earth'), and the sense is 'born, etc. on it'; vārāṇaseyam = 'born, etc. in Vārāṇasī'. Followed for the bracketed glosses.
commentary No TB on this sūtra in this unit or in sk.1315–sk.1318.

SK 1318 · A 4.2.98V

दक्षिणापश्चात्पुरसस्त्यक् ॥ १३१८ ॥

dakṣiṇāpaścātpurasastyak

dakṣiṇāpaścātpurasas tyak — After dakṣiṇā, paścāt and puras, the affix tyak [in the śaiṣika senses, 'born there' etc.].

Rule. After the indeclinables dakṣiṇā "in the south", paścāt "behind, in the west" and puras "in front, in the east", tyak comes. Here dakṣiṇā is the indeclinable made with the affix āc.

Example.

dakṣiṇā + tyak → k brings vṛddhi a → ā → dākṣiṇātyaḥ "southern".

paścāt + tyak → pāścāttyaḥ "western". puras + tyak → paurastyaḥ "eastern".

Siddhānta-kaumudī

दक्षिणेत्याजन्तमव्ययम् । दाक्षिणात्यः । पाश्चात्त्यः । पौरस्त्यः ॥

Dakṣiṇā [here] is the indeclinable (avyaya) ending in āc. dākṣiṇātyaḥ ('southern'); pāścāttyaḥ ('western'); paurastyaḥ ('eastern').

Tattvabodhinī

NSP p. 260

—दक्षिणापश्चात् ॥—अव्ययमिति । साहचर्यादिति भावः ॥ एवं च दाक्षिणात्य इत्यत्र ‘सर्वनाम्नो वृत्तिमात्रे’— इति पुंवद्भावशङ्कैव नास्तीति बोध्यम् ॥— पाश्चात्त्य इति । कथं तर्हि ‘पश्चात्तनैः कश्चन नुद्यमानः’ इति । न च दिग्देशवाचिनि पश्चाच्छब्दे सावकाशं त्यकं कालवाचकात् व्युच्युलौ बाधेते परत्वादिति वाच्यम् । ‘अप्रादिपश्चात्’— इति डिमचा व्युच्युलोर्बाधस्य दुर्वारत्वात् । सत्यम् । पश्चात्तन्वन्ति पश्चात्तना इति कथंचित्समाधेयम्

Bālamanoramā

दक्षिणापश्चात्पुरसस्त्यक् - दक्षिणापश्चात् । आजन्तमव्ययमिति । अव्ययसाहचर्यादाजन्तं गृह्रत इति भावः । दक्षिणा, पश्चात्, पुरस्, एभ्योऽव्ययेभ्यो जाताद्यर्थेषु त्यक्प्रत्ययः स्यादित्यर्थः ।

translator notes

commentary BM: the āc-ending indeclinable is taken by association (sāhacarya) with the other two members, which are indeclinables; the affix tyak comes after the indeclinables dakṣiṇā, paścāt, puras in the senses 'born' etc. (jātādi). Followed for 'the indeclinable' and for the bracket in sutra_en.
commentary TB likewise: 'avyayam' is by sāhacarya, and in consequence the doubt of masculine treatment (puṃvadbhāva) by 'sarvanāmno vṛttimātre' does not even arise for dākṣiṇātya. Agrees with BM on 'the indeclinable'.
commentary TB, not reflected in the kaumudī: on pāścāttya it asks how then the usage 'paścāttanaiḥ kaścana nudyamānaḥ' is to be justified. It then raises and rejects an answer (na ca … iti vācyam): that ṭyu/ṭyul (after a time-word) would by paratva block tyak, which keeps its scope with paścāt denoting direction or place — rejected because the blocking of ṭyu/ṭyul by ḍimac of 'agrādipaścāḍ ḍimac' is unavoidable. TB's own conclusion (satyam …): paścāttana is to be justified somehow as 'paścāt tanvanti = paścāttanāḥ' ('those who extend afterwards'). The OCR has vyucyulau for ṭyuṭyulau and aprādi- for agrādi-. Recorded, not translated.

SK 1319 · A 4.2.99V

कापिश्याः ष्फक् ॥ १३१९ ॥

kāpiśyāḥ ṣphak

kāpiśyāḥ ṣphak — After kāpiśī, ṣphak [in the śaiṣika senses].

Rule. After kāpiśī, the name of a region, ṣphak comes, heard as āyana.

Example.

kāpiśyāṃ jātādi "born, etc., in Kāpiśī" → kāpiśī + ṣphak → ph → āyan

→ the final ī is deleted (SK 311) → kāpiśāyanaṃ madhu "the madhu of Kāpiśī".

The affix is marked with ṣ, so the feminine takes ṅīṣ (SK 498) → kāpiśāyanī drākṣā "the grape of Kāpiśī".

Siddhānta-kaumudī

कापिश्यां जातादि कापिशायनं मधु । कापिशायनी द्राक्षा ॥

[What is] born etc. in Kāpiśī (kāpiśyāṃ jātādi): kāpiśāyanam madhu ['madhu from Kāpiśī']; kāpiśāyanī drākṣā ['the grape from Kāpiśī', with the feminine affix].

Tattvabodhinī

NSP p. 260

—कापिशयाः ष्फक् । कापिशीशब्दात्ष्फक् स्यात् ॥ षित्वान्क्षीष् तदाह—कापिशायनीति

Bālamanoramā

कापिश्याः ष्फक् - कापिश्याष्ष्फक् । कापिष्याः ष्फक् इति छेधः । कापिशीशब्दात् ष्फक् स्यादित्यर्थः । कापिशी नाम देशविशेषः । कापिशायनी द्राक्षेति । षित्त्वान्ङीष् ।

translator notes

commentary BM: the sūtra is to be split 'kāpiśyāḥ ṣphak' (ablative of kāpiśī); ṣphak comes after the word kāpiśī, the name of a particular region (deśaviśeṣa); in kāpiśāyanī the feminine is ṅīṣ because the affix is ṣit ('ṣidgaurādibhyaś ca', SK 498). Followed for the ablative reading in sutra_en and for '[with the feminine affix]'.
commentary TB (own block, OCR 'kṣīṣ' for ṅīṣ) says the same as BM.

SK 1320 · A 4.2.100V

रंकोरमनुष्येऽण् च ॥ १३२० ॥

raṃkoramanuṣye'ṇ ca

raṃkor amanuṣye 'ṇ ca — After raṅku, aṇ, and [by ca also ṣphak], when [what is denoted] is not a human being.

Rule. After raṅku, a region, aṇ comes when the thing meant is not a human being. By the ca "and", ṣphak of SK 1319 comes as well.

Example.

raṅku + aṇ → vṛddhi a → ā; the final u takes guṇa (SK 847) → o → av → rāṅkavo gauḥ "an ox of Raṅku".

raṅku + ṣphak → rāṅkavāyaṇaḥ.

Applies when / blocked by. A human takes neither affix: rāṅkavako manuṣyaḥ "a man of Raṅku". Bhaṭṭoji's commentators give it vuñ by SK 1358. Scholars discuss exactly what "not a human" covers.

Siddhānta-kaumudī

चात् ष्फक् । राङ्कवो गौः । राङ्कवायणः । अमनुष्य इति किम् । राङ्कवको मनुष्यः ॥

By the ca [in the sūtra], ṣphak [carried over from the preceding sūtra, SK 1319, is also enjoined]. rāṅkavo gauḥ ('an ox of Raṅku', with aṇ); rāṅkavāyaṇaḥ [with ṣphak]. Why [does the sūtra say] 'not a human being'? [Consider] rāṅkavako manuṣyaḥ ('a man of Raṅku'), [where neither affix occurs].

Tattvabodhinī

NSP p. 260–261

—रङ्कोरमनुष्ये—। रङ्कवो जनपदः, ततः ‘प्राग्दीव्यतोऽण्’ इत्यण् प्राप्तः । तद्वाधकत्वेन ‘अवृद्धादपि’ इति बुञ् प्राप्तः, तमपि वाधित्वा ‘ओर्देशे’इति ढञ् प्राप्तः, तस्य तु ‘कोपधादण्’ बाधकः,ततोऽपि परलात्कृच्छ्रादाणि प्राप्तेऽनेन ष्फगणौ विधीयेते । कोपधत्वादेवाणि सिद्धे कच्छादिषु रङ्कुशब्दस्य पाठो मनुष्यतत्स्थयोर्बुञ्जविधानार्थं इति कैयटः । अत एवाह—राङ्कवको मनुष्य इति । कचित्तु राङ्कव इति पठ्यते । स तु लेखकप्रमादः ॥ स्यादे- तत् । अमनुष्यग्रहणमिह व्यर्थम् । अपवादेन बुञा तत्र ष्फगणोर्वाधेनामनुष्य एव पर्यवसानात् । अण्प्रहणमपि व्यर्थमेव, कच्छादिलादेव सत्सिद्धेः । अत्राह काशिकाकृत् । नायं प्रसज्यप्रतिषेधः किं तु पर्युदासः, तेन मनुष्यभिन्ने प्राणिन्येव ष्फग्विधीयत इति, राङ्कवः कम्बल इत्यत्र न ष्फक् । विशेषविहितेन ष्फका अणो वाधा मा भूदित्यण्प्रहणं च कियत इति । भाष्ये तु अप्राणिन्यपि ष्फकमङ्गीकृत्येदं द्वयमपि प्रत्याख्यातम्

Bālamanoramā

रंकोरमनुष्येऽण् च - रङ्कोरमनुष्येऽण् च । रङ्कोरण् स्याच्चात्ष्फक् । राङ्कवो गौरिति । रङ्कुर्नाम देशविशेषः । तत्र जातादिरित्यर्थः । राङ्कवको मनुष्य इति । अत्र मनुष्यत्वान्न ष्फगणौ । किन्तुमनुष्यस्तत्स्थयो॑रिति वक्ष्यमाणो वुञ् । अकादेशः । राङ्कवो मनुष्य इति त्वपपाठः ।

Footnotes (NSP 1915 ed.)

NSP p. 261 १ टिलोपविधानादिति—‘वहिपटिलोपो यच्च’ इत्यनेनेति भावः । २ अरण्याण्ण इति—अणि हि सति ङीप् स्यादिति भावः । ३ काकतीरमिति—ककतीरः प्रकृतिः । काखतीरमिति पाठान्तरम् ।

translator notes

commentary BM: 'raṅkor aṇ syāc cāt ṣphak' — ca brings in ṣphak (from kāpiśyāḥ ṣphak, SK 1319). Raṅku is a particular region; the sense is 'born there' etc. In rāṅkavaka, the referent being human, neither ṣphak nor aṇ; instead vuñ by 'manuṣyatatsthayor vuñ' (SK 1358), with the aka substitute. The reading 'rāṅkavo manuṣyaḥ' is a wrong reading (apapāṭha). Followed for '[carried over from the preceding sūtra]', for the sense of the examples, and for '[where neither affix occurs]'.
commentary TB gives the chain of blocking that this rule overrides: Raṅku is a janapada, so aṇ by 'prāg dīvyato 'ṇ' (SK 1073) is due; blocking it, vuñ by 'avṛddhād api [bahuvacanaviṣayāt]' (SK 1349); blocking that, ṭhañ by 'or deśe ṭhañ' (A 4.2.119, SK 1343; the OCR reads ḍhañ); its bādhaka is 'kopadhād aṇ' (SK 1356); and since, by being later (paratva), aṇ from kacchādi (OCR 'kṛcchrādāṇi'; cf. SK 1357) would then apply, this rule enjoins ṣphak and aṇ. Kaiyaṭa: raṅku is read in the kacchādi list, though kopadhatva would already give aṇ, so that vuñ is enjoined for a human or what is in him (manuṣyatatstha) — hence the counter-example rāṅkavako manuṣyaḥ. TB, like BM, calls the reading 'rāṅkava' [for the man] a scribe's error (lekhakapramāda).
commentary TB records an objection that 'amanuṣye' and 'aṇ' are both superfluous (the apavāda vuñ already confines ṣphak/aṇ to non-humans; kacchāditva already gives aṇ). Kāśikā's reply: the negation is paryudāsa, not prasajyapratiṣedha, so ṣphak is enjoined only for living beings other than humans (no ṣphak in rāṅkavaḥ kambalaḥ, 'a Raṅku blanket'), and aṇ is named so that the specially enjoined ṣphak does not block aṇ. In the Bhāṣya, accepting ṣphak for non-living things too, both words are rejected (pratyākhyāta). The English leaves 'not a human being' unresolved between these construals.

SK 1321 · A 4.2.101V

द्युप्रागपागुदक्प्रतीचो यत् ॥ १३२१ ॥

dyuprāgapāgudakpratīco yat

dyuprāgapāgudakpratīco yat — After div (cited as dyu), prāñc, apāñc, udañc and pratyañc, yat [in the śaiṣika senses].

Rule. After div "heaven" (cited in its form dyu, SK 337), prāñc "east", apāñc "south", udañc "north" and pratyañc "west", yat comes. Yat is heard as ya and brings no vṛddhi.

Example.

div + yat → divyam "born, etc., in heaven".

prāñc + yat → Bhaṭṭoji's commentators give the steps: the n is deleted (SK 415), then the a (SK 416), and the vowel is lengthened (SK 417) → prācyam "eastern".

Likewise apācyam, pratīcyam, and udīcyam, where u → ī (SK 420).

Siddhānta-kaumudī

दिव्यम् । प्राच्यम् । अपाच्यम् । उदीच्यम् । प्रतीच्यम् ॥

divyam ('[born etc.] in heaven'); prācyam ('[born etc.] in the eastern region'); apācyam ('… in the southern'); udīcyam ('… in the northern'); pratīcyam ('… in the western').

Tattvabodhinī

NSP p. 261

—द्युप्रागपा—॥—दिव्यमिति । सूत्रे ‘दिव उत्’ इत्युत्वेन निर्देश इति भावः ॥ अपाची दक्षिणा दिक् । द्वितीयो वर्णः पकारो, न तु दन्त्योष्ठ्यः, ‘यदिन्द्र प्रागपायुदक्’ इत्यादौ तथा दर्शनादिति स्थितं मनोरमायाम् ॥ केचित्तु ‘प्राच्यवाचीप्रतीच्यस्ताः’ इत्यमरकोशे अवाचीतिदन्त्योष्ठ्यपाठं काचित्कं पुरस्कृत्य सूत्रेऽपि ‘अवाक्’ इति पठित्वा अवाच्यमित्युदाहरन्ति ॥ ‘प्रागपाक्’ इति वेदे तु व्यत्ययेन वकारस्य पकार इति तेषामाशयः । प्रागादयोऽस्तात्यन्ता अव्ययाः, तद्भिन्नास्त्वनव्ययाः, उभयेषामपीह ग्रहणमविशेषात् ॥ कथं तर्हि ‘संस्काराः प्राक्तना इव’ इति । अत्राहुः । कालवाचिनः प्राक्शब्दाद्यतं वाधित्वा परत्वात् व्युव्युलौबोध्याविति

Bālamanoramā

द्युप्रागपागुदक्प्रतीचो यत् - द्युप्रागपाक् । दिव्, प्राञ्च्, अपाञ्च्, उदञ्च्, प्रत्यञ्च् एभ्यो यत्स्यादित्यर्थः । सूत्रे 'दिव उत्' इत्युत्त्वेन निर्देशः । दिव्यमिति । दिवि जातादीत्यर्थः । प्राच्यमिति । प्राचि प्रदेशे जातादीत्यर्थः । तद्धितोत्पत्तौ सुब्लुकि प्राञ्च् य इति स्थितेअनिदिता॑मिति नलोपे 'अचः' इत्यकारलोपे 'चौ' इति दीर्घे प्राच्यमिति रूपम् । अपाच्यमिति । इदमपि पूर्ववत् । उदीच्यमिति । अत्रउद ईदि॑ति ईत्त्वं विशेषः । प्रतीच्यमिति । प्राच्यवद्रूपम् ।

translator notes

commentary BM: the base 'div' is cited in the sūtra in its ut-substituted form (dyu) by 'diva ut' (SK 337). Followed for sutra_en 'div (cited as dyu)'. BM glosses divyam as 'divi jātādi' and prācyam as 'prāci pradeśe jātādi'; followed for the bracketed glosses.
commentary TB likewise: in the sūtra div is cited with the u-substitution of 'diva ut' (sūtre 'diva ut' ity utvena nirdeśaḥ).
commentary BM supplies the derivation the kaumudī omits: after the taddhita arises and the sup is elided, prāñc + ya; n-lopa by 'aniditām' (SK 415); lopa of the a by 'acaḥ' (SK 416); lengthening by 'cau' (SK 417) → prācyam. apācyam and pratīcyam likewise; in udīcyam the special step is ī for u by 'uda īt' (SK 420). Recorded, not added to the English (§9).
commentary TB: apācī is the southern direction; the second consonant is p, not the labio-dental v, as seen in 'yad indra prāg apāg udak' etc. — as settled in the Manoramā. Some, relying on an occasional reading 'avācī' in the Amarakośa, read 'avāk' in the sūtra and give 'avācyam' (the Vedic 'prāg apāk' then having p for v by vyatyaya). The transmitted 'apācyam' is followed, glossed 'southern'. TB adds that prāk etc. ending in astāti are indeclinables and the others are not, and both are taken here without distinction; and that prāktana ('saṃskārāḥ prāktanā iva') comes from time-denoting prāk by ṭyu/ṭyul, which by paratva block yat (cf. SK 1391).

SK 1322 · A 4.2.102V

कन्थायाष्ठक् ॥ १३२२ ॥

kanthāyāṣṭhak

kanthāyāṣ ṭhak — After kanthā, ṭhak [in the śaiṣika senses].

Rule. After kanthā, ṭhak comes.

Example.

kanthā + ṭhak → ṭh → ik (SK 1170); k brings vṛddhi a → ā → the final ā is deleted (SK 311) → kānthikaḥ.

Scholars discuss whether kanthā here means a patched quilt or a region.

Siddhānta-kaumudī

कान्थिकः ॥

kānthikaḥ.

Bālamanoramā

कन्थायाष्ठक् - कन्थायाष्ठक् । तिर्यक्स्यूतबहुवस्त्रखण्डसमूहः कन्था । देशविशेष इत्यन्ये ।

translator notes

commentary BM gives two readings of the base: kanthā is a mass of many pieces of cloth stitched crosswise (a patched quilt); others say it is a particular region (deśaviśeṣa). The English leaves kānthikaḥ unglossed so as not to choose between them (§16).
commentary No TB block is filed under this unit; the TB of the neighbours (sk.1321.t1 on dyuprāgapāg…, sk.1323.t1 on varṇau vuk) does not treat kanthāyāṣ ṭhak. There is no TB here to follow.
translator '[in the śaiṣika senses]' in sutra_en is supplied from the heading śeṣe (SK 1312) under which this rule stands; the kaumudī gives only the form.

SK 1323 · A 4.2.103V

वर्णौ वुक् ॥ १३२३ ॥

varṇau vuk

varṇau vuk — After [kanthā, from the preceding rule,] when [the kanthā is] in Varṇu, vuk [in the śaiṣika senses].

Rule. After kanthā, when the thing is in Varṇu, vuk comes. Varṇu is a river, and the region near it is also called Varṇu.

Example.

kanthā + vuk → vu → aka (SK 1247); k brings vṛddhi → the final ā is deleted → kānthakam.

Bhaṭṭoji quotes a usage: yathā hi jātaṃ himavatsu kānthakam "just as the kānthaka produced in the Himavat ranges".

Siddhānta-kaumudī

वर्णुर्नदस्तस्य समीपदेशो वर्णुः, तद्विपयार्थवाचिकन्थाशब्दाद्वुक् स्यात् । यथा हि जातं हिमवत्सु कान्थकम् ॥

Varṇu is a river (nada); the region near it is [also called] Varṇu. After the word kanthā, when it expresses a thing that has that [region] as its locus (tadviṣaya), vuk occurs. [As in the usage:] yathā hi jātaṃ himavatsu kānthakam ('just as the kānthaka produced in the Himavat ranges').

Tattvabodhinī

NSP p. 261

—वर्णौ बुक् ॥—वर्णुरिति । ‘अदूरभवश्च’ इत्यर्थे सुवास्त्वादिलादणि ‘जनपदे लुप्’ इति लुप् ॥— अमात्य इति । अमाशब्दः समीपवाची स्वरादिः । अमा समीपे भव इत्यर्थः

Bālamanoramā

वर्णौ वुक् - वर्णौ वुक् । वर्णुसमीपेति । वर्णुर्नाम सिन्धुनदः, तस्याऽदूरभव इत्यर्थे सुवास्त्वादित्वादणोजनपदे लुबि॑ति लुप् । तथाच वर्णुसमीपदेशो वर्णुः, तस्मिन् या कन्था तद्वाचकाद्वक्प्रत्यय इति यावत् ।

translator notes

commentary TB (sk.1323.t1): the region is called Varṇu because the affix aṇ, added in the sense 'not far from it' ('adūrabhavaś ca', A 4.2.70) since the word is in the suvāstu group (suvāstvādi), is elided by lup under 'janapade lup' (A 4.2.81). Followed for 'the region near it is [also called] Varṇu'. The same TB block also carries TB's comment on SK 1324 (amātya iti).
commentary BM gives the same account of the lup of aṇ (suvāstvāditva, 'janapade lup') and names the river Varṇu as the Sindhu (varṇur nāma sindhunadaḥ).
commentary BM glosses the kaumudī's 'tadviṣayārtha-' as 'the kanthā that is in it (tasmin yā kanthā)': vuk comes after the word denoting a kanthā situated in the Varṇu region. Followed for 'a thing that has that [region] as its locus' and for 'when [the kanthā is] in Varṇu' in the sūtra rendering. BM's pratīka 'varṇusamīpa' suggests its kaumudī read 'varṇusamīpadeśaḥ' where the text here has 'tasya samīpadeśaḥ'; the sense is the same.
textual The source reads 'tadvipayārthavāci-', a digitization slip for 'tadviṣayārthavāci-' (pa for ṣa); translated as tadviṣaya. The closing line 'yathā hi jātaṃ himavatsu kānthakam' scans as a vaṃśastha quarter and seems to be a quoted usage. The text does not name its source, neither TB nor BM comments on it, and it is not identified here. The rendering is tentative.

SK 1324 · A 4.2.104V

अव्ययात्त्यप् ॥ १३२४ ॥

avyayāttyap

avyayāt tyap — After an indeclinable (avyaya), tyap [in the śaiṣika senses].

Rule. After an indeclinable (avyaya), tyap comes, heard as tya. It is marked with p, not with ñ, ṇ or k, so it brings no vṛddhi.

Example.

iha bhavaḥ "being here" → iha + tyap → ihatyaḥ.

Likewise amātyaḥ (from amā "near, together with"), kvatyaḥ (from kva "where"), tatastyaḥ, tatratyaḥ.

Applies when / blocked by. A vārttika (amehakvatasitrebhya eva) limits the rule. Tyap comes only after amā, iha, kva, and indeclinables ending in the affixes tasi and tra. Other indeclinables take aṇ:

upariṣṭād bhavaḥ "being above" → upariṣṭāt + aṇ → vṛddhi → the ṭi deleted → aupariṣṭaḥ.

The ṭi is the last vowel of a word with any consonant after it; here it is āt. Its deletion is by the vārttika avyayānāṃ bhamātre ṭilopaḥ: an indeclinable that is bha loses its ṭi, with no further condition.

Watch out. That ṭi-deletion is anitya, not obligatory. The proof is that a separate vārttika (under SK 1077) prescribes ṭi-deletion for bahis, which would be needless if it always applied. So ārāt + cha keeps its ṭi → ārātīyaḥ.

Two more vārttikas add tyap:

tyab ner dhruva iti vaktavyam: after ni in the sense "fixed" → nityaḥ "constant";
niso gate: after nis in the sense "gone out". Its form is given under the next rule.

Siddhānta-kaumudī

।

[The source transmits only a daṇḍa here; no kaumudī prose precedes the vārttika.]

vārttika

अमेहक्वतसित्रेभ्य एव

(vārttika) amehakvatasitrebhya eva — Only after amā, iha, kva, and [indeclinables ending in] tasi and tra.

(वार्तिकम्) ॥ अमाऽन्तिकसहार्थयोः । अमात्यः । इहत्यः । क्वत्यः । ततस्त्यः । तत्रत्यः । परिगणनं किम् । उपरिष्टाद्भव औपरिष्टः ।

amā [is used] in the senses 'near' (antika) and 'together with' (saha). amātyaḥ; ihatyaḥ; kvatyaḥ; tatastyaḥ; tatratyaḥ. What is the enumeration (parigaṇana) for? upariṣṭād bhavaḥ ('being above') → aupariṣṭaḥ [with aṇ, not tyap].

vārttika

अव्ययानां भमात्रे टिलोपः

(vārttika) avyayānāṃ bhamātre ṭilopaḥ — Of indeclinables, ṭi-lopa [occurs] whenever [they are] bha, without further condition.

(वार्तिकम्) ॥ अनित्योऽयं बहिषष्टिलोपविधानात् । तेनेह न । आरातीयः ।

This [ṭi-lopa] is not obligatory (anitya), because ṭi-lopa is [separately] prescribed for bahis. Therefore it does not occur here: ārātīyaḥ.

vārttika

त्यब्नेर्ध्रुव इति वक्तव्यम्

(vārttika) tyab ner dhruva iti vaktavyam — It should be stated: tyap after ni, [when] 'fixed, constant' (dhruva) [is meant].

(वार्तिकम्) ॥ नित्यः ।

nityaḥ ('constant').

vārttika

निसो गते

(vārttika) niso gate — [tyap] after nis, [when] 'gone out' (gata) [is meant].

(वार्तिकम्) ॥

(vārtikam)

Bālamanoramā

अव्ययात्त्यप् - अव्ययात्त्यप् ।अमेहेति । अमा, इह, क्व, तसि, त्र एभ्य एव अव्ययेभ्यस्त्यप्प्रत्यय इति परिगणनवार्तिकमिदम् । अमात्य इति । समीपे सह वा जात इत्यर्थः । औपरिष्ट इति ।उपरिष्टा॑दित्यव्ययस्य परिगणितेष्वनन्तर्भावान्न त्यप् । अणि 'औपरिष्ट' इति रूपमित्यर्थः । कथमिह टिलोप इत्यत आह — अव्ययानामिति । वार्तिकमिदम् । भमात्रे इति । कार्त्स्न्ये मात्रशब्दः । कृत्स्नस्य भस्याव्ययस्य टेर्लोपः । 'नस्तद्धिते' इत्याद्युपाधिर्नापेक्षित इत्यर्थः । नन्वेवं सति आरादित्यव्ययाच्छस्य ईयादेशे टिलोपे 'आरीय' इति स्यादित्यत आह — अनित्योऽयमिति । त्यब्नेरिति । नि इत्यव्ययात्त्यप् स्याद्ध्रुवे गम्ये इत्यर्थः । नियतं भवं नित्य॑मिति भाष्यम् । निसो गत इति । निस् इस्यव्ययात्त्यब्वक्तव्यो गते गम्ये इत्यर्थः । निस्-त्य इति स्थिते सकारस्य पदान्तत्वादादेशप्रत्ययावयवत्वाऽभावाच्च षत्वे अप्राप्ते — ।

translator notes

textual Blocks k3, k5 and k7 open with the editorial tag '(vārtikam) ||', which closes the preceding vārttika; not translated. Block k9 consists of that tag alone and is rendered '(vārtikam)' (house practice for tag-only blocks); the example of the vārttika niso gate (niṣṭyaḥ) follows under the next sūtra, SK 1325.
commentary BM: this is a parigaṇana-vārttika — tyap comes only after these indeclinables: amā, iha, kva, and those in tasi and tra. Followed for 'Only after' and '[indeclinables ending in]'.
commentary TB (printed under sk.1323.t1, pratīka 'amātya iti'): amā is a svarādi word meaning 'near'; amātya = 'amā samīpe bhavaḥ', one who is near. Followed for the senses of amā.
commentary BM: amātyaḥ = born near or together with (samīpe saha vā jātaḥ). Compatible with TB.
commentary BM: upariṣṭāt is not among the enumerated indeclinables, so there is no tyap; with aṇ the form is aupariṣṭa. The next vārttika answers how ṭi-lopa occurs there. Followed for '[with aṇ, not tyap]'.
commentary BM: 'mātra' is in the sense of entirety (kārtsnya): the ṭi of any indeclinable that is bha is elided; a limiting condition such as that of 'nas taddhite' (SK 679) is not required. Followed for 'whenever [they are] bha, without further condition'.
commentary BM: otherwise, from the indeclinable ārāt with cha replaced by īya, ṭi-lopa would give 'ārīya'; hence the rule is declared anitya. The NSP footnote (printed as sk.1320.n1, item 1) identifies the ṭi-lopa prescription for bahis as 'bahiṣaṣ ṭilopo yañ ca' (vārttika under SK 1077). Followed for '[separately]' and 'for bahis'.
commentary BM on the vārttika: tyap after the indeclinable ni when dhruva is understood; the Bhāṣya's gloss is 'niyataṃ bhavaṃ nityam'. Followed for 'constant'.
commentary BM: nis + tya — since the s is pada-final and not part of a substitute or an affix, ṣatva does not apply; the next sūtra (SK 1325) supplies it (niṣṭyaḥ there). Followed for the bracketed k9.
commentary TB on SK 1325 (sk.1325.t1) likewise: 'padāntatvāt ṣatvasyāprāptau ayam ārambhaḥ'.

SK 1325 · A 8.3.101V

ह्रस्वात् तादौ तद्धिते ॥ १३२५ ॥

hrasvāt tādau taddhite

hrasvāt tādau taddhite — After a short [iṇ vowel], ṣ replaces s when a taddhita affix beginning with t follows.

Rule. After a short iṇ vowel, s is replaced by ṣ when a taddhita beginning with t follows. Iṇ is a pratyāhāra; its short vowels are i, u, ṛ, ḷ.

Example.

varṇāśramebhyo nirgataḥ "one gone out of the classes and stages of life" → nis + tyap (vārttika niso gate)

→ short i before s, and tya begins with t → s → ṣ → the t beside ṣ → ṭ (SK 113) → niṣṭyaḥ "an outcaste".

Applies when / blocked by. The rule is needed because the s of nis ends a pada. The ordinary rule turning s into ṣ does not reach such an s.

Three more vārttikas are read here:

araṇyāṇ ṇaḥ: ṇa after araṇya "forest" → āraṇyāḥ sumanasaḥ "forest flowers";
dūrād etyaḥ: etya after dūra "far" → dūretyaḥ "come from afar";
uttarād āhañ: āhañ after uttara "north" → auttarāhaḥ.

Siddhānta-kaumudī

ह्रस्वादिणः परस्य सस्य षः स्यात्तादौ तद्धिते । निर्गतो वर्णाश्रमेभ्यो निष्टयश्चाण्डालादिः ।

After a short iṇ vowel, ṣ is substituted for s when a taddhita affix beginning with t follows. One who has gone out (nirgata) of the varṇas and āśramas: niṣṭyaḥ — a cāṇḍāla or the like [nis + tya (tyap), with the s of nis replaced by ṣ under this rule].

vārttika

अरण्याण्णः

(vārttika) araṇyāṇ ṇaḥ — After araṇya ('forest'), ṇa [is to be stated].

(वार्तिकम्) ॥ आरण्याः सुमनसः ।

āraṇyāḥ sumanasaḥ ('forest flowers').

vārttika

दूरादेत्यः

(vārttika) dūrād etyaḥ — After dūra ('far'), etya [is to be stated].

(वार्तिकम्) ॥ दूरेत्यः । उत्तरादाहञ् ॥ औत्तराहः ॥

dūretyaḥ ['come from afar', and the like]. (vārttika) uttarād āhañ — After uttara, āhañ: auttarāhaḥ.

Tattvabodhinī

NSP p. 261

—ह्रस्वात्तादौ—। पदान्तत्वात्षलस्याप्राप्तावयमारम्भः । आदिग्रहणं तु व्यर्थं ‘यस्मिन्विधिः—’ इत्येव सिद्धेः । ह्रस्वात्किम् । गीस्तराम् । धूस्तराम् ॥—तादौ किम् । सर्पिःसाद्भवति ॥ तद्धिते किम् । सर्पिस्तरति ॥—तिङ्न्तस्य प्रतिषेधो वाच्यः । भिन्नधूस्तराम् ॥—दूरेत्य इति । दूरादागत इत्यादिरर्थः ॥—औत्तराह इति । इहाद्युदात्तत्वं व्रियां टाप् च बोध्यः ॥ यदा तु ‘उत्तराच्च’ इत्याहिप्रत्यये ततोऽण् क्रियते ‘अमेह—’ इति परिगणनेन त्यपोऽभावात् तदा औत्तराहशब्दोऽन्तोदात्तः, व्रियां डीप् च विशेषः ॥—वक्ष्यमाणाविति । ‘सायंचिरम्—’ इत्यादिनेति शेषः ॥—वक्ष्यत इति । ‘श्वससुद् च’ इत्यत्र

Bālamanoramā

ह्रस्वात् तादौ तद्धिते - एति संज्ञायामगात् । एकारे परे सस्य षः स्यादित्यर्थः ।

translator notes

commentary TB: the rule is begun because ṣatva would not otherwise obtain, the s being pada-final. Followed for the bracket in k1 (nis + tyap by the vārttika niso gate, SK 1324).
commentary BM, printed at the end of sk.1324.b1, likewise: in nis-tya the s is pada-final and is neither a substitute nor part of an affix, so ṣatva is not due — hence this rule.
translator The t → ṭ of niṣṭya (by ṣṭunā ṣṭuḥ) is not stated in the kaumudī and is left implicit.
commentary TB, not in the kaumudī: the word ādi in the sūtra is superfluous, the same result following from 'yasmin vidhiḥ…'; counter-examples — why 'short'? gīstarām, dhūstarām; why 'beginning with t'? sarpiḥsād bhavati; why 'taddhita'? sarpis tarati; and a stated exception for a tiṅanta (bhinnadhūstarām). Recorded, not translated.
textual TB's example for the tiṅanta exception reads 'bhinnadhūstarām' in the OCR. As transmitted it cannot illustrate that exception: it is not a tiṅanta + tarām, and its long ū is already excluded by 'hrasvāt'. The reading is probably OCR-corrupt; a finite verb in -us + tarām (e.g. bhindyustarām) is expected. Source reading preserved.
commentary TB glosses dūretya as 'come from afar (dūrād āgata)' and the like; followed for the bracket. TB also notes on auttarāha initial udātta accent and ṭāp in the feminine, contrasted with an aṇ-derived auttarāha (after the āhi of 'uttarāc ca'), which is end-udātta with ṅīp. Not needed for the English.
textual The BM block filed under this unit (sk.1325.b1) carries the pratīka hrasvāt tādau taddhite but its text reads 'eti saṃjñāyām agāt; ekāre pare sasya ṣaḥ syād ity arthaḥ' — a gloss of eti saṃjñāyām agāt (A 8.3.99, SK 1023), not of this sūtra. Source reading preserved; not used.
textual uttarād āhañ is a vārttika but stands inside the prose block without the vārttika marking; labelled (vārttika) in the English. The TB block sk.1325.t1 ends with glosses (vakṣyamāṇāv iti, vakṣyata iti) that belong to the kaumudī of the next unit, sk.1326.

SK 1326 · A 4.2.105V

ऐषमोह्यःश्वसोऽन्यतरस्याम् ॥ १३२६ ॥

aiṣamohyaḥśvaso'nyatarasyām

aiṣamohyaḥśvaso 'nyatarasyām — After aiṣamas ('this year'), hyas ('yesterday') and śvas ('tomorrow'), [tyap] optionally.

Rule. After aiṣamas "this year", hyas "yesterday" and śvas "tomorrow", tyap comes optionally. In the other option come ṭyu and ṭyul, which are taught at SK 1391.

Example.

aiṣamas + tyap → aiṣamastyam; or with ṭyu/ṭyul → aiṣamastanam.

Likewise hyastyam / hyastanam, and śvastyam / śvastanam.

Applies when / blocked by. For śvas there is a third form, śauvastikam, taught at SK 1385–1386.

Siddhānta-kaumudī

एभ्यस्त्यब्वा । पक्षे वक्ष्यमाणौ ट्युट्युलौ । ऐषमस्त्यम् । ऐषमस्तनम् । ह्यस्त्यम् । ह्यस्तनम् । श्वस्त्यम् । श्वस्तनम् । पक्षे शौवस्तिकं वक्ष्यते ॥

After these, tyap optionally. In the other option, ṭyu and ṭyul, which are to be taught below [by sāyaṃciramprāhṇeprage'vyayebhyaḥ…, SK 1391]. aiṣamastyam, aiṣamastanam; hyastyam, hyastanam; śvastyam, śvastanam. In the other option [for śvas], śauvastikam will be taught [under śvasas tuṭ ca, SK 1385].

Bālamanoramā

ऐषमोह्यःश्वसोऽन्यतरस्याम् - ऐषमोह्रः । एभ्य इति । ऐषमस्, ह्रस्, आस् एतेभ्य इत्यर्थः । वक्ष्यमाणाविति ।सायञ्चिरंप्राहेप्रगेऽव्ययेभ्यष्टउठ्युलौ तुट् चे॑त्यनेनेति शेषः । ऐषमस्त्यमिति । ऐषमस् इत्यव्ययं वर्तमाने संवत्सरे वर्तते । तत्र भवमित्यर्थः ।परुत्परो र्यैषमो ।ञब्दे पूर्वे पूर्वतरे यती॑त्यमरः । ऐषमस्तनमिति । ठ्युठ्युलौ वा । टावितौ, य्वोरनादेशः, तस्य तुट्, ट इत्, उकार उच्चारणार्थः, टित्त्वादाद्यवयवः । ह्रस्त्यं, ह्रस्तनमिति । ह्रसित्यव्ययं गतेऽह्नि । तत्र भवमित्यर्थः । आस्त्यं-आस्तनमिति । आस् इत्यव्ययमनागतेऽह्नि । तत्र भवमित्यर्थः ।ह्रो गतेऽनागतेऽह्नि आः॑ इत्यमरः । पक्षे इति ।आसस्तुट् चे॑ति ठञि तस्य इकादेशे तुडागमेद्वारादीनां चे॑त्यैजागमेशौवस्तिक॑मित्यपि वक्ष्यमाणं रूपमित्यर्थः ।

translator notes

commentary TB, printed at the end of sk.1325.t1: vakṣyamāṇau — 'by sāyaṃciram…' is to be supplied; vakṣyate — under 'śvasas tuṭ ca'. Followed for both brackets.
commentary BM (sk.1326.b1) agrees on the first (sāyaṃciramprāhṇeprage'vyayebhyaṣ ṭyuṭyulau tuṭ ca) and on the second derives śauvastikam by ṭhañ under 'śvasas tuṭ ca', ika for ṭh, the tuṭ augment and the aic augment by 'dvārādīnāṃ ca' (SK 1386). Followed for both brackets.
commentary BM, not in the kaumudī: the forms mean 'being in (tatra bhavam)' the current year, the past day and the coming day respectively (citing Amara); for -tana: ṭyu or ṭyul, ṭ and l it, yu → ana, tuṭ added to it (ṭ it, u for pronunciation), placed initially as ṭit. Recorded; the kaumudī's forms are given without derivation.
textual The BM block reads the second and third stems as 'hras' and 'ās' (hrastyam/hrastanam, āstyam/āstanam) where the sūtra and kaumudī have hyas and śvas — apparently a digitization corruption in the BM layer. Kaumudī reading followed; source preserved.

SK 1327 · A 4.2.106V

तीररूप्योत्तरपदादञ्ञौ ॥ १३२७ ॥

tīrarūpyottarapadādaññau

tīrarūpyottarapadād aññau — After [a word] whose final member (uttarapada) is tīra or rūpya, añ and ña [respectively, in the śaiṣika senses].

Rule. After a compound whose uttarapada is tīra "bank", añ comes. After one whose uttarapada is rūpya, ña comes. Both are ñit and bring vṛddhi.

Example.

kākatīra + añ → vṛddhi (ā stays ā) → the final a is deleted → kākatīram.

palvalatīra + añ → vṛddhi a → ā → pālvalatīram.

śivarūpya + ña → vṛddhi i → ai → śaivarūpyam.

Applies when / blocked by. The sūtra says "whose uttarapada is", not "ending in". So a word with bahu- before it, by the affix bahuc, is left out: bāhurūpyam. Bahuc is an affix placed before its base, so rūpya there is not an uttarapada. Scholars discuss the reading: Bhaṭṭoji's commentators read rūpa with the affix ñya.

Siddhānta-kaumudī

यथासंख्येन । काकतीरम् । पाल्वलतीरम् । शैवरूप्यम् । तीररूप्यान्तादिति नोक्तम् । बहुच्पूर्वान्माभूत् । बाहुरूप्यम् ॥

[The affixes go with the bases] respectively (yathāsaṃkhyena). kākatīram. pālvalatīram. śaivarūpyam. [The sūtra] does not say 'tīrarūpyāntāt' ('after [a word] ending in tīra or rūpya'), so that [the affix] does not come after [a word] that has [the affix] bahuc before it: bāhurūpyam.

Bālamanoramā

तीररूप्योत्तरपदादञ्ञौ - तीररूप । तीरोत्तरपदाद्रूपोत्तरपदाच्च क्रमादञ्ञ्यश्चेत्यर्थः । काकतीरमिति । ककतीरे भवतित्यर्थः । पाल्वलतीरमिति । पल्वलतीरे भवमित्यर्थः । शैवरूप्यमिति । शिवरूपे भवमित्यर्थः ।रूप्योत्तरपदे॑ति क्वचित्पाठः । तथा सति ञ्यप्रत्ययेयस्येति चे॑त्यकारलोपे द्वियकारं रूपम् । बाहुरूपमिति ।विभाषा सुपो बहुच् पुरस्तात्तु॑ इति बहुपूर्वस्य रूपान्तत्वेऽपि तदुत्तरपदकत्वाऽभावान्न ञ्य इति भावः ।

translator notes

commentary BM reads the rule differently: 'tīrottarapadād rūpottarapadāc ca kramād añ ñyaś ca': añ after a word ending in tīra and ñya after a word ending in rūpa. It explains śaivarūpyam as 'śivarūpe bhavam', i.e. śivarūpa + ñya. BM records 'rūpyottarapada' as a reading found in some copies (kvacit pāṭhaḥ): with ñya that reading would give a form with two y's once a is elided by 'yasyeti ca'. BM's pratīka for the counterexample is 'bāhurūpam'. It explains that a word made with bahuc under 'vibhāṣā supo bahuc purastāt tu' (A 5.3.68) ends in rūpa but does not have rūpa as its uttarapada, so ñya does not come. The kaumudī text transmitted here (rūpya, aññau, bāhurūpyam) is translated as it stands. BM's reading is recorded, not adopted. BM glosses kākatīram as 'occurring at Kākatīra' and pālvalatīram as 'occurring at Palvalatīra'.
textual The sūtra and kaumudī here read rūpya, the dual aññau (añ and ña) and bāhurūpyam. BM's gloss presupposes rūpa, añ and ñya, and bāhurūpam (see the commentary note). Both are preserved and neither is emended. No TB block for this sūtra was found: sk.1325.t1 ends with TB's remarks on SK 1326, and sk.1328.t1 begins with SK 1328.

SK 1328 · A 4.2.107V

दिक्पूर्वपदादसंज्ञायां ञः ॥ १३२८ ॥

dikpūrvapadādasaṃjñāyāṃ ñaḥ

dikpūrvapadād asaṃjñāyāṃ ñaḥ — After a [base] whose first member (pūrvapada) is a word for a direction [and] which is not a name (asaṃjñāyām, locative for ablative), [the śaiṣika affix] ña.

Rule. After a compound whose pūrvapada is a direction-word, ña comes, provided the base is not a name (saṃjñā). Ña is an apavāda of aṇ.

Example.

pūrvasyāṃ śālāyāṃ bhavaḥ "found in the eastern hall" → a compound made in the sense of the taddhita (SK 728) → pūrvaśālā + ña

→ ña is ñit, so vṛddhi ū → au → the final ā is deleted → paurvaśālaḥ.

Applies when / blocked by. A base that is a name takes aṇ instead. pūrveṣukāmaśamyāṃ bhavaḥ "found in Pūrveṣukāmaśamī" → aṇ → pūrvaiṣukāmaśamaḥ. Here the vṛddhi falls on the uttarapada, by SK 1400.

Siddhānta-kaumudī

अणोपवादः । पौर्वशालः । असंज्ञायां किम् । संज्ञाभूतायाः प्रकृतेर्माभूत् । पूर्वेषुकामशम्यां भवः पूर्वैषुकामशमः ।प्राचां ग्रामनगरणाम् SK 1400 इत्युत्तरपदवृद्धिः ॥

[This ña] is an apavāda of aṇ. paurvaśālaḥ ('found in the eastern hall'). Why 'when it is not a name (asaṃjñāyām)'? So that [ña] does not apply after a base (prakṛti) that is a name. [One] found in Pūrveṣukāmaśamī → pūrvaiṣukāmaśamaḥ [with aṇ]; the vṛddhi of the second member (uttarapada-vṛddhi) is by 'prācāṃ grāmanagarāṇām' (SK 1400).

Tattvabodhinī

NSP p. 261

— दिक्पूर्व—। ‘असंज्ञायाम्’ इत्यत्र सौत्रत्वात्पश्चम्यर्थे सप्तमीत्याशयेनाह—संज्ञाभूताया इति

Bālamanoramā

दिक्पूर्वपदादसंज्ञायां ञः - दिक्पूर्वपदात् । पञ्चम्यर्थे सप्तमी । असंज्ञाभूताद्दिक्पूर्वपदकाञ्ञः स्यादित्यर्थः । पौर्वशाल इति । पूर्वस्यां शालायां भव इत्यर्थे 'तद्धितार्थ' इति समासाञ्ञः ।

translator notes

commentary TB: in 'asaṃjñāyām' the locative stands for the ablative, by sūtra licence (sautratvāt), and Bhaṭṭoji's 'saṃjñābhūtāyāḥ prakṛteḥ' is said with that in mind. Followed: the condition qualifies the base, not the sense of the derivative.
commentary BM likewise: 'pañcamyarthe saptamī' — ña comes after a dik-pūrvapada word that is not a name (asaṃjñābhūtāt). Agrees with TB; followed in sutra_en.
commentary BM: paurvaśāla is 'found in the eastern hall' (pūrvasyāṃ śālāyāṃ bhavaḥ), the compound being formed by 'taddhitārtha…' (A 2.1.51) and ña then added. Followed for the gloss.
textual The source reads 'aṇopavādaḥ' (for aṇo 'pavādaḥ, avagraha not written) and 'prācāṃ grāmanagaraṇām' (for °nagarāṇām). Both are kept in the source layer and rendered in their evident sense.

SK 1329 · A 4.2.108V

मद्रेभ्योऽञ् ॥ १३२९ ॥

madrebhyo'ñ

madrebhyo 'ñ — After [a word whose pūrvapada is a direction-word and whose final member is] madra [the name of the janapada of the Madras], añ [comes, in the śaiṣika senses].

Rule. After a direction-word compound ending in madra, the name of the Madra country, añ comes. "Having a direction-word as pūrvapada" is carried on from SK 1328.

Example.

pūrveṣu madreṣu bhavaḥ "found among the eastern Madras" → pūrvamadra + añ

→ madra is excluded from vṛddhi of the uttarapada by SK 1399 → so the first vowel of the whole takes it: ū → au → paurvamadraḥ.

Likewise āparamadraḥ.

Siddhānta-kaumudī

दिक्पूर्वपदादित्येव । दिशोऽमद्राणाम् SK 1399 इति मद्रपर्युदासादादिवृद्धिः । पौर्वमद्रः । आपरमद्रः ॥

'After [a word] having a direction-word as its pūrvapada (dikpūrvapadāt)' [is carried forward] as before (ity eva). Because madra is excluded (paryudāsa) by 'diśo 'madrāṇām' (SK 1399), [the vṛddhi is] vṛddhi of the initial vowel (ādivṛddhi): paurvamadraḥ, āparamadraḥ.

Tattvabodhinī

NSP p. 261

—मद्रेभ्योऽञ् । बहुवचननिर्देशाज्जनपदवाची गृह्यते, न तु मद्रपर्यायः ॥—दिशोऽमद्राणामिति । दिग्वाचकादुत्तरपदस्य जनपदवाचिनो मद्रभिन्नस्याचामादेर्दृद्धिः स्यात् जिति णिति किति च तद्धिते’ इति सूत्रार्थः ॥—पौर्वमद्र इति । मद्रैकदेशे मद्रशब्दस्य वृत्तौ दिक्शब्देन सामानाधिकरण्यात् ‘तद्धितार्थ—’ इति समासः

Bālamanoramā

मद्रेभ्योऽञ् - मद्रेभ्योऽञ् । इत्येवेति । दिक्पूर्वान्मद्रशब्दादञित्यर्थः । पर्युदासादिति । उत्तरपदवृद्धेः पर्युदासे सति आदिवृद्धिरित्यर्थः । बहुवचनाज्जनपदवाचिन एव ग्रहणम् । पौर्वमद्र इति । पूर्वेषु मद्रेषु भव इत्यर्थः ।

translator notes

commentary BM: 'ity eva' = añ after the word madra preceded by a direction-word; 'because of the exclusion' = the uttarapada-vṛddhi being excluded, [only] ādivṛddhi results. Followed for the construal of 'paryudāsāt'.
commentary TB: from the plural 'madrebhyaḥ' the word denoting the janapada is taken, not a synonym (madraparyāya). Followed for 'the name of the janapada' in sutra_en.
commentary BM concurs: from the plural, only the word denoting the janapada is taken (bahuvacanāj janapadavācina eva grahaṇam).
commentary TB glosses the cited rule 'diśo 'madrāṇām': after a direction-word, vṛddhi of the first vowel of an uttarapada denoting a janapada other than madra, before a taddhita that is ñit, ṇit or kit. TB: madra here denotes a part of Madra, and being co-referential with the direction-word it is compounded by 'taddhitārtha…'. Recorded; not supplied in the text.
commentary BM: paurvamadraḥ = pūrveṣu madreṣu bhavaḥ. Recorded; not supplied in the text.

SK 1330 · A 4.2.109V

उदीच्यग्रामाच्च बह्वचोऽन्तोदात्तात् ॥ १३३० ॥

udīcyagrāmācca bahvaco'ntodāttāt

udīcyagrāmāc ca bahvaco 'ntodāttāt — And [añ comes, in the śaiṣika senses,] after the name of a village of the northerners (udīcya-grāma) that has many vowels (bahvac) and is end-acute (antodātta).

Rule. Añ also comes after the name of a northern village that has many vowels (bahvac) and is end-acute (antodātta: its last vowel carries the high pitch). The direction-word condition does not continue here.

Example.

śivapura, a village in the north → śivapura + añ → vṛddhi i → ai → śaivapuram "what is in Śivapura".

Siddhānta-kaumudī

अञ् स्यात् । शैवपुरम् ॥

añ comes. śaivapuram ['what is in Śivapura'].

Tattvabodhinī

NSP p. 261

—उदीच्य—। दिग्ग्रहणं निवृत्तम् ॥ उदीच्यप्रामात्किम् । माधुरः ॥ बह्वचः किम् । ध्वाजः ॥ पिप्पल्यादिडीपन्तो ध्वजीशब्दः । अन्तोदात्तात्किम् । शार्कराधानम्, शर्कराधानशब्दे धाशब्दाकार उदात्तः । कृदुत्तरपदप्रकृतिस्वरेण लित्स्वरस्यावस्थानात् ॥—शैवपुरमिति । ‘प्रस्थपुरवहान्ताच्च’ इति बुञ् न भवति, ‘वृद्धात्’ इति तत्रानुवृत्तेः

Bālamanoramā

उदीच्यग्रामाच्च बह्वचोऽन्तोदात्तात् - उदीच्यग्रामाच्च । शैवपुरमिति । उत्तरदेशे शिवपुरं नाम ग्रामविशेषः । तत्र भवमित्यर्थः । समासस्येत्यन्तोदात्तः शिवपुरशब्दः । बह्वचः किम् । ङीषन्तो ध्वञ्जी नाम उत्तरदेशे ग्रामविशेषः । तत्र भवो ध्वाञ्जः । अन्तोदात्तात्किम् । शार्करीधनाम् । कृदुत्तरपदप्रकृतिस्वरेण लित्स्वरस्यैवावस्थानान्मध्योदात्तोऽयम् ।

translator notes

translator The kaumudī states only 'añ syāt'. That añ is supplied through the 'ca' from the preceding sūtra madrebhyo 'ñ (SK 1329) is the translator's inference; neither commentary states it in so many words.
commentary TB: the mention of 'dik' (carried in the two preceding sūtras, dikpūrvapadāt) has ceased (nivṛtta) here; hence sutra_en carries no 'dik-' condition. Counter-examples in TB: why 'village of the northerners'? māthuraḥ; why 'with many vowels'? dhvāja- (from dhvajī, ending in ṅīp of the pippalyādi class); why 'end-acute'? śārkarādhānam, which is mid-acute because by kṛduttarapadaprakṛtisvara the accent of the lit affix remains.
commentary BM gives the same counter-examples with different readings: for 'bahvacaḥ', dhvañjī (ending in ṅīṣ, a village in the north) giving dhvāñjaḥ; for 'antodāttāt', śārkarīdhānām, mid-acute by kṛduttarapadaprakṛtisvara. Not needed for the English.
commentary BM: Śivapura is a particular village in the northern country; śaivapuram = 'what is in it'; śivapura is end-acute by 'samāsasya'. Followed for the gloss.
commentary TB adds (rule interaction): in śaivapuram vuñ by 'prasthapuravahāntāc ca' does not come, because 'vṛddhāt' is carried forward into that rule and śivapura is not vṛddha.

SK 1331 · A 4.2.110V

प्रस्थोत्तरपदपलद्यादिकोपधादण् ॥ १३३१ ॥

prasthottarapadapaladyādikopadhādaṇ

prasthottarapadapaladyādikopadhād aṇ — After [a word] having prastha as its final member, after paladi and the rest, and after [a word] with k as its penultimate (kopadha), aṇ.

Rule. Aṇ comes after three kinds of base: a compound ending in prastha, the words paladi etc., and a word with k as its penultimate sound (kopadha). It is an apavāda of the northern-village añ of SK 1330.

Example.

mahikiprastha + aṇ → vṛddhi → māhikiprasthaḥ.

paladi + aṇ → vṛddhi, the final i deleted → pāladaḥ.

nilīnaka + aṇ → vṛddhi i → ai → nailīnakaḥ.

Siddhānta-kaumudī

माहिकिप्रस्थः । पालदः । नैलीनकः ॥

māhikiprasthaḥ [from mahikiprastha]; pāladaḥ [from paladi]; nailīnakaḥ [from nilīnaka].

Tattvabodhinī

NSP p. 261–262

—प्रस्थोत्तर—। उदीच्यप्रामलक्षणस्याशोऽपवादः ॥— पालद् इति । पलदीति ईकारान्त इत्येके । नान्त इत्यन्ये । नलोपे सति यणादेशात्संहिता तुल्यैव ॥ वाहीकशब्दः कोपधोऽपि पलयादिषु पठ्यते परं छं वाधितुम् । अन्यथा अणं वाधित्वा परत्वाच्छ एव स्यात्कोपधप्रयुक्तोण् अगृह्णे सावकाश इति ॥ यकृष्टोमनि भवो याकृष्टोमः । ‘अन्’ इति प्रकृतिभावस्तु न, गणेऽस्मिन्नलोपनिपातनादिति हरदत्तादयः ॥—सौतंगमेरिति । सुतंगमादिभ्यश्चातुरथिक इञ् ॥—शास्त्रीयमिति । ननु ‘अपत्याधिकारादन्यत्र लौकिकं गोत्रं गृह्यते’ इति चेत् । अत्राहुः । ‘पूर्वसूत्रे गोत्रप्रहणेन पौत्रप्रभृति गोत्रं गृह्यते, कण्वादिभ्यो गोत्रे यः प्रत्ययो विहितस्तदन्तेभ्यः—’ इति गोत्रप्रत्ययानुवादेन तत्राण्विधानात् । कण्वादयश्च गर्गाद्यन्तर्गताः ॥ ‘गर्गादिभ्यो यञ्’ इत्यत्र तु ‘गोत्रे कुजादिभ्यः—’ इत्यतो गोत्र इत्यनुवर्तते, न तु शास्त्रीयगोत्रमेव गृह्यते अपत्याधिकारस्थलात् तदेव हि ‘इञश्च’ इति सूत्रेऽनुवर्तते इति

Bālamanoramā

प्रस्थोत्तरपदपलद्यादिकोपधादण् - प्रस्थोत्तरपद । प्रस्थोत्तरपदात्पलद्यादिभ्यः कोपधाच्च अणित्यर्थः । पलदिः-आदिर्येषामिति विग्रहः । उदीच्यग्रामलक्षणस्य अणोऽपवादः । माहिकिप्रस्थ इति । महिकिप्रस्थनाम्नि ग्रामे भव इत्यर्थः । पालद इति । पलदिनाम्नि ग्रामे भव इत्यर्थः । नैलीनक इति । निलीनकनाम्नि ग्रामे भव इत्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 262 स्वरूपपर्याययोग्रहण, वृद्धत्वासंभवादिलग्नाशयेनाह—धन्वद्यिशेषेति ॥—ऐरावतं धन्वेति । यद्यपि ‘समानौ मरुधन्वानौ’ इत्यमरेण पुंस्त्वमुक्तम् । तथापि ‘आष्टकं नाम धन्व’ इति भाष्ये ह्रस्वपाठान्नपुंसकोऽपि धन्वशब्दोऽस्त्येवेति वो१ नामधेयरतेति—अत्र नामशब्देनाधुनिकः संकेत एव गृह्यते, अतएव ‘एङ् प्राचां देशे’ इति सार्थकम्, घटीयमित्यादि तु गद्यदित्यास्तिद्धम् इति केचित् । अन्ये तु रूढ्या वोधकशब्दमेवात्र नामत्वम् । ‘एङ् प्राचाम्’ इति तु नियमार्थम्, देशवृत्तिश्चेदेकादिरेवेति, एवं च पटीयाद्याः प्रयोगा अनेनैव साध्यन्त इत्याहः ।

translator notes

commentary BM: aṇ after a prastha-final word, after paladi etc. (bahuvrīhi 'paladir ādir yeṣām'), and after a kopadha word; it is an apavāda of the affix taught for northern village-names (udīcyagrāma, SK 1330). BM writes 'aṇaḥ' there; SK 1330 enjoins añ, which is evidently meant. The examples are 'bhava' in villages named Mahikiprastha, Paladi and Nilīnaka. Followed for the bracketed bases; the English does not import 'village' into sutra_en, which the kaumudī leaves unstated.
commentary TB likewise calls the rule an apavāda of the affix taught for northern village-names; its OCR reads 'āśaḥ' there, where añ (SK 1330) is evidently meant.
commentary TB on pālada: some take the gaṇa-head as ī-final (paladī), others as n-final; with n-lopa, yaṇ gives the same saṃhitā (paladyādi) either way. TB adds: vāhīka, though kopadha, is read in the paladyādi list to block cha — otherwise, cha (being para) would block aṇ, the kopadha-based aṇ having scope with non-vṛddha words; yakṛṣṭoman gives yākṛṣṭoma (no prakṛtibhāva by 'an', as n-lopa is fixed by nipātana in this gaṇa — Haradatta and others).
commentary BM's 'paladi' (i-final: 'paladir ādir yeṣām') is used for the bracket, TB leaving the final open (previous note).
textual The TB block filed under this unit also carries pratīkas belonging to the following units ('sautaṃgamer iti', 'śāstrīyam iti', on gotra in 'kaṇvādibhyo gotre' and 'iñaś ca', SK 1332–1333).

SK 1332 · A 4.2.111V

कण्वादिभ्यो गोत्रे ॥ १३३२ ॥

kaṇvādibhyo gotre

kaṇvādibhyo gotre — After kaṇva and the rest, [when they end in an affix taught] in the gotra sense, aṇ [in the śaiṣika senses].

Rule. After kaṇva etc., when they end in a gotra affix, aṇ comes. It sets aside the cha that SK 1337 would give.

Example.

Kaṇva belongs to the garga list, so its gotra descendant is kaṇva + yañ (SK 1107) → kāṇvya.

kāṇvyasya chātrāḥ "the pupils of Kāṇvya" → kāṇvya + aṇ

→ the final a is deleted (SK 311) → the y of the offspring affix is deleted (SK 1082) → kāṇvāḥ.

The printed text reads kāṇvasya, where kāṇvyasya is expected.

Siddhānta-kaumudī

एभ्यो गौत्रप्रत्ययान्तेभ्योऽण् स्यात् । कण्वो गर्गादिः । काण्वस्य छात्राः काण्वाः ॥

After these, when they end in a gotra affix, aṇ occurs. kaṇva belongs to the gargādi [list]. kāṇvasya chātrāḥ ('the pupils of Kāṇv[y]a'): kāṇvāḥ.

Bālamanoramā

कण्वादिभ्यो गोत्रे - कण्वादिभ्यो गोत्रे । काण्व्यस्येति । कण्वस्य गोत्रापत्यं काण्व्यः । गर्गादियञ् । काण्व्यस्य छापवादोऽण् ।यस्येति चे॑त्यकारलोपः ।आपत्यस्य चे॑ति यकारलोपः । 'काण्वा' इति रूपम् ।

translator notes

commentary BM supplies the derivation the kaumudī leaves implicit: kaṇvasya gotrāpatyam → kāṇvya (yañ, kaṇva being gargādi, 'gargādibhyo yañ', SK 1107); for 'the pupils of kāṇvya', aṇ as the apavāda of cha ('vṛddhāc chaḥ', SK 1337); lopa of the a by 'yasyeti ca' (SK 311); lopa of the y by 'āpatyasya ca [taddhite 'nāti]' (SK 1082) → kāṇvāḥ. Followed for the gloss; the derivation is recorded here, not added to the English (§9).
commentary TB, printed under sk.1331.t1 (pratīka 'śāstrīyam iti', on SK 1333): in 'kaṇvādibhyo gotre' gotra from the grandson onward (pautraprabhṛti, i.e. the technical gotra) is taken, because aṇ is enjoined there by restating the gotra affix ('after those ending in the affix enjoined in the gotra sense after kaṇva etc.'), and kaṇva etc. are included in gargādi. Followed for rendering 'gotre' as '[an affix taught] in the gotra sense'.
commentary BM, under sk.1333.b1, likewise: in this pair of sūtras the technical (śāstrīya) gotra is meant, as stated in the Bhāṣya on 'yūni luk'. Agrees with TB.
textual TB's OCR (sk.1331.t1) continues: '…gotre kuñjādibhyaḥ ity ato gotra ity anuvartate, na tu śāstrīyagotram eva gṛhyate apatyādhikārasthalāt; tad eva hi iñaś ca iti sūtre 'nuvartate'. Read literally, 'na tu' negates the very point TB is establishing (that the technical gotra, being in the apatya section, is what continues into iñaś ca). 'na tu' is probably a corruption of 'nanu' ('is it not the technical gotra that is taken…?'); the notes here follow that sense. Source reading preserved.
textual The source reads 'gautrapratyayāntebhyaḥ'; 'gotrapratyayāntebhyaḥ' is expected (the sūtra's 'gotre'; TB's 'gotrapratyayānuvādena'). Translated as 'gotra affix'; the source reading is preserved.
textual The source reads 'kāṇvasya chātrāḥ'. BM's pratīka 'kāṇvyasyeti' and its derivation require the gotra form kāṇvya (with yañ), and 'kāṇvyasya' is probably to be read; the transmitted 'kāṇvasya' is kept, the English marking the expected form as 'Kāṇv[y]a'.

SK 1333 · A 4.2.112V

इञश्च ॥ १३३३ ॥

iñaśca

iñaś ca — And after [a stem ending in] iñ [taught in the gotra sense], aṇ [in the śaiṣika senses].

Rule. Aṇ also comes after a stem ending in iñ, when that iñ is the gotra affix. Here gotra is the technical (śāstrīya) gotra of chapter 27, not the everyday (laukika) sense of "family".

Example.

dakṣa + iñ (SK 1095) → dākṣi, a gotra descendant.

dākṣeḥ chātrāḥ "the pupils of Dākṣi" → dākṣi + aṇ → the final i is deleted → dākṣāḥ.

Applies when / blocked by.

Why "gotra"? The iñ of sautaṅgami is a place-affix of the four senses, not a gotra affix. So cha comes: sautaṅgamer idam "this belongs to Sautaṅgami" → sautaṅgamīyam.
Pāṇini is a gotra name only in the everyday sense; Bhaṭṭoji's commentators call it a yuvan form (chapter 28). So cha again: pāṇinīyam.

Siddhānta-kaumudī

गोत्रे य इञ् तदन्तादण् स्यात् । दाक्षाः । गोत्रे किम् । सौतङ्गमेरिदं सौतङ्गमीयम् । गोत्रमिह शास्त्रीयं नतु लौकिकम् । तेनेह न । पाणिनीयम् ॥

After [a stem] ending in iñ, where that iñ is [the one taught] in the gotra sense, aṇ comes. dākṣāḥ ['the pupils of Dākṣi'].

Why 'in the gotra sense'? sautaṅgamer idam — sautaṅgamīyam ('this belongs to Sautaṅgami').

Gotra here is the technical (śāstrīya) gotra, not the everyday (laukika) one. Hence [aṇ does] not [come] here: pāṇinīyam.

Bālamanoramā

इञश्च - इञश्च । दाक्षा इति । दक्षस्य गोत्रापत्यं दाक्षिः ।अत इञ॑ । दाक्षेः छात्रा इति विग्रहः । सौतङ्गमेरिदमिति । सुतङ्गमस्य निवासः सौतङ्गमिः ।सुतङ्गमादिभ्य इञ् । सौतङ्गमेरिदमित्यर्थे वृद्धाच्छः, न त्वण्, इञो गोत्रार्थकत्वाऽभावात् । गोत्रमिह शास्त्रीयमिति । अपत्याधिकारादन्यत्र यद्यपि लौकिकमेव गोत्रमिति सिद्धान्तस्तथापि इह सूत्रद्वयेऽपि शास्त्रीयमेव गोत्रं गृह्रते,यूनि लु॑गिति सूत्रभाष्ये तथोक्तत्वादिति भावः । पाणिनीयमिति । पणिनो गोत्रापत्यं पाणिनः । तस्यापत्यं युवा — पाणिनिः । तस्येदं पाणिनीयम् । वृद्धाच्छः । अण् तु न, पाणिनिशब्दस्य युवप्रत्ययान्तत्वादिति भावः ।

translator notes

commentary BM supplies the derivations the kaumudī leaves implicit: dakṣa → dākṣi (gotra descendant, by 'ata iñ') → dākṣeḥ chātrāḥ → dākṣāḥ; Sautaṅgami = the dwelling of Sutaṅgama (by 'sutaṅgamādibhya iñ'), and since that iñ does not have the gotra sense, vṛddhāc chaḥ applies, not aṇ → sautaṅgamīyam; paṇin → pāṇina (gotra descendant, paṇino gotrāpatyam) → pāṇini (his yuvan descendant) → pāṇinīyam by vṛddhāc chaḥ, aṇ being excluded because pāṇini ends in a yuvan affix. Followed for the gloss of dākṣāḥ.
commentary TB, printed under sk.1331.t1 (pratīka 'sautaṃgameḥ'): the iñ after sutaṅgama etc. is the cāturarthika iñ — agreeing with BM that it is not the gotra iñ.
commentary BM on 'gotram iha śāstrīyam': although the settled view is that outside the apatya section gotra is the everyday one, in this pair of sūtras (kaṇvādibhyo gotre and iñaś ca) the technical gotra is taken, as stated in the Bhāṣya on 'yūni luk'. Followed for 'technical'.
commentary TB, printed under sk.1331.t1 (pratīka 'śāstrīyam iti'), argues the same point differently: in the preceding sūtra gotra from the grandson onward is meant, since aṇ is taught there by restating the gotra affix of kaṇva etc., which fall within gargādi; in 'gargādibhyo yañ' the word gotra is carried forward from 'gotre kuñjādibhyaḥ' and, standing within the apatya section, is the technical gotra — and that same gotra is carried forward (anuvṛtti) into 'iñaś ca'. (The OCR's 'na tu śāstrīyagotram eva gṛhyate' is taken as 'nanu …'; see the textual note under sk.1332.)

SK 1334 · A 4.2.113V

न द्व्यचः प्राच्यभरतेषु ॥ १३३४ ॥

na dvyacaḥ prācyabharateṣu

na dvyacaḥ prācyabharateṣu — [aṇ does] not [occur] after a two-vowelled (dvyac) [iñ-ending word] in [gotra names] among the Prācyas and the Bharatas.

Rule. The aṇ of SK 1333 does not come after a two-vowelled (dvyac) iñ-stem that is a gotra name among the Prācyas (the easterners) or the Bharatas. Then cha comes by SK 1337.

Example.

prāṣṭhi, the gotra descendant of prāṣṭha → its pupils → prāṣṭhi + cha → prāṣṭhīyāḥ.

Likewise kāśi → kāśīyāḥ.

Watch out. Bhaṭṭoji calls this rule an apavāda of SK 1333. His commentators explain that it is really a prohibition: it blocks aṇ and puts no new affix in its place.

The Bharatas are themselves Prācyas, yet they are named separately. That shows that where "prācya" is said elsewhere, the Bharatas are not included.

Siddhānta-kaumudī

इञश्च SK 1333 इत्यणोऽपवादः । प्राष्ठीयाः । काशीयाः । भरतानां प्राच्यात्वेऽपि पृथगुपादानमन्यत्र प्राच्यग्रहणे भरतानामग्रहणस्य लिङ्गम् ॥

[This is] an apavāda of the aṇ of 'iñaś ca' (SK 1333). prāṣṭhīyāḥ ['the pupils, etc., of prāṣṭhi']. kāśīyāḥ ['the pupils, etc., of kāśi']. Although the Bharatas are [themselves] Prācyas, their separate mention is an indication (liṅga) that where 'prācya' is mentioned elsewhere the Bharatas are not included.

Tattvabodhinī

NSP p. 262–263

—न. छाचः—॥—अपवाद इति । प्रतिषेध इत्यर्थः ॥—भरतानामग्रहणस्येति । तेन ‘इञः प्राचाम्’ इति भरतेभ्यो युवप्रत्ययस्य लङ् न भवति । औद्दालकिः पिता, औद्दालकायनः पुत्र इति ‘आहारं गोपृच्छ—’ इति सूत्रे कैयटः ॥—भवतः—। छादिरयं प्रत्ययो न तु शादिः—। पदसंज्ञार्थं सित्करणादित्याशयेनाह—जश्चमिति ॥—काश्यादिभ्यः—॥—ईकार उच्चारणार्थ इति । उभयत्र अकार एवानुबन्धः, तत्स्य व्यत्यासपाठस्तु स्त्रीप्रत्यये विशेषार्थं इति भावः ॥—आपदादीति । गणसूत्रमिदम् ॥—वृद्धादेवेति । ‘वृद्धाचैत्प्राचामेव’ इति विपरीतनियमस्तु न भवति. अप्राप्तदेशवाचिनो हरद्यां उच्छाद्यवक्षः ॥ ध्यम् ॥—उत्तरेणेति । रोपधलादिति भावः ॥—जनपद—। स चासौ अवधिश्चेति कर्मधारयाज्जनपदरूप एवावधिलभ्यते । न च जनपदलादेव सिद्धे अवधिग्रहणं व्यर्थम्, ‘बुञ्चेव यथा स्यान्नान्यत्’ इत्येतदर्थं तस्यावश्यकलात् । अतः एव जनपदावधिवाचिनस्त्रिगर्तशब्दात् ‘गर्तोत्तरपदात्’—इति च्छ्रो न भवति, किं तु ‘अबृद्धादपि वहुवचनविषयात्’ इत्युत्तरसूत्रेण बुञ्चेव भवतीत्याशयेनोदाहरति—त्रैगर्तक इति । ‘जनपदतदवध्योः’ इति सूत्रे जनपदावधिवाचिन उदाहरणं तु ‘श्यामायनकः’ इत्यादि बोध्यम्

Bālamanoramā

न द्व्यचः प्राच्यभरतेषु - न द्वयचः । प्राच्येषु [परेषु ]भरतेषु च गोत्रेषु विद्यमानादिञन्तात् द्व्यचोऽण् न भवतीत्यर्थः । इञश्चेत्यणोऽपवादः । प्रतिषेध इत्यर्थः । प्राष्ठीया इति । प्राष्ठस्य गोत्रापत्यं प्राष्ठिः, तस्य छात्रा इत्यर्थः । काशीया इति । काशस्य गोत्रापत्यं काशिः, तस्य छात्रा इत्यर्थः । अणो निषेधे वृद्धाच्छः । सिङ्गमिति । तेन औद्दालकिः पिता, औद्दालकायनः पुत्र इत्यत्रइञः प्राचा॑मिति भरतेब्यो लुङ् न भवति ।

Footnotes (NSP 1915 ed.)

NSP p. 263 ↑ वक्रवर्तेति—क्वचित्तु कर्तेति पश्यते। २ अपदातावेवेति—साब्वादेरेवेति विपरीतनियमस्तु न व्याख्यानादिति भावः।

translator notes

commentary BM glosses 'apavādaḥ' as 'pratiṣedhaḥ' (a prohibition): the rule does not substitute another affix for aṇ but blocks it. BM reads the sūtra as: aṇ does not occur after a dvyac iñ-ending [word] found in gotras among the Prācyas and the Bharatas. Followed for sutra_en; 'apavāda' kept in the text as transmitted.
commentary TB (sk.1334.t1, pratīka 'apavāda iti') likewise: 'pratiṣedha ity arthaḥ'.
commentary BM: prāṣṭhi = the gotra descendant of prāṣṭha, kāśi = that of kāśa; prāṣṭhīyāḥ / kāśīyāḥ = their pupils (chātrāḥ); with aṇ prohibited, cha comes by 'vṛddhāc chaḥ'. Followed for the bracketed glosses.
commentary TB on the liṅga (pratīka 'bharatānām agrahaṇasya'): because 'prācya' elsewhere excludes the Bharatas, 'iñaḥ prācām' does not cause luk of the yuvan affix after Bharata names — auddālakiḥ (father), auddālakāyanaḥ (son); TB attributes the point to Kaiyaṭa under 'āhāraṃ gopṛccha…'. Recorded; the kaumudī states only the general indication.
commentary BM (on 'liṅgam') gives the same consequence and example: auddālakiḥ pitā, auddālakāyanaḥ putraḥ, where 'iñaḥ prācām' does not cause luk after Bharata names. Recorded.

SK 1335 · A 1.1.73वृद्धसंज्ञा

वृद्धिर्यस्याचामादिस्तद् वृद्धम् ॥ १३३५ ॥

vṛddhiryasyācāmādistad vṛddham

vṛddhir yasyācām ādis tad vṛddham — That of whose vowels (ac) the first is vṛddhi is [termed] vṛddha.

Rule. A word whose first vowel is a vṛddhi vowel (ā, ai or au) is called vṛddha.

Example.

śālā → the first vowel is ā, a vṛddhi → śālā is vṛddha.

Bhaṭṭoji's commentators say the plural acām "of the vowels" just means "among its vowels". So a word with two vowels, like śālā, counts.

Siddhānta-kaumudī

यस्य समुदायस्याचां मध्ये आदिर्वृद्धिस्तद्वृद्धसंज्ञं स्यात् ॥

That aggregate (samudāya) of which, among [its] vowels (ac), the first is vṛddhi [i.e. ā, ai or au] is to be termed vṛddha (vṛddhasaṃjñam).

Bālamanoramā

वृद्धिर्यस्याचामादिस्तद् वृद्धम् - वृद्धिर्यस्य । अचामिति बहुत्वमनेकत्वोपलक्षणम् । तेन शालाशब्दस्यापि वृद्धत्वं सिध्यति । व्यपदेशिवत्त्वेन ज्ञाशब्दस्यापि वृद्धत्वम् ।

translator notes

commentary BM: the plural in 'acām' merely indicates multiplicity (anekatva), i.e. 'more than one', not 'three or more'; hence śālā, with two vowels, is also vṛddha; and by vyapadeśivadbhāva (treating a single item as if it were one of several) even jñā, with one vowel, is vṛddha. Followed in rendering 'acām' as 'among [its] vowels' without implying a minimum of three.
translator The bracketed '[i.e. ā, ai or au]' is the translator's gloss of the saṃjñā vṛddhi (SK 16, vṛddhir ādaic); the kaumudī does not spell it out. No TB comment on this sūtra was found: the TB for this stretch, printed as one block under sk.1334.t1, passes from 'na dvyacaḥ prācyabharateṣu' (SK 1334) directly to 'bhavataḥ' (SK 1339).

SK 1336 · A 1.1.74वृद्धसंज्ञा

त्यदादीनि च ॥ १३३६ ॥

tyadādīni ca

tyadādīni ca — The words of the list beginning with tyad are also [termed vṛddha].

Rule. The words of the list beginning with tyad "that" are also called vṛddha. The rule is needed because their first vowel is not a vṛddhi.

Example.

tad "that" → first vowel a, not a vṛddhi → still vṛddha by this rule.

Siddhānta-kaumudī

वृद्धसंज्ञानि स्युः ॥

[tyad and the rest] are termed vṛddha (vṛddhasaṃjñāni syuḥ).

Bālamanoramā

त्यदादीनि च - त्यदादीनि च । शेष पूरणेन सूत्रं व्याचष्टे — वृद्धसंज्ञानि स्युरिति । आदेरचो वृद्धिसंज्ञकत्वाऽभावादारम्भः ।

translator notes

commentary BM: the kaumudī explains the sūtra by supplying what is left unsaid (śeṣapūraṇa), i.e. 'vṛddham' from the preceding rule (SK 1335) is completed as 'vṛddhasaṃjñāni syuḥ'; the rule is needed because in these words the first vowel is not one termed vṛddhi. Followed for rendering the block as the completion of the sūtra.
commentary TB has no comment on this sūtra here or in sk.1334/sk.1337; TB under sk.1365.t1 invokes the rule for yuṣmad/asmad.

SK 1337 · A 4.2.114V

वृद्धाच्छः ॥ १३३७ ॥

vṛddhācchaḥ

vṛddhāc chaḥ — After a vṛddha [word], cha [in the residual (śeṣa) senses].

Rule. After a vṛddha word, cha comes, heard as īya. It has no vṛddhi marker.

Example.

śālā + cha → ch → īy → śālā + īya → the final ā is deleted (SK 311) → śālīyaḥ "found in the hall".

Likewise mālā → mālīyaḥ, and tad → tadīyaḥ "his, of that".

Siddhānta-kaumudī

शालीयः । मालीयः । तदीयः ॥

śālīyaḥ [from śālā]. mālīyaḥ [from mālā]. tadīyaḥ [from tad].

Bālamanoramā

वृद्धाच्छः - भवतष्ठक्छसौ । भावत्क इति ।इसुसुक्तान्तात्कः॑ । ननु भवच्छब्दाच्छस्य ईयादेशे सति भत्वेन पदत्वस्य बाधात्कथं जश्त्वमित्यत आह — जश्त्वमिति ।सिति चे॑ति पदत्वेन भत्वस्य बाधादिति भावः । ननु 'भावत' इति कथमण्प्रत्ययः,त्यदादीनि चे॑ति भवच्छब्दस्य वृद्धतया छस्यैव युक्तत्वादित्यत आह — वृद्धादित्यनुवृत्तेः शत्रन्तादणेवेति । त्यदादिषुभातेर्डवतु॑रिति डवत्वन्तस्यैव पाठादिति भावः ।

translator notes

commentary BM on 'vṛddhir yasyācām ādis tad vṛddham' (SK 1335): the plural in 'acām' stands for plurality in the sense of 'more than one' (anekatva), so that śālā too (two vowels) is vṛddha — the base of the first example; by vyapadeśivadbhāva even jñā is vṛddha. (That tad is vṛddha rests on the kaumudī's preceding 'tyadādīni ca', SK 1336, which BM there explains is needed because the first vowel of these words is not vṛddhi.) The bracketed bases are the translator's; the kaumudī gives the three forms only.
textual The BM block filed under this unit bears the pratīka 'vṛddhāc chaḥ' but its content is BM on SK 1339 'bhavataṣ ṭhakchasau' (bhāvatkaḥ, jaśtva, 'vṛddhād ity anuvṛtteḥ śatrantād aṇ eva'); it is not used here. No BM or TB comment on vṛddhāc chaḥ itself was found in this unit or its neighbours (SK 1331–1342): the TB for this stretch, printed as one block under sk.1334.t1, passes from 'na dvyacaḥ prācyabharateṣu' (SK 1334) directly to 'bhavataḥ' (SK 1339).

SK 1338 · A 1.1.75वृद्धसंज्ञा

एङ् प्राचां देशे ॥ १३३८ ॥

eṅ prācāṃ deśe

eṅ prācāṃ deśe — [A word whose first vowel is] eṅ [is called vṛddha] in the view of the eastern grammarians (prācām), when a region (deśa) [is denoted].

Rule. When a region is named, a word whose first vowel is eṅ (e or o) is optionally called vṛddha. The word prācām "in the view of the eastern grammarians" marks the option.

Example.

As vṛddha, with cha (SK 1337): eṇīpacana → eṇīpacanīyaḥ; gonarda → gonardīyaḥ; bhojakaṭa → bhojakaṭīyaḥ.

In the other option, with aṇ and vṛddhi e → ai, o → au: aiṇīpacanaḥ, gaunardaḥ, bhaujakaṭaḥ.

Applies when / blocked by. Why "eṅ"? The region names ahicchatra and kanyakubja take only aṇ: āhicchatraḥ, kānyakubjaḥ. Bhaṭṭoji's commentators read the rule as a restriction (niyama): a region name is vṛddha only if it begins with e or o.

A vārttika (vā nāmadheyasya vṛddhasaṃjñā vaktavyā) makes a name (nāmadheya) optionally vṛddha: devadatta → devadattīyaḥ (with cha) or daivadattaḥ (with aṇ).

Siddhānta-kaumudī

एङ् यस्याचामादिर्तद्वृद्धसंज्ञं वा स्याद्देशाभिधाने । एणीपचनीयः । गोनर्दीयः । भोजकटीयः । पक्षे अणि । ऐणीपचनः । गौनर्दः । भौजकटः । एङ् किम् । आहिच्छत्रः । कान्यकुब्जः ।

That [word] of whose vowels (acām) the first is an eṅ [e or o] is optionally called vṛddha (vṛddha-saṃjñā), when a region is being named. [Hence, with cha by 'vṛddhāc chaḥ' (SK 1337):] eṇīpacanīyaḥ, gonardīyaḥ, bhojakaṭīyaḥ. In the alternative, with aṇ: aiṇīpacanaḥ, gaunardaḥ, bhaujakaṭaḥ. Why 'eṅ'? āhicchatraḥ, kānyakubjaḥ [— only aṇ].

vārttika

वा नामधेयस्य वृद्धसंज्ञा वक्तव्या

(vārttika) The vṛddha designation of a name (nāmadheya) should be stated to be optional.

(वार्तिकम्) ॥ दैवदत्तः । देवदत्तीयः ॥

daivadattaḥ [with aṇ]; devadattīyaḥ [with cha].

Bālamanoramā

एङ् प्राचां देशे - एङ् प्राचां । देशविशेषणाम्नश्चेदेङादिरेव वृद्धसंज्ञक इति नियमार्थमिदम् ।वा नामधेयस्येति । रूढशब्दत्वमिह नामत्वं, न त्वाधुनिकसंकेतितत्वमेव । तेन घटीयमित्यादि सिद्धम् ।

translator notes

commentary BM: the sūtra is restrictive (niyamārtha): if [the word] is the name of a particular region, only one beginning with eṅ is vṛddha. The kaumudī's 'vā … deśābhidhāne' is rendered as it stands, with 'prācām' taken as marking the option.
translator Translator's inference, not stated by BM: on BM's restrictive reading, this is why āhicchatraḥ and kānyakubjaḥ, though names of regions, do not fall under the optional vṛddha-saṃjñā of the following vārttika.
commentary BM: 'being a name' (nāmatva) here means being a conventional word (rūḍha-śabdatva), not only a newly assigned designation (ādhunika-saṃketitatva); hence ghaṭīyam etc. is also correct. The English keeps 'name (nāmadheya)' without narrowing it.
textual An NSP 1915 footnote printed on p. 262 (filed in the source layer as editorial note sk.1331.n1, OCR) comments on 'vā nāmadheyasya' and records two views. Some (kecit): 'nāma' here means only a newly assigned designation (ādhunika saṃketa), so that 'eṅ prācāṃ deśe' has its own purpose (sārthaka), and ghaṭīyam etc. are otherwise accounted for (OCR corrupt at this point). Others (āhuḥ): 'nāma' is any conventional (rūḍha) word; 'eṅ prācām' is restrictive (only an eṅ-initial word, if it denotes a region); and ghaṭīya etc. are formed by this very vārttika. The second view is BM's. The same footnote also comments on 'dhanva' (airāvataṃ dhanva, SK 1345). Recorded; the English is unaffected.
commentary The TB for this stretch is printed as one block under sk.1334.t1 (na dvyacaḥ … bhavataḥ, kāśyādibhyaḥ, janapada…). It passes over eṅ prācāṃ deśe and the vārttika without comment, so nothing here rests on TB.
textual The source's '(vārttikam)' (with its double daṇḍa) at the head of k3 is the editor's closing tag for the vārttika in k2. It is left untranslated; k3 is Bhaṭṭoji's own examples and is not labelled a vārttika in the English.
textual The source reads 'yasyācām ādirtad' for ādis tad (sandhi not carried out); rendered in its evident sense.

SK 1339 · A 4.2.115V

भवतष्ठक्छसौ ॥ १३३९ ॥

bhavataṣṭhakchasau

bhavataṣ ṭhakchasau — After bhavat [when vṛddha], ṭhak and chas [in the śaiṣika senses].

Rule. After bhavat "your honour", when it is vṛddha, ṭhak and chas come. Chas is cha with the marker s.

Example.

bhavat + ṭhak → after t the ṭh is heard as k (SK 1221); k brings vṛddhi a → ā → bhāvatkaḥ "yours".

bhavat + chas → chas is marked with s, so bhavat counts as a pada before it (SK 1252)

→ the final t of a pada becomes voiced, t → d (SK 84) → bhavadīyaḥ "yours".

Applies when / blocked by. The word vṛddhāt "after a vṛddha" is carried on from SK 1337. Only the bhavat made with the affix ḍavatu is in the tyad list, so only it is vṛddha. The present participle bhavat "being" (made with śatṛ) is not vṛddha. It takes only aṇ: bhāvataḥ.

Siddhānta-kaumudī

वृद्धाद्भवत एतौ स्तः । भावत्कः । जश्त्वम् । भवदीयः । वृद्धादित्यनुवृत्तेः शत्रन्तादणेव । भावतः ॥

After bhavat, [when it is] vṛddha, these two [affixes, ṭhak and chas] come. bhāvatkaḥ [with ṭhak]. [With chas, the final t undergoes] jaśtva: bhavadīyaḥ. Because 'vṛddhāt' ('after a vṛddha [word]') is carried forward (anuvṛtti) [from vṛddhāc chaḥ (SK 1337)], after [bhavat] ending in śatṛ [the present participle of bhū, which is not vṛddha] only aṇ [comes]: bhāvataḥ.

translator notes

commentary No BM block is filed under this unit; BM on this sūtra is printed under sk.1337.b1 (pratīka 'vṛddhāc chaḥ', text beginning 'bhavataṣ ṭhakchasau'). BM on bhāvatkaḥ: [ka replaces the ṭha of ṭhak after t-final bhavat] by isusuktāntāt kaḥ (SK 1221). Followed for '[with ṭhak]'; the kaumudī gives the form only.
commentary BM (sk.1337.b1) on 'jaśtvam': objection — once cha is replaced by īya after bhavat, bha-status (bhatva) should block pada-status, so how can jaśtva apply? Reply: by siti ca (SK 1252) — chas being sit — pada-status blocks bha-status, so the final t of bhavat becomes d before īya: bhavadīyaḥ. Followed for taking 'jaśtvam' as the operation on the final of bhavat before chas.
commentary BM (sk.1337.b1) on bhāvataḥ: objection — how aṇ, since by tyadādīni ca (SK 1336) bhavat is vṛddha and cha alone should be right? Reply: because 'vṛddhāt' is carried forward, the śatṛ-final [bhavat] takes aṇ only, for in the tyadādi list only the ḍavatu-final bhavat (from bhā + ḍavatu) is read. Followed for the bracketed '[which is not vṛddha]' and for construing 'vṛddhād bhavataḥ' as the ḍavatu-form.
commentary TB, printed under sk.1334.t1 (pratīka 'bhavataḥ'): the affix is cha-initial, not śa-initial (chādir ayaṃ pratyayo na tu śādiḥ); and with the view that the s-marking (sitkaraṇa) is for the sake of pada-saṃjñā, Bhaṭṭoji says 'jaśtvam'. Agrees with BM and with the English: chas = cha with the it s, and jaśtva of the final t of bhavat before it.

SK 1340 · A 4.2.116V

काश्यादिभ्यष्ठञ्ञिठौ ॥ १३४० ॥

kāśyādibhyaṣṭhaññiṭhau

kāśyādibhyaṣ ṭhaññiṭhau — After kāśi and the rest, ṭhañ and ñiṭha [in the śaiṣika senses].

Rule. After kāśi and the other words of its list, ṭhañ and ñiṭha come. The i in ñiṭha is only for pronunciation (uccāraṇārtha): the affix is ṭha with the marker ñ. Both are heard as ika.

Example.

kāśi + ṭhañ → ṭh → ik; vṛddhi (ā stays ā); the final i deleted → kāśika → a ṭhañ-stem takes ṅīp in the feminine → kāśikī.

kāśi + ñiṭha → kāśika → a ñiṭha-stem takes ṭāp → kāśikā.

Likewise from vedi, a region: vaidikī, vaidikā.

Applies when / blocked by. A gaṇasūtra, a rule written inside a word-list, adds: āpadādipūrvapadāt kālāntāt. After a word ending in kāla "time" whose first member is āpad etc., the same two affixes come. The list āpadādi is an ākṛtigaṇa, an open list known from usage. So āpatkāla → āpatkālikī, āpatkālikā.

Siddhānta-kaumudī

इकार उच्चारणार्थः । काशिकी । काशिका । वैदिकी । वैदिका ॥ (गणसूत्रम् -) आपदादिपूर्वपदात्कालान्तात् ॥ आपदादिराकृतिगणः । आपत्कालिकी । आपत्कालिका ॥

The i [of ñiṭha] is for the sake of pronunciation (uccāraṇārtha). [With ṭhañ, the feminine is in ṅīp:] kāśikī; [with ñiṭha, in ṭāp:] kāśikā. [Likewise] vaidikī, vaidikā. (gaṇasūtra) āpadādipūrvapadāt kālāntāt — After [a word] ending in kāla that has āpad etc. as its prior member [ṭhañ and ñiṭha likewise occur]. āpad etc. is an open class (ākṛtigaṇa). āpatkālikī, āpatkālikā.

Bālamanoramā

काश्यादिभ्यष्ठञ्ञिठौ - काश्यादिभ्यष्ठञ्ञिठौ । ठञ् — ञिठ इति प्रत्ययौ स्तः । ञिठप्रत्यये ञि इति समुदायस्य 'आदिर्ञिटुडवः' इति इत्संज्ञायां प्रयोजनाऽभावाञ्ञकार एव इत्, तस्य ञित्स्वरः प्रयोजनम् । ठञ एव विधौ तु ङीप् स्यात्, टाब् न स्यात् । नन्वेवं सति इठप्रत्यये ठस्य इकादेशो न स्यात्, अङ्गात्परत्वाऽभावादित्यत आह — उच्चारणार्थ इति । काशिकीति काश्यां जातादिरित्यर्थः । ठञन्तान्ङीप् । काशिकेति । ञिठप्रत्यये इकादेशे टाप् । वैदिकी वैदिकेति । वेदिर्देशविशेषः । आपदादिपूर्वपदादिति । गणसूत्रम् । ठञ्ञिठावित्येव । आपदादिरिति । आपत् आदिर्यस्येति विग्रहः । आपत्कालिकी आपत्कालिकेति । ठञि ङीप्, ञिठेटाप् । बाहीकग्रामेभ्यश्च । बाहीकाख्याः केचिद्ग्रामाः, तद्विशेषवाचिभ्य इत्यर्थः ।

translator notes

commentary BM: in ñiṭha only ñ is it (taking the group ñi as it by 'ādir ñiṭuḍavaḥ' would serve no purpose), its use being the ñit accent. The i is declared merely for pronunciation because, if the affix were really iṭha, ṭha would not immediately follow the aṅga and could not be replaced by ika. Followed in treating the i as uccāraṇārtha and the affix as ṭha with ñ as marker.
commentary TB (printed under sk.1334.t1, pratīkas 'kāśyādibhyaḥ', 'īkāra uccāraṇārtha iti' [so the OCR]): in both affixes ñ alone is the anubandha; its reversed placement (ṭhañ vs ñiṭha) is to differentiate the feminine affix. The OCR reads 'ubhayatra akāra evānubandhaḥ'; 'akāra' is an OCR corruption of ñakāra (the a-vowel is not an anubandha of either affix), and the note follows ñakāra.
commentary BM: ṭhañ-forms take ṅīp (kāśikī; 'ṭhañantān ṅīp'), ñiṭha-forms take ṭāp after the ika-substitution (kāśikā). Source of the bracketed ṅīp/ṭāp attributions.
commentary BM: kāśikī = 'born etc. in Kāśī'; vaidikī is from vedi, the name of a particular region (deśaviśeṣa), not from veda. BM identifies 'āpadādipūrvapadāt kālāntāt' as a gaṇasūtra, adds that ṭhañ and ñiṭha are carried on into it (ṭhaññiṭhāv ity eva), and analyses āpadādi as 'that of which āpad is the first'.
commentary TB, under sk.1334.t1 (pratīka 'āpadādīti'), likewise: 'gaṇasūtram idam'. Agrees with the kaumudī's label.

SK 1341 · A 4.2.117V

वाहीकग्रामेभ्यश्च ॥ १३४१ ॥

vāhīkagrāmebhyaśca

vāhīkagrāmebhyaś ca — And after [words denoting] Vāhīka villages, [ṭhañ and ñiṭha].

Rule. Ṭhañ and ñiṭha also come after vṛddha words naming villages of the Vāhīka country. This is an apavāda of cha.

Example.

kāstīra, a Vāhīka village → with ṭhañ and ṅīp → kāstīrikī; with ñiṭha and ṭāp → kāstīrikā.

Siddhānta-kaumudī

वाहीकग्रामवाचिभ्यो वृद्धेभ्यष्ठञ् ञिठौ स्तः । छस्यापवादः । कास्तीरं नाम वाहीकग्रामः । कास्तीरिकी । कास्तीरिका ॥

After vṛddha [words] denoting Vāhīka villages, ṭhañ and ñiṭha occur. [This is] an exception (apavāda) to cha. Kāstīra is the name of a Vāhīka village: [with ṭhañ, the feminine in ṅīp:] kāstīrikī; [with ñiṭha, in ṭāp:] kāstīrikā.

Bālamanoramā

वाहीकग्रामेभ्यश्च - तदाह — वाहीकग्रामवाचिभ्य इति ।

translator notes

commentary BM's own block (sk.1341.b1) only repeats the kaumudī's 'vāhīkagrāmavācibhyaḥ'. Its fuller gloss is printed at the end of sk.1340.b1: 'bāhīkagrāmebhyaś ca. bāhīkākhyāḥ kecid grāmāḥ, tadviśeṣavācibhya ity arthaḥ' (certain villages called Bāhīka; after words denoting particular ones of them). Followed for '[words denoting] Vāhīka villages'. The same sk.1340.b1 assigns ṅīp to ṭhañ-forms and ṭāp to ñiṭha-forms (kāśikī, kāśikā); source of the bracketed attributions.
commentary No TB on this sūtra. The TB for this stretch is printed as one block under sk.1334.t1; it comments on kāśyādibhyaḥ (SK 1340) and moves on to vṛddhād eva and janapada without touching vāhīkagrāmebhyaś ca.

SK 1342 · A 4.2.118V

विभाषोशीनरेषु ॥ १३४२ ॥

vibhāṣośīnareṣu

vibhāṣośīnareṣu — Optionally, [after vṛddha names of villages] among the Uśīnaras, [ṭhañ and ñiṭha occur].

Rule. After vṛddha words naming villages among the Uśīnaras, ṭhañ and ñiṭha come optionally. In the other option, cha comes by SK 1337.

Example.

saudarśana, a village there → saudarśanikī (ṭhañ), saudarśanikā (ñiṭha), or saudarśanīyā (cha).

Siddhānta-kaumudī

एषु ये ग्रामास्तद्वाचिभ्यो वृद्धेभ्यष्ठञ् ञिठौ वा स्तः । सौदर्शनिकी । सौदर्शनिका । सौदर्शनीया ॥

After vṛddha [stems] denoting the villages that are among these [the Uśīnaras], ṭhañ and ñiṭha optionally occur. saudarśanikī [by ṭhañ], saudarśanikā [by ñiṭha]; [in the other option] saudarśanīyā.

Bālamanoramā

विभाषोशीनरेषु - विभाषोशीनरेषु । पूर्वसूत्रे समस्तनिर्देशेऽपि ग्रामेभ्य इत्यनुवर्तते, एकदेशे स्वरितत्वप्रतिज्ञानात् । तदाह — एषु ये ग्रामा इति । उशीनरेषु ये ग्रामास्तद्विशेषवाचिभ्यः इत्यर्थः । सौदर्शनो नाम उशीनरदेशे कश्चिद्ग्रामः । सौदर्शनीयेति । ठञ्ञिठयोरभावे वृद्धाच्छः ।

translator notes

commentary BM: although 'grāma' stands inside a compound in the preceding sūtra (vāhīkagrāmebhyaś ca, SK 1341), 'grāmebhyaḥ' is carried forward (anuvartate) into this rule, since the svarita marking is declared for that part; hence 'eṣu ye grāmāḥ' = the particular villages in the Uśīnara [country]; Saudarśana is a village there. Followed for '[names of villages]' in sutra_en and the reading of 'eṣu'.
commentary BM: saudarśanīyā — when ṭhañ and ñiṭha do not apply, cha by 'vṛddhāc chaḥ' (SK 1337). The feminine endings follow BM on SK 1340 (sk.1340.b1): ṅīp after ṭhañ, ṭāp after ñiṭha. Followed for the bracketed affixes; the kaumudī gives the three forms bare.
textual No TB on this sūtra: the TB block under sk.1334.t1 covers SK 1334–1348 but passes from 'kāśyādibhyaḥ' and 'vṛddhād eva' to 'uttareṇa' and 'janapada' without touching it, and sk.1352.t1 concerns SK 1352 only.

SK 1343 · A 4.2.119V

ओर्देशे ठञ् ॥ १३४३ ॥

ordeśe ṭhañ

ordeśe ṭhañ — After [a word] ending in u (oḥ) and denoting a region (deśe), ṭhañ.

Rule. After a word ending in u or ū that names a region, ṭhañ comes. Ṭhañ is named again here to leave out ñiṭha.

Example.

niṣādakarṣū, a village → niṣādakarṣū + ṭhañ → after u the ṭh is heard as k → the ū is shortened before ka by ke 'ṇaḥ (SK 834)

→ vṛddhi i → ai → naiṣādakarṣukaḥ.

Applies when / blocked by.

This rule is later than SK 1337, so it wins over cha (paratvāt): dākṣikārṣukaḥ.
A word that is not a region does not take it: paṭoḥ chātrāḥ "Paṭu's pupils" → pāṭavāḥ.

Siddhānta-kaumudī

उवर्णान्ताद्देशवाचिनष्ठञ् । निषादकर्षूः । नैषादकर्षकः । केऽणः SK 834 इति ह्रस्वः । देशे किम् । पटोश्छात्राः पाटवाः । ञिठं व्यावर्तयितुं ठञ् ग्रहणम् । वृद्धाच्छं परत्वादयं बाधते । दाक्षिकार्षुकः ॥

ṭhañ comes after [a word] ending in an u-vowel (uvarṇa) and denoting a region. niṣādakarṣūḥ → naiṣādakarṣukaḥ. The shortening [of the ū] is by 'ke 'ṇaḥ' (SK 834). Why 'when a region [is denoted]'? paṭoḥ chātrāḥ ('Paṭu's pupils') → pāṭavāḥ. ṭhañ is named [again in this sūtra] in order to exclude ñiṭha. Being later (paratvāt), this [rule] blocks the cha of 'vṛddhāc chaḥ' [SK 1337]: dākṣikārṣukaḥ.

Bālamanoramā

ओर्देशे ठञ् - ओर्देशे ठञ् । निषादकर्षूरिति । 'कश्चिद्ग्राम' इति शेषः । नैषादकर्षुक इति । उगन्तात्परत्वात्कादेशः ।

translator notes

commentary BM: niṣādakarṣū is to be completed with 'a certain village' (kaścid grāmaḥ). In naiṣādakarṣuka the ṭha is replaced by ka because it follows an uk-final [base] (ugantāt paratvāt kādeśaḥ). BM names no rule for the ka. The kaumudī states only the shortening, and the ka-substitution is left implicit in the English.
translator 'ñiṭhaṃ vyāvartayituṃ ṭhañgrahaṇam': the bracketed '[again in this sūtra]' is the translator's. The preceding sūtras SK 1340–1342 prescribe ṭhañ together with ñiṭha, and naming ṭhañ alone here stops ñiṭha from being carried forward. Neither BM nor TB comments on the sentence. The kaumudī gives no base for dākṣikārṣukaḥ, and none is supplied.
textual No TB lemma on this sūtra was found. TB for SK 1334–1348 is printed as one block under sk.1334.t1, and it passes from the gaṇasūtra 'āpadādi…' (SK 1340) to 'vṛddhād eva' (SK 1344).

SK 1344 · A 4.2.120V

वृद्धात् प्राचाम् ॥ १३४४ ॥

vṛddhāt prācām

vṛddhāt prācām — After a vṛddha [u-final word denoting a region] of the easterners (prācām), [ṭhañ].

Rule. This is a restriction (niyama). A u-final word naming an eastern region takes the ṭhañ of SK 1343 only if it is vṛddha.

Example.

āḍhakajambū, an eastern village, vṛddha → āḍhakajambukaḥ. Likewise śākajambukaḥ.

Applies when / blocked by. mallavāstu, an eastern village, is not vṛddha. So it does not take ṭhañ: māllavāstavaḥ.

Siddhānta-kaumudī

प्राद्गेशवाचिनो वृद्धादेवेति नियमार्थं सूत्रम् । आढकजम्बुकः । शाकजम्बुकः । नेह मल्लवास्तु, माल्लवास्तवः ॥

The sūtra serves as a restriction (niyama): after [a u-final word] denoting a region in the east, [ṭhañ comes] only if the word is vṛddha. āḍhakajambukaḥ. śākajambukaḥ. Not here: from mallavāstu, māllavāstavaḥ [mallavāstu not being vṛddha].

Bālamanoramā

वृद्धात् प्राचाम् - वृद्धात्प्राचाम् ।ओर्देशे ठ॑ञित्यनुवर्तते । प्राचामिति देशविशेषणं, नतु विकल्पार्थं, व्याख्यानात् । पूर्वेण सिद्धे नियमार्थमिदम् । तदाह — प्राग्देशेत्यादिना । आढकजम्बुक इति । आढकजम्बूर्नाम कश्चिद्ग्रामः । तत्र भव इत्यर्थः । उगन्तात्परत्वाट्ठस्य कः । 'केऽणः' इति ह्रस्वः । एवे शाकजम्बुकः । मल्लवास्त्विति ।कश्चित् प्राच्यो ग्राम॑ इति शेषः ।

translator notes

commentary BM: 'ordeśe ṭhañ' (SK 1343) is carried forward (anuvartate) into this rule. 'prācām' qualifies the region (deśa-viśeṣaṇa) and does not express option, by the tradition's explanation (vyākhyāna). Since the preceding rule would already give ṭhañ, this rule serves as a restriction. Followed for the bracketed supplements in the sūtra rendering and for 'a region in the east'. BM: āḍhakajambū is a village and the form means 'occurring there'. After the u-final base, ṭha becomes ka and the ū is shortened by 'ke 'ṇaḥ'. mallavāstu is 'a certain eastern village'.
commentary TB (printed under sk.1334.t1, lemma 'vṛddhād eveti'): the converse restriction 'vṛddhāc cet prācām eva' ('if vṛddha, then [ṭhañ] only for eastern places') does not obtain. The rest of the sentence is OCR-corrupt ('aprāptadeśavācino haradyāṃ ucchādy avakṣaḥ … dhyam') and unusable. Supports taking eva with vṛddhāt, as the kaumudī's gloss has it.
textual The source reads 'prādgeśavācinaḥ', a digitization slip for 'prāgdeśavācinaḥ' (BM's pratīka: 'prāgdeśetyādinā'). Translated as prāgdeśa. The kaumudī does not name the affix in māllavāstavaḥ. It is presumably the general aṇ, but that is the translator's inference.

SK 1345 · A 4.2.121V

धन्वयोपधाद्वुञ् ॥ १३४५ ॥

dhanvayopadhādvuñ

dhanvayopadhād vuñ — After a vṛddha [word] that denotes a dhanva (desert tract), or [that denotes a region and] has y as its penultimate (upadhā), vuñ.

Rule. Vuñ comes after a vṛddha word that names a particular dhanva, a desert tract. It also comes after a vṛddha region word with y as its penultimate sound.

Example.

airāvataṃ dhanva "the desert tract Airāvata" → airāvata + vuñ → vu → aka (SK 1247)

→ ñit, so vṛddhi (ai stays ai) → the final a is deleted → airāvatakaḥ.

Sāṅkāśya and kāmpilya end in the affix ṇya by SK 1292, so y is their penultimate → sāṅkāśyakaḥ, kāmpilyakaḥ. The printed text reads sāṅkāśyakā.

Siddhānta-kaumudī

धन्वाविशेषवाचिनो यकारोपधाच्च देशवाचिनो वृद्धाद्वुञ् स्यात् । ऐरावतं धन्व ऐरावतकः । साङ्काश्यकाम्पिल्यशब्दौ वुञ्छण् -SK 1292 आदिसूत्रेण ण्यान्तौ । साङ्काश्यका । काम्पिल्यकः ॥

vuñ occurs after a vṛddha [word] that denotes a particular dhanva, or that denotes a region and has y as its penultimate. airāvataṃ dhanva ('the dhanva [called] Airāvata') → airāvatakaḥ. The words sāṅkāśya and kāmpilya end in [the affix] ṇya by the sūtra beginning 'vuñchaṇ…' (SK 1292): sāṅkāśyakā [sic; see note], kāmpilyakaḥ.

Bālamanoramā

धन्वयोपधाद्वुञ् - धन्वयोपधाद्वुञ् । ऐरावतं धन्वेति । ऐरावताख्यं धन्वेत्यर्थः । धन्व-मरुप्रदेशः । 'समानो मरुधन्वानौ' इत्यमरः ।आष्टकं नाम धन्वे॑ति बाष्यान्नपुंसकत्वमपि । ऐरावतक इति । ऐरावताख्ये मरुप्रदेशे भव इत्यर्थः । वुञ्, अकादेशः । साङ्काश्यकः काम्पिल्यक इति । साङ्काश्ये काम्पिल्ये च भव इत्यर्थः ।

translator notes

commentary BM: 'airāvataṃ dhanva' = the dhanva named Airāvata. dhanva means a desert region (maru-pradeśa; Amara: 'samāno marudhanvānau'), and the Bhāṣya's 'āṣṭakaṃ nāma dhanva' shows it can also be neuter. airāvatakaḥ = occurring in the desert tract called Airāvata, with vuñ replaced by aka. sāṅkāśyakaḥ and kāmpilyakaḥ = occurring in Sāṅkāśya and Kāmpilya. Followed for 'desert tract'.
commentary No TB comment on this sūtra was found: TB's block for SK 1334–1348 (printed under sk.1334.t1) passes from 'vṛddhād eva' (SK 1344) directly to 'uttareṇa' (SK 1346).
textual The source reads 'dhanvāviśeṣavācinaḥ'. The long ā is probably a digitization slip for 'dhanvaviśeṣavācinaḥ', which is how it is translated. The source also reads 'sāṅkāśyakā' without the visarga, where BM's pratīka has 'sāṅkāśyakaḥ'. The transmitted form is kept and flagged. The syntax lets 'vṛddhāt' govern both alternatives. The translation lets it govern both and does not restrict 'deśavācinaḥ' to the y-penultimate words.

SK 1346 · A 4.2.122V

प्रस्थपुरवहान्ताच्च ॥ १३४६ ॥

prasthapuravahāntācca

prasthapuravahāntāc ca — And after [a vṛddha stem denoting a region] ending in prastha, pura or vaha, [vuñ occurs].

Rule. Vuñ also comes after a vṛddha region word ending in prastha, pura or vaha. It is an apavāda of cha.

Example.

mālāprastha + vuñ → mālāprasthakaḥ. Likewise nāndīpurakaḥ, pailuvahakaḥ.

Applies when / blocked by. Pura is named here for regions that are not eastern. For an eastern region, the next rule already gives vuñ, since pura has r as its penultimate.

Siddhānta-kaumudī

एतदन्ताद्वृद्धादेशवाचिनो वुञ् स्यात् । छस्यापवादः । मालाप्रस्थकः । नान्दीपुरकः । पैलुवहकः । पुरान्तग्रहणमप्रागर्थम् । प्राद्गेशे तूत्तरेण सिद्धम् ॥

After a vṛddha [stem] denoting a region (deśa) and ending in these [prastha, pura, vaha], vuñ occurs. It is an exception (apavāda) to cha. mālāprasthakaḥ. nāndīpurakaḥ. pailuvahakaḥ. The mention of [stems] ending in pura is for the sake of non-eastern [regions]; for an eastern region it is already established by the following [rule] (ropadhetoḥ prācām, SK 1347).

Bālamanoramā

प्रस्थपुरवहान्ताच्च - प्रस्थपुरवहान्ताच्च । एतदन्तादिति । प्रस्थ, पुर, वह-एतदन्तादित्यर्थः । ननु पुरान्तग्रहणं व्यर्थं, नान्दीपुरक इत्यत्ररोपधेतोः प्राचा॑मित्युत्तरसूत्रेण सिद्धत्वादित्यत आह — पुरान्तेति ।

translator notes

commentary BM frames the last sentence as an answer to the objection that mentioning pura-final stems is useless, since nāndīpurakaḥ is already established by the following 'ropadhetoḥ prācām'.
commentary TB (printed under sk.1334.t1): 'uttareṇa' — because [such a stem] has r as its penultimate (ropadha). Followed for identifying 'the following [rule]'.
textual The source reads 'prādgeśe' (the same corruption stands in the kaumudī of SK 1344 and 1347); the NSP 1915 print has prāgdeśe, 'for an eastern region', which is translated. Source left as is.

SK 1347 · A 4.2.123V

रोपधेतोः प्राचाम् ॥ १३४७ ॥

ropadhetoḥ prācām

ropadhetoḥ prācām — [vuñ comes] after [a vṛddha word denoting a region] of the east (prācām) that has r as its penultimate (upadhā) or ends in ī.

Rule. Vuñ comes after a vṛddha word naming an eastern region that has r as its penultimate or ends in ī.

Example.

pāṭaliputra → r is penultimate → pāṭaliputrakaḥ. The printed text reads pāṭaliputraḥ, but the vuñ form is expected.

Ending in ī: kākandī → the final ī is deleted → kākandakaḥ.

Siddhānta-kaumudī

रोपधादीकारान्ताच्च प्राद्गेशवाचिनो वृद्धाद्वुञ् स्यात् ॥ पाटलिपुत्रः । ईतः, काकन्दकः ॥

vuñ comes after a vṛddha [word] denoting an eastern region that has r as its penultimate or ends in ī. pāṭaliputraḥ [sic; see note]. [An example of one] ending in ī: kākandakaḥ.

Bālamanoramā

रोपधेतोः प्राचाम् - रोपधेतोः प्राचां । रोपधश्च, ईच्च तयोरिति द्वन्द्वः । षष्ठी पञ्चम्यर्थे । प्राचामिति धेशविशेषणं । तदाह — रोपधादित्यादिना । ईत इति । 'उदाह्यियते' इति शेषः । काकन्दक इति । काकन्दी नाम देशः, तत्र भव इत्यर्थः ।

translator notes

commentary BM: ropadheto is a dvandva of ropadha ('having r as penultimate') and ī. The genitive is used in the sense of the ablative, and 'prācām' qualifies the region (deśa-viśeṣaṇa). Followed in sutra_en ('of the east' qualifying the region, not marking an option). BM on 'ītaḥ': supply 'an example is given' (udāhriyate). Followed for the bracket. kākandī is the name of a region, and kākandaka = 'occurring there'.
commentary TB has no lemma on this sūtra. Its only remark touching it is printed under sk.1334.t1, at 'uttareṇeti' on SK 1346: pura-final words of the east already get vuñ by this rule 'because of having r as penultimate' (ropadhatvāt). This confirms that pura counts as ropadha here. The English is unaffected.
textual The source reads 'prādgeśavācinaḥ', a digitization slip for 'prāgdeśavācinaḥ', as in sk1344 and sk1346. It is translated as prāgdeśa. The example is transmitted as 'pāṭaliputraḥ' where the vuñ-form pāṭaliputrakaḥ is expected. The source reading is kept, and pāṭaliputrakaḥ is a suggested correction only.

SK 1348 · A 4.2.124V

जनपदतदवध्योश्च ॥ १३४८ ॥

janapadatadavadhyośca

janapadatadavadhyoś ca — And after [a vṛddha word] denoting a janapada or its boundary (tadavadhi), [vuñ].

Rule. Vuñ also comes after a vṛddha word naming a janapada. It also comes after one naming a janapada that is the boundary (avadhi) of another.

Example.

ādarśa, a janapada → ādarśakaḥ "being in Ādarśa".

trigarta, a boundary janapada → vṛddhi i → ai → traigartakaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators note that trigarta takes vuñ, not the cha of SK 1361, which would otherwise suit a garta-final word. Scholars discuss whether this vuñ comes by this rule or by the next.

Siddhānta-kaumudī

जनपदवाचिनस्तदवधिवाचिनश्च वृद्धाद्वुञ् स्यात् । आदर्शकः । त्रैगर्तकः ॥

After a vṛddha [word] denoting a janapada, or denoting its boundary (tadavadhi) [— a janapada that serves as the boundary of another], vuñ occurs. ādarśakaḥ ['being in Ādarśa', a janapada]; traigartakaḥ ['being in Trigarta'].

Bālamanoramā

जनपदतदवध्योश्च - जनपदतदवध्योश्च । आदर्शक इति । आदर्शो नाम जनपदः । तत्र भव इत्यर्थः । त्रिगत्रो नाम जनपदविशेषस्यावधिः । जनपदत्वेन सिद्धावपि त्रिगर्तशब्दे परमपि गर्तोत्तरपदच्छं बाधितुमिह तदवधिग्रहणम् । तदाह — त्रैगर्तक इति ।

translator notes

commentary TB, printed under sk.1334.t1 (pratīka 'janapada—'): 'tadavadhi' is a karmadhāraya ('that [janapada] and also a boundary'), so the boundary obtained is itself a janapada. Followed for the bracket '[— a janapada that serves as the boundary of another]'.
commentary BM agrees in substance: Trigarta is the boundary of a particular janapada and would already be covered as a janapada.
commentary TB (same block): the mention of 'avadhi' is not vain, though a janapada is already covered, since it is required so that vuñ alone and no other affix applies; hence from trigarta, a janapada-boundary word, cha by 'gartottarapadāc chaḥ' (SK 1361) does not occur, but vuñ by the next sūtra 'avṛddhād api bahuvacanaviṣayāt' (SK 1349) — with that intent the kaumudī gives traigartakaḥ; the proper example of this sūtra for a boundary-word is 'śyāmāyanakaḥ' etc. The English keeps traigartakaḥ as the kaumudī gives it, without deciding under which sūtra its vuñ arises (TB: SK 1349; BM does not raise the point).
commentary BM: the avadhi-mention is here to block the cha of 'gartottarapadāt', although that rule is later (para).
commentary BM glosses ādarśaka as 'tatra bhavaḥ' in Ādarśa, the name of a janapada. Followed for the bracketed glosses.
translator 'vṛddhāt' and 'vuñ' are supplied in the kaumudī's own gloss; neither BM nor TB names here the sūtras from which they are carried forward. The brackets in sutra_en follow the kaumudī's gloss, not a stated anuvṛtti.

SK 1349 · A 4.2.125V

अवृद्धादपि बहुवचनविषयात् ॥ १३४९ ॥

avṛddhādapi bahuvacanaviṣayāt

avṛddhād api bahuvacanaviṣayāt — [vuñ comes after a word denoting a janapada or its boundary,] even one that is not vṛddha, when it is confined to the plural (bahuvacana-viṣaya).

Rule. Vuñ comes after a word naming a janapada or its boundary, even when it is not vṛddha, if the word is always used in the plural. For a non-vṛddha word it is an apavāda of aṇ; for a vṛddha one, of cha.

Example.

Non-vṛddha janapada: aṅgeṣu bhavaḥ "being among the Aṅgas" → aṅga + vuñ → vṛddhi a → ā → āṅgakaḥ.

Non-vṛddha boundary: ājamīḍhakaḥ "being among the Ajamīḍhas".

Vṛddha janapada: dārvakaḥ "being among the Dārvas".

Vṛddha boundary: kālañjarakaḥ "being among the Kalañjaras".

Applies when / blocked by. The sūtra says viṣaya "confined to" the plural. So a plural made by ekaśeṣa does not count. Ekaśeṣa is the device by which one word stands for several of the same form (SK 188, chapter 8). vartanī ca vartanī ca vartanī ca → vartanyaḥ "the Vartanīs"; what is in them → vārtanaḥ, with no vuñ.

Siddhānta-kaumudī

अवृद्धाद्वृद्धाच्च जनपदतदवधिवाचिनो बहुवचनविषयात्प्रातिपदिकाद्वुञ् स्यात् । अवृद्धादणो वृद्धाच्छस्यापवादः । अवृद्धाज्जनपदात्, आङ्गकः । अवृद्धाज्जनपदावधेः, आजमीढकः । वृद्धाज्जनपदात्, दार्वकः । वृद्धाज्जनपदावधेः, कालञ्जरकः । विषयग्रहणं किम् । एकशेषेण बहुत्वे माभूत् । वर्तनी च वर्तनी च वर्तनी च वर्तन्यः, तासु भवो वार्तनः ॥

After a nominal stem (prātipadika), whether non-vṛddha or vṛddha, denoting a janapada or the boundary (avadhi) of one, and confined to the plural, vuñ comes. For the non-vṛddha it is an exception (apavāda) to aṇ; for the vṛddha, an exception to cha.

From a non-vṛddha janapada: āṅgakaḥ. From a non-vṛddha janapada-boundary: ājamīḍhakaḥ ['what is in the Ajamīḍhas']. From a vṛddha janapada: dārvakaḥ ['what is in the Dārvas']. From a vṛddha janapada-boundary: kālañjarakaḥ ['what is in the Kalañjaras'].

Why the word viṣaya ('domain')? So that [vuñ] does not come when the plurality is [produced] by ekaśeṣa: vartanī ca vartanī ca vartanī ca = vartanyaḥ ('the Vartanīs'); 'what is in them' — vārtanaḥ.

Bālamanoramā

अवृद्धादपि बहुवचनविषयात् - अवृद्धादपि बहुवचनविषयात् । अवृद्धाज्जनपदादिति । 'उदाह्यियते' इति शेषः । आजमीढक इति । अजमीढेषु भव इत्यर्थः । आजमीढक इति । अजमीढेषु भव इत्यर्थः । अजमीढाख्यो जनपदः कस्यचिज्जनपदस्यावधिः । वृद्धाज्जनपदादिति । 'उदाह्यियते' इति शेषः । दार्वक इति । 'दार्वा' इति बहुवचनान्तो जनपदविशेषे वर्तते । तत्र भव इत्यर्थः । कालञ्जरक इति । कलञ्जरेषुभव इत्यर्थः ।

translator notes

commentary BM (printed under sk.1398.b1, commenting on a later sūtra) states the anuvṛtti: this vuñ comes 'with janapadatadavadhyoḥ carried forward' into avṛddhād api bahuvacanaviṣayāt. Followed for the bracket in sutra_en.
commentary BM glosses the examples as 'tatra bhavaḥ': ājamīḍhaka = what is in the Ajamīḍhas, Ajamīḍha being a janapada that is the boundary of some janapada; dārvāḥ is a word used only in the plural for a particular janapada; kālañjaraka = what is in the Kalañjaras. Followed for the bracketed glosses.
commentary No TB on this sūtra was found in sk.1345–1350; TB at sk.1334.t1 (on janapadatadavadhyoś ca) says trigarta, a word for a janapada-boundary, takes vuñ by this following sūtra rather than cha by 'gartottarapadāt', and TB at sk.1480.t1 derives āṅgaka by 'janapadatadavadhyoś ca' with 'avṛddhād api'.

SK 1350 · A 4.2.126V

कच्छाग्निवक्त्रवर्त्तोत्तरपदात् ॥ १३५० ॥

kacchāgnivaktravarttottarapadāt

kacchāgnivaktravarttottarapadāt — After [a word denoting a region] whose second member (uttarapada) is kaccha, agni, vaktra or varta, [vuñ].

Rule. Vuñ comes after a region word whose uttarapada is kaccha, agni, vaktra or varta. It does not matter whether the word is vṛddha or not.

Example.

dārukaccha + vuñ → dārukacchakaḥ "found in Dārukaccha".

kāṇḍāgni + vuñ → the final i is deleted (SK 311) → kāṇḍāgnakaḥ.

Likewise saindhuvaktrakaḥ, bāhuvartakaḥ.

Watch out. The text here reads varta. The standard reading of this sūtra has garta, which would give bāhugartakaḥ. Scholars discuss this reading.

Siddhānta-kaumudī

देशवाचिनो वृद्धादवृद्धाच्च वुञ् स्यात् । दारुकच्छकः । काण्डाग्नकः । सैन्धुवक्त्रकः । बाहुवर्तकः ॥

After [a word] denoting a region (deśa), whether vṛddha or not vṛddha, vuñ occurs. dārukacchakaḥ ('found in Dārukaccha'), kāṇḍāgnakaḥ, saindhuvaktrakaḥ, bāhuvartakaḥ.

Bālamanoramā

कच्छाग्निवक्त्रगर्त्तोत्तरपदात् - कच्छाग्नि । कच्छ, अग्नि, वक्त, वर्त-एतदुत्तरपदादित्यर्थः । शेषपूरणेन सूत्रं व्याचष्टे — देशवाचिन इति । छाऽणोरपवादः । दारुकच्छक इति । दारुकच्छे भव इत्यर्थः । काण्डाग्नक इति । काण्डाग्नौ भव इत्यथः । अकादेशेयस्येति चे॑ति इकारलोपः । सैन्धुवक्रक इति । सिन्धुवक्रे भव इत्यर्थः । बाहुवर्तक इति । बहुवर्ते भव इत्यर्थः ।

translator notes

commentary BM: Bhaṭṭoji explains the sūtra by supplying what is left over (śeṣa-pūraṇa), namely 'deśavācinaḥ'. The vuñ is an apavāda of cha and aṇ. In kāṇḍāgnakaḥ, after the substitution aka [for vu], the i [of kāṇḍāgni] is elided by 'yasyeti ca'. Followed for the bhava glosses.
translator 'vṛddhād avṛddhāc ca' ('whether vṛddha or not vṛddha') is the kaumudī's own wording here (deśavācino vṛddhād avṛddhāc ca). That it is carried on from 'avṛddhād api bahuvacanaviṣayāt' (SK 1349) is the translator's inference; BM does not say so.
commentary No TB on this sūtra: the TB block printed under sk.1334.t1 ends with janapadatadavadhyoś ca (SK 1348), and TB resumes at sk.1352.t1 (on nāgarā brāhmaṇāḥ). Nothing here rests on TB.
textual The sūtra in the source reads °varttottarapadāt, and the kaumudī's example bāhuvartakaḥ is consistent with that. The standard reading of A 4.2.126, however, is kacchāgnivaktragartottarapadāt (with garta, example bāhugartakaḥ), and BM's pratīka here also reads 'kacchāgnivaktragarttottarapadāt'. BM's gloss, though, lists 'kaccha, agni, vakta, varta' and explains bāhuvartaka. The source reading varta is kept, but it is not corroborated by the standard text; garta is probably original. BM further glosses the third example as 'saindhuvakrakaḥ … sindhuvakre', against the kaumudī's saindhuvaktrakaḥ. The kaumudī's readings are kept.

SK 1351 · A 4.2.127V

धूमादिभ्यश्च ॥ १३५१ ॥

dhūmādibhyaśca

dhūmādibhyaś ca — And after dhūma and the rest [when they denote a region (deśa)], vuñ [in the śaiṣika senses].

Rule. Vuñ also comes after dhūma and the other words of its list, when they name regions.

Example.

dhūma + vuñ → vṛddhi ū → au → dhaumakaḥ. tīrtha + vuñ → vṛddhi ī → ai → tairthakaḥ.

Siddhānta-kaumudī

देशवाचिभ्यो वुञ् । धौमकः । तैर्थकः ॥

[After dhūma and the rest,] when they denote a region (deśa), vuñ. dhaumakaḥ [from dhūma]. tairthakaḥ [from tīrtha].

Bālamanoramā

धूमादिभ्यश्च - धूमादिभ्यश्च ।देशवाचिभ्यो वु॑ञिति शेषपूरणम् ।

translator notes

commentary BM: 'deśavācibhyo vuñ' is Bhaṭṭoji's completion of the ellipsis (śeṣapūraṇa), not a reading of the sūtra's own words. Followed for the brackets in sutra_en and k1.
translator Translator's inference, not stated by BM: the supplied vuñ and the restriction to region-words are carried on from the preceding rules (SK 1349–1350).
commentary No TB block is filed under this unit or sk1350/sk1349. TB elsewhere confirms the gaṇa membership used for the examples: sk.1451.t1 (on the āgata-rules) says that after tīrtha, being dhūmādi, vuñ is due (OCR 'run'), and sk.1433.t1 that kukṣi is dhūmādi, so that 'dhūmādibhyaś ca' would give vuñ. Followed for the bracketed base '[from tīrtha]'.
commentary BM on śuṇḍikādibhyo 'ṇ (sk.1455.b1) likewise calls tairthaḥ an apavāda of the dhūmādi vuñ, confirming tīrtha's membership of dhūmādi.

SK 1352 · A 4.2.128V

नगरात् कुत्सनप्रावीण्ययोः ॥ १३५२ ॥

nagarāt kutsanaprāvīṇyayoḥ

nagarāt kutsanaprāvīṇyayoḥ — After nagara ('town'), [vuñ,] when contempt (kutsana) or skill (prāvīṇya) [is understood].

Rule. After nagara "town", vuñ comes when contempt (kutsana) or skill (prāvīṇya) is understood.

Example.

nagara + vuñ → vṛddhi → nāgarakaḥ: a thief (contempt) or a craftsman (skill).

Applies when / blocked by. With neither sense there is no vuñ: nāgarāḥ brāhmaṇāḥ "brāhmaṇas of the town".

Siddhānta-kaumudī

नगरशब्दाद्वुञ् स्यात्कुत्सने प्रावीण्ये च गम्ये । नागरकश्चौरः शिल्पी वा । कुत्सनेति किम् । नागरा ब्राह्मणाः ॥

After the word nagara, vuñ occurs when contempt or skill is understood. nāgarakaḥ ['a townsman']: a thief [contempt] or a craftsman [skill]. Why 'contempt (kutsana)' [and skill]? nāgarāḥ brāhmaṇāḥ ('brāhmaṇas of the town') [— no vuñ].

Tattvabodhinī

alignment inferredNSP p. 263

—नागरा ब्राह्मणा इति । कज्र्यादिषु माहिष्मतीति संज्ञाशब्दसाहचर्यात्संज्ञाभूतनगरशब्दस्यैव ढक्त्वा नागरेयक इति भाव्यमिति भावः

Bālamanoramā

नगरात् कुत्सनप्रावीण्ययोः - नगरात्कुत्सन । नागरा ब्राआहृणा इति । कत्र्यादिषु माहिष्मतीसाहचर्येण संज्ञाभूतस्यैव नगरशब्दस्य ग्रहणम् । अतो न ढकञ् ।प्राचां ग्रामनगराणामि॑ति सूत्रभाष्ये 'नागरा' इत्युदाहरणात् ।

translator notes

commentary TB: in the kattryādi list (A 4.2.95) nagara is read beside the name Māhiṣmatī, and by that association only nagara as a name takes ḍhakañ, which would give nāgareyaka; so the common noun here gives nāgarāḥ, not a ḍhakañ form. Followed: the English does not assign nāgarāḥ to ḍhakañ.
commentary BM agrees on the counter-example: by association with māhiṣmatī in the kattryādi list only nagara as a name is taken, hence no ḍhakañ; it adds that the Bhāṣya on 'prācāṃ grāmanagarāṇām' cites 'nāgarāḥ'.

SK 1353 · A 4.2.129V

अरण्यान्मनुष्ये ॥ १३५३ ॥

araṇyānmanuṣye

araṇyān manuṣye — After araṇya ('forest'), [vuñ comes] when a human being (manuṣya) [is meant].

Rule. After araṇya "forest", vuñ comes when a human being is meant. It is an apavāda of the vārttika araṇyāṇ ṇaḥ read under SK 1325.

Example.

araṇya + vuñ → vṛddhi a → ā → āraṇyakaḥ "a man of the forest".

Applies when / blocked by. Two vārttikas follow.

pathyadhyāyanyāyavihāramanuṣyahastiṣv iti vācyam: vuñ also for a path, a lesson, a rule of conduct, a retreat, a human or an elephant → āraṇyakaḥ panthāḥ, and so on.
vā gomayeṣu: optionally for cow-dung → āraṇyakāḥ or āraṇyāḥ gomayāḥ "forest cow-dung cakes".

Siddhānta-kaumudī

वुञ् ॥ अरण्याण्ण इत्यास्यापवदः ॥

vuñ [comes]. This is an exception (apavāda) to [the vārttika] 'araṇyāṇ ṇaḥ' ('after araṇya, ṇa', SK 1325).

vārttika

पथ्यध्यायन्यायविहारमनुष्यहस्तिष्विति वाच्यम्

(vārttika) pathyadhyāyanyāyavihāramanuṣyahastiṣv iti vācyam — It should be stated [that vuñ comes] when a path (pathin), a lesson (adhyāya), a rule of conduct (nyāya), a retreat (vihāra), a human being (manuṣya) or an elephant (hastin) [is meant].

(वार्तिकम्) ॥ आरण्यकः पन्थाः, अध्यायो, न्यायो, विहारो, मनुष्यो, हस्ती वा ।

āraṇyakaḥ — a path, a lesson, a rule of conduct, a retreat, a human being or an elephant [of the forest].

vārttika

वा गोमयेषु

(vārttika) vā gomayeṣu — Optionally, when cow-dung (gomaya) [is meant].

(वार्तिकम्) ॥ आरण्यकाः आरण्या वा गोमयाः ॥

āraṇyakāḥ or āraṇyāḥ gomayāḥ ('forest cow-dung [cakes]').

Bālamanoramā

अरण्यान्मनुष्ये - अरण्यान्मनुष्ये । आरण्यक इति । पन्था अध्यायो न्यायो विहारो मनुष्यो हस्ती वा । वा गोमयेष्विति । वार्तिकमिदम् ।

translator notes

commentary BM lists the referents of āraṇyakaḥ (panthā, adhyāyaḥ, nyāyaḥ, vihāraḥ, manuṣyaḥ, hastī) and adds that 'vā gomayeṣu' is a vārttika (vārttikam idam). BM does not gloss the individual nouns, and the English glosses of adhyāya, nyāya and vihāra are the translator's.
translator Translator's inference, not stated by BM: the option of 'vā gomayeṣu' is between vuñ (āraṇyaka) and the ṇa of 'araṇyāṇ ṇaḥ' (āraṇya), and āraṇyāḥ is read as the ṇa-form.
textual The source reads 'araṇyāṇ ṇa ity āsyāpavadaḥ', a digitization slip for 'ity asyāpavādaḥ'. It is translated in that evident sense. Blocks k3 and k5 open with the editorial tag '(vārttikam) ||', which closes the preceding vārttika. It is left untranslated, and k3 and k5 are Bhaṭṭoji's examples. No TB on this sūtra was found: TB's neighbouring blocks sk.1352.t1 (on nāgarā brāhmaṇāḥ) and sk.1354.t1 (vibhāṣā kuru…) do not touch it.

SK 1354 · A 4.2.130V

विभाषा कुरुयुगन्धराभ्याम् ॥ १३५४ ॥

vibhāṣā kuruyugandharābhyām

vibhāṣā kuruyugandharābhyām — After kuru and yugandhara [names of janapadas], [vuñ comes] optionally.

Rule. After kuru and yugandhara, names of janapadas, vuñ comes optionally. SK 1349 would make it obligatory.

Example.

kuru + vuñ → vṛddhi u → au; the final u takes guṇa (SK 847) → av → kauravakaḥ; or kauravaḥ.

yaugandharakaḥ or yaugandharaḥ.

Applies when / blocked by. Scholars discuss whether the option really works for kuru, since kuru is also in the kaccha list (SK 1357).

Siddhānta-kaumudī

वुञ् । कौरवकः । कौरवः । यौगन्धरकः । यौगन्धरः ॥

vuñ [comes optionally]: kauravakaḥ, [or] kauravaḥ; yaugandharakaḥ, [or] yaugandharaḥ.

Tattvabodhinī

NSP p. 263

—विभाषा कुरु—। कुरुशब्दः कच्छादिषु पत्र्यते तत्सामर्थ्यात्पक्षेऽण् सिद्धे इति परिशेषाद्विभाषाग्रहणं युगन्धरार्थमेव ॥ ‘अबृद्धादपि’—इति नित्यप्राप्तो बुञ्चनेन विकल्यते । मनुष्यतत्स्थयोस्तु परलान्नित्य एव बुञ् । कौरवको मनुष्यः । कौरवकमस्य हसितम् । एतदर्थमेवास्य कच्छादौ पाठः । अन्यथा अनयैव विभाषया बुञ्चणोः सिद्धौ किं तेनेति भावः ॥—सैन्धव इति । ‘ओर्देशे’—इति ठञ् प्राप्तः ॥ —बुञ्चि सिद्धे इति । ‘मनुष्यतत्स्थयोः’—इत्यनेन

Bālamanoramā

विभाषा कुरुयुगन्धराभ्याम् - विभाषा कुरु । कुरुयुगन्धरौ जनपदौ । अवृद्धाभ्यामपि ताभ्याम्अवृद्धादपी॑ति नित्यं प्राप्ते विकल्पः ।

translator notes

commentary BM: kuru and yugandhara are janapadas; although they are avṛddha, vuñ would be obligatory after them by 'avṛddhād api [bahuvacanaviṣayāt]' (SK 1349); this rule makes it optional. Followed for 'vuñ' as the optional affix.
commentary TB agrees with BM that the vuñ obligatorily obtained by 'avṛddhād api' is made optional by this rule (nityaprāpto vuñ anena vikalpyate).
commentary TB differs from BM on the scope of 'vibhāṣā': kuru is read in the kacchādi list [SK 1357], by force of which aṇ in the other option is already established for it, so by elimination the word vibhāṣā is for yugandhara alone. Kuru's kacchādi reading is needed because in the senses 'a man' and 'what is in him' (SK 1358 'manuṣyatatsthayor vuñ'), being para, vuñ is obligatory: kauravako manuṣyaḥ, kauravakam asya hasitam — otherwise this very option would already yield vuñ and aṇ. BM applies the option to both words. The kaumudī's four forms are rendered without deciding between these accounts.
textual The TB block filed here ends with remarks on 'saindhava' ('ordeśe…' ṭhañ being obtained) and 'vuñi siddhe' ('manuṣyatatsthayoḥ'), which comment on SK 1357 (kacchādibhyaś ca, example saindhavaḥ) and SK 1359 (apadātau sālvāt, whose kaumudī has 'vuñi siddhe'), not on this one.

SK 1355 · A 4.2.131V

मद्रवृज्योः कन् ॥ १३५५ ॥

madravṛjyoḥ kan

madravṛjyoḥ kan — After madra and vṛji, the affix kan [in the residual (śaiṣika) senses].

Rule. After madra and vṛji, names of janapadas, kan comes, heard as ka. It replaces the janapada vuñ. Kan is marked with n, so it brings no vṛddhi.

Example.

madreṣu jātaḥ "born among the Madras" → madra + kan → madrakaḥ.

Likewise vṛji → vṛjikaḥ.

Siddhānta-kaumudī

जनपदवुञोऽपवादः । मद्रेषु जातो मद्रकः । वृजिकः ॥

[This is] an exception (apavāda) to the vuñ [enjoined after names] of countries (janapada). madreṣu jātaḥ — born among the Madras: madrakaḥ. vṛjikaḥ.

Bālamanoramā

मद्रवृज्योः कन् - मद्रवृज्योः कन् । मद्रो वृजिश्च जनपदविशेषः । जगपदवुञोऽपवादः ।

translator notes

commentary BM: madra and vṛji are particular countries (janapadaviśeṣa); hence 'janapadavuñ' is taken as the vuñ enjoined after country names, which kan sets aside. Followed.
commentary No TB on this sūtra. TB, printed under sk.1480.t1 (in another context: the vārttika's 'prakṛtinirhrāsa' for the sense 'devotion', bhakti, after the king-names mādra and vārjya), cites madrakaḥ, vṛjikaḥ as formed by 'madravṛjyoḥ kan' with reduction of the base, since otherwise mādrakaḥ, vārjyakaḥ (OCR vājyaikaḥ) would result. Consistent with the English.

SK 1356 · A 4.2.132V

कोपधादण् ॥ १३५६ ॥

kopadhādaṇ

kopadhād aṇ — After [a country name] having k as its penultimate sound, the affix aṇ [in the residual (śaiṣika) senses].

Rule. After a janapada name with k as its penultimate sound, aṇ comes. It replaces the janapada vuñ.

Example.

mahiṣika, a janapada → mahiṣika + aṇ → vṛddhi a → ā → māhiṣikaḥ "being there".

Applies when / blocked by. SK 1331 already gives aṇ to a kopadha word. This rule is still made, Bhaṭṭoji's commentators explain, to set aside the janapada vuñ.

Siddhānta-kaumudī

माहिषिकः ॥

māhiṣikaḥ.

Bālamanoramā

कोपधादण् - कोपधादण् । माहिषिक इति । महिषिको नाम जनपदः, तत्र भव इत्यर्थः ।प्रस्थोत्तरपदे॑त्यादिना सिद्धे जनपदवुञ्बाधनार्थमिदम् ।

translator notes

commentary BM: Mahiṣika is the name of a country (janapada), and māhiṣikaḥ means 'being (bhava) there'; though aṇ is already established by 'prasthottarapadapaladyādikopadhād aṇ' (SK 1331), this rule is made to set aside the vuñ enjoined after country names. Followed for supplying '[a country name]' in sutra_en.
commentary TB (under sk.1320.t1, on raṅku) treats 'kopadhād aṇ' as the rule that blocks the ṭhañ of 'or deśe' (SK 1343).

SK 1357 · A 4.2.133V

कच्छादिभ्यश्च ॥ १३५७ ॥

kacchādibhyaśca

kacchādibhyaś ca — And after kaccha and the other words of its list [the affix aṇ, in the residual (śaiṣika) senses].

Rule. After kaccha and the other words of its list, when they name regions, aṇ comes. It is an apavāda of vuñ and the rest.

Example.

kaccha + aṇ → vṛddhi → kācchaḥ. Here aṇ sets aside vuñ.

sindhu + aṇ → vṛddhi i → ai; guṇa of the final u (SK 847) → saindhavaḥ. Here aṇ sets aside the ṭhañ of SK 1343.

Siddhānta-kaumudī

देशवाचिभ्योऽण् । वुञादेरपवादः । काच्छः । सैन्धवः ॥

After [kaccha and the rest] denoting regions (deśa), aṇ. [This is] an exception (apavāda) to vuñ and the rest. kācchaḥ. saindhavaḥ.

Bālamanoramā

कच्छादिभ्यश्च - कच्छादिभ्यश्च । काच्छ इति । अत्र वुञोऽपवादोऽण् । सैन्धव इति । #ओर्देशे ठञोऽपवादः ।

translator notes

commentary BM: in kācchaḥ the aṇ is an exception to vuñ; in saindhavaḥ it is an exception to the ṭhañ of 'or deśe' (SK 1343). Followed for taking 'vuñādeḥ' as covering both.
commentary TB, printed at the tail of sk.1354.t1, says the same of saindhavaḥ ('or deśe' iti ṭhañ prāptaḥ), and (earlier in the same block) that kuru is read in the kacchādi list.

SK 1358 · A 4.2.134V

मनुष्यतत्स्थयोर्वुञ् ॥ १३५८ ॥

manuṣyatatsthayorvuñ

manuṣyatatsthayor vuñ — [After kaccha and the rest,] vuñ, when a human being (manuṣya) or something that is in him (tatstha) [is denoted].

Rule. After kaccha etc., vuñ comes when a human being, or something in a human, is meant. It is an apavāda of the aṇ of SK 1357.

Example.

kacche jātādiḥ "a man born, etc., in Kaccha" → kaccha + vuñ → kācchako manuṣyaḥ.

His laughter → kācchakaṃ hasitam. The printed text reads kacchakam, without the vṛddhi.

Applies when / blocked by. Why "a human"? A cow takes aṇ: kācchaḥ gauḥ.

Siddhānta-kaumudī

कच्छाद्यणोऽपवादः । कच्छे जातादिः काच्छको मनुष्यः । कच्छकं हसितम् । मनुष्येति किम् । काच्छो गौः ॥

[This is] an exception (apavāda) to the aṇ [enjoined] after kaccha etc. [by 'kacchādibhyaś ca', SK 1357]. A man born etc. in Kaccha (kacche jātādiḥ): kācchakaḥ. kācchakam — [his] laughter (hasitam). Why 'manuṣya'? kācchaḥ gauḥ ('a Kaccha cow') [— with aṇ].

Bālamanoramā

मनुष्यतत्स्थयोर्वुञ् - मनुष्यतत्स्थयोर्वुञ् । कच्छादिभ्य इत्यनुवर्तते । तदाह — कच्छादीति ।

translator notes

commentary BM: 'kacchādibhyaḥ' is carried forward (anuvartate) into this sūtra; hence the kaumudī's 'kacchādi'. Followed for the bracket in sutra_en and for identifying the displaced aṇ as that of SK 1357.
commentary No TB block on this sūtra. TB cites it under neighbouring units: sk.1354.t1 says that for kuru (read in kacchādi) this vuñ, being later (paratvāt), is obligatory in the senses man and what is in him (kauravako manuṣyaḥ, kauravakam asya hasitam), which is why kuru is read in kacchādi; sk.1320.t1 reports Kaiyaṭa that raṅku is read in kacchādi so that this vuñ applies (rāṅkavako manuṣyaḥ). Rule interaction recorded; the English is unaffected.
textual The source reads 'kacchakaṃ hasitam' (short a, no vṛddhi). The vuñ derivative requires vṛddhi of the first vowel, as in the parallel kācchako manuṣyaḥ, and TB's parallel 'kauravakam asya hasitam' (sk.1354.t1) has vṛddhi; the English reads kācchakam. Source reading preserved.

SK 1359 · A 4.2.135V

अपदातौ साल्वात् ॥ १३५९ ॥

apadātau sālvāt

apadātau sālvāt — After sālva, [vuñ occurs only] when [the referent] is not a foot-soldier (padāti).

Rule. Sālva is in the kaccha list, so SK 1358 already gives it vuñ. This rule is a restriction: after sālva, vuñ comes only when the man is not a foot-soldier (padāti).

Example.

sālva + vuñ → sālvako brāhmaṇaḥ "a brāhmaṇa from Sālva".

Applies when / blocked by. A foot-soldier takes no vuñ: sālvaḥ padātir vrajati "a Sālva foot-soldier goes".

Siddhānta-kaumudī

साल्वशब्दस्य कच्छादित्वाद्वुञि सिद्धे नियमार्थमिदम् । अपदातावेवेति । साल्वको ब्राह्मणः । अपदातौ किम् । साल्वः पदातिर्व्रजति ॥

Since for the word sālva vuñ is already established (siddha) because it belongs to the kacchādi list [by 'manuṣyatatsthayor vuñ', SK 1358], this [rule] serves as a restriction (niyama): [vuñ occurs after sālva] only when [the referent] is not a foot-soldier (apadātāv eva). sālvakaḥ brāhmaṇaḥ ['a brāhmaṇa from Sālva']. Why 'apadātau'? sālvaḥ padātir vrajati ['a Sālva foot-soldier goes'].

Bālamanoramā

अपदातौ साल्वात् - अपदातौ साल्वात् । नियमार्थमिति ।साल्वाच्चेदपदातावेवेति नियमार्थमित्यर्थः ।

translator notes

commentary TB, printed at the end of sk.1354.t1: 'vuñi siddhe' — [established] by 'manuṣyatatsthayor vuñ' (SK 1358). Followed for the bracketed rule reference.
commentary BM: 'niyamārtham' means the restriction 'if [vuñ comes] after sālva, then only in the sense of a non-foot-soldier' (sālvāc ced apadātāv eva). Followed: 'eva' is attached to 'apadātau'.
textual The NSP 1915 editorial footnote on 'apadātāv eva', printed on p. 263 and filed in the source layer under sk.1334.n1, states that the reverse restriction 'only after sālva' does not hold (OCR 'sābvāder eveti', evidently for 'sālvād eveti'), on the authority of the explanation (vyākhyāna). Consistent with the English, which attaches 'eva' to 'apadātau' only.

SK 1360 · A 4.2.136V

गोयवाग्वोश्च ॥ १३६० ॥

goyavāgvośca

goyavāgvoś ca — And [after sālva, vuñ] when a cow (go) or rice gruel (yavāgū) [is what is born there, etc.].

Rule. After sālva, vuñ also comes when a cow or rice gruel (yavāgū) is meant. It is an apavāda of the aṇ of SK 1357.

Example.

sālvakaḥ gauḥ "a Sālva cow". The printed text reads sālvākaḥ.

sālvikā yavāgūḥ "Sālva rice gruel".

Applies when / blocked by. Anything else takes aṇ: sālvam.

Siddhānta-kaumudī

साल्वाद्वुञ् । कच्छाद्यणोऽपवादः । साल्वाको गौः । साल्विका यवागूः । साल्वमन्यत् ॥

After sālva, vuñ. [This is] an exception (apavāda) to the aṇ of [the rule on] kaccha and the rest (SK 1357). sālvākaḥ gauḥ ['a Sālva cow']. sālvikā yavāgūḥ ['Sālva rice gruel']. Anything else [takes aṇ]: sālvam.

Bālamanoramā

गोयवाग्वोश्च - गोयवाग्वोश्च । जातत्वादिना विवक्षितयोरित्यर्थः ।

translator notes

translator 'sālvād vuñ' states what is supplied to the sūtra: sālvāt from 'apadātau sālvāt' (SK 1359) and vuñ from 'manuṣyatatsthayor vuñ' (SK 1358). The kaumudī does not use the word anuvṛtti here; the identification of the source rules is the translator's.
commentary BM: 'goyavāgvoḥ' = 'of those two, when they are meant as born etc.' (jātatvādinā vivakṣitayoḥ), i.e. the cow and the gruel are what the derivative denotes, in the senses 'born there' etc. Followed in sutra_en.
commentary No TB on this sūtra in sk.1359–sk.1361 or elsewhere in the prakaraṇa.
textual The source reads sālvākaḥ (long ā before -kaḥ). With vuñ (→ aka) after sālva one expects sālvakaḥ, as in 'sālvako brāhmaṇaḥ' of the preceding unit (SK 1359) and beside sālvikā here; sālvakaḥ is probably intended. The transmitted reading is kept.

SK 1361 · A 4.2.137V

गर्तोत्तरपदाच्छः ॥ १३६१ ॥

gartottarapadācchaḥ

gartottarapadāc chaḥ — After [a word denoting a region] whose final member (uttarapada) is garta, cha [in the śaiṣika senses].

Rule. After a region word whose uttarapada is garta, cha comes. It is an apavāda of aṇ. Bhaṭṭoji's commentators take this cha as a heading for the rules that follow.

Example.

vṛkagarte bhavam "found in Vṛkagarta" → vṛkagarta + cha → ch → īy → the final a is deleted (SK 311) → vṛkagartīyam.

Applies when / blocked by. The sūtra says "uttarapada". That leaves out a word where garta has bahu- before it by the affix bahuc, since then garta is not an uttarapada.

Siddhānta-kaumudī

देशे । अणोऽपवादः । वृकगर्तीयम् । उत्तरपदग्रहणं बहुच्पूर्वनिरासार्थम् ॥

[The word] 'deśe' ('when a region is denoted') [is to be supplied]. [cha is] an exception (apavāda) to aṇ. vṛkagartīyam. The mention of 'uttarapada' serves to exclude [a word in which garta is] preceded by [the affix] bahuc.

Bālamanoramā

गर्तोत्तरपदाच्छः - गर्तोत्तरपदाच्छः । देशे इति । शेषपूरणम् । देशवाचिन इति यावत् । वृकगर्तीयमिति । वृकगर्तो नाम देशः । तत्र भव इत्यर्थः । ननु गर्ताच्छ इत्येतावतैव केवलगर्तशब्दस्य देशवाचित्वाऽभावाद्गर्तोत्तरपदादिति सिद्धे उत्तरपदग्रहणं व्यर्थमित्यत आह — उत्तरपदग्रहणमिति ।

translator notes

commentary BM: 'deśe' fills out what is left unsaid (śeṣapūraṇa), i.e. 'after [a word] denoting a region'. vṛkagarta is the name of a region, and vṛkagartīyam means 'occurring there' (tatra bhavaḥ). Followed for the bracket in sutra_en and in k1.
commentary BM sets up the last sentence as the answer to an objection. Objection: the bare word garta does not denote a region, so 'gartāc chaḥ' alone would already give the sense 'after [a word] with garta as final member', and the mention of uttarapada is useless. The kaumudī's reply is that uttarapada excludes a word with bahuc before it. The English follows this construal: with bahuc (placed before its base) garta stays the stem and is not an uttarapada.
commentary TB has no lemma on this sūtra; its nearest blocks are sk.1354.t1 (vibhāṣā kuru…) and sk.1362.t1 (gahādibhyaś ca). Its one remark on the rule is printed under sk.1334.t1 (on janapadatadavadhyoś ca, SK 1348): trigarta, a word for the boundary of a janapada, does not take cha by 'gartottarapadāt' but vuñ. It does not change the English of this unit.
commentary BM on SK 1348 (sk.1348.b1) agrees: 'tadavadhi' is mentioned there to block this cha even though this rule is later (para). It does not change the English of this unit.

SK 1362 · A 4.2.138V

गहादिभ्यश्च ॥ १३६२ ॥

gahādibhyaśca

gahādibhyaś ca — And after gaha and the other [words] of its list [denoting places], cha [comes].

Rule. After gaha and the other words of its list, cha comes.

Example.

gaha, a place → gaha + cha → gahīyaḥ.

Applies when / blocked by. The list contains several gaṇasūtras:

mukhapārśvatasor lopaś ca: cha after mukhatas "in front" and pārśvatas "at the side", and the final of tas is elided → mukhatīyam, pārśvatīyam. Bhaṭṭoji says this gaṇasūtra shows that the ṭi-deletion of indeclinables (SK 1324) is not obligatory.
kug janasya parasya ca: the augment kuk (heard as k) is added to jana "people" and para "other" → janakīyam, parakīyam.
devasya ca: the same for deva → devakīyam.
svasya ca: the same for sva "one's own" → svakīyam.
veṇukādibhyaś chaṇ vācyaḥ: chaṇ after veṇuka etc. Chaṇ is cha marked with ṇ, so it brings vṛddhi → vaiṇukīyam, vaitrakīyam, auttarapadakīyam.

Siddhānta-kaumudī

छः स्यात् । गहीयः ॥ (गणसूत्रम् -) मुखपार्श्वतसोर्लोपश्च ॥ मुखतीयम् । पार्श्वतीयम् । अव्ययानां भमात्रे टिलोपस्यानित्यतां ज्ञापयितुमिदम् ॥ (गणसूत्रम् -) कुग्जनस्य परस्य च ॥ जनकीयम् । परकीयम् ॥ (गणसूत्रम् -) देवस्य च ॥ देवकीयम् ॥ (गणसूत्रम् -) स्वस्य च ॥ स्वकीयम् ॥ (गणसूत्रम् -) वेणुकादिभ्यश्छण्वाच्यः ॥ वैणुकीयम् । वैत्रकीयम् ॥ औत्तरपदकीयम् ॥

cha comes. gahīyaḥ.

(gaṇasūtra) mukhapārśvatasor lopaś ca — 'And [cha comes] after mukha and pārśva ending in tas, and there is elision [of the final of the tas].' mukhatīyam. pārśvatīyam. This [gaṇasūtra] is [made] in order to indicate (jñāpayitum) that the elision of the ṭi of indeclinables (avyaya) when they are merely bha is not invariable (anitya).

(gaṇasūtra) kug janasya parasya ca — 'And [the augment] kuk for jana and for para.' janakīyam. parakīyam.

(gaṇasūtra) devasya ca — 'And for deva.' devakīyam.

(gaṇasūtra) svasya ca — 'And for sva.' svakīyam.

(gaṇasūtra) veṇukādibhyaś chaṇ vācyaḥ — 'chaṇ should be stated after veṇuka and the rest.' vaiṇukīyam. vaitrakīyam. auttarapadakīyam.

Tattvabodhinī

NSP p. 263–264

—गहादिभ्यश्च । गहादिभ्यो देशवाचिभ्यश्छः स्यात् । पूर्वपक्षादिशब्देभ्यस्तु देशवाचिलाभावेऽपि पाठसामर्थ्याच्छः ॥—मुखपार्श्वतस्तोरिति । गणसूत्रमिदम् । सप्तम्यन्ताभ्यामाभ्यामादादिलात्तसिः ॥—मुखतीयमिति । मुखे जातमित्याद्यर्थं तसन्ताच्छः । ‘अलोऽन्त्यस्य’ इति तसः सकारस्य लोपे ‘यस्येति च’ इत्यकारलोपः ॥—कुग् जनस्येति । इदमपि गणसूत्रम् ॥—स्वकीयमिति । स्वार्थिककन्नन्तात्स्वशब्दाद्ग्रहादेराकृतिगणलाच्छः । देशवाचिलाभावेऽपि पूर्वपक्षादिवद्वोध्यः ॥ अत एव ‘लुब्धोगाप्रख्यानादिति सूत्रे न हि स्वकीयस्यैव प्रत्याख्यानम्’ इति न्यासकारोक्तिः संगच्छते ॥ केवलात्स्वशब्दादणेव । सौवम् । एतच्च ‘द्वारादीनां च’ इत्यत्र आकरे उदाहृतम् । स्वीयमित्यत्र तु ‘प्राङ्कीताच्छः’ अन्तरशब्दात्तु गहादिलाच्छे तदन्तेन नशब्दस्य समासे स्वार्थं कनि च ‘नान्तरीयकम्’ इति भवति । अविनाभूतमित्यर्थः

Bālamanoramā

गहादिभ्यश्च - गहादिभ्यश्च । गहीय इति । गहो देश विशेषः । मुखपार्ोति । गहादिगणसूत्रम् ।मुखपार्ो॑ति लुप्तषष्ठीकं पदम् । तसन्तयोरेतयोरन्त्यस्य लोपश्च । चाच्छः । असम्भवादत्र जनपदस्येति न सम्बध्यते । कुग्जनस्येति । गणसूत्रमिदम् । जनशब्दस्य परशब्दस्य च कुगागमः स्यात् । चाच्छः । अत्रापि देश इति न सम्बध्यते । देवस्य च । इदमपि गणसूत्रम् चात्कुक्छश्च । 'देवाद्यञञौ' इत्यस्यापवादः । 'दैवानुग्रह' इति भाष्यप्रयोगाद्दैवमित्यपि साधु । स्वकीयमिति । गहादित्वाच्छः, कुक्च । स्वशब्दोऽपि गहादिः, आगमशास्त्रस्याऽनित्यत्वात्स्वीयम् ।

Footnotes (NSP 1915 ed.)

NSP p. 264 अमनुष्ये इति—अमनुष्यशब्दोऽत्र यौगिको व्याख्यानात्, ननु ‘सभाराजाऽमनुष्यपूर्वा’ इत्यत्रेव रूढ्या रक्षःपिशाचादि-बोधकः ।

translator notes

commentary TB: cha comes after gaha and the rest when they denote places; after pūrvapakṣa and the other [non-place] members, cha comes even without place-denotation, by force of their being listed. Followed for the bracket '[denoting places]' in sutra_en.
commentary BM: gaha is a particular place (deśaviśeṣa). Consistent with the bracket '[denoting places]'.
commentary BM: mukhapārśva is a word whose genitive ending is elided (luptaṣaṣṭhīka); of these two ending in tas the final is elided, and 'ca' brings cha; the heading 'janapada' is not connected here, being impossible. Followed for the rendering of the gaṇasūtra.
commentary TB: 'mukhapārśvatasoḥ' is a gaṇasūtra; tasi comes after mukha and pārśva in the locative because they belong to ādyādi; in mukhatīyam cha comes after the tas-form in the sense 'born in front' etc., the s of tas is elided by 'alo 'ntyasya', then the a by 'yasyeti ca'.
commentary BM: in kug janasya… kuk is the augment for jana and para, 'ca' brings cha, and 'deśa' is not connected here either; devasya ca: 'ca' brings both kuk and cha, and it is an apavāda of 'devād yañañau'; BM adds that daivam is also correct, on the Bhāṣya's usage 'daivānugraha'. Followed for the bracketed '[the augment] kuk'.
commentary BM on svakīyam: cha because sva is in gahādi, with kuk [by 'svasya ca']; because the augment rule is not invariable, svīyam also. TB accounts for it differently (next note). The English renders the kaumudī's gaṇasūtra and example without deciding between them.
commentary TB on svakīyam, differing from BM: cha after svaka, i.e. sva with svārthika kan, because gahādi is an ākṛtigaṇa (even without place-denotation, like pūrvapakṣa); after bare sva only aṇ, sauvam; svīyam by 'prāk krītāc chaḥ'. The English does not decide between TB and BM.
textual Neither BM nor TB comments on the gaṇasūtra veṇukādibhyaś chaṇ vācyaḥ or its examples; translated from the kaumudī alone. The editorial note printed on this page (on 'amanuṣye') belongs to another sūtra and is not used here.

SK 1363 · A 4.2.139V

प्राचां कटादेः ॥ १३६३ ॥

prācāṃ kaṭādeḥ

prācāṃ kaṭādeḥ — After [the name of] an eastern [region] beginning with kaṭa, [cha].

Rule. After a word naming an eastern region and beginning with kaṭa, cha comes. It is an apavāda of aṇ.

Example.

kaṭanagara + cha → kaṭanagarīyam. Likewise kaṭaghoṣīyam, kaṭapalvalīyam.

Siddhānta-kaumudī

प्राद्गेशवाचिनः कटादेश्छः स्यात् । अणोऽपवादः । कटनगरीयम् । कटघोषीयम् । कटपल्वलीयम् ॥

After [a word] denoting an eastern region (prāgdeśa) and beginning with kaṭa, cha occurs. [This is] an exception (apavāda) to aṇ. kaṭanagarīyam. kaṭaghoṣīyam. kaṭapalvalīyam.

Bālamanoramā

प्राचां कटादेः - प्राचां कटादेः । कटनगरीयमिति । कटनगरो नाम प्राच्यो देशः ।

translator notes

textual The source reads 'prādgeśavācinaḥ', evidently for prāgdeśavācinaḥ ('denoting an eastern region'); rendered in that sense.
commentary BM: kaṭanagara is the name of an eastern region (prācyo deśaḥ). Followed in taking the examples as region-names.
commentary No TB on this sūtra in sk.1362–sk.1365 (sk.1362.t1 covers gahādi, sk.1365.t1 vṛddhād akekāntakhopadhāt).

SK 1364 · A 4.2.140V

राज्ञः क च ॥ १३६४ ॥

rājñaḥ ka ca

rājñaḥ ka ca — After rājan [the affix cha, in the residual (śaiṣika) senses], and ka [replaces its final].

Rule. Rājan "king" is vṛddha, so cha already comes by SK 1337. This rule adds only one thing: together with that cha, ka replaces the final of rājan.

Example.

rājan + cha → ka in place of the final → ch → īy → rājakīyam "royal".

Siddhānta-kaumudī

वृद्धत्वाच्छे सिद्धे तत्सन्नियोगेन कादेशमात्रं विधीयते । राजकीयम् ॥

Since cha is already established [by 'vṛddhāc chaḥ' (SK 1337)] because [rājan] is vṛddha, only the substitution of ka is enjoined, in conjunction with that [cha] (tatsanniyogena). rājakīyam.

Bālamanoramā

राज्ञः क च - राज्ञः क च । राजन्शब्दाच्छः स्यात्, ककारश्चान्तादेशः ।

translator notes

commentary BM: cha comes after rājan, and k is a substitute for the final (antādeśa). Followed in sutra_en for '[replaces its final]'.
commentary No TB on this sūtra in sk.1363–sk.1365 or elsewhere in the prakaraṇa.
translator The identification of the rule establishing cha as 'vṛddhāc chaḥ' (SK 1337) is the translator's supplement; the kaumudī says only 'vṛddhatvāt'.

SK 1365 · A 4.2.141V

वृद्धादकेकान्तखोपधात् ॥ १३६५ ॥

vṛddhādakekāntakhopadhāt

vṛddhād akekāntakhopadhāt — After a vṛddha [word denoting a country] that ends in aka or ika or has kh as its penultimate (upadhā), [cha occurs].

Rule. Cha comes after a vṛddha word naming a country that ends in aka or ika, or has kh as its penultimate.

Example.

Brāhmaṇaka is a janapada where brāhmaṇas live by arms. tatra jātaḥ "born there" → brāhmaṇaka + cha → brāhmaṇakīyaḥ.

Likewise śālmalika → śālmalikīyaḥ, and āyomukha → āyomukhīyaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators name what this rule overrides. For brāhmaṇaka and śālmalika it is the aṇ of SK 1356. For āyomukha it is the ṭhañ and ñiṭha of SK 1341.

Siddhānta-kaumudī

अक इक एतदन्तात्खोपधाच्च वृद्धाद्देशवाचिनश्छः स्यात् । ब्राह्मणको नाम जनपदो यत्र ब्राह्मणा आयुधजीविनस्तत्र जातो ब्राह्मणकीयः । शाल्मलिकीयः । आयोमुखीयः ॥

After a vṛddha [word] denoting a country (deśa) that ends in aka or ika, or that has kh as its penultimate, cha occurs. brāhmaṇako nāma janapado yatra brāhmaṇā āyudhajīvinaḥ — there is a country (janapada) called Brāhmaṇaka, where brāhmaṇas live by arms; tatra jāto brāhmaṇakīyaḥ ['born there' is brāhmaṇakīyaḥ]. śālmalikīyaḥ. āyomukhīyaḥ.

Tattvabodhinī

NSP p. 264

—वृद्धादके—॥—ब्राह्मणकीय इति । ‘कोपधादण्’ इत्यण् प्राप्तः ॥—आयोमुखीय इति । वाहीकप्रामलक्षणौ ठञ्जिठाविह प्राप्तौ ॥—ठञ्जिठादेरिति । आदिशब्देन ‘रोपधेतोः’—इत्यादिना प्राप्तस्य बुधः ॥—पर्वतीय इति । ‘तत्र जन्यं रघोर्घोरं पार्वतीयैर्गणैरभूत्’ इत्यत्र तु ‘पर्वतीयस्य राज्ञ इमे’ इत्यर्थं छान्तादण् ॥—कृकण—। भारद्वाजशब्दोऽत्र देशवचनः, स च न प्रत्ययार्थः, किं तु प्रकृतिविशेषणमित्याह—भारद्वाजदेशेत्यादिना ॥—युष्मदस्मदोः—। ‘त्यदादीनि च’ इति वृद्धलान्नित्ये छे प्राप्ते खचणोरपि विधानार्थमिदम् ॥—पक्षे अणिति । अन्यतरस्यांग्रहणादिति भावः ॥ तथा चैते त्रयः प्रत्यया इति वैषम्यायाशासंख्यं न भवन्तीति केचित् ॥ मनोरमायां तु यथासंख्यनिवारणाय योगविभागः कृतः । तथा हि ‘युष्मदस्मदोरन्यतरस्याम्’— आभ्यां छो वा स्यात् । ‘त्यदादीनि च’ इति वृद्धलान्नित्ये छे प्राप्ते विकल्पोऽयम् । ततः ‘खच्च’ एवमुत्तरसूत्रेऽपि योगविभागो बोध्यः । तेन आदेशयोः खचण्भ्यां यथासंख्यं नेत्यादि ॥—युवयोरित्यादि । एकवचने तवकममकादेशविधानादेकवचनान्तेन विग्रहोऽत्र न कृतः

Bālamanoramā

वृद्धादकेकान्तखोपधात् - वृद्धादकेकान्तखोपधात् । ब्राआहृणकीय इति । कोपधाऽणोऽपवादश्छः । शाल्मलिकीय इति । शाल्मलिको नाम देशः । तत्र भव इत्यर्थः । इकान्तोदाहरणमिदम् । कोपधाऽणपवादः । अयोमुखीय इति ।बाहीकग्रामेभ्यश्चे॑ति ठञ्ञिठयोरपवादश्छः ।

translator notes

commentary BM: in brāhmaṇakīyaḥ, cha is an apavāda of the aṇ of 'kopadhād aṇ' (SK 1356). Followed for reading the rule as restoring cha against intervening special rules.
commentary TB (sk.1365.t1, pratīka 'brāhmaṇakīya iti'): the aṇ of 'kopadhād aṇ' is what was applicable (prāptaḥ) there. Agrees with BM.
commentary BM: śālmalika is a particular country, śālmalikīyaḥ = tatra bhavaḥ; it is the example for the ika-ending, again an apavāda of the kopadha aṇ. āyomukhīyaḥ (BM's pratīka 'ayomukhīya'): cha is an apavāda of the ṭhañ and ñiṭha of 'vāhīkagrāmebhyaś ca' (SK 1341). Followed for assigning the three examples to aka-, ika- and kh-penultimate respectively; no sense-gloss is added beyond the kaumudī's own for brāhmaṇakīyaḥ.
commentary TB (pratīka 'āyomukhīya iti') likewise: the ṭhañ and ñiṭha taught for vāhīka villages would have applied here.

SK 1366 · A 4.2.142V

कन्थापलदनगरग्रामह्रदोत्तरपदात् ॥ १३६६ ॥

kanthāpaladanagaragrāmahradottarapadāt

kanthāpaladanagaragrāmahradottarapadāt — After [a vṛddha word denoting a region] that has kanthā, palada, nagara, grāma or hrada as its final member, [cha].

Rule. Cha comes after a vṛddha region word whose uttarapada is kanthā, palada, nagara, grāma or hrada. It is an apavāda of ṭhañ, ñiṭha and the rest.

Example.

dākṣikanthā + cha → the final ā is deleted → dākṣikanthīyam.

Likewise dākṣipaladīyam, dākṣinagarīyam, dākṣigrāmīyam, and dākṣihradīyam. The printed text reads dākṣihṛdīyam for the last.

Applies when / blocked by. Bhaṭṭoji's commentators explain "and the rest". For the nagara-final word, cha sets aside the vuñ of SK 1347. For the others, it sets aside the ṭhañ and ñiṭha of SK 1341.

Siddhānta-kaumudī

कन्थादिपञ्चकोत्तरपदाद्देशवाचिनो वृद्धाच्छः स्यात् । ठञ् ञिठादेरपवादः । दाक्षिकन्थीयम् । दाक्षिपलदीयम् । दाक्षिनगरीयम् । दाक्षिग्रामीयम् । दाक्षिहृदीयम् ॥

After a vṛddha [word] denoting a region (deśa) that has one of the five, kanthā etc., as its final member, cha occurs. It is an apavāda of ṭhañ, ñiṭha and the rest. dākṣikanthīyam; dākṣipaladīyam; dākṣinagarīyam; dākṣigrāmīyam; dākṣihṛdīyam.

Bālamanoramā

कन्थापलदनगरग्रामहृदोत्तरपदात् - कन्थापलद । ठञ्ञिठादेरपवाद इति । नगरान्तेरोपधेतो॑रिति वुञोऽपवादः । इतरत्रबाहीकग्रामेभ्यश्चे॑ति ठञ्ञिठयोरपवाद इति विवेकः ।

translator notes

commentary BM on 'ṭhaññiṭhāder apavādaḥ': for the nagara-final word, cha is the apavāda of the vuñ of 'ropadhetoḥ prācām' (SK 1347); for the others, of ṭhañ and ñiṭha by 'vāhīkagrāmebhyaś ca' (SK 1341) — this is the distinction (viveka). Followed for taking 'and the rest' to include vuñ.
commentary TB, printed under sk.1365.t1 (pratīka 'ṭhañjiṭhāder iti', OCR for ṭhaññiṭhādeḥ): by the word ādi is meant the vuñ due by 'ropadhetoḥ' etc. Agrees with BM; followed.
textual The last example reads 'dākṣihṛdīyam' (hṛ), whereas the sūtra reads 'hrada' (its padaccheda, and BM's pratīka, have 'hṛda'); 'dākṣihradīyam' is expected from the sūtra. The transmitted form is kept.

SK 1367 · A 4.2.143V

पर्वताच्च ॥ १३६७ ॥

parvatācca

parvatāc ca — And after parvata ('mountain'), [cha, in the śaiṣika senses].

Rule. Cha also comes after parvata "mountain". Bhaṭṭoji's commentators take the cha from the heading of SK 1361.

Example.

parvata + cha → parvatīyaḥ "of the mountain".

Siddhānta-kaumudī

पर्वतीयः ॥

parvatīyaḥ ['of / from the mountain'].

Bālamanoramā

पर्वताच्च - पर्वताच्च — इत्यादि स्पष्टम् ।

translator notes

commentary TB (printed under sk.1365.t1, pratīka 'parvatīya iti'): in the verse 'tatra janyaṃ raghor ghoraṃ pārvatīyair gaṇair abhūt', the form pārvatīya is aṇ added to the cha-derivative, in the sense 'these belong to the mountain king (parvatīya)'. This confirms that the direct derivative is parvatīya with cha, as given here; it does not alter the English.
commentary BM says only 'parvatāc ca ityādi spaṣṭam' ('parvatāc ca and what follows is clear'). It does not state here where the cha of sutra_en comes from.
commentary BM, printed under sk.1370.b1 (on 'cāc chaḥ' in yuṣmadasmador…, SK 1370): the cha is under adhikāra from 'gartottarapadāc chaḥ' (A 4.2.137; gartottarapadād ity adhikṛtaḥ chaḥ). Followed: the bracketed cha of sutra_en is supplied by that adhikāra, not by 'ca' from SK 1365/1366. The kaumudī of the next rule (SK 1368) confirms cha after parvata, saying that it comes there optionally (parvatāc cho vā syāt).

SK 1368 · A 4.2.144V

विभाषाऽमनुष्ये ॥ १३६८ ॥

vibhāṣā'manuṣye

vibhāṣā 'manuṣye — Optionally [cha after parvata] when what is not a human being (amanuṣya) [is denoted].

Rule. When the thing meant is not a human being, the cha after parvata is optional. In the other option, aṇ comes.

Example.

parvatīyāni phalāni or, with aṇ and vṛddhi, pārvatāni phalāni "fruits from the mountain". The printed text reads pārvatīni.

Applies when / blocked by. A human takes cha only: parvatīyo manuṣyaḥ "a mountain man".

Siddhānta-kaumudī

मनुष्यभिन्नेऽर्थे पर्वताच्छो वा स्यात्पक्षेऽण् । पर्वतीयानि पार्वतीनि वा फलानि । अमनुष्ये किम् । पर्वतीयो मनुष्यः ॥

In a sense other than a human being, cha comes optionally after parvata; in the alternative, aṇ. parvatīyāni or pārvatāni phalāni ('fruits from the mountain'). Why 'not a human being'? parvatīyo manuṣyaḥ ('a mountain man', with cha only).

Bālamanoramā

विभाषाऽमनुष्ये - पक्षेऽणिति । अत्यतरस्यांग्रहणादिति भावः । अत्रयुष्मदस्मदो॑रिति योगो विभज्यते । आभ्यां छो भवतीत्यर्थः । 'खञ् च' इति योगान्तरम् । आभ्यां खञ् च भवतीत्यर्थः ।अन्यतरस्या॑मिति योगान्तरम् । आभ्यां छखञौ वा स्तः, पक्षेऽणित्यर्थः । अतो न यथासह्ख्यामिति भाष्ये स्पष्टम् ।

translator notes

textual NSP-1915 editorial footnote (printed p. 264, stored as sk.1362.n1) on 'amanuṣye': the word amanuṣya is here etymological (yaugika), by the explanation [of the tradition], not conventional (rūḍha) as in 'sabhā rājāmanuṣyapūrvā', where it denotes rākṣasas, piśācas and the like. Followed for 'other than a human being' (the kaumudī's manuṣyabhinne 'rthe). The note stands on the page of this sūtra; its attachment to this unit is the translator's inference.
commentary TB (printed under sk.1365.t1) on 'parvatīya iti': in the verse 'tatra janyaṃ raghor ghoraṃ pārvatīyair gaṇair abhūt' [the human-referring] pārvatīya is aṇ after the cha-derivative, in the sense 'these belong to the mountain king (parvatīya)'. Recorded.
translator Translator's inference, not stated by TB: TB's explanation presupposes that aṇ directly after parvata is not available when men are meant; the bracket '(with cha only)' rests on that inference.
textual The source reads 'pārvatīni' for the aṇ-form. The aṇ derivative of parvata in the neuter plural is pārvatāni, and 'pārvatīni' is probably a slip; the English reads pārvatāni. Source reading preserved.
textual The BM block filed under this unit (pratīka 'vibhāṣā 'manuṣye') comments in fact on SK 1370 'yuṣmadasmador anyatarasyāṃ khañ ca' — 'pakṣe 'ṇ iti', 'anyatarasyāṃ-grahaṇāt', the yogavibhāga of 'yuṣmadasmadoḥ' / 'khañ ca' / 'anyatarasyām' (TB under sk.1365.t1 reports the same analysis as the Manoramā's). BM on SK 1367 says only 'parvatāc ca ityādi spaṣṭam' ('parvatāc ca and what follows is clear'), so BM offers no separate comment on this sūtra. Not used here.

SK 1369 · A 4.2.145V

कृकणपर्णाद्भारद्वाजे ॥ १३६९ ॥

kṛkaṇaparṇādbhāradvāje

kṛkaṇaparṇād bhāradvāje — After kṛkaṇa and parṇa, [cha,] when [they denote a place in] the Bhāradvāja [country].

Rule. After kṛkaṇa and parṇa, cha comes when they name places in the Bhāradvāja country.

Example.

kṛkaṇa + cha → kṛkaṇīyam. parṇa + cha → parṇīyam.

Applies when / blocked by. Elsewhere they take aṇ, with vṛddhi: kārkaṇam, pārṇam.

Siddhānta-kaumudī

भारद्वाजदेशवाचिभ्यामाभ्यां छः । कृकणीयम् । पर्णीयम् । भारद्वाजे किम् । कार्कणम् । पार्णम् ॥

After these two [kṛkaṇa and parṇa], when they denote [places in] the Bhāradvāja country (deśa), cha. kṛkaṇīyam. parṇīyam. Why 'in the Bhāradvāja [country]'? kārkaṇam. pārṇam.

translator notes

commentary TB (printed under sk.1365.t1, pratīka 'kṛkaṇa—'): the word bhāradvāja here denotes a country (deśavacana), and it is not the sense of the affix (pratyayārtha) but a qualifier of the base (prakṛtiviśeṣaṇa) — which is why Bhaṭṭoji says 'bhāradvājadeśa[vācibhyām]'. Followed for construing the locative bhāradvāje with the bases ('when they denote…') rather than as the meaning of cha.
commentary No BM block is filed under this unit. BM on parvatāc ca (sk.1367.b1) says only 'parvatāc ca ityādi spaṣṭam' ('parvatāc ca and what follows is clear'); the BM block under sk1368 comments on SK 1370. BM on śuṇḍikādibhyo 'ṇ (sk.1455.b1) mentions kārkaṇaḥ 'come from Kṛkaṇa' as an apavāda of the cha of this rule in the āgata sense; not relevant to the English here.

SK 1370 · A 4.3.1V

युष्मदस्मदोरन्यतरस्यां खञ् च ॥ १३७० ॥

yuṣmadasmadoranyatarasyāṃ khañ ca

yuṣmadasmador anyatarasyāṃ khañ ca — After yuṣmad and asmad, optionally, khañ as well [as cha, in the residual senses].

Rule. After yuṣmad and asmad, khañ comes optionally. By the ca, cha comes too. In the remaining option, aṇ comes.

Example.

yuvayor yuṣmākaṃ vā ayam "this belongs to you two, or to you all" → yuṣmad + cha → yuṣmadīyaḥ.

Likewise asmadīyaḥ "ours".

Applies when / blocked by. Bhaṭṭoji's commentators say the cha brought by ca is the one standing as a heading from SK 1361. The analysis uses the dual and plural, because the singular gets its own forms (SK 1372).

Siddhānta-kaumudī

चाच्छः । पक्षेऽण् । युवयोर्युष्माकं वा अयं युष्मदीयः । अस्मदीयः ॥

By 'ca', cha [is also obtained]. In the alternative [where neither applies], aṇ. 'This belongs to you two or to you [all]' (yuvayor yuṣmākaṃ vā ayam): yuṣmadīyaḥ. [Likewise] asmadīyaḥ.

Bālamanoramā

युष्मदस्मदोरन्यतरस्यां खञ् च - युष्मदस्मदोः । युष्मदस्मच्छब्दयोरिह शब्दस्वरूपपरत्वात् त्यदादीनि सर्वैर्नित्यम् इत्येकशेषो न भवति । पञ्चम्यर्थे षष्ठी । युष्मच्छब्दादस्मच्छब्दाच्च जाताद्यर्थेषु खञ्-स्यादित्यर्थः । चाच्छः । गर्तोत्तरपदादित्यधिकृतः छः चकारेण समुच्चीयत इत्यर्थः ।युष्मदीय इति । द्विवचनान्दाद्बहुवचनान्ताच्च छः । ईयादेशः । सुब्लुकि युवादेशस्य निवृत्तिः, तस्य विभक्तौ परे विधानात् । प्रकृत्यर्थैकत्वे विभक्तेर्लुप्तत्वेऽपि त्वादेशो वक्ष्यते । अस्मदीय इति । आवयोरस्माकं वा अयमित्यर्थः ।

translator notes

commentary BM on 'cāc chaḥ': the cha that is under adhikāra from 'gartottarapadāc chaḥ' (A 4.2.137) is gathered in by the ca (explaining what the ca does). The English says only 'cha is also obtained'.
commentary TB, printed under sk.1365.t1 (pratīka 'yuṣmadasmadoḥ'), states the rule's purpose: yuṣmad and asmad are vṛddha by 'tyadādīni ca' (A 1.1.74), so cha would come obligatorily, and the rule is there to provide khañ and aṇ as well. This is compatible with BM's account of the ca (previous note); the two answer different questions.
commentary TB, printed under sk.1365.t1, on 'pakṣe 'ṇ': the aṇ follows from the word 'anyatarasyām'. TB reports that some deny yathāsaṅkhya because the number of affixes (three) does not match the bases (two), while the Manoramā makes the division of the rule to prevent it. Followed: the English does not pair affixes with bases.
commentary BM, printed under sk.1368.b1, likewise derives the aṇ of 'pakṣe 'ṇ' from 'anyatarasyām', and reports a division of the rule (yogavibhāga): 'yuṣmadasmadoḥ' gives cha; 'khañ ca' gives khañ as well; 'anyatarasyām' makes cha and khañ optional, with aṇ otherwise. Hence there is no one-to-one assignment (yathāsaṅkhya), as the Bhāṣya makes clear.
commentary BM: yuṣmad and asmad here refer to their own word-forms, so the ekaśeṣa of 'tyadādīni sarvair nityam' (A 1.2.72) does not take place; the sixth case in the sūtra has the sense of the fifth. On yuṣmadīyaḥ: cha after the dual and plural, replaced by īya. With luk of the sup ending, the substitute yuva does not arise, since it is enjoined only when a vibhakti follows. The substitute tva, where the base means one person, is stated later despite the elision of the vibhakti. Followed for the dual and plural in the analytic phrase.
commentary TB, printed under sk.1365.t1 (pratīka 'yuvayor ityādi'): the analysis is not given with the singular because the singular gets tavaka and mamaka (SK 1372). Agrees with BM on the dual and plural.

SK 1371 · A 4.3.2V

तस्मिन्नणि च युष्माकास्माकौ ॥ १३७१ ॥

tasminnaṇi ca yuṣmākāsmākau

tasminn aṇi ca yuṣmākāsmākau — When that [khañ] follows, and when aṇ follows, yuṣmāka and asmāka [replace yuṣmad and asmad respectively].

Rule. Before that khañ, and before aṇ, yuṣmāka replaces yuṣmad, and asmāka replaces asmad.

Example.

yuṣmad + khañ → yuṣmāka + īna → ñit, so vṛddhi u → au → the final a is deleted → n → ṇ after ṣ → yauṣmākīṇaḥ.

asmad + khañ → asmāka + īna → vṛddhi → āsmākīnaḥ. The printed text reads āsmakīnaḥ.

With aṇ: yauṣmākaḥ, āsmākaḥ.

Applies when / blocked by. "That" means the khañ named in SK 1370, not the cha drawn in by its ca. The two substitutes pair with the two bases in order. They do not pair with the two affixes: each substitute comes before both khañ and aṇ.

Siddhānta-kaumudī

युष्मदस्मादोरेतावादेशौ स्तः खञ्यणि च । यौष्माकीणः । आस्मकीनः । यौष्माकः । आस्माकः ॥

In place of yuṣmad and asmad these two substitutes occur when khañ or aṇ follows. [With khañ:] yauṣmākīṇaḥ, āsmakīnaḥ. [With aṇ:] yauṣmākaḥ, āsmākaḥ.

Tattvabodhinī

NSP p. 264

—तस्मिन्नणि च—। तस्मिन्निति साक्षाद्विहितः खच् निर्दिश्यते । नतु चानुकृष्टः ॥ निमित्तयोरदेशौ प्रति यथासंख्यं तु न भवति ‘खचणोः’—इति वक्तव्ये पृथग्विभक्तिनिर्देशसामर्थ्यात् ॥ स्थान्यादेशयोस्तु इष्यत एव तत् ॥—तवक—। इह पूर्ववदेव निमित्तयोः खचणोरादेशौ प्रति यथासंख्यं न भवति, किंतु स्थान्यादेशयोरेवेत्याशयेनोदाहरति—तावकीनः । मामकीन इति

Bālamanoramā

तस्मिन् नणि च युष्माकास्माकौ - अथ खञि अणि च विशेषमाह — तस्मिन्नणि च । पूर्वसूत्रे निर्दिष्टः खञ् तच्छब्देन परामृश्यते । तदाह — खञि अणि चेति । अत्र स्थानिनोरादेशयोश्च यथासङ्ख्यं, न तु परनिमित्तयोः, तस्मिन्नणीति व्यस्तनिर्देशात् । यौष्माकीण इति । युवयोर्युष्माकं वा अयमिति विग्रहः । खञ्, ईनादेशः, युष्माकादेशः आदिवृद्धिः, णत्वम् । आस्माकीन इति । आवयोरस्माकं वा अयमिति विग्रहः । अणि उदाहरति — यौष्माकः आस्माक इति ।

translator notes

commentary TB: 'tasmin' refers to the khañ directly enjoined in the preceding sūtra (SK 1370), not to the cha drawn in there by 'ca'. Followed in rendering 'that [khañ]'.
commentary BM likewise: the khañ named in the previous sūtra is referred to by 'tat'.
commentary BM: the correspondence in order (yathāsaṃkhya) holds between the substituends and the substitutes (yuṣmad → yuṣmāka, asmad → asmāka), not between the two conditioning affixes, because these are named with separate case-endings ('tasmin', 'aṇi') rather than as 'khañaṇoḥ'. Followed: both substitutes occur before both khañ and aṇ.
commentary TB states the same: no yathāsaṃkhya between the conditions and the substitutes, by force of the separate case-endings where 'khañaṇoḥ' could have been said; between substituends and substitutes it is intended.
commentary BM gives the steps for yauṣmākīṇaḥ ('yuvayor yuṣmākaṃ vā ayam', 'belonging to you two / you'): khañ, its replacement by īna, the substitute yuṣmāka, initial vṛddhi, ṇatva; āsmākīnaḥ = 'āvayor asmākaṃ vā ayam'. The kaumudī itself gives only the forms; the bracketed khañ/aṇ attribution follows the order of the kaumudī's sentence and BM ('aṇi udāharati').
textual The kaumudī source reads 'āsmakīnaḥ' (short a before k), kept here; BM's pratīka reads 'āsmākīnaḥ', which the substitute asmāka would lead one to expect.

SK 1372 · A 4.3.3V

तवकममकावेकवचने ॥ १३७२ ॥

tavakamamakāvekavacane

tavakamamakāv ekavacane — [When that khañ or aṇ follows,] tavaka and mamaka [replace yuṣmad and asmad respectively] when [these] express one (ekavacane).

Rule. When yuṣmad and asmad refer to one person, tavaka and mamaka replace them before khañ or aṇ.

Example.

tavaka + khañ → vṛddhi → tāvakīnaḥ "yours". tavaka + aṇ → tāvakaḥ.

Likewise māmakīnaḥ, māmakaḥ "mine".

Applies when / blocked by. Ekavacana here means "expressing one", not the singular case-ending. Before cha, a different change is made; it is taught next.

Siddhānta-kaumudī

एकार्थवाचिनोर्युष्मदस्मदोस्तवकममकौ स्तः खञ्यणि च । तावकीनः । तावकः । मामकीनः । मामकः । छे तु ॥

In place of yuṣmad and asmad, when they denote a single [referent] (ekārtha), tavaka and mamaka are substituted when khañ or aṇ follows. tāvakīnaḥ, tāvakaḥ; māmakīnaḥ, māmakaḥ. But before cha: [see the next sūtra].

Bālamanoramā

तवकममकावेकवचने - तवकममकौ । 'एकवचने' इति युष्मदस्मदोः प्रकृत्योर्विशेषणम् । एकस्य वचनम्ुक्तिः-एकवचनम् । एकस्योक्तौ व्याप्रियमाणयोरिति लभ्यते । तदाह — एकार्थवाचिनोरिति । छे त्विति ।एकार्थवृत्तयोर्विशेषो वक्ष्यते॑ इति शेषः ।

translator notes

commentary BM: 'ekavacane' qualifies the bases yuṣmad and asmad. ekavacana is 'the expressing of one (ekasya vacanam uktiḥ)', which yields 'while engaged in expressing one', hence Bhaṭṭoji's 'ekārthavācinoḥ'. It does not mean the singular case-ending. Followed in sutra_en and k1.
commentary BM on 'che tu': supply 'a special [rule] for the two when they denote one will be stated' (ekārthavṛttayor viśeṣo vakṣyate), i.e. at pratyayottarapadayoś ca (SK 1373). Followed for the bracket '[see the next sūtra]'.
commentary TB (printed under sk.1371.t1, lemma 'tavaka—'): as in the preceding sūtra, the order-correspondence (yathāsaṃkhya) does not hold between the conditioning affixes khañ and aṇ and the substitutes, only between substituends and substitutes. This is why the kaumudī gives both a khañ-form and an aṇ-form for each (tāvakīnaḥ/tāvakaḥ, māmakīnaḥ/māmakaḥ). Followed: both substitutes before both affixes.
commentary TB (printed under sk.1365.t1, lemma 'yuvayor ityādi', on SK 1370): the analysis of yuṣmadīya etc. is not made with the singular, because tavaka and mamaka are enjoined for the singular. This agrees with BM's reading of ekavacane as 'denoting one'.

SK 1373 · A 7.2.98V

प्रत्ययोत्तरपदयोश्च ॥ १३७३ ॥

pratyayottarapadayośca

pratyayottarapadayoś ca — [tva and ma replace yuṣmad and asmad, as far as the m, when they denote one,] also before a pratyaya and before a second member (uttarapada).

Rule. When yuṣmad and asmad refer to one person, their part up to the m is replaced by tva and ma. This happens before an affix (pratyaya) and before an uttarapada.

Example.

yuṣmad + cha (one person) → the part yuṣm → tva → tvad + īya → tvadīyaḥ "yours".

asmad + cha → asm → ma → madīyaḥ "mine".

Watch out. Why not tava and mama, the genitive forms of SK 398 (chapter 11)? Before cha the case-ending is elided. Those forms are taught only before the genitive singular ending, so they have nothing to stand on here. Bhaṭṭoji's commentators add that tva and ma are carried here from SK 389 of chapter 11.

Siddhānta-kaumudī

मपर्यन्तयोरेकार्थयोस्त्वमौ स्तः प्रत्यये उत्तरपदे च । त्वदीयः । मदीयः ॥

For [yuṣmad and asmad], the portion ending in m (maparyanta), when they denote a single [referent] (ekārtha), tva and ma are substituted before a pratyaya and before an uttarapada. tvadīyaḥ ('yours [sg.]'), madīyaḥ ('mine').

Bālamanoramā

प्रत्ययोत्तरपदयोश्च - प्रत्ययोत्तरपदयोश्च । साप्तमिकमिदम् । 'त्वमावेकवचने' इत्यनुवर्तते ।युष्मदस्मदोरनादेशे॑ इत्यतो युष्मदस्मदोरित्यनुवर्तते । मपर्यन्तस्येत्यधिकृतं । तदाह — मपर्यन्तयोरित्यादि । त्वदीयः मदीय इति । छे सुब्लुकि तवममयोर्निवृत्तौ मपर्यन्तयोः त्वदिति मदिति च आदेशौ । विभक्तिपरकत्वाऽभावान्न शेषे लोपः । उत्तरपदे तु परे त्वत्पुत्रो मत्पुत्र इत्युदाहरणम् ।

translator notes

commentary BM: this is a rule of the seventh adhyāya (sāptamika). 'tvamāv ekavacane' (A 7.2.97) is carried forward (anuvṛtti) into it; 'yuṣmadasmadoḥ' is carried forward from 'yuṣmadasmador anādeśe' (A 7.2.86); and 'maparyantasya' is in force by adhikāra. Hence Bhaṭṭoji's 'maparyantayor ekārthayoḥ'. Followed.
commentary BM gives the derivation the kaumudī leaves implicit: before cha, the sup being elided (sup-luk), tava and mama [of tavamamau ṅasi, A 7.2.96, conditioned by the genitive singular] do not apply, and tva and ma replace the m-portions, giving tvad and mad [→ tvadīyaḥ, madīyaḥ]; as no vibhakti follows, there is no elision by 'śeṣe lopaḥ'. For the uttarapada case BM cites tvatputraḥ, matputraḥ. Not added to the English, which gives only what the kaumudī gives.
commentary No TB on this sūtra: TB's block under sk.1371.t1 treats tasminn aṇi ca and tavakamamakāv ekavacane, and TB resumes at sk.1375.t1 (parāvarā…). Nothing here rests on TB.
translator SK 1372 k1 ends 'che tu' ('but before cha:'), which leads into this sūtra: the pratyaya of Bhaṭṭoji's examples is cha (-īya).

SK 1374 · A 4.3.4V

अर्धाद्यत् ॥ १३७४ ॥

ardhādyat

ardhād yat — After ardha ('half'), the affix yat [in the residual (śaiṣika) senses].

Rule. After ardha "half", yat comes.

Example.

ardhe jātādiḥ "born, etc., in the half" → ardha + yat → the final a is deleted → ardhyaḥ.

Siddhānta-kaumudī

अर्ध्यः ॥

ardhyaḥ ['born, etc. in the half'].

Bālamanoramā

अर्धाद्यत् - अर्धात् । अध्र्य इति । अर्धे जातादिरित्यर्थः ।सपूर्वपदाट्ठञ् वाच्यः॑ इति वार्तिकं भाष्ये स्थितम् । बालेयार्धिकः ।

translator notes

commentary BM: ardhyaḥ = 'born, etc. in the half' (ardhe jātādiḥ); followed for the gloss. BM's pratīka reads 'adhrya' (OCR/typographical slip for ardhya). BM also cites a vārttika found in the Bhāṣya, 'sapūrvapadāṭ ṭhañ vācyaḥ' (bāleyārdhikaḥ), which the kaumudī does not give here.
commentary No TB on this sūtra in sk.1373–sk.1375.

SK 1375 · A 4.3.5V

परावराधमोत्तमपूर्वाच्च ॥ १३७५ ॥

parāvarādhamottamapūrvācca

parāvarādhamottamapūrvāc ca — And after [ardha] preceded by para, avara, adhama or uttama, [yat occurs].

Rule. Yat also comes after ardha preceded by para, avara, adhama or uttama.

Example.

parārdha + yat → parārdhyam. Likewise avarārdhyam, adhamārdhyam, uttamārdhyam. The printed text reads avarārtham for the second.

Applies when / blocked by. Para and avara can be direction-words. Then SK 1376 would give ṭhañ as well, but only yat comes. Scholars discuss the reason: one view rests it on the word pūrva in the sūtra, the other on yat being named for these words specifically.

Siddhānta-kaumudī

परार्ध्यम् । अवरार्थम् । अधमार्ध्यम् । उत्तमार्ध्यम् ॥

parārdhyam. avarārdhyam [the source reads avarārtham; see note]. adhamārdhyam. uttamārdhyam.

Tattvabodhinī

NSP p. 264

—परावरा—। ‘परावराधमोत्तमेभ्यः’ इत्येव वक्तव्ये पूर्वग्रहणं पूर्वविप्रतिपेधसूचनार्थम् । तेन दिक्शब्दयोः परावरयोरर्धशब्देन समासे उत्तरसूत्रेण प्राप्तावपि ठञ्यतौ वाधित्वा यदेव भवति ॥—दिक्—। पूर्वपदग्रहणं स्वरूपविधिनिरासार्थमित्याहुः

Bālamanoramā

परावराधमोत्तमपूर्वाच्च - परावरअर्धाद्य॑दिति शेषः । अवरशब्दो दन्तोष्ठवकारमध्यः ।

translator notes

commentary BM: 'ardhād yat' (from the preceding sūtra, ardhād yat, SK 1374) is to be supplied. Followed for the brackets in sutra_en.
commentary TB: 'pūrva' is stated where 'parāvarādhamottamebhyaḥ' would have sufficed, to signal pūrvavipratiṣedha: when para and avara are direction words compounded with ardha, the following sūtra (dikpūrvapadāṭ ṭhañ ca, SK 1376) would give ṭhañ and yat, but this rule blocks them and yat alone occurs (pūrvagrahaṇaṃ pūrvavipratiṣedhasūcanārtham). Recorded; this is why the kaumudī gives only yat forms here.
commentary BM on SK 1376 (sk.1376.b1) agrees with TB on the result only: after parārdha and avarārdha only yat, by the preceding sūtra. Its ground differs: BM bases this on yat being specifically prescribed for them (viśiṣya vihitatvāt), while TB bases it on pūrvavipratiṣedha signalled by 'pūrva'.
textual The source reads 'avarārtham' where the series requires avarārdhyam. The NSP 1915 print reads avarārdhyam (OCR, sources/vsk-nirnaya-sagar-ocr/ocr/pages/page-0264). Translated as avarārdhyam, source left as is.
commentary BM adds that avara is spelled with the dento-labial v (dantoṣṭhavakāramadhyaḥ).

SK 1376 · A 4.3.6V

दिक्पूर्वपदाट्ठञ् च ॥ १३७६ ॥

dikpūrvapadāṭṭhañ ca

dikpūrvapadāṭ ṭhañ ca — [After ardha] having a direction-word (dik) as its prior member, ṭhañ as well [as yat].

Rule. After ardha with a direction-word as pūrvapada, ṭhañ comes. By the ca, yat comes too.

Example.

pūrvārdha + ṭhañ → ṭh → ik; vṛddhi ū → au → paurvārdhikam.

pūrvārdha + yat → pūrvārdhyam.

Siddhānta-kaumudī

चाद्यत् । पौर्वार्धिकम् । पूर्वार्ध्यम् ॥

By 'ca', yat [also comes]. paurvārdhikam [with ṭhañ]. pūrvārdhyam [with yat].

Bālamanoramā

दिक्पूर्वपदाट्ठञ् च - दिक्पूर्वपदायट्ठञ् च । अर्धादित्येव । परावरपूर्वार्धशब्दात्पूर्वसूत्रेण यदेव, विशिष्य विहितत्वात् ।

translator notes

commentary BM: 'ardhāt' is still in force (ardhād ity eva) [from 'ardhād yat', SK 1374]. After ardha with para or avara as prior member, only yat comes, by the preceding sūtra (SK 1375), because it is specifically prescribed (viśiṣya vihitatvāt). Followed for '[After ardha]' in sutra_en.
commentary TB, printed at the end of sk.1375.t1: the 'pūrva' in 'parāvarādhamottamapūrvāc ca' signals a pūrvavipratiṣedha, so that for para and avara as direction-words compounded with ardha, though the next sūtra (this one) would give ṭhañ and yat, yat alone comes. On 'dik—' TB reports the view (āhuḥ) that 'pūrvapada' is used to exclude a svarūpavidhi, i.e. 'dik' does not mean the word diś itself. Followed for 'direction-word' in sutra_en.

SK 1377 · A 4.3.7V

ग्रामजनपदैकदेशादञ्ठञौ ॥ १३७७ ॥

grāmajanapadaikadeśādañṭhañau

grāmajanapadaikadeśād añṭhañau — After [a word that has a direction-word as its first member and ends in ardha] and that denotes part of a village or of a janapada, añ and ṭhañ.

Rule. When a direction-word plus ardha names part of a village or of a janapada, añ and ṭhañ come.

Example.

grāmasya pūrvasminn ardhe bhavāḥ "those in the eastern half of the village" → a compound in the sense of the taddhita (SK 728) → pūrvārdha

→ with añ → paurvārdhāḥ; with ṭhañ → paurvārdhikāḥ.

Bhaṭṭoji's sentence: ime 'smākaṃ grāmasya janapadasya vā paurvārdhāḥ "these are of the eastern half of our village or janapada".

Watch out. Ṭhañ is named for clarity. If the sūtra said only "añ ca", one might think the ca drew in yat as well.

Siddhānta-kaumudī

ग्रामैकदेशवाचिनो जनपदैकदेशवाचिनश्च दिक्पूर्वपदादर्धान्तादञ्ठञौ स्तः । इमेऽस्माकं ग्रामस्य जनपदस्य वा पौर्वार्धाः । पौर्वार्धिकाः । ग्रामस्य पूर्वास्मिन्नर्धे भवा इति तद्धितार्थे समासः । ठञ् ग्रहणं स्पष्टार्थम् । अञ्चेत्युक्ते यतोऽप्यनुकर्षः संभाव्येत ॥

añ and ṭhañ occur after [a word] that has a direction-word as its first member (dikpūrvapada), ends in ardha ('half'), and denotes part of a village or part of a janapada. 'These [people] of our village, or of our janapada, are paurvārdhāḥ' [with añ]; paurvārdhikāḥ [with ṭhañ]. [The base is] a compound formed in the sense of the taddhita (taddhitārthe samāsaḥ): 'those who occur in the eastern half of the village' (grāmasya pūrvasminn ardhe bhavāḥ). The mention of ṭhañ is for clarity. Had [the sūtra] said [only] 'añ ca', one might suspect that yat too was drawn in (anukarṣa).

Bālamanoramā

ग्रामजनपदैकदेशादञ्ठञौ - ग्रामजनपद । ननु अञ् चेत्येतावतैव चकाराट्ठञोऽनुकर्षसिद्धेः ठञ्ग्रहणं व्यर्थमित्यत आह — ठञ्ग्रहणमिति । ननु अञ् चेत्युक्तेऽपि चकाराट्ठञोऽनुकर्षः स्पष्ट एवेत्यत आह — अञ्चेत्युक्त इत्यादि ।

translator notes

commentary BM presents the last two sentences as answers to two objections. First: 'añ ca' alone would bring in ṭhañ through ca, so naming ṭhañ is useless; the answer is 'the mention of ṭhañ is for clarity'. Second: with 'añ ca' the drawing-in of ṭhañ through ca would plainly be clear; the answer is that yat [drawn in by the ca of SK 1376] might also be suspected. Followed for construing the last sentence as a reply. 'ardhāt' (SK 1374) and 'dikpūrvapadāt' (SK 1376) are supplied in the kaumudī's own gloss. At SK 1376 BM had noted 'ardhād ity eva'.
commentary TB has no comment on this sūtra: sk.1375.t1 covers SK 1375–1376 and the next TB block is sk.1379.t1.

SK 1378 · A 4.3.8V

मध्यान्मः ॥ १३७८ ॥

madhyānmaḥ

madhyān maḥ — After madhya ('middle'), ma [in the śaiṣika senses].

Rule. After madhya "middle", ma comes.

Example.

madhya + ma → madhyamaḥ "middle, being in the middle".

Siddhānta-kaumudī

मध्यमः ॥

madhyamaḥ ['middle; being in the middle'].

Bālamanoramā

मध्यान्मः - मध्यान्मः । स्पष्टम् ।

translator notes

commentary BM says only 'spaṣṭam' ('clear').
commentary No TB block is filed under this unit; the TB under the next unit (sk.1379.t1) treats a sāmpratike only, and sk1376/sk1377 have none.
translator There is no commentary here to follow; '[in the śaiṣika senses]' is supplied by the translator from the heading śeṣe (SK 1312).

SK 1379 · A 4.3.9V

अ साम्प्रतिके ॥ १३७९ ॥

a sāmpratike

a sāmpratike — [After madhya,] the affix a, in the sense sāṃpratika ('just right', neither exceeding nor falling short).

Rule. After madhya, the affix a comes in the sense sāṃpratika, "just right, neither too much nor too little".

Example.

madhya + a → the final a of the base is deleted (SK 311) → madhyaḥ.

madhyo vaiyākaraṇaḥ "a middling grammarian", neither eminent nor poor.

madhyaṃ dāru "a middling piece of wood", neither too short nor too long.

Siddhānta-kaumudī

मध्यशब्दादकारप्रत्ययः स्यात्सांप्रतिकेऽर्थे । उत्कर्षापकर्षहीनो मध्यो वैयाकरणः । मध्यं दारु । नातिह्रस्वं नातिदीर्घमित्यर्थः ॥

After the word madhya, the affix a comes in the sense sāṃpratika. madhyo vaiyākaraṇaḥ — a middling grammarian, one devoid of both eminence and inferiority. madhyaṃ dāru — a middling piece of wood; that is, neither too short nor too long.

Tattvabodhinī

NSP p. 264–265

—अ सांप्रतिके । संप्रतीत्यव्ययं न्याय्ये वर्तते ‘अनासश्वतूरात्रोऽतिरिक्तः पद्मात्रः स वा एष संप्रति यज्ञो यत्पञ्चरात्रः’ इत्यत्र तथा दर्शनात् । न न्यूनो नातिरिक्तः सम इत्यर्थः ॥ इदानीमित्यर्थं तु प्रसिद्धमेव । ‘एतर्हि संप्रतीदानीम्’ इत्यमरात् । ततः प्रज्ञादित्वात्स्वार्थेऽण् विनयादित्वात्स्वार्थे ठगपि । तेन सांप्रतं सांप्रतिकमिति पर्यायौ ॥—उत्कर्षेत्यादि । न्याय्ये विद्यमान एव संप्रतिशब्दोऽत्र गृह्यते इति भावः

Bālamanoramā

अ साम्प्रतिके - अ सांप्रतिके । 'अ' इति लुप्तप्रथमाकम् । मध्यादित्यनुवर्तते । तदाह — मध्यशब्दादित्यादि ।संप्रती॑त्यव्ययमुत्कर्षापकर्षहीनत्वात्मकसाम्ये वर्तते, तैत्तिरीयेअनाप्तश्चतूरात्रोऽतिरिक्तः षड्रात्रोऽथवा एष सम्प्रतियज्ञो यत्पञ्चरात्रः॑ इत्यत्र तथा दर्शनात् । पञ्चरात्रो न न्यूनः नाप्यतिरिक्तः, सम इत्यर्थः । सम्प्रतिशब्दात्स्वार्थे विनयादित्वाट्ठकि साम्प्रतिकम् । प्रज्ञादित्वात्स्वार्थ अणि तु साम्प्रतमित्यपि भवति ।एतर्हि सम्प्रती॑ति कोशादिदानीमित्यर्थेऽपि । प्रकृते तु साम्यं विवक्षितम् ।

Footnotes (NSP 1915 ed.)

NSP p. 265 १ कालाविति—कालशब्देन यथाकथंचिदपि कालबोधकानां ग्रहणम् । अतएव सायंप्रातिक इत्यत्र इव सिद्धः । अन्यथा स्वाङ्गसमुदायस्य स्वाङ्गवाचकत्वाभाववत्कालसमुदायस्य कालवाचकत्वाभावाद्बुञ् न स्यात् इति दिक् । २ सन्धिचेलाविति—इह गणे शश्वतो वेति पाठाच्छाश्वतिकशाश्वतौ सिद्धाविति ‘नस्तद्धिते’ इति सूत्रस्यभाष्यस्वरस इति शब्देन्दुशेखरे..स्पष्टम् ॥

translator notes

commentary BM: 'a' in the sūtra is a nominative whose ending has been elided; madhyāt is carried forward (anuvṛtti) from the preceding sūtra madhyān maḥ (SK 1378) — hence the kaumudī's 'after the word madhya'. Followed for the bracket in sutra_en.
commentary On sāṃpratika: BM takes the indeclinable saṃprati here in the sense of sameness consisting in the absence of excess and deficiency, citing the Taittirīya passage on the pañcarātra as a saṃprati-yajña; the sense 'now (idānīm)' is known from the lexicon, but here sameness is meant. BM derives sāṃpratika by svārthika ṭhak (vinayādi), with sāṃprata by svārthika aṇ (prajñādi). Followed for 'just right, neither exceeding nor falling short'.
commentary On sāṃpratika: TB takes saṃprati in the sense 'proper, fitting (nyāyya)', explained as 'neither less nor more, equal', citing the same Taittirīya passage, and sets aside the common sense 'now (idānīm)'; it derives sāṃprata (svārthika aṇ, prajñādi) and sāṃpratika (svārthika ṭhak, vinayādi) as synonyms. The rendering 'just right, neither exceeding nor falling short' follows the reading BM and TB share.

SK 1380 · A 4.3.10V

द्वीपादनुसमुद्रं यञ् ॥ १३८० ॥

dvīpādanusamudraṃ yañ

dvīpād anusamudraṃ yañ — After dvīpa ('island'), [when the island lies] near the sea (anusamudram), the affix yañ [in the śaiṣika senses].

Rule. After dvīpa "island", when the island lies near the sea (anusamudram), yañ comes.

Example.

dvīpa + yañ → ñit, so vṛddhi ī → ai → the final a is deleted → dvaipyam.

Feminine: dvaipyā.

Watch out. The feminine is not dvaipyī. Bhaṭṭoji's commentators explain: the feminine ṅīp after yañ is only for the yañ of the offspring section, and this yañ is not that one.

Siddhānta-kaumudī

समुद्रस्य समीपे यो द्वीपस्तद्विषयाद्द्वीपशब्दाद्यञ् स्यात् । द्वैप्यम् । द्वैप्या ॥

After the word dvīpa, when its referent (viṣaya) is an island that lies near the sea, yañ comes. dvaipyam [neuter]; dvaipyā [feminine].

Tattvabodhinī

NSP p. 265

—द्वीपादनु—। समुद्रं समया अनुसमुद्रम् । ‘अनुर्यत्समया’ इत्यव्ययीभावः । सप्तम्यन्तं चेदम् । विद्यमानक्रियाद्वारा द्वीपविशेषणमित्याशयेनाह—समुद्रसमीपे यो द्वीप इति । कच्छाद्यणो मनुष्यबुधश्चापवादोऽयम् ॥ अनुसमुद्रं किं, द्वैपमन्यत् । कच्छाद्यण् । द्वैपको मनुष्यः । ‘मनुष्यतत्स्थयोः—’ इति बुध् ॥—द्वैप्येति । ‘यन्मश्व’ इति क्षीन्न भवति । ‘अपत्याधिकारस्थादेव यन्त्रो क्षीप्’ इति प्रागेवोक्तत्वात्

Bālamanoramā

द्वीपादनुसमुद्रं यञ् - द्वीपादनु ।अनुसमुद्र॑मिति सामीप्ये अव्ययीभावः । अनुसमुद्रमिति सप्तम्यन्तम्, विद्यमानादित्यध्याहार्यम् । तदाह — समुद्रस्य समीपे इति । द्वैप्येति ।यञश्चे॑ति ङीप् तु न,अनपत्याधिकारस्थान्ने॑ति तन्निषेधात् ।

translator notes

commentary TB: anusamudram = samudraṃ samayā ('near the sea'), an avyayībhāva by 'anur yat samayā'; it has locative force and, through the verb 'existing' (vidyamāna), qualifies the island — hence the kaumudī's 'the island which is near the sea'. Followed for 'lies near the sea'.
commentary BM agrees with TB: anusamudram is an avyayībhāva of proximity, locative in sense, with 'vidyamānāt' to be supplied.
commentary On dvaipyā, BM: ṅīp by 'yañaś ca' does not come, being prohibited by 'anapatyādhikārasthān na' (ṅīp is only for the yañ of the apatya section). Recorded, not translated.
commentary On dvaipyā, TB agrees with BM: ṅīp by 'yañaś ca' does not come, since ṅīp is only after the yañ of the apatya section. TB adds that this yañ is an exception to the aṇ of kacchādi and to vuñ for humans: without 'anusamudram', dvaipam anyat (aṇ), dvaipako manuṣyaḥ (vuñ by 'manuṣyatatsthayoḥ'). Recorded, not translated.

SK 1381 · A 4.3.11V

कालाट्ठञ् ॥ १३८१ ॥

kālāṭṭhañ

kālāṭ ṭhañ — After [a word denoting] time (kāla), ṭhañ.

Rule. After a word denoting time, ṭhañ comes. The heading "after a time-word" runs up to tatra jātaḥ (SK 1393).

Example.

māse bhavam "occurring in a month" → māsa + ṭhañ → ṭh → ik; vṛddhi (ā stays ā) → the final a is deleted (SK 311) → māsikam "monthly".

Likewise sāṃvatsarikam "yearly", sāyaṃprātikaḥ "of evening and morning", paunaḥpunikaḥ "repeated".

Watch out. Poets use forms that break this rule. Kālidāsa has śārvara "of the night" and Bhāravi has auṣasa "of dawn". Common usage has samānakālīna and prākkālīna. The authorities say these are simply corrupt forms (apabhraṃśa). Scholars discuss whether some of them can be defended.

Siddhānta-kaumudī

कालवाचिभ्यष्ठञ् स्यात् । मासिकम् । सांवत्सरिकम् । सायंप्रातिकः । पौनःपुनिकः । कथं तर्हि-शार्वरस्य तमसो निषिद्धये-इति कालिदासः, अनुदितौषसराग -इति भारविः, समानकालीनं प्राक्कालीनमित्यादि च । अपभ्रंशा एवैत इति प्रामाणिकाः । तत्र जातः SK 1393 इति यावत्कालाधिकारः ॥

ṭhañ comes after [words] denoting time. māsikam. sāṃvatsarikam. sāyaṃprātikaḥ. paunaḥpunikaḥ.

How, then, [are the following to be justified]: 'śārvarasya tamaso niṣiddhaye' ('for the dispelling of the darkness of night') — Kālidāsa; 'anuditauṣasarāga-' ('[with] the red of dawn not yet risen') — Bhāravi; and samānakālīnam, prākkālīnam and the like? The authorities (prāmāṇikāḥ) [say]: these are simply corrupt forms (apabhraṃśa).

The heading (adhikāra) 'kāla' runs up to 'tatra jātaḥ' (SK 1393).

Tattvabodhinī

NSP p. 265

—कालाद्भूञ् । स्वरूपस्यैव न ग्रहणम् संधिवेलादि सूत्रेण संधिवेलात्रयोदशीचतुर्दशीप्रभृतिभ्योऽश्वदेभ्योपि ठञ्चाधनार्थमण्विधानात् । किं तु सर्वेषामपि कालवाचिनां ग्रहणमित्याशयेनाह—कालवाचिभ्य इति । यत्तु स्वरूपस्य पर्यायाणां च न ग्रहणमिति पदमज्जयादिषु स्थितम् । तदसत् । ‘कालिकः संवन्धः, कालिकी व्याप्तिः’ इत्यादिप्रयोगानापत्तेः । न च विशेषाणामेव ग्रहणे सन्धिवेलादिसूत्रेण सन्धिवेलादिभ्योऽण्विधानं ज्ञापकमिति वाच्यम् । तस्य स्वरूपमात्रग्रहणनिरासकत्वेनापि साफल्यात् ॥ गौणमुख्यन्याय- स्थिह नाश्रीयते । तेन कदम्बपुष्पसाहचर्यात्कदम्बपुष्पः कालः, त्रीहिपलालसाहचार्याद्वीहिपलालः कालः, तत्र भवं कादम्बपुष्पिकं त्रैहिपलालिकमित्याकरः । अत्र हि प्रमाणं संधिवेलादिसूत्रे अनेन कालप्रहणेन नक्षत्राणां विशेषणमेवेत्याहुः । न च पुष्यादिशब्दानां कालो मुख्य एवार्थः, ‘लुवविशेषे’ इति व्युत्पादनात्, तथा च कालविशेषणमुक्तार्थे न प्रमाणमिति वाच्यम् । पुष्यादिसमीपस्थचन्द्रमसा युक्ते काले पुष्यादिशब्दानां गौणत्वात् । ‘लुवविशेषे’ इति शास्त्रमपि गौणवृत्तित्वान्वाख्यापकमेवेति दिक् ॥ एवं स्थिते ‘कालवाचिभ्यः—’ इति मूलस्य ‘कालप्रतिपादकेभ्यः’ इति फलितोऽर्थः

Bālamanoramā

कालाट्ठञ् - कालाट्ठञ् ।कालशब्दस्यैव न ग्रहणं, किन्तु कालशब्दस्य, कालविशेषवाचकानां च ग्रहण॑मिति 'तदस्य परिमाणं' 'सङ्ख्यायाः' इति सूत्रभाष्ये स्पष्टम् । तदाह — कालवाचिभ्य इति । सायंप्रातिकः पौनःपुनिक इति । 'अव्ययानां भमात्रे' इति टिलोपः ।सायञ्चिर॑मिति ठ्युठ्युलौ तु न भवतः, 'नस्तद्धिते' इति सूत्रभाष्ये तथा प्रयोगदर्शनात् । शार्वरस्येति । समानकालिकं प्राक्रालिकमिति भाव्यमित्यर्थः । प्रामाणिका इति । केचित्तु अमुकः पुरतः परेद्युरित्यादिवदेतेऽपि शब्दा अव्युत्पन्नाः, पृष्टोदरादयो वा साधव इत्याहुः । इति यावदिति । व्याख्यानादिति भावः ।

translator notes

commentary BM: not only the word kāla itself is taken, but kāla together with words denoting particular times — clear in the Bhāṣya on 'tad asya parimāṇam' and 'saṃkhyāyāḥ'.
commentary TB likewise: not the word's own form only (since the sandhivelādi rule enjoins aṇ to block ṭhañ after sandhivelā, trayodaśī etc.), but all time-denoting words; TB rejects the Padamañjarī view that neither the word itself nor its synonyms are taken, since kālikaḥ sambandhaḥ, kālikī vyāptiḥ would then be impossible. Followed for '[words] denoting time'.
commentary TB: the principle of secondary versus primary meaning is not applied here, so words used secondarily for a time also take ṭhañ (kādambapuṣpikam, traihipalālikam, per the ākara); the kaumudī's 'kālavācibhyaḥ' thus amounts to 'kālapratipādakebhyaḥ' ('from words conveying time'). Recorded; the English keeps 'denoting'.
commentary BM: in sāyaṃprātikaḥ and paunaḥpunikaḥ the ṭi is elided by 'avyayānāṃ bhamātre'; ṭyu and ṭyul by 'sāyaṃcira…' do not come, since such usage is seen in the Bhāṣya on 'nas taddhite'. Derivational detail not given in the kaumudī.
commentary BM on the quotations: the point is that samānakālikam, prākkālikam [with ṭhañ] should be the forms. BM records, without adopting it, a view of 'some' (kecit) that these words are underived (avyutpanna), like amukaḥ, purataḥ, paredyuḥ, or are correct as members of pṛṣodarādi — a position differing from the kaumudī's 'apabhraṃśa'. BM: 'up to' is settled by the explanatory tradition (vyākhyāna).
translator The quoted poetic fragments are attributed by the kaumudī only to 'Kālidāsa' and 'Bhāravi'; no work is named, and none is supplied. The objection is that śārvara and auṣasa show aṇ, and samānakālīna, prākkālīna show kha, where this rule would give ṭhañ.

SK 1382 · A 4.3.12V

श्राद्धे शरदः ॥ १३८२ ॥

śrāddhe śaradaḥ

śrāddhe śaradaḥ — After śarad ('autumn'), [ṭhañ] when [the thing meant] is a śrāddha.

Rule. After śarad "autumn", ṭhañ comes when a śrāddha, the rite for the ancestors, is meant. It is an apavāda of the season aṇ (ṛtvaṇ) of SK 1387.

Example.

śarad + ṭhañ → vṛddhi a → ā → śāradikaṃ śrāddham "the autumn śrāddha".

Siddhānta-kaumudī

ठञ् स्यात् । ऋत्वणोऽपवादः । शारदिकं श्राद्धम् ॥

ṭhañ occurs. [This is] an exception (apavāda) to the aṇ after season-words (ṛtvaṇ) [taught by 'saṃdhivelādyṛtunakṣatrebhyo 'ṇ', SK 1387]. śāradikaṃ śrāddham, 'the autumn śrāddha'.

Tattvabodhinī

alignment inferredNSP p. 265

—श्राद्धमिति । भक्त्या क्रियमाणं पित्र्यं कर्मेत्यर्थः । ‘प्रज्ञाश्रद्धार्चाभ्योऽणः’ इति मत्वर्थयेन व्युत्पादितः श्रद्धावान्पुरुषस्तु न गृह्यते, अनभिधानात्

Bālamanoramā

श्राद्धे शरदः - श्राद्धे शरदः । ठञ् स्यादिति । शेषपूरणमिदम् । ननुकालाट्ठ॑ञित्येव सिद्धे किमर्थमिदमित्यत आह — ऋत्वण इति ।सन्धिवेसाद्यृतुनक्षत्रेभ्योऽणि॑ति वक्ष्यमाणस्येत्यर्थः । शारदिकमिति । शरदि ऋतौ भवमित्यर्थः । शरच्छब्दस्य संवत्सरवाचित्वे तु पूर्वेणैव सिद्धम् ।

translator notes

commentary BM: 'ṭhañ syāt' completes the sūtra with what is left unsaid (śeṣapūraṇa), i.e. ṭhañ from 'kālāṭ ṭhañ' (SK 1381). BM answers the question why the rule is needed when 'kālāṭ ṭhañ' would suffice: it blocks the ṛtu-aṇ of 'saṃdhivelādyṛtunakṣatrebhyo 'ṇ', which is taught later. śāradikam means 'occurring in the season śarad'. Where śarad means 'year', the preceding rule already gives ṭhañ. Followed for identifying ṛtvaṇ and for '[ṭhañ]' in the sūtra rendering.
commentary TB (sk.1382.t1): śrāddha here is the rite for the ancestors (pitrya karman) performed with devotion. The śrāddha meaning 'a man possessed of faith', formed with the matvarthīya affix of 'prajñāśraddhārcābhyo ṇaḥ', is not taken, because the usage does not express it (anabhidhāna). Followed for rendering śrāddha as the rite.

SK 1383 · A 4.3.13V

विभाषा रोगातपयोः ॥ १३८३ ॥

vibhāṣā rogātapayoḥ

vibhāṣā rogātapayoḥ — Optionally [ṭhañ after śarad] when a disease (roga) or heat (ātapa) [is meant].

Rule. After śarad, ṭhañ comes optionally when a disease or heat is meant.

Example.

śāradikaḥ or śāradaḥ — an autumn disease, or autumn heat.

Applies when / blocked by. Anything else takes the season aṇ: śāradaṃ dadhi "autumn curd".

Siddhānta-kaumudī

शारदिकः शारदो वा रोग आतपो वा । एतयोः किम् । शारदं दधि ॥

śāradikaḥ or śāradaḥ — a disease or heat [of autumn]. Why [say] 'these two'? śāradaṃ dadhi ['autumn curd'].

Bālamanoramā

विभाषा रोगातपयोः - विभाषा रोगातपयोः ।ठ॑ञिति शरद इति चानुवर्तते । शारदं दधीति । ञत्वणिति भावः ।

translator notes

commentary BM: 'ṭhañ' and 'śaradaḥ' are carried forward (anuvṛtti) [from 'kālāṭ ṭhañ' (SK 1381) and 'śrāddhe śaradaḥ' (SK 1382)]; in the counter-example śāradaṃ dadhi the affix is the aṇ enjoined after season names (ṛtvaṇ; the source reads 'ñatvaṇ', an OCR slip). Followed for supplying '[ṭhañ after śarad]' in sutra_en and for taking śāradaḥ as the aṇ-form.
commentary No TB on this sūtra in sk.1382–sk.1384.

SK 1384 · A 4.3.14V

निशाप्रदोषाभ्यां च ॥ १३८४ ॥

niśāpradoṣābhyāṃ ca

niśāpradoṣābhyāṃ ca — And after niśā ('night') and pradoṣa ('evening'), [ṭhañ optionally].

Rule. After niśā "night" and pradoṣa "evening", ṭhañ comes optionally.

Example.

niśā + ṭhañ → vṛddhi i → ai → naiśikam; or naiśam.

prādoṣikam or prādoṣam.

Siddhānta-kaumudī

वा ठञ् स्यात् । नैशिकम् । नैशम् । प्रादोषिकम् । प्रादोषम् ॥

ṭhañ optionally occurs. naiśikam, naiśam; prādoṣikam, prādoṣam.

Bālamanoramā

निशाप्रदोषाभ्यां च - निशाप्रदोषाभ्यां च । वा ठञ् स्यादिति । शेषपूरणम् ।कालाट्ठ॑ञिति नित्यं प्राप्ते विकल्पोऽयम् ।

translator notes

commentary BM: the kaumudī's 'vā ṭhañ syāt' supplies what the sūtra leaves unsaid (śeṣapūraṇa). This is an option where ṭhañ would otherwise apply obligatorily by 'kālāṭ ṭhañ' (SK 1381). Followed for the bracket in sutra_en.
commentary BM under sk.1427.b1 assigns naiśikaḥ/naiśaḥ to this rule, as its ṭhañ and aṇ forms.
commentary TB under sk.1422.t1 ('vā ṭhañ') likewise assigns naiśika to this rule.
commentary No TB on this sūtra in sk.1383–sk.1385. TB under sk.1395.t1 (pratīka 'pradoṣaka iti') calls pradoṣaka, formed by the vun of 'pūrvāhṇāparāhṇārdrāmūlapradoṣāvaskarād vun' (SK 1401), an apavāda of this rule. Rule interaction recorded; the English is unaffected.

SK 1385 · A 4.3.15V

श्वसस्तुट् च ॥ १३८५ ॥

śvasastuṭ ca

śvasas tuṭ ca — After śvas, [ṭhañ optionally,] and the augment tuṭ [to that affix].

Rule. After śvas "tomorrow", ṭhañ comes optionally, and the affix takes the augment tuṭ. An augment (āgama) is a sound added to a form without replacing anything. Tuṭ is heard as t and is placed at the start of the affix.

Example.

śvas + ṭhañ → śvas + ika → tuṭ → śvas + tika → the vowel change is taught next (SK 1386) → śauvastikam "of tomorrow".

Siddhānta-kaumudī

श्वस् शब्दाट्ठञ् वा स्यात्तस्य तुडागमश्च ॥

After the word śvas, ṭhañ optionally occurs, and the augment (āgama) tuṭ [is added] to it.

Tattvabodhinī

NSP p. 265

—श्वसस्तुद् च । विभाषेत्यनुवर्तनादाह—ठञ्ज् वा स्यादिति । ‘ऐषमोह्यः—’ इत्यादिना त्यवपि विकल्पेन विहित आभ्यां मुक्ते व्युत्थुलावपि स्त एव ॥—शौचस्तिकमिति । नन्वन्तरङ्गत्वात् तुदि ठस्य प्रत्ययादित्वाभावात्कर्मठ इत्यत्र ठच इवेकादेशो न स्यात् । न च परत्वादिकादेशे तस्य तुडिति वाच्यम् । आदेशात्प्रागेवान्तरङ्गत्वात्तुटः प्रवृत्तेः । इकादेशस्य त्वाङ्गत्वेन वहिरङ्गत्वात् । सूत्रभङ्गेन तुकि हि क्रियमाणे ‘इष्टमुक्तान्तात्—’ इति कादेशप्रसङ्ग इति चेत् । सत्यम् । बुञ्छणादिषु ठचश्चित्त्वेन ‘एकादेशोऽन्तरङ्गेभ्यो वलवान्’ इति ज्ञापितत्वात् । अन्यथा प्रत्ययाद्युदात्तत्वे कृते एकादेशः स्यादिति किं ठचश्चित्त्वेन । कृते त्विकादेशे प्रत्ययस्वरवाधनाय चित्त्वं प्रयुज्यत इति मनोरमायां स्थितम्

Bālamanoramā

श्वसस्तुट् च - आसस्तुट् च । तस्येति । प्रत्ययस्येत्यर्थः । तुटि टकार इत् । उकार उच्चारणार्थः ।

translator notes

commentary TB: 'vā' in the kaumudī's paraphrase is because vibhāṣā is carried forward (anuvṛtti) into this rule; and ṭhañ being optional here, and tyap also being optional by 'aiṣamohyaḥśvaso 'nyatarasyām', when [śvas is] free of these two, ṭyu and ṭyul also occur. Followed for 'optionally'.
commentary BM: 'tasya' = of the affix (so tuṭ attaches to ṭhañ, not to śvas); in tuṭ the ṭ is it and the u is for pronunciation. Followed in rendering 'to it'.
commentary TB (pratīka 'śauvastikam iti') raises the order of operations: tuṭ, being antaraṅga, would apply before the replacement of ṭha by ika (bahiraṅga as an aṅga-operation), so ṭha would no longer be affix-initial and would, as in karmaṭha, escape ika; the answer (credited to the Manoramā) is that the cit-marking of ṭhac in the 'vuñchaṇ…' list is a jñāpaka that the [ika-]substitution is stronger than antaraṅga operations (OCR reads 'ekādeśo 'ntaraṅgebhyo balavān'; the following sentence speaks of 'ikādeśa'). Not reflected in the kaumudī, which gives no form here.
translator The kaumudī gives no example in this unit; the form śauvastikam is cited under the next sūtra, 'dvārādīnāṃ ca' (SK 1386), which accounts for its ai-augment in place of vṛddhi.

SK 1386 · A 7.3.4V

द्वारादीनां च ॥ १३८६ ॥

dvārādīnāṃ ca

dvārādīnāṃ ca — And for dvāra and the rest [too: no vṛddhi of the vowel after their y or v, but the augment aic before the y or v].

Rule. This rule continues SK 1098. In the words dvāra, svar, vyalkaśa, svasti, svara, sphyakṛt, svādu, mṛdu, śvas, śvan and sva, the vowel after the y or v takes no vṛddhi. Instead the augment ai or au (aic) comes before the y or v.

Example.

śvas + tika → the vowel after v is not changed → au is added before the v → śauvas + tika → śauvastikam.

Siddhānta-kaumudī

द्वार, स्वर्, व्यल्कश, स्वस्ति, स्वर, स्फ्यकृत्, स्वादु, मृदु, श्वस्, श्वन्, स्व एषां न वृद्धिरैजागमश्च । शौवस्तिकम् ॥

dvāra, svar, vyalkaśa, svasti, svara, sphyakṛt, svādu, mṛdu, śvas, śvan, sva: of these there is no vṛddhi [of the vowel following their y or v], and [instead] the augment (āgama) aic [comes before that y or v]. śauvastikam ['of tomorrow', from śvas].

translator notes

translator The brackets in sutra_en and k1 are supplied from the preceding sūtra na yvābhyāṃ padāntābhyāṃ pūrvau tu tābhyām aic (SK 1098; A 7.3.3), of which this rule is the continuation (the 'ca'); the kaumudī here states only 'eṣāṃ na vṛddhir aijāgamaś ca'. The y and v of these words are not pada-final, which is why the rule is needed; neither the kaumudī nor the commentaries at this place say so, and the point is the translator's.
commentary No BM block is filed under this unit. BM on aiṣamohyaḥśvaso 'nyatarasyām (sk.1326.b1) gives the derivation of śauvastikam: by śvasas tuṭ ca (SK 1385) ṭhañ, ika in place of its ṭha, the augment tuṭ, and the aic augment by 'dvārādīnāṃ ca' (BM names the operations only). Followed for identifying the form as the derivative of śvas; the kaumudī itself gives the form only.
commentary No TB block is filed under this unit. TB on śvasas tuṭ ca (sk.1385.t1, OCR 'śaucastikam' for śauvastikam) discusses only the ordering of tuṭ and the ika-substitute in the same form, not this rule; TB under sk.1362.t1 (on the gahādi list) remarks that after bare sva only aṇ comes — sauvam — and that this is exemplified in the ākara under 'dvārādīnāṃ ca'; TB under sk.1547.t1 likewise notes in passing that sva (OCR 'kha') is of the dvārādi list (its fruit: svasyedaṃ sauvam). Nothing here alters the English.
textual The list as transmitted (so also the Dhaval TEI text) separates svādu and mṛdu. mṛdu has no y or v on which this rule could operate; the two may be meant as a single item. The division is kept as transmitted and not emended.

SK 1387 · A 4.3.16V

संधिवेलाद्यृतुनक्षत्रेभ्योऽण् ॥ १३८७ ॥

saṃdhivelādyṛtunakṣatrebhyo'ṇ

saṃdhivelādyṛtunakṣatrebhyo 'ṇ — After sandhivelā and the rest, after names of seasons (ṛtu) and after names of nakṣatras, [when they denote time,] aṇ.

Rule. After sandhivelā etc., after names of seasons (ṛtu) and after names of nakṣatras (lunar mansions), used for time, aṇ comes. It is an apavāda of ṭhañ. Bhaṭṭoji's commentators add that naming aṇ also shuts out cha.

The list is: sandhivelā "twilight", saṃdhyā, amāvāsyā "new-moon day", trayodaśī, caturdaśī, paurṇamāsī "full-moon day", pratipad "first day of the fortnight".

Example.

sandhivelāyāṃ bhavam "occurring at twilight" → sandhivelā + aṇ → vṛddhi → sāndhivelam.

Season: grīṣma "hot season" → vṛddhi ī → ai → graiṣmam.

Nakṣatra: tiṣya → vṛddhi i → ai, and its y is deleted → taiṣam.

Applies when / blocked by. A gaṇasūtra, saṃvatsarāt phalaparvaṇoḥ, gives aṇ after saṃvatsara "year" for a fruit or a festival: sāṃvatsaraṃ phalam, sāṃvatsaraṃ parva. Anything else: sāṃvatsarikam.

Siddhānta-kaumudī

संधिवेलादिभ्यः ऋतुभ्यो नक्षत्रेभ्यश्च कालवृत्तिभ्योऽण् स्यात् । सन्धिवेलायां भवं सान्धिवेलम् । ग्रैष्मम् । तैषम् । सन्धिवेला, संध्या, अमावास्या, त्रयोदशी, चतुर्दशी, पौर्ममासी, प्रतिपत् ॥ (गणसूत्रम् -) संवत्सरात्फलपर्वणोः ॥ सांवत्सरं फलं पर्व वा । सांवत्सरिकमन्यत् ॥

After sandhivelā and the rest, after names of seasons and after names of nakṣatras, when they denote time (kālavṛtti), aṇ comes. Being at the time of twilight (sandhivelā): sāndhivelam. graiṣmam [from grīṣma, 'hot season']. taiṣam [from tiṣya, a nakṣatra]. [The group:] sandhivelā, saṃdhyā, amāvāsyā, trayodaśī, caturdaśī, paurṇamāsī [so the sense; the source reads paurmamāsī], pratipad. (gaṇasūtra) saṃvatsarāt phalaparvaṇoḥ — After saṃvatsara ('year'), [aṇ] when a fruit or a festival (parvan) [is meant]: sāṃvatsaraṃ phalaṃ parva vā ('a yearly fruit' or 'a yearly festival'). Anything else: sāṃvatsarikam.

Tattvabodhinī

NSP p. 265–266

—संधिवेला—। अण्महणं तु छवाधनार्थम् । अन्यथा ‘सन्धिवेलादिभ्यो यथाविहितं प्रत्ययाः स्युः’ इत्युक्ते पौर्णमासीशब्दात् ‘वृद्धाच्छः’ स्यात् । वचनं तु ठञो वाधनाय स्यादिति भावः ॥—तैषमिति । तिष्याद्भवादावण् । जातार्थे तु ‘श्रविष्ठाफाल्युनी—’ इति लुक् स्यात् । ‘सूर्यतिष्य—’ इत्यत्र ‘तिष्यपुष्ययो— नर्क्षत्राणि’ इति वचनाद्यलोपः

Bālamanoramā

संधिवेलाऽऽद्यृतुनक्षत्रेभ्योऽण् - सन्धिवेलां । कालवृत्तिभ्य इति ।कालाट्ठ]ञित्यतस्तदनुवृत्तेरिति भावः । ठञोऽपवादः । तैषमिति । तिष्ये भवादीत्यर्थः ।तिष्टपुष्ययोर्नक्षत्राऽणी॑ति । यलोपः । तिष्ये जात इत्यर्थेश्रविष्ठाफल्गुनी॑ति लुग्वक्ष्यते । सन्धिवेलादिगणं पठति — सन्धिवेलेत्यादि । संवत्सरात्फलपर्वणोरिति । गणसूत्रमिदम् ।

translator notes

commentary BM: 'when they denote time' is said because kālāt is carried forward (anuvṛtti) from kālāṭ ṭhañ (SK 1381); this aṇ is an apavāda of that ṭhañ. Followed for the bracket in sutra_en and for 'denote time' in k1.
commentary TB on why aṇ is named at all: its mention serves to block cha. Had the rule said only 'after sandhivelā etc. the affixes as taught', then after paurṇamāsī (a vṛddha stem) 'vṛddhāc chaḥ' (SK 1337) would apply; the rule would then serve only to block ṭhañ. Recorded as the rule-interaction reading behind 'aṇ comes'.
commentary BM on taiṣam: aṇ after tiṣya in the sense 'being there' and the like, with y-elision by the vārttika tiṣyapuṣyayor nakṣatrāṇi (yalopaḥ); in the sense 'born there' the affix is instead elided (luk) by śraviṣṭhāphalgunī… (SK 1407). BM: saṃvatsarāt phalaparvaṇoḥ is a gaṇasūtra. Recorded; the kaumudī gives only the forms.
commentary TB on taiṣam, as BM: aṇ after tiṣya in the sense 'being there' etc., y-elision by the vārttika tiṣyapuṣyayor nakṣatrāṇi, and luk by śraviṣṭhāphalgunī… (SK 1407) in the sense 'born there'. Recorded.
translator sāṃvatsarikam in the other case is presumably by kālāṭ ṭhañ (SK 1381) — the translator's inference, not stated in the kaumudī or the commentaries here.
textual Source reads paurmamāsī in the gaṇa list; paurṇamāsī (the full-moon day) is evidently intended, and TB's discussion names paurṇamāsī. Source preserved; the English gives the intended word and flags the reading.

SK 1388 · A 4.3.17V

प्रावृष एण्यः ॥ १३८८ ॥

prāvṛṣa eṇyaḥ

prāvṛṣa eṇyaḥ — After prāvṛṣ ('the rainy season'), eṇya [in the śaiṣika senses].

Rule. After prāvṛṣ "the rainy season", eṇya comes. Bhaṭṭoji's commentators call it an apavāda of the season aṇ.

Example.

prāvṛṣ + eṇya → prāvṛṣeṇyaḥ "occurring in the rainy season".

Applies when / blocked by. For the sense "born there", SK 1394 gives ṭhap instead.

Siddhānta-kaumudī

प्रावृषेण्यः ॥

prāvṛṣeṇyaḥ ('[occurring etc.] in the rainy season').

Tattvabodhinī

NSP p. 266

—प्रावृष एण्यः । ऋल्लणोऽपवादः । प्रवर्षतीति प्रावृट्, ‘नहिवृति—’ इति दीर्घः तत्र भवः । जाते तु ठन्नं वक्ष्यति । ‘रषाभ्याम्—’ इति सिद्धे प्रक्रियालाघवार्थं णकारोच्चारणमित्याहुः ॥ किं च प्रावृषे ण्यमाचक्षाणः प्रावृषेण इत्यत्र णकारश्रवणार्थमपि तत् । ण्यन्तात्क्रिपि टिलोपणिलोपयलोपाः ॥—सर्वत्राणूच—॥—हेमन्तादिति । एतच्च ‘हेमन्ताच्च’ इत्यतोऽनुवृत्तमिति भावः ॥—हैमनमिति । अकारविशिष्टस्य तशब्दस्य लोपे ‘अन्’ इति प्रकृतिभावात् ‘नस्तद्धिते’ इति टिलोपो न । तकारस्यैव लोप इति पक्षे तु ‘यस्येति च’ इत्यल्लोपस्याभीयत्वेनासिद्धलात्स्थानिवद्भावाद्वा टिलोपो नेति बोध्यम् ॥—हैमन्तमिति । ऋल्लणि तकारलोपो न भवति, तस्य ‘सर्वत्राण्—’ इति प्रतिपदोक्तेन अणा संनियोगशिष्टलात् ॥ एतच्च प्रत्याख्यातं भाष्ये । तथा हि हेमन्तपर्यायो हेमन्तशब्दोऽप्यस्ति ‘हेमन्तागनीगन्ति कर्णौ’ इत्यादिप्रयोगात् । ततश्च हेमन्तहेमन्तशब्दाभ्यामृत्वणि हैमनं हैमन्तमिति रूपद्वयं सिद्धम् । छन्दसि तु ‘हेमन्ताच्च’ इति ठन्ना हैमन्तिकमिति तृतीयमपि रूपं सिद्ध्यति । न च विशेषविहितेन ठन्ना अणो बाधः शङ्खः । छन्दसि सर्वविधीनां वैकल्पिकलात् । वृत्तिकृता तु ‘हेमन्ताच्च’ इति सूत्रे सर्वत्रप्रहणमपकृष्य लोकेऽपि हैमन्तिकमिति स्वीकृतम्

Bālamanoramā

प्रावृष एण्यः - प्रावृष एण्यः । ऋत्वणोऽपवादः । प्रावृषेण्य इति । प्रावृट्-वर्पर्तुः । तत्र भवादिरित्यर्थः । जाते तु ठब् वक्ष्यते । प्रक्रियालाघवार्थं णकारोच्चारणम् ।

translator notes

commentary BM: eṇya is an apavāda of the aṇ after season-words (ṛtvaṇ, SK 1387); the sense is 'tatra bhava' etc.; for the sense 'born' ṭhap will be taught (prāvṛṣaṣ ṭhap, SK 1394). The ṇ of eṇya is pronounced for brevity of the derivation (prakriyālāghava). Followed for '[occurring etc.]' rather than 'born'.
commentary TB, as BM: eṇya is an apavāda of the season-aṇ; the sense is 'tatra bhava'; for 'born' ṭhap will be taught. Agrees with BM on '[occurring etc.]'.
commentary TB: prāvṛṭ = 'pravarṣati', with lengthening by 'nahivṛti…' (SK 1037). The ṇ of eṇya is pronounced for brevity of the derivation (prakriyālāghava), though 'raṣābhyām…' (SK 235) would give it — so some say (ity āhuḥ); TB adds that it also secures the audible ṇ in prāvṛṣeṇ (OCR 'prāvṛṣeṇa'): the kvip-derivative of the ṇi-stem 'prāvṛṣeṇyam ācakṣāṇaḥ', with ṭi-, ṇi- and ya-lopa ('ṭilopaṇilopayalopāḥ'), which is consonant-final.
textual The TB block filed under this unit continues with pratīkas on 'sarvatrāṇ ca talopaś ca' ('hemantād iti', 'haimanam iti', 'haimantam iti'), which belong to SK 1390.

SK 1389 · A 4.3.18V

वर्षाभ्यष्ठक् ॥ १३८९ ॥

varṣābhyaṣṭhak

varṣābhyaṣ ṭhak — After varṣāḥ ('the rains'), ṭhak [in the śaiṣika senses].

Rule. After varṣāḥ "the rains", ṭhak comes.

Example.

varṣāsu sādhu "good for the rains" → varṣā + ṭhak → ṭh → ik; vṛddhi a → ā → the final ā is deleted → vārṣikaṃ vāsaḥ "a garment for the rains".

Applies when / blocked by. "Good for" is not one of the senses of this heading as such. It is added to them by SK 1418, so ṭhak also comes in that sense.

Siddhānta-kaumudī

वर्षासु साधु वार्षिकं वासः । कालात्साधुपुष्प्यत्पच्यमानेषु SK 1418 इति साध्वर्थे ॥

vārṣikaṃ vāsaḥ, 'a garment good for the rains' (varṣāsu sādhu). [ṭhak comes also] in the sense 'good for' (sādhu), [which is included among the śaiṣika senses] by 'kālāt sādhupuṣpyatpacyamāneṣu' (SK 1418).

Bālamanoramā

वर्षाभ्यष्ठक् - वर्षाभ्यष्ठक् । तृतीयर्तौवर्षाशब्दौ नित्यं बहुवचनान्तः,अप्सुमनःसमासिकतावर्षाणां बहुत्व॑मिति लिङ्गानुशासनसूत्रात् ।स्त्रिया प्रावृट् स्त्रियां भूम्नि वर्षाः॑ इत्यमरः । वर्षाशब्दाजाताद्यर्थे ठगित्यर्थः । वर्षाषु साध्विति हितकारीत्यर्थः । ननुतत्र साधु॑रिति साध्वधिकारस्य शेषाधिकारबहुर्भूतत्वात्कथं साध्वर्थेऽयं प्रत्यय इत्यत आह — कालादिति । साध्वर्थे इति । साध्वर्थेऽपि ठगित्यर्थः । अस्य जाताद्यर्थेषु शैषिकेष्वन्तर्भावादिति भावः ।

translator notes

commentary BM: varṣā, the third season, is always plural (by the liṅgānuśāsana rule 'apsumanaḥsamāsikatāvarṣāṇāṃ bahutvam' and Amara), and ṭhak comes after it in the senses 'born there' (jāta) and the rest. 'varṣāsu sādhu' means beneficial in the rains. Objection: the sādhu-adhikāra of 'tatra sādhuḥ' lies outside the śeṣa-adhikāra, so how can this affix take the sense sādhu? Answer, the kaumudī's reference: 'kālāt sādhupuṣpyatpacyamāneṣu' includes sādhu among the śaiṣika senses (jāta and the rest), so ṭhak comes in the sense sādhu as well. Followed for construing 'sādhvarthe' ('sādhvarthe 'pi ṭhak') and for the brackets in k1.
commentary TB has no comment on this sūtra: sk.1388.t1 passes from SK 1388 directly to 'sarvatrāṇ ca' (SK 1390). TB cites the rule only in passing at sk.1395.t1 (ṭhak in pūrvavārṣika).

SK 1390 · A 4.3.22V

सर्वत्राण् च तलोपश्च ॥ १३९० ॥

sarvatrāṇ ca talopaśca

sarvatrāṇ ca talopaś ca — [After hemanta,] everywhere, aṇ, and also deletion (lopa) of t.

Rule. After hemanta "the cold season", aṇ comes, and the t is deleted. Sarvatra "everywhere" means in the Veda and in ordinary usage alike.

Example.

hemanta + aṇ → the t is deleted → vṛddhi e → ai → haimanam.

By the first ca, the season aṇ also comes, without the deletion → haimantam.

Watch out. Pāṇini's sūtras just before this one (A 4.3.19–21) are Vedic. Bhaṭṭoji reads them in the Vedic section (SK 3450–3452). The t is deleted only with the aṇ named in this sūtra, not with the season aṇ.

Siddhānta-kaumudī

हेमन्तादण् स्यात्तलोपश्च वेदलोकयोः । चकारात्पक्षे ऋत्वण् । हैमनम् । हैमन्तम् ॥

After hemanta, aṇ comes, and deletion of t, in both the Veda and ordinary usage. By the [first] ca, in the alternative, the season-aṇ (ṛtvaṇ) [comes, without deletion of t]. haimanam [aṇ with deletion of t]; haimantam [the season-aṇ].

Bālamanoramā

सर्वत्राण् च तलोपश्च - सर्वत्राऽण्च । छन्दसीत्यनुवृत्तिनिवृत्त्यर्थं सर्वत्रग्रहणम् । लोके वेदे चेत्यर्थः ।हेमन्ताच्चे॑ति पूर्वसूत्राद्धेमन्तादित्यनुवर्तते । तदाह — हेमन्तादित्यादिना । ननुसर्वत्राऽण् तलोपश्चे॑त्येव सिद्धे प्रथमचकारो व्यर्थ इत्यत आह — चकारादिति । हैमनमिति ।हेमन्ते॑त्यत्र तकारात्प्राग् नकारस्यानुस्वारपरसवर्णौ स्थितौ । तत्र तकाराकारसमुदायस्य लोप इति पक्षेअ॑निति प्रकृतिभावान्न टिलोपः । तकारस्यैव लोप इति पक्षे तु अकारस्ययस्येति चे॑ति लोपे तस्य आभीयत्वेनासिद्धत्वात्स्थानिवत्त्वाद्वा न टिलोपः । हैमन्तमिति । ऋत्वणि रूपम् । अत्र न तलोपः, तस्य एतत्सूत्रप्रतिपदोक्ताऽणा संनियोगशिष्टत्वादिति भावः ।

translator notes

commentary BM: 'sarvatra' is stated to stop the anuvṛtti of 'chandasi', hence 'in both the ordinary language and the Veda'; 'hemantāt' is carried forward (anuvṛtti) from the preceding sūtra 'hemantāc ca'. Followed for the bracket in sutra_en.
commentary TB (printed under sk.1388.t1): 'hemantāt' is carried forward (anuvṛtti) from 'hemantāc ca' — agreeing with BM.
commentary BM on 'cakārāt': since 'sarvatrāṇ talopaś ca' would have sufficed, the first ca would be pointless — hence it is taken to bring in the season-aṇ. Followed for '[first] ca'. On haimantam BM: with the season-aṇ there is no deletion of t, because that deletion is taught jointly (saṃniyogaśiṣṭa) with the aṇ specifically named (pratipadokta) in this sūtra. Followed for the bracket 'without deletion of t'.
commentary TB (printed under sk.1388.t1) on haimantam agrees with BM: no deletion of t with the season-aṇ, the deletion being saṃniyogaśiṣṭa with the pratipadokta aṇ of this sūtra.
commentary BM, step not in the kaumudī, on why haimanam shows no ṭi-lopa: if the unit 'ta' (t with its a) is deleted, the resulting n-final stem keeps its form by 'an' (prakṛtibhāva), so 'nas taddhite' does not delete the ṭi; if t alone is deleted, the a is deleted by 'yasyeti ca', and that deletion, being ābhīya, is asiddha, or else sthānivat, so again no ṭi-lopa. Recorded, not translated.
commentary TB (sk.1388.t1) gives the same account of the absence of ṭi-lopa in haimanam, and adds that the Bhāṣya rejects the sūtra: a synonym hemana exists, so haimana/haimanta both follow from the season-aṇ, and in the Veda haimantika by ṭhañ of 'hemantāc ca'; the Vṛttikāra draws 'sarvatra' back into 'hemantāc ca' and so admits haimantika in ordinary usage too. Recorded, not translated.

SK 1391 · A 4.3.23V

सायंचिरम्प्राह्णेप्रगेऽव्ययेभ्यष्ट्युट्युलौ तुट् च ॥ १३९१ ॥

sāyaṃciramprāhṇeprage'vyayebhyaṣṭyuṭyulau tuṭ ca

sāyaṃciraṃprāhṇeprage'vyayebhyaṣ ṭyuṭyulau tuṭ ca — After sāyam, ciram, prāhṇe, prage and indeclinables (avyaya) [denoting time], ṭyu and ṭyul [occur], and the augment tuṭ [is added to them].

Rule. After sāyam "evening", ciram "long", prāhṇe "in the forenoon", prage "early", and after indeclinables denoting time, ṭyu and ṭyul come. The affix takes the augment tuṭ.

Example.

sāyam + ṭyu → yu → ana (SK 1247) → tuṭ → sāyam + tana → the m appears as n before t → sāyantanam "of the evening".

Likewise cirantanam "of long standing". The printed text reads cirantam.

Prāhṇe and prage keep their e by nipātana, being cited in that form in the sūtra: prāhṇetanam, pragetanam.

Indeclinables: doṣā "at night" → doṣātanam; divā "by day" → divātanam.

Applies when / blocked by. The change of yu to ana comes before tuṭ is added. Three vārttikas follow:

ciraparutparāribhyas tno vaktavyaḥ: tna after cira, parut "last year" and parāri "the year before last" → ciratnam, parutnam, parāritnam.
agrādipaścāḍ ḍimac: ḍimac, heard as ima, after agra, ādi and paścāt → agrimam, ādimam, paścimam. Bhaṭṭoji's commentators say the ḍ of ḍimac is only for clarity.
antāc ca: ḍimac after anta too → antimam.

Siddhānta-kaumudī

सायमित्यादिभ्यश्चतुर्भ्योऽव्ययेभ्यश्च कालवाचिभ्यः ट्युट्युलौ स्तस्तयोस्तुट् च । तुटः प्रागनादेशः । अनद्यतने SK 2185इत्यादिनिर्देशात् । सायन्तनम् । चिरन्तम् । प्राह्णप्रगयोरेदन्तत्वं निपात्यते । प्राह्णेतनम् । प्रगेतनम् । दोषातनम् । दिवातनम् ।

After the four, sāyam and the rest, and after indeclinables, [all] denoting time, ṭyu and ṭyul occur, and tuṭ is added to them. The substitution of ana [for yu] takes place prior to tuṭ, as the wording of 'anadyatane' (SK 2185) etc. shows. sāyantanam ['belonging to the evening']. cirantam [as transmitted; see note] ['of long standing']. The e-ending of prāhṇa and praga is established by nipātana [the form's being cited as such in the sūtra]: prāhṇetanam ['belonging to the forenoon'], pragetanam ['belonging to early morning']. doṣātanam ['nocturnal']. divātanam ['diurnal'].

vārttika

चिरपरुत्परारिभ्यस्त्नो वक्तव्यः

(vārttika) ciraparutparāribhyas tno vaktavyaḥ — After cira, parut and parāri, tna is to be stated.

(वार्तिकम्) ॥ चिरत्नम् । परुत्नम् । परारित्नम् ।

ciratnam ['old']. parutnam ['of last year']. parāritnam ['of the year before last'].

vārttika

अग्रादिपश्चाड्डिमच्

(vārttika) agrādipaścāḍ ḍimac — After agra, ādi and paścāt, ḍimac [is to be stated].

(वार्तिकम्) ॥ अग्रिमम् । आदिमम् । पश्चिमम् ॥

agrimam ['foremost']. ādimam ['first']. paścimam ['last, western'].

vārttika

अन्ताच्च

(vārttika) antāc ca — And after anta [ḍimac is to be stated].

(वार्तिकम्) ॥ अन्तिमम् ॥

antimam ['final'].

Tattvabodhinī

NSP p. 266

—सायंचिरं—। नन्वन्तरङ्गलात्प्रथमं तुटि ‘मृत्युः’ इत्यादाविव त्युशब्दस्य प्रत्ययतया अङ्गसंज्ञानिमित्तं यो युत्स्य विधीयमानोऽनादेशो न स्यात् । न चैवं तुगेव क्रियतामिति वाच्यम् । तस्य पूर्वान्तत्वेन विसर्गाभावात्प्रातस्तनमित्यत्र सत्त्वाभावप्रसङ्गात्, अत एव आह—तुटः प्रागिति ॥—इत्यादीति । आदिशब्देन ‘घकालतनेषु’ इति प्राह्यम् ॥—सायंतनमिति । स्यतेर्घनि सायशब्दोऽकारान्तो दिवसावसाने रूढः, तस्य प्रत्ययसंनियोगेन मान्तत्वं निपात्यत इति वार्तिककृन्मतम् ॥ भाष्यकृता तु ‘मान्ताव्ययम्’ इत्याश्रित्य सायंप्रहणं प्रत्याख्यातम् । न चैवं सायशब्दात्कालाद्विधि अनिष्टरूपप्रसङ्गः । तस्य कालवाचित्वाभावादनभिधानाद्वेत्याहुः ॥—चिरंतनमिति । चिरशब्दस्यापि प्रत्ययसंनियोगेन मान्तता निपात्यत इति भावः ॥ अत्र वदन्ति । स्वरादौ पाठादव्ययत्वादेव सिद्धे सूत्रे चिरमित्येतद्यर्थम् । न चादन्ता-चिरशब्दाद्विधि स्यादिति वाच्यम् । तेन वाधादिति ॥—एदन्तत्वमिति । प्राह्णः सोढोऽस्य प्राह्णेतन इत्याद्यर्थम् । तत्र हि सप्तमी नास्ति ॥ जातार्थं ‘घकालतनेषु’ इत्यलङ्कापि सिद्धेः ॥—चिरह्नमिति । सूत्रे चिरशब्दस्योपादानात् ट्युट्युला-वपि स्तः । न चैवं सूत्रे चिरशब्दस्य प्रत्याख्यानं न संभवतीति वाच्यम् । मान्ताव्ययादेव ट्युट्युल्विधौ तत्संभवात् । परुत् पूर्वस्मिन् वत्सरे । परारि पूर्वतरे ॥—अग्रादीति—। डिमचो डित्त्वं स्पष्टार्थम्

translator notes

commentary TB on 'tuṭaḥ prāg': if tuṭ, being antaraṅga, came first, the affix would be 'tyu' (as in mṛtyuḥ) and the ana-substitute enjoined for yu would fail; tuk instead of tuṭ will not do, since as pūrvānta it would block the visarga needed for prātastanam. 'ityādi' takes in 'ghakālataneṣu'. Followed for rendering 'anādeśaḥ' as 'the substitution of ana [for yu]' and for the temporal priority it states.
commentary No BM block is filed under this unit. BM under sk.1381.b1 (on kālāṭ ṭhañ), after sāyaṃprātikaḥ, remarks that ṭyu and ṭyul by 'sāyaṃciram…' do not come [there], since the Bhāṣya on 'nas taddhite' shows such usage. Recorded; it does not alter the English here.
commentary TB on sāyantanam: sāya (so + ghañ) is an a-ending word conventionally meaning the end of the day, whose m-ending is by nipātana together with the affix — the Vārttikakāra's view; the Bhāṣya instead rejects the mention of sāyam, relying on 'māntāvyayam' (it is already an m-ending indeclinable). cira likewise has its m-ending by nipātana. Recorded; the kaumudī gives the forms without taking sides.
commentary TB on 'edantatvam': the nipātana of prāhṇe/prage is needed for forms like prāhṇetana in 'prāhṇaḥ soḍho 'sya', where there is no locative ending to keep; in the 'jāta' sense aluk by 'ghakālataneṣu' would suffice. Followed for rendering nipātana as the e-ending itself being given by the sūtra.
commentary TB: parut = in the previous year, parāri = in the one before that; since cira is named in the sūtra, ṭyu-ṭyul (cirantanam) also stand alongside tna (ciratnam); the ḍ of ḍimac is for clarity only. Followed for the glosses of parutnam and parāritnam.
textual The source reads 'cirantam'; TB's pratīka reads 'cirantanam', which the rule (ṭyu with tuṭ, ana for yu, as in sāyantanam) requires. 'cirantam' is probably a digitization error for 'cirantanam'. Transmitted reading kept in the English and marked. TB's OCR 'cirahnam' likewise stands for 'ciratnam'.

SK 1392 · A 4.3.24V

विभाषा पूर्वाह्णापराह्णाभ्याम् ॥ १३९२ ॥

vibhāṣā pūrvāhṇāparāhṇābhyām

vibhāṣā pūrvāhṇāparāhṇābhyām — After pūrvāhṇa ('forenoon') and aparāhṇa ('afternoon'), optionally [ṭyu and ṭyul, with the augment tuṭ].

Rule. After pūrvāhṇa "forenoon" and aparāhṇa "afternoon", ṭyu and ṭyul with tuṭ come optionally. In the other option, ṭhañ comes, with no tuṭ.

Example.

pūrvāhṇe + ṭyu with tuṭ → the locative ending is kept by SK 975 → pūrvāhṇetanam, aparāhṇetanam "of the forenoon / afternoon".

With ṭhañ: paurvāhṇikam, āparāhṇikam.

Applies when / blocked by. For the analysis pūrvāhṇaḥ soḍho 'sya "he has endured the forenoon" there is no locative to keep. So the forms are pūrvāhṇatanam, aparāhṇatanam.

Siddhānta-kaumudī

आभ्यां ट्युट्युलौ वा स्तस्तयोस्तुट् च । पक्षे ठञ् । पूर्वाह्णेतनम् । अपराह्णेतनम् । घकालतनेषु -SK 975इत्यलुक् । पूर्वाह्णः सोढोऽस्येति विग्रहे तु पूर्वाह्णतनम् । अपराह्णतनम् । पौर्वाह्णिकम् । आपराह्णिकम् ॥

After these two, ṭyu and ṭyul optionally occur, and the augment tuṭ is added to them. In the alternative, ṭhañ. pūrvāhṇetanam, aparāhṇetanam ('occurring in the forenoon / afternoon'): the non-elision (aluk) [of the locative ending] is by 'ghakālataneṣu …' (SK 975). But when the analysis (vigraha) is 'pūrvāhṇaḥ soḍho 'sya' ('he has endured the forenoon'), [the forms are] pūrvāhṇatanam, aparāhṇatanam. [With ṭhañ:] paurvāhṇikam, āparāhṇikam.

Bālamanoramā

विभाषा पूर्वाह्णापराह्णाभ्याम् - विभाषा पूर्वाह्णा । पक्षे ठञिति । तथा सति न तुट्, तस्य ठ्युठ्युल्भ्यां संनियोगशिष्टत्वादिति भावः । तदेवंराष्ट्रावारे॑त्यारभ्य एतदन्तैः सूत्रैः शाष्ट्रादिप्रकृतिविशेषेभ्यो घादयः प्रत्ययविशेषा अनुक्रान्ताः ।

translator notes

commentary BM on 'pakṣe ṭhañ': in that case there is no tuṭ, since tuṭ is enjoined only together with (saṃniyoga-śiṣṭa) ṭyu and ṭyul. Followed: 'added to them' confines tuṭ to ṭyu/ṭyul. BM adds that the sūtras from 'rāṣṭrāvārapārād ghakhau' to this one have listed particular affixes (gha etc.) for particular bases (rāṣṭra etc.).
commentary TB, printed under sk.1391.t1 (on the preceding sūtra): the e-ending of prāhṇe is taught by nipātana so that prāhṇetana is obtained also for 'prāhṇaḥ soḍho 'sya', where there is no locative; in the 'jāta' sense the aluk of 'ghakālataneṣu' would give it anyway. Followed for 'of the locative ending' and for keeping the two sets of forms apart.
translator TB speaks only of prāhṇe/prāhṇetana. The extension of its point to pūrvāhṇa — that pūrvāhṇa has no such nipātana, so the 'soḍha' analysis, lacking a locative, gives pūrvāhṇatanam — is the translator's inference, not stated by TB.

SK 1393 · A 4.3.25V

तत्र जातः ॥ १३९३ ॥

tatra jātaḥ

tatra jātaḥ — [After a word ending in the locative, 'in that',] in the sense 'born' [the affixes taught come].

Rule. After a word that is samartha in the locative, aṇ etc. and gha etc. come in the sense "born". A samartha word is one connected in sense, with its sandhi done. The locative case of the base is the rule's samartha-vibhakti.

Example.

srughne jātaḥ "born in Srughna" → srughna + aṇ → vṛddhi u → au → the final a is deleted → sraughnaḥ.

Likewise autsaḥ (from utsa), and with the special affixes of SK 1313, rāṣṭriyaḥ, avārapārīṇaḥ.

Siddhānta-kaumudī

सप्तमीसमर्थाज्जात इत्यर्थेऽणादयो घादयश्च स्युः । स्रुघ्ने जातः स्रौघ्नः । औत्सः । राष्ट्रियः । अवारपारीण इत्यादि ॥

After [a word] that is samartha in the locative (saptamīsamartha), in the sense 'born', aṇ etc. and gha etc. occur. srughne jātaḥ ('born in Srughna') → sraughnaḥ. autsaḥ; rāṣṭriyaḥ; avārapārīṇaḥ; and so on.

Tattvabodhinī

NSP p. 266

—तत्र जातः । ननु शेषे इत्यस्य लक्षणत्वोक्तेः ‘चाक्षुषं रूपं, श्रावणः शब्दः’ इत्यादाविव जातादिष्वर्थेष्वणादयः सिद्धाः, अधिकाराच्च घादयोऽपि । न च ‘जातादिष्वेवाणादयः’ इति नियमार्थं जाताद्यर्थनिर्देश आवश्यकः । अन्यथा ‘तत्रास्ते, तत्र शेते’ इत्याद्यर्थेऽपि प्रत्ययः स्यादिति वाच्यम् । चाक्षुषमित्याद्यसिद्ध्यापत्तेः । ‘सुघ्न आस्ते, सुघ्ने शेते’ इत्यादौ त्वनभिधानादेव तद्धितो न भविष्यति, अहत्या खनति, वृक्षमूलादागत इत्यादौ यथा । समर्थविभक्त्यस्त्वाक्षेपादेव लक्ष्यन्ते । चाक्षुषमित्यत्र तृतीया यथा, तस्मात् ‘तत्र जातः’ इत्याद्यर्थनिर्देशो व्यर्थं इति चेत् । मैवम् ‘प्रावृषष्टप्’ इत्याद्यपवादार्थं तदावश्यकत्वात् । ये तु निरप-वादा अर्थनिर्देशाः ‘कृतलब्धक्रीतकुशलाः’ इत्यादयः, ते तु व्यर्था एवेति दिक्

Bālamanoramā

तत्र जातः - अथ तेषां प्रत्ययानामर्थविशेषान्, प्रकृतीनां च विभक्तिविशेषान् दर्शयितुमुपक्रमते — तत्र जातः सप्तमीसमर्थादिति । सप्तम्यन्तात्कृतसन्धेरित्यर्थः । तत्रेत्यनेन सप्तम्यन्तस्यैव प्रथमानिर्दिष्टत्वादिति भावः । अणादय इति । अपत्यादिविकारान्तार्थसाधारणा इत्यर्थः । घादय इति ।राष्ट्रावारपारे॑त्यादिभिर्विशेषविहिता इत्यर्थः ।

translator notes

commentary BM: 'saptamīsamarthāt' = after a locative-final word on which sandhi has been done, because by 'tatra' only the locative-final is the one first mentioned (prathamanirdiṣṭa). 'aṇādayaḥ' = the affixes common to the senses from apatya up to vikāra; 'ghādayaḥ' = the affixes specially enjoined by 'rāṣṭrāvārapāra…' (SK 1313) and the following rules. BM introduces the sūtra as the start of the account of the particular senses of those affixes and the particular case-endings of their bases. Followed for the renderings 'aṇ etc.' and 'gha etc.'.

SK 1394 · A 4.3.26V

प्रावृषष्ठप् ॥ १३९४ ॥

prāvṛṣaṣṭhap

prāvṛṣaṣ ṭhap — After prāvṛṣ ('the rainy season'), ṭhap [in the sense 'born there' (tatra jātaḥ)].

Rule. After prāvṛṣ, in the sense "born there", ṭhap comes. It is an apavāda of the eṇya of SK 1388. Ṭhap is marked with p, not k or ñ, so it brings no vṛddhi.

Example.

prāvṛṣi jātaḥ "born in the rainy season" → prāvṛṣ + ṭhap → ṭh → ik → prāvṛṣikaḥ.

Siddhānta-kaumudī

एण्यस्यापवादः । प्रावृषि जातः प्रावृषिकः ॥

[This ṭhap] is an apavāda of eṇya [taught by 'prāvṛṣa eṇyaḥ', SK 1388]. prāvṛṣi jātaḥ ('born in the rainy season') → prāvṛṣikaḥ.

Bālamanoramā

प्रावृषष्ठप् - प्रावृषष्ठप् । ठपः पित्त्वम्अनुदात्तौ सुप्पितौ॑ इति स्वारार्थम् । एण्यस्येति । 'प्रावृष एण्यः' इति विहितस्येत्यर्थः । एवंच 'प्रावृष एम्यः' इति सूत्रं जातादन्यार्थमिति पर्यवस्यति ।

translator notes

commentary BM: 'eṇyasya' = of the eṇya enjoined by 'prāvṛṣa eṇyaḥ' (source of the bracketed reference); consequently 'prāvṛṣa eṇyaḥ' ends up (paryavasyati) applying to senses other than 'born'. BM (sk.1388.b1) there likewise says that in the sense 'born' ṭhap will be taught. BM: the p of ṭhap is for the accent, the affix being unaccented by 'anudāttau suppitau'.
commentary TB, under 'tatra jātaḥ' (sk.1393.t1): the sense-indication 'tatra jātaḥ' is not superfluous, being necessary for the sake of apavādas such as 'prāvṛṣaṣ ṭhap', which apply in that sense. Followed for supplying 'tatra jātaḥ' in sutra_en. TB under sk.1388.t1 also says that in the sense 'born' ṭhap will be taught.

SK 1395 · A 4.3.27V

संज्ञायां शरदो वुञ् ॥ १३९५ ॥

saṃjñāyāṃ śarado vuñ

saṃjñāyāṃ śarado vuñ — After śarad, vuñ [in the sense 'born there' (tatra jātaḥ)], when a name (saṃjñā) [is meant].

Rule. After śarad, in the sense "born there", vuñ comes when a name is meant. It is an apavāda of the season aṇ.

Example.

śarad + vuñ → vu → aka; vṛddhi a → ā → śāradakāḥ, the name of certain kinds of darbha grass and of mudga beans.

Siddhānta-kaumudī

ऋत्वणोऽपवादः । शारदका दर्भविशेषा मुद्गविशेषाश्च ॥

[This is] an apavāda of the aṇ [taught] for season-words (ṛtu). śāradakāḥ [denotes] particular kinds of darbha grass and particular kinds of mudga beans.

Tattvabodhinī

NSP p. 266–267

—संज्ञायां · शरदः—। समुदायेन चेत्संज्ञा गम्यत इत्यर्थः ॥ संज्ञायां किम् । शारदं अस्मम् । दीर्घसंज्ञायाम् ऽइत्येतास् कृतस्वर्थं । कृत्येतस्यर्थं न्तं केचिदनुवर्त- यन्तीति वृत्तिकृत् ॥—पूर्ववार्षिक इत्यादि । वर्षाणां पूर्वः, हेमन्तस्यापर इति विग्रहे ‘पूर्वापराधरोत्तरम्’ इत्येकदेशि-समासः ॥—पूर्वास्विति । तद्धिताये समासः ॥—अतोर्बुद्धिमद्विधाविति । ऋतुवाचिनः शब्दाद्बुद्धिनिमित्तकप्रत्ययविधाने तदन्तविधिर्वाच्यः, स चेद्दुवाची शब्दोऽवयवेभ्यः पर इत्यर्थः ॥—पूर्वत्रेति । पूर्ववार्षिकः अपरहैमन इत्यत्र । तथा च ‘वर्षाभ्यष्टंक्’ ‘सर्वत्राण् च तलोपश्च’ इत्याभ्यां क्रमेण ठगणौ भवतः ॥ बुद्धिमद्विधौ किं, पूर्वप्राबृषम् । ‘प्राबृष् एण्यः’ इत्यत्र तदन्तविध्यभावादिह ऋत्वेन ॥—इह त्विति । पौर्ववार्षिक इत्यत्र । तथा चेह ‘कालाद्रन्’ इति ठनेवेति भावः ॥—अवयवत्वाभावादिति । अन्यथा पूर्वाष्ठु वर्षास्विति सामानाधिकरण्यं न संगच्छेतेति भावः ॥—जनपदतदवध्योरितीति । तस्मिन्नुवर्तमाने ‘अबुद्धादपि बहुवचनविषयात्’ इत्यनेनेत्यर्थः ॥—पौर्वमद्र इति । ‘मद्रेभ्योऽन्’ इत्यन् ॥—पूर्वाह्णक इति । ‘विभाषा पूर्वाह्णापराह्णाभ्याम्’ इत्यस्यापवादः ॥—आर्द्रकः । मूलक इति । नक्षत्राणोऽपवादः ॥—प्रदोषक इति । ‘निशाप्रदोषाभ्यां च’ इत्यस्यापवादः ॥—अवस्करक इति । औत्सर्गिकस्याणोऽपवादः । ये तु ‘संज्ञायाम्’ इत्येतत् ‘कृतलब्ध’ इत्येतत्पर्यन्तमनुवर्तयन्ति तन्मते असंज्ञायां यथायथमणादयो घादयश्च बोध्याः

Bālamanoramā

संज्ञायां शरदो वुञ् - संज्ञायां शरदो वुञ् । संज्ञायामित्येतदत्कृतलब्धक्रीते॑त्येतत्पर्यन्तमनुवर्तत इति केचिदिति वृत्तिकृतः ।

Footnotes (NSP 1915 ed.)

NSP p. 267 १ पूर्ववार्षिक इति—इयं चोत्तरपदवृद्धिः सत्यपि संभवे इति न्यायेन पूर्वपदवृद्धेर्वाधिका, अत एव ‘हृद्गगसिन्ध्वन्ते पूर्वपदस्य च’ इति चरितार्थमिति भावः । २ उत्तरार्थं इति—‘प्राचां ग्राम—’ इत्युत्तरसूत्रे दिश एव संवन्धो यथा स्यात् इत्येवमर्थं इत्यर्थः । एकयोगे तु स्वादिभ्यः परस्यापि मद्रस्य पर्युदासः संभाव्येतेतीहार्थोऽपीत्यन्ये ।

translator notes

commentary TB: 'saṃjñāyām' means: if a name is understood from the derivative as a whole (samudāyena); counterexample śāradam [OCR 'asmam', probably 'abhram', autumn cloud], where no name is meant and the ṛtu-aṇ of 'saṃdhivelādyṛtunakṣatrebhyo 'ṇ' (SK 1387) stands. Followed for taking śāradakāḥ as a name of the plants, not a descriptive 'born in autumn'.
commentary BM: according to the Vṛttikāra, some carry 'saṃjñāyām' forward (anuvṛtti) as far as 'kṛtalabdhakrīta…'. Recorded; the kaumudī does not state the extent, and none is supplied in sutra_en.
commentary TB reports the same view of some (after the Vṛttikāra) and adds that on that view, where no name is meant, aṇ etc. and gha etc. apply as appropriate. Recorded.
translator The bracketed sense '[born there (tatra jātaḥ)]' in sutra_en is supplied from the heading of 'tatra jātaḥ' (SK 1393), under which this sūtra stands; neither the kaumudī nor the commentaries restate it here.

SK 1396 · A 7.3.10उत्तरपदस्य इत्यधिकारः

उत्तरपदस्य ॥ १३९६ ॥

uttarapadasya

uttarapadasya — Of the final member (uttarapada) [: a heading (adhikāra)].

Rule. "Of the uttarapada". This is a heading (adhikāra). It runs up to, but not including, hanas ta… (SK 2574).

Example. The rule makes no form by itself. Under it, SK 1397–1400 here, and later in this chapter SK 1409, 1431, 1432, 1438 and 1460, give vṛddhi to the first vowel of the uttarapada, before a ñit, ṇit or kit taddhita. See supāñcālakaḥ under SK 1398.

Siddhānta-kaumudī

अधिकारोऽयं हनस्त-- SK 2574 इत्यस्मात्प्राक् ॥

This is a heading (adhikāra), [running] up to (prāk) 'hanas ta…' (SK 2574) [i.e. as far as, but not including, hanas to 'ciṇṇaloḥ].

Bālamanoramā

उत्तरपदस्य - नञः शुचीआरः । आदिवृद्धिप्रकरणे उत्तरपदस्य पूर्वस्य तु वेत्यनुवृत्ताविदं सूत्रम् । आशौचम् - आशौचमिति । अशुचेरागतमित्यर्थः । 'तत आगत' इत्यणि पूर्वपदस्यादिवृद्धिविकल्पः । उक्त्रपदस्य तु नित्या आदिवृद्धिः । एवमग्रेऽपि अक्षेत्रज्ञात् अकुशलात् अनिपुणाच्च आगतमित्यर्थो बोध्यः । आनैआर्यमित्यत्र तु ब्राआहृणादित्वाद्भावे ष्यञ् ।

translator notes

textual The kaumudī text of this unit was corrected from the Dhaval TEI edition (sources/skk-tei/sk.xml; see sources/skk-tei/kaumudi-corrections.json), because the earlier digital text had carried another sūtra's commentary here (that of SK 1369). The pratīka 'hanas ta--' is truncated in the source; its identification with SK 2574 rests on the source's own cross-reference.
commentary The BM block filed here (sk.1396.b1) stands under the pratīka 'uttarapadasya' but comments on nañaḥ śucīśvarakṣetrajñakuśalanipuṇānām (SK 1460): that sūtra, it says, is taught in the ādivṛddhi section with 'uttarapadasya' and 'pūrvasya tu vā' carried forward (anuvṛtti) — with āśaucam, ānaiśvaryam and the rest. It thus attests the heading still in force at A 7.3.30, within the range the kaumudī gives; it says nothing further about this sūtra and is not otherwise used.
commentary No TB block is filed under this unit; the TB for SK 1396–1401 is printed under sk.1395.t1, which runs from saṃjñāyāṃ śarado vuñ straight to avayavād ṛtoḥ ('pūrvavārṣika ityādi …') and has no comment on uttarapadasya. There is no TB here to follow.

SK 1397 · A 7.3.11V

अवयवादृतोः ॥ १३९७ ॥

avayavādṛtoḥ

avayavād ṛtoḥ — After [a prior member] denoting a part (avayava), [vṛddhi comes in place of the first vowel] of [a final member (uttarapada)] denoting a season (ṛtu).

Rule. After a pūrvapada denoting a part (avayava), the first vowel of an uttarapada denoting a season takes vṛddhi, before a ñit, ṇit or kit taddhita.

Example.

varṣāṇāṃ pūrvam "the earlier part of the rains" → pūrvavarṣāḥ (a compound of part and whole, SK 712).

pūrvavarṣāsu jātaḥ → pūrvavarṣā + ṭhak (SK 1389) → vṛddhi on the uttarapada, a → ā → pūrvavārṣikaḥ.

Likewise aparahemanta + aṇ (SK 1390, with the t deleted) → e → ai in the uttarapada → aparahaimanaḥ.

Applies when / blocked by. A rule that adds an affix after a word does not normally reach a compound ending in that word. A vārttika, ṛtor vṛddhimadvidhāv avayavānām, allows it here. This reaching is called tadantavidhi. So the ṭhak of SK 1389 reaches pūrvavarṣāḥ.

Why "part"? pūrvāsu varṣāsu bhavaḥ "found in the earlier rains" is a different compound: pūrva there does not denote a part. So there is no tadantavidhi and no uttarapada-vṛddhi. Bhaṭṭoji's commentators give it ṭhañ by SK 1381, with vṛddhi of the first vowel → paurvavarṣikaḥ.

Siddhānta-kaumudī

अवयववाचिनः पूर्वपदादृतुवाचिनोऽचामादेरचो वृद्धिः स्यात् ञिति णिति किति च तद्धिते परे । पूर्ववार्षिकः । अपरहैमनः । अवयवात्किम् । पूर्वासु वर्षासु भवः पौर्ववर्षिकः ॥

After a prior member (pūrvapada) denoting a part (avayava), vṛddhi comes in place of the first vowel among the vowels (acām ādeḥ acaḥ) of [a final member] denoting a season (ṛtu), when a taddhita that is ñit, ṇit or kit follows. pūrvavārṣikaḥ ['born in the earlier part of the rains']. aparahaimanaḥ ['born in the later part of the cold season']. Why 'after [a word denoting] a part'? Being in the earlier rains (pūrvāsu varṣāsu bhavaḥ): paurvavarṣikaḥ.

vārttika

ऋतोर्वृद्धिमद्विधाववयवानामिति तदन्तविधिः पूर्वत्र

(vārttika) ṛtor vṛddhimadvidhāv avayavānām — 'In a prescription [of an affix] that brings vṛddhi (vṛddhimat), after a season-word, [when it stands after words] of parts' [tadantavidhi is to be stated]: by this [statement], tadantavidhi [holds] in the former [examples].

(वार्तिकम्) ॥ इह तु न । अवयवत्वाभावात् ॥

But here [in paurvavarṣikaḥ, tadantavidhi does] not [hold], because [pūrva] does not denote a part (avayavatvābhāvāt).

Bālamanoramā

अवयवादृतोः - अवयवादृतोः । पूर्वपदादिति ।परस्ये॑ति शेषः । ऋतुवाचिन इति ।उत्तरपदस्ये॑ति सेषः । पूर्ववार्षिक इति । ऋतिविशेषे वर्णशब्दो नित्यस्त्रीलिङ्गो बहुवचनान्तः । वर्षाणां पूर्वं-पूर्ववर्षाः, तत्र जात इत्यर्थः । पूर्वापराधरोत्तर॑मित्येकदेशिसमासः । अपरहैमन इति । हेमन्तस्यापरम्-अपरहेमन्तः । तत्र जातादिरित्यर्थः । एकदेशिसमासः । अपरहैमन इति । हेमन्तस्यापरम् — अपरहेमन्तः । तत्र जातादिरित्यर्थः । एकदेशिसमासः ।सर्वत्राण्च तलोपश्चे॑त्यण्, तलोपश्च, उत्तरपदादिवृद्धिः । पूर्वासु वर्षास्विति । 'तद्धितार्थ' इति समासः । आदिवृद्धिरेव, न तु उत्तरपदादि वृद्धिः, पूर्वपदस्य अवयववृत्तित्वाऽभावात् । ननु कथमिहवर्षाभ्यष्ठ॑गिति ठक्, प्रत्ययविधौ तदन्तविधिप्रतिषेधात्, तत्राह — ऋतोरिति । अवयववाचकानां शब्दानामुपरि स्थिताट्टतुवाचकाद्वृद्धिनिमित्तकप्रत्ययविधाने कर्तव्ये तदन्तविधिर्वाच्य इत्यर्थकेनयेन विधि॑रिति सूत्रभाष्यस्थितवचनेन पूर्वत्र=पूर्वमुदाहृते उदाहरणे तदन्तविधिरित्यर्थः । तथाच पूर्ववार्षिक इत्यत्र 'पूर्वहैमन' इत्यत्र चोदाहरणेवर्षाभ्यष्ठ॑गिति ठक्,सर्वत्राण् च तलोपश्चे॑त्यण्तलोपौ च सिध्यन्ति । इह तु नेति । प्रत्युदाहरणे तु तदन्तविधिर्नास्ति । पूर्वासु वर्षास्विति सामानाधिकरण्येन पूर्वशब्दस्य अवयववृत्तित्वाऽभावादित्यर्थः । ततश्च प्रत्युदाहरणे 'पौर्ववार्षिक' इत्यत्रकालाट्ठञि॑ति ठञेव, नतु ठक् । स्वरे विशेषः । पौर्वहेमन्तिक इत्यत्रापि ठञेवेति भावः ।

translator notes

textual The kaumudī text of this unit was corrected from the Dhaval TEI edition (sources/skk-tei/sk.xml; see sources/skk-tei/kaumudi-corrections.json), because the earlier digital text had carried another sūtra's commentary here (that of SK 1379). The present blocks k1–k3 are that corrected text.
commentary BM: with 'pūrvapadāt' supply 'parasya' ('following'), and with 'ṛtuvācinaḥ' supply 'uttarapadasya' — i.e. vṛddhi of a final member denoting a season that follows a prior member denoting a part. Followed for the brackets in sutra_en and k1 ('of [a final member]').
commentary BM on the examples (the kaumudī gives forms only): pūrvavārṣikaḥ — varṣā, of the season, is always feminine and plural; varṣāṇāṃ pūrvam = pūrvavarṣāḥ, an ekadeśi-samāsa by 'pūrvāparādharottaram…'; 'born there'; the affix is ṭhak by varṣābhyaṣ ṭhak (SK 1389), available through the tadantavidhi of k2, with vṛddhi in the final member. aparahaimanaḥ — hemantasya aparam = aparahemantaḥ, ekadeśi-samāsa; 'born there, etc.'; aṇ by sarvatrāṇ ca talopaś ca (SK 1390), deletion of t, and vṛddhi of the first vowel of the final member. BM names the operations only; no intermediate forms are given, and none are supplied. Followed for the glosses.
commentary TB (printed under sk.1395.t1) gives the same analyses as BM (ekadeśi-samāsa by 'pūrvāparādharottaram') and the same two affixes, ṭhak and aṇ, by varṣābhyaṣ ṭhak and sarvatrāṇ ca talopaś ca respectively. Recorded as the commentators' derivations; followed for the glosses.
commentary BM on the counter-example: 'pūrvāsu varṣāsu' is a compound in the taddhita sense ('taddhitārtha' samāsa); pūrva there does not denote a part, so only the ordinary initial vṛddhi (ādivṛddhi) occurs, not vṛddhi of the final member. Followed.
commentary TB on the counter-example: 'pūrvāsu varṣāsu' is a compound in the taddhita sense ('taddhitārtha' samāsa), as BM says. TB glosses k3's 'iha tu' as 'in paurvavārṣika' (so TB spells the counter-form).
textual Both BM and TB write the counter-form as paurvavārṣika (with vṛddhi in the final member as well), whereas the kaumudī here, and the TEI text, read paurvavarṣikaḥ, which alone agrees with BM's explanation. The kaumudī reading, confirmed against a printed edition, is translated; the commentators' spelling is recorded, not adopted.
commentary BM introduces k2 as the answer to an objection: how does ṭhak by varṣābhyaṣ ṭhak apply to pūrvavarṣāḥ, since tadantavidhi is prohibited in affix-prescriptions? Answer: by this statement, read in the Bhāṣya on the sūtra 'yena vidhiḥ' (SK 26), meaning 'in prescribing a vṛddhi-causing affix after a season-word standing after words denoting parts, tadantavidhi is to be stated'; 'pūrvatra' = in the example given before. So in pūrvavārṣikaḥ and aparahaimanaḥ ṭhak and aṇ-with-t-deletion are obtained. Followed.
commentary TB (under sk.1395.t1) glosses the vārttika the same way: 'tadantavidhi is to be stated … if the season-word stands after [words for] parts'; 'pūrvatra' = in pūrvavārṣikaḥ, aparahaimanaḥ. Followed for the bracketed completion of k2 and for taking 'pūrvatra' as 'in the former examples'.
commentary BM: 'iha tu na' means that in the counter-example there is no tadantavidhi, because in the co-referential 'pūrvāsu varṣāsu' pūrva does not denote a part; hence in the counter-form the affix is ṭhañ by kālāṭ ṭhañ (SK 1381), not ṭhak, the difference showing in the accent; likewise ṭhañ in paurvahemantikaḥ. Followed for the bracket '[tadantavidhi does] not [hold]'.
commentary TB: otherwise the co-reference (sāmānādhikaraṇya) 'pūrvāsu varṣāsu' would not hold; so here only ṭhañ by kālāṭ ṭhañ (OCR 'kālād ran'). Followed, with BM, for the bracket '[tadantavidhi does] not [hold]' — not 'vṛddhi does not occur'.
commentary TB (under sk.1395.t1) adds a counter-example for 'vṛddhimadvidhau' ('in a vṛddhi-bringing prescription'): pūrvaprāvṛṣam [OCR 'pūrvaprābṛṣam'] — since for prāvṛṣa eṇyaḥ (SK 1388) there is no tadantavidhi, [aṇ comes] here as the season-aṇ (OCR 'ṛtvena'; the intended reading is uncertain). Recorded; the kaumudī gives no such example.
translator The NSP-1915 editorial footnote printed with this passage (stored as sk.1395.n1, item 1, on 'pūrvavārṣika') states that this vṛddhi of the final member, by the maxim that [an apavāda blocks] even where [both] are possible, sets aside the vṛddhi of the prior member; hence hṛdbhagasindhvante pūrvapadasya ca has a purpose. This agrees with the form pūrvavārṣikaḥ (no vṛddhi in pūrva-) as given; the attachment of the footnote to this unit is the translator's.
textual Block k3 opens with the editorial tag '(vārtikam)' (the TEI text has '(vā)'), which closes the vārttika of k2; the tag is not reproduced in the English, since the rest of the block is Bhaṭṭoji's prose.

SK 1398 · A 7.3.12V

सुसर्वार्धाज्जनपदस्य ॥ १३९८ ॥

susarvārdhājjanapadasya

susarvārdhāj janapadasya — After su, sarva and ardha, [vṛddhi comes in place of the first vowel] of [an uttarapada that is] a word denoting a janapada (country) [before a taddhita that is ñit, ṇit or kit].

Rule. After su, sarva "all" or ardha "half", an uttarapada naming a janapada takes vṛddhi of its first vowel.

Example.

supañcāleṣu jātaḥ "born among the Supañcālas" → supañcāla + vuñ (SK 1349, with SK 1348 carried forward)

→ vu → aka → vṛddhi on the uttarapada, a → ā → supāñcālakaḥ.

Likewise sarvapāñcālakaḥ, ardhapāñcālakaḥ.

Applies when / blocked by. A vārttika (susarvārdhadikśabdebhyo janapadasyeti tadantavidhiḥ) allows tadantavidhi here too. So the janapada-affix reaches a compound of su, sarva, ardha or a direction-word plus a janapada-word.

Siddhānta-kaumudī

उत्तरपदस्य वृद्धिः । सुपाञ्चालकः । सर्वपाञ्चालकः । अर्धपाञ्चालकः । जनपदतदवध्योः - SK 1348 इति वुञ् ।

[In place of the first vowel] of the uttarapada, vṛddhi: supāñcālakaḥ ['born among the Supañcālas'], sarvapāñcālakaḥ, ardhapāñcālakaḥ. [The affix is] vuñ, by 'janapadatadavadhyoḥ…' (SK 1348) [i.e. with that rule carried forward, by 'avṛddhād api bahuvacanaviṣayāt' (SK 1349)].

vārttika

सुसर्वार्धदिक्शब्देभ्यो जनपदस्येति तदन्तविधिः

(vārttika) susarvārdhadikśabdebhyo janapadasyeti tadantavidhiḥ — For [a word denoting] a janapada [that stands] after su, sarva, ardha or a word for a direction (dikśabda), tadantavidhi [holds in the prescription of the affix, so that the rule applies to the compound ending in that word].

(वार्तिकम्) ॥

(vārtikam)

Bālamanoramā

सुसर्वार्धाज्जनपदस्य - सुसर्वार्धाज्जनपदस्य । सु, सर्व, अर्ध इत्येतत्पूर्वस्य जनपदवाचिन इत्यर्थः । उत्तरपदस्य वृद्धिरिति । शेषपूरणम् । सुपाञ्चालक इति । सुपञ्चालेषु जात इत्यर्थः । जनपदेति ।जवपदतदवध्यो॑रित्यनुवृत्तौअवृद्धादपि बहुवचनविषया॑दिति वुञित्यर्थः । ननुअनृद्धादपी॑ति प्रत्ययविधौ कथं तदन्तविधिरित्यत आह — सुसर्वेति । सु, सर्व अर्ध, दिक्शब्द -एभ्यः परस्य जनपदवाचिन उपरि प्रत्ययविधौ तदन्तविधिरित्यर्थकेनयेन विधि॑रिति सूत्रभाष्यपठितवचनेन तदन्तविधिरित्यर्थः ।

translator notes

commentary BM: the sūtra means '[in place of the first vowel] of a janapada-word preceded by su, sarva or ardha'; 'uttarapadasya vṛddhiḥ' is Bhaṭṭoji's completion of the ellipsis (śeṣapūraṇa); supāñcālakaḥ = supañcāleṣu jātaḥ. Followed for the supplied 'first vowel' and the bracketed gloss.
commentary TB, printed under sk.1329.t1, glosses the sister rule diśo 'madrāṇām with the condition 'jiti ṇiti kiti ca taddhite' (OCR for ñiti). The ñit/ṇit/kit condition in sutra_en follows that gloss.
commentary BM: 'janapada…' means that, with 'janapadatadavadhyoḥ' carried forward (anuvṛtti), vuñ comes by 'avṛddhād api bahuvacanaviṣayāt'. Followed for the bracketed identification of the operative rule.
commentary TB, printed under sk.1395.t1 (no TB block of its own here), agrees with BM: 'tasminn anuvartamāne avṛddhād api bahuvacanaviṣayāt ity anena' (OCR 'abuddhād').
commentary BM introduces the vārttika as the answer to an objection: in an affix-prescription such as 'avṛddhād api…' how can tadantavidhi apply [given the prohibition of tadantavidhi in affix-rules]? Answer: by this statement read in the Bhāṣya on the sūtra 'yena vidhiḥ' (A 1.1.72) — in prescribing an affix after a janapada-word preceded by su, sarva, ardha or a direction-word, tadantavidhi holds. Followed for the bracketed sense of the vārttika.
textual Block k3 consists solely of the editorial tag '(vārtikam)' (with a daṇḍa) marking k2 as a vārttika; following house practice for tag-only blocks it is reproduced as the tag '(vārtikam)' and not rendered as part of Bhaṭṭoji's sentence.

SK 1399 · A 7.3.13V

दिशोऽमद्राणाम् ॥ १३९९ ॥

diśo'madrāṇām

diśo 'madrāṇām — After a word denoting a direction (diś), [vṛddhi comes in place of the first vowel of an uttarapada denoting a janapada, before a taddhita that is ñit, ṇit or kit], except [the word for] the Madras.

Rule. After a direction-word, an uttarapada naming a janapada takes vṛddhi of its first vowel, except madra.

Example.

pūrvapañcāla + vuñ → vṛddhi on pañcāla → pūrvapāñcālakaḥ "of the eastern Pañcālas".

Applies when / blocked by.

Why "direction-word"? In pūrvapañcālānām ayam "this belongs to the former Pañcālas", pūrva means time. So the first vowel of the whole takes vṛddhi: paurvapañcālaḥ.
Why "except madra"? paurvamadraḥ (SK 1329) has vṛddhi on the first vowel.
Why is this a separate sūtra and not joined to SK 1398? The split (yogavibhāga) is for the next rule: only "after a direction-word" is carried into SK 1400.

Siddhānta-kaumudī

दिग्वाचकाज्जनपदवाचिनो वृद्धिः । पूर्वपाञ्चालकः । दिशः किम् । पूर्वपञ्चालानामयं पौर्वपञ्चालः । अमद्राणां किम् । पौर्वमद्रः । योगविभाग उत्तरार्थः ॥

After a word denoting a direction, vṛddhi [in place of the first vowel] of [the uttarapada] denoting a janapada: pūrvapāñcālakaḥ. Why 'after a direction-word (diśaḥ)'? pūrvapañcālānām ayam ('this [one] belongs to the former Pañcālas') → paurvapañcālaḥ. Why 'except the Madras (amadrāṇām)'? paurvamadraḥ. The splitting of the rule (yogavibhāga) is for the sake of the following [rule].

Bālamanoramā

दिशोऽमद्राणाम् - दिशोऽमद्राणाम् ।अमद्राणा॑मिति च्छेदः । दिग्वाचकादिति ।परस्ये॑ति शेषः । जनपदवाचिन इति । मद्रवाचिभिन्नस्येत्यपि बोध्यम् । वृद्धिरिति ।आदे॑रिति शेषः । पौर्वपञ्चाल इति । अत्र पूर्वशब्दः कालवाचीति भावः । पौर्वमद्र इति ।मद्रेभ्योऽञि॑त्यञ् । ननुसुसर्वार्धदिशो जनपदस्याऽमद्राणा॑मित्येकसूत्रमेवास्त्वित्यत आह — योगविभाग उत्तरार्थ इति ।प्राचां ग्रामनगराणा॑मित्युत्तरसूत्रे दिश एव संबन्धो यथा स्यादित्येवमर्थमित्यर्थः । एकसूत्रत्वे तु सुसर्वादिभ्यः परस्यापि मद्रशब्दस्य पर्युदासः प्रसज्येतेति इहार्थोऽपीत्येके ।

translator notes

commentary BM: the sūtra is split as 'a-madrāṇām'; 'after a direction-word' = [of the one] following it (parasya is supplied); 'denoting a janapada' is to be understood as 'other than a word denoting Madra'; 'vṛddhi' = [in place of] the first [vowel] (ādeḥ is supplied). Followed for the bracketed 'first vowel' and the negative construal of amadrāṇām.
commentary BM on the counter-example paurvapañcālaḥ: here 'pūrva' denotes time (kālavācī), not direction — hence 'the former Pañcālas', and vṛddhi falls on the initial vowel of the whole. Followed in the gloss 'former'.
commentary TB, printed under sk.1329.t1 (there being no TB block for this unit), glosses this sūtra directly: 'after a direction-word, vṛddhi in place of the first vowel of an uttarapada denoting a janapada other than madra, before a taddhita that is ñit, ṇit or kit' (OCR 'jiti' for ñiti); on paurvamadraḥ, madra there denotes a part of the Madras, and, being co-referential with the direction-word, it forms a compound in the taddhita sense ('taddhitārtha…'). TB under sk.1395.t1 adds that the affix is añ by 'madrebhyo 'ñ' (SK 1329). Followed for the bracketed completion in sutra_en and k1; the analysis of the counter-example is recorded, not supplied in the text.
commentary BM on paurvamadraḥ: the affix is añ by 'madrebhyo 'ñ' (SK 1329); since madra is excluded here, vṛddhi falls on the initial vowel. Recorded; not supplied in the text.
commentary BM on 'yogavibhāga uttarārthaḥ', answering why 'susarvārdhadiśo janapadasyāmadrāṇām' is not one sūtra: so that in the following sūtra 'prācāṃ grāmanagarāṇām' (SK 1400) only 'diśaḥ' is connected. Some add that it is for this rule too: in a single sūtra the exclusion of madra would extend also to madra after su etc. Followed for 'the following [rule]'; the second view is recorded only.
textual The NSP-1915 editorial footnote printed under sk.1395.n1 gives the same two explanations of 'yogavibhāga uttarārthaḥ' as BM (the second as 'ity anye').

SK 1400 · A 7.3.14V

प्राचां ग्रामनगराणाम् ॥ १४०० ॥

prācāṃ grāmanagarāṇām

prācāṃ grāmanagarāṇām — [After a word denoting a direction, vṛddhi comes in place of the first vowel of the uttarapada] of [words denoting] villages (grāma) and towns (nagara) of the eastern people (prācām).

Rule. After a direction-word, the names of eastern villages and towns take vṛddhi in the uttarapada.

Example.

pūrveṣukāmaśamyāṃ bhavaḥ "one who is in the village Pūrveṣukāmaśamī" → pūrveṣukāmaśamī + aṇ (a name, so not the ña of SK 1328)

→ vṛddhi on the uttarapada, i → ai; the final ī is deleted (SK 311) → pūrvaiṣukāmaśamaḥ.

A town: pūrvapāṭaliputrakaḥ. The first vowel of pāṭaliputra is already ā. Here, Bhaṭṭoji's commentators explain, the rule's effect is to keep vṛddhi off pūrva-.

Siddhānta-kaumudī

दिशः परेषां नगरवाचिनां ग्रामवाचिनामङ्गनामवयवस्य च वृद्धिः । पूर्वेषुकामशम्यां भवः पूर्वैषुकामशमः । नगरे, पूर्वपाटलिपुत्रकः ॥

Of aṅgas denoting towns and denoting villages that come after a direction-word, it is likewise the member (avayava) [i.e. the uttarapada, whose first vowel] takes vṛddhi. pūrveṣukāmaśamyāṃ bhavaḥ ('one who is in [the village named] Pūrveṣukāmaśamī') → pūrvaiṣukāmaśamaḥ. For a town (nagare): pūrvapāṭaliputrakaḥ.

Bālamanoramā

प्राचां ग्रामनगराणाम् - प्राचां ग्रामनगराणां । दिश इति । दिशः परे ये प्राच्यग्रामवाचिनः प्राच्यनगरवाचिनश्च तेषामवयवस्यादेर्वृद्धिः स्यादित्यर्थः । पूर्वेषु कामशम्यामिति.॒दिक्संख्ये संज्ञायाम् इति समासः । अण् ष संज्ञात्वात् ।दिक्पूर्वपदा॑दिति ञ न । समुदायस्य ग्रामनामत्वेऽपि उत्तरपदस्यापि तन्नामत्वमस्तीति उत्तरपदादिवृद्धिः । नगरे इति । उदाहरणसूचनम् । पूर्वपाटलिपुत्रक इति ।पूर्वापरप्रथमे॑ति समासः ।अवृद्धादपी॑ति वुञ् । यद्यपि पाटलिपुत्रशब्दे उत्तरपदे आदिर्वृद्धिरेव । तथापि पूर्वपदस्य वृद्धिनिवृत्ति फलम् ।

translator notes

commentary BM: the sense is — vṛddhi of the first [vowel] of the member of those words, following a direction-word, that denote eastern (prācya) villages and eastern towns. Followed for 'eastern' in sutra_en and for taking 'avayavasya' as the uttarapada.
translator 'avayavasya ca vṛddhiḥ': neither commentator explains the 'ca'; it is rendered 'likewise' (vṛddhi of the uttarapada, as in the preceding rules), not as adding vṛddhi of the pūrvapada, which BM expressly says this rule prevents.
commentary BM on pūrvaiṣukāmaśamaḥ (not in the kaumudī): the compound is by 'diksaṃkhye saṃjñāyām'; the affix is aṇ (source 'aṇ ṣa', evidently aṇ eva) because [the compound] is a name (saṃjñā), so ña by 'dikpūrvapadād [asaṃjñāyāṃ ñaḥ]' (SK 1328, whose kaumudī cites this same example) does not apply; although the whole is the village-name, the uttarapada too is its name, hence vṛddhi of the uttarapada's first vowel. Followed for glossing the example as a village-name ('[the village named] Pūrveṣukāmaśamī'), not 'eastern Iṣukāmaśamī'; the rest is recorded, not supplied in the text.
commentary BM: 'nagare' marks the [town-]example; pūrvapāṭaliputrakaḥ — compound by 'pūrvāpara-prathama…', vuñ by 'avṛddhād api' (so the source); although in pāṭaliputra the initial vowel is already vṛddhi, the effect [of the rule] is to exclude vṛddhi of the pūrvapada. Recorded; the kaumudī names neither the compound nor the affix.
commentary There is no TB on this sūtra: the TB block printed under sk.1395.t1 runs over SK 1397–1401 but passes from 'madrebhyo 'ñ' to 'pūrvāhṇaka' without comment here, and the blocks of sk.1396–1404 carry nothing further on it.

SK 1401 · A 4.3.28V

पूर्वाह्णापराह्णार्द्रामूलप्रदोषावस्कराद्वुन् ॥ १४०१ ॥

pūrvāhṇāparāhṇārdrāmūlapradoṣāvaskarādvun

pūrvāhṇāparāhṇārdrāmūlapradoṣāvaskarād vun — After pūrvāhṇa, aparāhṇa, ārdrā, mūla, pradoṣa and avaskara, vun [occurs, in the sense 'born there'].

Rule. After six words, the affix vun comes in the sense "born there". The six are pūrvāhṇa "forenoon", aparāhṇa "afternoon", ārdrā and mūla (two nakṣatras), pradoṣa "evening" and avaskara.

Example.

pūrvāhṇe jātaḥ "born in the forenoon" → pūrvāhṇa + vun

→ vu → aka by yuvor anākau (SK 1247) → pūrvāhṇa + aka

→ vun has no ñ, ṇ or k marker, so there is no vṛddhi

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

Likewise aparāhṇakaḥ, ārdrakaḥ, mūlakaḥ, pradoṣakaḥ, avaskarakaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators name what each form overrides.

pūrvāhṇaka, aparāhṇaka: the option of SK 1392 (pūrvāhṇetanam, paurvāhṇikam).
ārdraka, mūlaka: the aṇ after nakṣatras (SK 1387).
pradoṣaka: the optional ṭhañ of SK 1384.
avaskaraka: the general aṇ.

Some carry the word "as a name" (saṃjñāyām) forward from SK 1395 into this stretch; scholars discuss this, and Bhaṭṭoji takes no side.

Siddhānta-kaumudī

पूर्वाह्णकः । अपराह्णकः । आर्द्रकः । मूलकः । प्रदोषकः । अवस्करकः ॥

pūrvāhṇakaḥ. aparāhṇakaḥ. ārdrakaḥ. mūlakaḥ. pradoṣakaḥ. avaskarakaḥ.

Bālamanoramā

पूर्वाह्णापराह्णार्द्रामूलप्रदोषावस्कराद्वुन् - कृतलब्ध । तत्रेत्येवेति । 'तत्र जातः' इत्यतस्तत्रेत्येवानुवर्तते ।जात इति तु निवृत्तमित्यर्थः । तथा च कृतो लब्धः क्रीतः कुशलो वेत्यर्थे सप्तम्यन्तादणादयो घादयश्च यथायथं स्युरित्यर्थः । स्नौग्घ्न इति । औत्सर्गिकोऽण् । राष्ट्रे कृतो राष्ट्रिय इत्याद्यप्युदाहार्यम् ।

translator notes

commentary TB, printed at the end of sk.1395.t1: pūrvāhṇaka is an exception to 'vibhāṣā pūrvāhṇāparāhṇābhyām' (SK 1392); ārdraka and mūlaka to the aṇ for asterisms (SK 1387); pradoṣaka to 'niśāpradoṣābhyāṃ ca' (SK 1384); avaskaraka to the general (autsargika) aṇ. Recorded for the rule interaction; the kaumudī lists the forms only.
commentary TB (same place) reports, after the vṛttikāra, that some carry 'saṃjñāyām' forward from 'saṃjñāyāṃ śarado vuñ' (SK 1395) as far as 'kṛtalabdhakrītakuśalāḥ' (SK 1413); on that view, where no name is meant aṇ etc. and gha etc. apply as appropriate. The kaumudī takes no position; saṃjñāyām is not supplied in sutra_en.
commentary BM (sk.1395.b1) reports the same view of some, after the vṛttikāra: 'saṃjñāyām' continues as far as 'kṛtalabdhakrīta…'. Recorded.
commentary BM on SK 1413 (filed as sk.1401.b1, see textual note): at that sūtra 'tatra' alone continues and 'jātaḥ' ceases — i.e. the 'born there' (tatra jātaḥ, SK 1393) sense governs up to that point. Followed for the bracketed sense in sutra_en.
textual The BM block filed under this unit (sk.1401.b1, pratīka 'kṛtalabdha') comments on SK 1413, which has no BM block of its own. No BM comment on this sūtra was found in sk1401 or in the neighbouring units sk1395–sk1404.

SK 1402 · A 4.3.29V

पथः पन्थ च ॥ १४०२ ॥

pathaḥ pantha ca

pathaḥ pantha ca — After pathin ('road'), [vun], and pantha [replaces pathin; in the sense 'born there' (tatra jātaḥ)].

Rule. After pathin "road", vun comes in the sense "born there". The ca "and" adds a second operation: pantha replaces pathin. The affix vun is carried forward from SK 1401 by anuvṛtti.

Example.

pathi jātaḥ "born on the road" → pathin + vun

→ pantha replaces pathin → pantha + vun

→ vu → aka (SK 1247), no vṛddhi → pantha + aka

→ the final a is deleted (SK 311) → panthakaḥ.

Watch out. The same words pathaḥ pantha ca also appear as a rule inside a word-list in chapter 28 (SK 1292, giving pānthāyanaḥ). That is a different rule, in a different sense.

Siddhānta-kaumudī

पथि जातः पन्थकः ॥

Born on the road (pathi jātaḥ): panthakaḥ.

translator notes

translator The kaumudī gives only the analysis and the form. vun continues from the preceding sūtra pūrvāhṇāparāhṇārdrāmūlapradoṣāvaskarād vun (SK 1401) (anuvṛtti); 'ca' adds the substitute pantha alongside it. The sense comes from the heading tatra jātaḥ (SK 1393), which the analysis 'pathi jātaḥ' shows; the brackets are the translator's. The same wording 'pathaḥ pantha ca' occurs separately as a gaṇasūtra in the pakṣādi list (sk.1292.k1: pānthāyanaḥ); that is a different rule.
commentary No BM block is filed under this unit. The BM block under sk1401 comments on kṛtalabdhakrītakuśalāḥ (SK 1413); BM does not treat this sūtra, so there is nothing to follow.
commentary No TB block is filed under this unit. The TB for SK 1396–1401 sits under sk.1395.t1 and ends with avaskarakaḥ; the TB under sk.1403.t1 begins with amāvāsyāyā vā. TB does not treat this sūtra, so there is nothing to follow.

SK 1403 · A 4.3.30V

अमावास्याया वा ॥ १४०३ ॥

amāvāsyāyā vā

amāvāsyāyā vā — After amāvāsyā ('the new-moon day'), optionally [vun, in the sense 'born there'].

Rule. After amāvāsyā "the new-moon day", vun comes optionally in the sense "born there". In the other option aṇ comes, because amāvāsyā is in the list of SK 1387 (sandhivelādi).

Example.

amāvāsyāyāṃ jātaḥ "born on the new-moon day"

→ with vun: amāvāsyā + aka → the ā is deleted (SK 311) → amāvāsyakaḥ

→ with aṇ: first-vowel vṛddhi, a → ā → āmāvāsyaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators extend the rule to the short-vowelled form amāvasyā. A rule that names a word also covers a slightly altered form of it. So also amāvasyakaḥ, āmāvasyaḥ.

Siddhānta-kaumudī

अमावास्यकः । आमावास्यः ॥

amāvāsyakaḥ [with vun]. āmāvāsyaḥ [with aṇ, in the other option].

Tattvabodhinī

NSP p. 267

—अमावास्याया वा । सन्धिवेलाद्यणोऽपवादः ॥ ‘अमावस्यदन्यतरस्याम्’ इति सूत्रेणामापूर्वाद्वसेर्ण्यति वृद्धौ पक्षे हस्तत्वं निपात्यत इति हस्वमध्यस्याप्यमावस्याशब्दस्येह ग्रहणम्, प्रकृतिग्रहणे विकृतेरपि ग्रहणात् । अमावस्यकः । आमावस्यः । ये लिह सूत्रे सन्धिवेलादिषु च हस्वोपधं पठन्ति, तेषां तु दीर्घोपधस्य न स्यात् विकृतिग्रहणेन प्रकृतेरग्रहणादिति हरदत्तादयः ॥ वस्तुतस्तु बुद्धिप्रकृतिभूतस्यानुकरणमिदमित्याश्रित्य हस्वोपधपाठोऽपि समर्थयितुं शक्यत इत्यन्ये

Bālamanoramā

अमावास्याया वा - अमावास्याया वा ।वु॑निति शेषः । पक्षे सन्धिवेलादित्वादण् । एकदेशविकृतन्यायादमावस्याशब्दादप्ययं विधिः ।

translator notes

commentary BM: 'vun' is to be supplied (vun iti śeṣaḥ); in the other option aṇ comes because amāvāsyā is in the sandhivelādi list (SK 1387). Followed for the bracketed affix labels on the two forms.
translator That the vun supplied by BM is the vun of SK 1401, continued through SK 1402, is the translator's identification; BM says only 'vun iti śeṣaḥ'.
commentary TB: the rule is an apavāda of the sandhivelādi aṇ — agreeing with BM on the other option.
commentary BM extends this rule ('ayaṃ vidhiḥ') to the short-medial amāvasyā by the maxim of the partly modified (ekadeśavikṛta-nyāya). Recorded; the kaumudī gives only the long-medial forms, translated as transmitted.
commentary TB likewise extends the rule to the short-medial amāvasyā: 'amāvasyad anyatarasyām' establishes by nipātana, optionally, the short vowel in the ṇyat-form from vas preceded by amā; since mention of an original includes its modification, the rule also covers amāvasyā, giving amāvasyakaḥ and āmāvasyaḥ. TB adds that on the view of Haradatta and others, those who read the short-medial form in this sūtra and in sandhivelādi could not include the long-medial form, since mention of a modification does not include the original. Others say the short-medial reading can be defended too, as an imitation of the form thought of as the original. The kaumudī gives only the long-medial forms; translated as transmitted.

SK 1404 · A 4.3.31V

अ च ॥ १४०४ ॥

a ca

a ca — And [after amāvāsyā] the affix a [in the sense 'born there' (tatra jātaḥ)].

Rule. After amāvāsyā, the affix a also comes in the sense "born there". It has no marker, so it brings no vṛddhi.

Example.

amāvāsyāyāṃ jātaḥ → amāvāsyā + a

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

So one born on the new-moon day has three names: amāvāsyakaḥ, āmāvāsyaḥ and amāvāsyaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators apply this rule too to amāvasyā, giving amāvasyaḥ.

Siddhānta-kaumudī

अमावास्यः ॥

amāvāsyaḥ.

Tattvabodhinī

NSP p. 267

—अ च । अमावास्यशब्दादकारप्रत्ययः स्यात् ॥ अयमपि पूर्वबद्धभाभ्यां बोध्यः ॥—अमावास्य इति । हस्वमध्यात्तु अमावस्यः

translator notes

commentary TB: 'a ca' = the affix a comes after the word amāvāsyā; this rule too, like the preceding (SK 1403), is to be understood for both forms of the word (the OCR 'pūrvabaddhabhābhyāṃ' is read as 'pūrvavad dvābhyāṃ'), so that from the short-medial amāvasyā one gets amāvasyaḥ. Followed for supplying '[after amāvāsyā]' in sutra_en; the kaumudī gives only amāvāsyaḥ. The extension of 'a ca' to both forms is TB's.
commentary There is no BM block in this unit. BM under sk.1403.b1 extends only the vun rule of SK 1403 ('ayaṃ vidhiḥ', singular) to amāvasyā by the ekadeśavikṛta maxim; it says nothing of 'a ca'.
translator The sense 'born there' (tatra jātaḥ) in sutra_en is supplied because this rule continues the jāta-sense vun rules of SK 1401–1403 (the heading tatra jātaḥ, SK 1393); the kaumudī gives only the form.

SK 1405 · A 4.3.32V

सिन्ध्वपकराभ्यां कन् ॥ १४०५ ॥

sindhvapakarābhyāṃ kan

sindhvapakarābhyāṃ kan — After sindhu and apakara, kan [in the sense 'born there' (tatra jātaḥ)].

Rule. After sindhu (the Sindhu country) and apakara, the affix kan comes in the sense "born there". Kan is heard as ka. Its n is only a marker, and it brings no vṛddhi.

Example.

sindhau jātaḥ "born in Sindhu" → sindhu + kan → sindhukaḥ.

apakare jātaḥ "born in Apakara" → apakara + ka → the a is deleted → apakarakaḥ.

Applies when / blocked by. Bhaṭṭoji says what the rule overrides.

For sindhu: the aṇ of kacchādibhyaś ca (SK 1357), and the vuñ for human beings of SK 1358.
For apakara: the general aṇ.

Siddhānta-kaumudī

सिन्धुकः ॥ कच्छाद्यणि मनुष्यवुञि च प्राप्ते । अपकरकः । औत्सर्गिकेऽणि प्राप्ते ॥

sindhukaḥ — [the rule applies here] where aṇ by kacchādi ('kacchādibhyaś ca', SK 1357) and the vuñ for human beings ('manuṣyatatsthayor vuñ', SK 1358) would [otherwise] obtain. apakarakaḥ — where the general (autsargika) aṇ would [otherwise] obtain.

Bālamanoramā

सिन्ध्वपकराभ्यां कन् - सिन्ध्वपकराभ्यां कन् । सिन्धुक इति । सिन्धौ जात इत्यर्थः । कच्छादीति ।कच्छादिभ्यश्चे॑त्यणिमनुष्यतत्स्थयोश्चे॑ति वुञि च प्राप्तेऽयं कन्विधिरित्यर्थः । अपकरक इति । अपकरे जात इत्यर्थः । अणि प्राप्ते इति ।कन्विधि॑रिति शेषः ।

translator notes

commentary BM: sindhuka = 'born in Sindhu (sindhau jātaḥ)', and apakaraka = 'born in Apakara'. Both 'prāpte' clauses are to be completed with 'this kan-rule [is made]' (ayaṃ kanvidhiḥ). The aṇ is that of 'kacchādibhyaś ca' and the vuñ that of the rule BM cites as 'manuṣyatatsthayoś ca' (i.e. SK 1358). Followed for the sense in sutra_en and for the bracketed '[the rule applies here]'.
textual No TB on this sūtra was found. The neighbouring TB blocks sk.1404.t1 (a ca) and sk.1406.t1 (aṇañau ca, which says the separate sūtra there is for respective correspondence, yathāsaṃkhya) do not comment on it.

SK 1406 · A 4.3.33V

अणञौ च ॥ १४०६ ॥

aṇañau ca

aṇañau ca — And [after sindhu and apakara] aṇ and añ [respectively, in the sense 'born there'].

Rule. After the same two words, aṇ and añ also come, in that order. Aṇ goes with sindhu, and añ with apakara. This is yathāsaṃkhya: the members of two lists are paired one by one, first with first.

Example.

sindhu + aṇ → vṛddhi i → ai → the final u takes guṇa by or guṇaḥ (SK 847): u → o → av → saindhavaḥ.

apakara + añ → vṛddhi a → ā → the final a is deleted → āpakaraḥ.

Watch out. Why is this a separate sūtra, and not part of SK 1405? Bhaṭṭoji's commentators explain: the split (yogavibhāga) is made so that the pairing can work.

Siddhānta-kaumudī

क्रमात् स्तः । सैन्धवः । आपकारः ॥

[aṇ and añ] occur respectively (kramāt). saindhavaḥ [with aṇ, from sindhu]. āpakaraḥ [with añ, from apakara].

Tattvabodhinī

NSP p. 267

—अणऔ च । यथासंख्यायो योगविभागः

Bālamanoramā

अणञौ च - अणञो च । क्रमात्स्त इति ।सिन्ध्वपकराभ्या॑मिति शेषः ।

translator notes

commentary BM: with 'kramāt staḥ' supply 'sindhvapakarābhyām' [from SK 1405]. Followed for '[after sindhu and apakara]'; since these are the counter-options to the jāta-sense kan of SK 1405 (BM there: 'sindhau jātaḥ'), the sense 'born there' is supplied in sutra_en.
commentary TB: the rule is split off from the preceding one (yogavibhāga) for the sake of respective correspondence (yathāsaṃkhya), which supports the bracketed assignment of aṇ to sindhu and añ to apakara.

SK 1407 · A 4.3.34V

श्रविष्ठाफल्गुन्यनुराधास्वातितिष्यपुनर्वसुहस्तविशाखाषाढाबहुलाल्लुक् ॥ १४०७ ॥

śraviṣṭhāphalgunyanurādhāsvātitiṣyapunarvasuhastaviśākhāṣāḍhābahulālluk

śraviṣṭhāphalgunyanurādhāsvātitiṣyapunarvasuhastaviśākhāṣāḍhābahulāl luk — After śraviṣṭhā, phalgunī, anurādhā, svāti, tiṣya, punarvasu, hasta, viśākhā, aṣāḍhā and bahulā, luk [of the affix in the sense 'born there'].

Rule. After ten nakṣatra names, the affix in the sense "born" undergoes luk. The ten are śraviṣṭhā, phalgunī, anurādhā, svāti, tiṣya, punarvasu, hasta, viśākhā, aṣāḍhā and bahulā. The affix that disappears is the aṇ after nakṣatras (SK 1387).

Example. The finished forms come under the next rule, which is needed to complete them. For now:

śraviṣṭhāsu jātaḥ "born under Śraviṣṭhā" → śraviṣṭhā + aṇ → luk of aṇ → nothing is added.

Because the affix is gone, there is no vṛddhi either.

Watch out. Bahulā here is a name of the Kṛttikā nakṣatra. Bhaṭṭoji's commentators explain its short final in the sūtra: the whole list is one compound of the collective (samāhāra) type. Whether svāti ends in a short or a long vowel is a point scholars discuss.

Siddhānta-kaumudī

एभ्यो नक्षत्रवाचिभ्यः परस्य जातार्थप्रत्ययस्य लुक् स्यात् ॥

After these [words] denoting lunar mansions (nakṣatra), the affix in the sense 'born' (jāta) that follows them undergoes luk.

Tattvabodhinī

NSP p. 267–268

—श्रविष्ठा—। इह सूत्रे स्वातिशब्दो हस्वान्त इति कैयटहरदत्तादयः । माधवस्तु ‘दीर्घान्तः’ इति ‘अत सातत्यगमने’ इति धातावाह ॥ एवं चात्र स्वातीतिष्येति कीषन्तग्रहणादीपन्तस्य सौवात इति रूपं भवार्थ इव जातायेऽपि माधवमते सिध्यत्येव ॥ कैयटादिमते तु जाताये न सिध्यति । लुग्विधायकेऽस्मिन् कीषन्तग्रहणेऽपि लिङ्गविशिष्टपरिभाषया कीषन्तादपि अणो लुकः प्रवृत्तेः ॥—उपसर्जनेति । अप्रधानमिहोपसर्जनं गृह्यते, न शास्त्रीयमसंभवात् ॥ ननु ‘गोस्त्रियोः’ इति सूत्रेऽप्यग्रधानलक्षणमेवोपसर्जनं गृह्यताम् ‘एकविभक्ति च’ इति शास्त्रीयं न गृह्यताम् । मैवम् । हरीतक्याः फलानि हरीतक्य इत्यत्र हस्वप्रसङ्गात् ॥ उपसर्जनस्य किम् । अवन्ती, कुन्ती, कुरुः ॥—श्रविष्ठास्विति । श्रविष्ठा धनिष्ठा ॥—इत्यादीति । आदिशब्दादनुराधः स्वातिः तिष्यः पुनर्वसुः इस्तः विशाखः अषाढः बहुलः ॥ कृत्तिकावाची बहुलाशब्दष्टाबन्तः, तस्य समाहारद्वन्द्वेन हस्तनिर्देशः सूत्रे ॥ —उपसंख्यानमिति । लुक इति शेषः ॥—चित्रेति । ‘लुकच्छित्’ इति लुकि पुनष्टाप् ॥—टानाधिति । विधानसामर्थ्यादेतयोर्न लुक्

Bālamanoramā

श्रविष्ठाफल्गुन्यनुराधास्वातितिष्यपुनर्वसुहस्त- विशाखाऽषाढाबहुलाल्लुक् - श्रविष्ठा । एभ्य इति । श्रविष्ठा, फल्गुनी, अनुराधा, स्वाति, तिष्ट, पुर्नर्वसु, हस्त विशाखा, अषाढा, बहुला — एतेभ्यः इत्यर्थः । जातार्थेति । प्रकरणलभ्यमिदम् । स्वातिशब्दो ह्रस्वान्त इति कैयटहरदत्तौ । दीर्घान्त इति 'अत सातत्यगमने' इति धातौ माधवः । कृत्तिकावाचिबहुलाशब्दष्टाबन्तः । समाहारद्वन्द्वे ह्रस्वनिर्देशः ।

translator notes

commentary BM: 'jātārtha' (the affix in the sense 'born') is obtained from the context (prakaraṇa), i.e. the heading 'tatra jātaḥ' (SK 1393). Followed for the bracket in sutra_en.
commentary BM: svāti in this sūtra is short-final according to Kaiyaṭa and Haradatta, long-final according to Mādhava (under the root 'ata sātatyagamane'). bahulā, denoting the Kṛttikās, is a ṭāp-ending word, cited short in the sūtra because the list is a samāhāra-dvandva. Recorded; sutra_en keeps the short 'svāti' of the transmitted sūtra and does not decide the question.
commentary TB reports the same two views of svāti and draws the consequence. On Mādhava's view the sūtra's svātī is a long-final word in its own right, so the separate ṅīṣ-ending svātī (svāti + ṅīṣ) is not what the rule names and escapes luk: sauvāta results in the 'jāta' sense as in the 'bhava' sense. On Kaiyaṭa's view it does not: in this luk-prescribing rule the mention [of short svāti] reaches the ṅīṣ-ending form too, by the paribhāṣā that a base-mention includes its gender-marked form (liṅgaviśiṣṭa-paribhāṣā), so the aṇ after it also undergoes luk. (The OCR here is corrupt, reading 'kīṣanta-' for ṅīṣanta-.) TB also has bahulā as a ṭāp-ending name of the Kṛttikās, cited short in the samāhāra-dvandva. Recorded, not decided.
textual The source padaccheda divides the member as 'āṣāḍhā'; BM's list and the kaumudī under SK 1408 have 'aṣāḍhā'. The compound form viśākhāṣāḍhā admits either; sutra_en follows BM's 'aṣāḍhā'.

SK 1408 · A 1.2.49V

लुक् तद्धितलुकि ॥ १४०८ ॥

luk taddhitaluki

luk taddhitaluki — When there is luk of a taddhita, luk [of the feminine affix of a subordinate member (upasarjana)].

Rule. When a taddhita affix undergoes luk, the feminine affix of the subordinate word (upasarjana) also undergoes luk. Bhaṭṭoji's commentators explain that upasarjana here just means the word that is not the principal thing meant (apradhāna), not the technical sense of the term. The feminine affixes are ṭāp (heard as -ā) and ṅīp, ṅīṣ (heard as -ī).

Example.

śraviṣṭhāsu jātaḥ → śraviṣṭhā + aṇ → luk of aṇ by SK 1407

→ now luk of the feminine ṭāp too → śraviṣṭha

→ masculine nominative → śraviṣṭhaḥ.

Likewise phalgunaḥ "born under the two Phalgunīs". Bhaṭṭoji's commentators complete his "and so on": anurādhaḥ, svātiḥ, tiṣyaḥ, punarvasuḥ, hastaḥ, viśākhaḥ, aṣāḍhaḥ, bahulaḥ.

Applies when / blocked by. Three vārttikas follow.

citrārevatīrohiṇībhyaḥ striyām upasaṃkhyānam: after citrā, revatī and rohiṇī there is also luk, in the feminine. citrāyāṃ jātā "a girl born under Citrā" → citrā. Likewise revatī, rohiṇī. For these two, once luk has removed the old -ī, ṅīṣ comes back again. The reason is that the list pippalyādi, which gives ṅīṣ, is an ākṛtigaṇa, an open list. For citrā, Bhaṭṭoji's commentators say that ṭāp comes back.
phalguny-aṣāḍhābhyāṃ ṭānau vaktavyau: in the feminine, ṭa after phalgunī and an after aṣāḍhā. phalgunī + ṭa → ī deleted → ṭa is ṭit, so ṅīp → phalgunī. aṣāḍhā + an → ā deleted → ṭāp → aṣāḍhā.
śraviṣṭhāṣāḍhābhyāṃ chaṇ vaktavyaḥ: chaṇ after śraviṣṭhā and aṣāḍhā, even when the one born is not female. śraviṣṭhā + chaṇ → ch → īy → ā deleted → chaṇ is ṇit, so vṛddhi → śrāviṣṭhīyaḥ. Likewise āṣāḍhīyaḥ.

Watch out. Why do ṭa, an and chaṇ not disappear by SK 1407? Bhaṭṭoji's commentators answer: they are taught for these very words, and that teaching would be pointless if they then vanished.

Siddhānta-kaumudī

तद्धितलुकिसत्युपसर्जनस्त्रीप्रत्ययस्य लुक् स्यात् । श्रविष्ठासु जातः श्रविष्ठः । फल्गुन इत्यादि ॥

When there is luk of a taddhita, there is luk of the feminine affix (strīpratyaya) of a subordinate member (upasarjana). One born under Śraviṣṭhā (śraviṣṭhāsu jātaḥ): śraviṣṭhaḥ. phalgunaḥ, and so on.

vārttika

चित्रारेवतीरोहिणीभ्यः स्त्रियामुसंख्यानम्

(vārttika) After citrā, revatī and rohiṇī, [luk] should be additionally stated (upasaṃkhyāna) in the feminine.

(वार्तिकम्) ॥ चित्रायां जाता चित्रा । रेवती । रोहिणी । आभ्यां लुक्तद्धितलुकि SK 1408 इति लुकि कृते पिप्पल्यादेराकृतिगणत्वात्पुनर्ङीष् ।

A girl born under Citrā (citrāyāṃ jātā): citrā. revatī. rohiṇī. After these two [revatī and rohiṇī], once luk has been made by 'luk taddhitaluki' (SK 1408), ṅīṣ [comes] again, because pippalyādi is an open class (ākṛtigaṇa).

vārttika

फल्गुन्यषाढाभ्यां टानौ वक्तव्यौ

(vārttika) ṭa and an should be stated after phalgunī and aṣāḍhā [respectively].

(वार्तिकम्) ॥ स्त्रियामित्येव । फल्गुनी । अषाढा ।

[The condition] 'in the feminine' holds here too. phalgunī. aṣāḍhā.

vārttika

श्रविष्ठाषाढाभ्यां छण्वक्तव्यः

(vārttika) chaṇ should be stated after śraviṣṭhā and aṣāḍhā.

(वार्तिकम्) ॥ अस्त्रियामपि । श्राविष्ठीयः । आषाढीयः ॥

Even in the non-feminine: śrāviṣṭhīyaḥ. āṣāḍhīyaḥ.

Bālamanoramā

लुक् तद्धितलुकि - लुक्तद्धितलुकि । प्रथमस्य द्वितीये इदं सूत्रम् । उपसर्जनस्त्रीप्रत्ययस्येति ।गोस्त्रियोरुपसर्जनस्ये॑त्यतस्तदनुवृत्तेरिति भावः । श्रविष्ठ इति । ऋत्वणो लुकि स्त्रीप्रत्ययस्य निवृत्तिः ।लुक्तद्धितलुकी॑त्यत्र अप्रधानमेवोपसर्जनम्, नतु शास्त्रीयम्, असंभवादिति भावः । फल्गुन इति । फल्गुन्योर्जात इत्यर्थः । णो लुकि स्त्रीप्रत्ययनिवृत्तिः । इत्यादीति । अनुराधासु जातोऽनुराधः । नक्षत्राऽणो लुकि स्त्रीप्रत्ययनिवृत्तिः । एवमग्रे लुकि स्त्रीप्रत्ययनिवृत्तिः । इत्यादीति । अनुराधासु जातोऽनुराधः । नक्षत्राऽणो लुकि स्त्रीप्रत्ययनिवृत्तिः । एवमग्रेऽपि ।अनुराधान् हविषा वर्धयन्तः॑ इत्यादौ छान्दसं पुंस्त्वम् । स्वात्यां जातः-स्वातिः । तिष्ये जातस्तिष्यः । पुनर्वस्वोर्जातः — पुनर्वसुः । पस्ते जातो-हस्तः । विशाखयोर्जातो-विशाखः । अषाढासु जातोऽषाढः । बहुलासु जातो बहुलः । चित्रेति । चित्रादिभ्यः परस्य स्त्रीरूपजातार्थकप्रत्ययस्य लुगित्यर्थः । रेवती रोहिणीति । जातायां नक्षत्राऽणो लुकि सति प्रकृतेर्गौरादिस्त्रीप्रत्ययनिवृत्तौ जातार्थगतस्त्रीत्वे पुनर्ङीष् । ननु 'रेवती नक्षत्रे' 'रोहिणी नक्षत्रे' इति गौरादौ पाठादिह जातार्थवृत्तिभ्यां कतं ङीषित्यत आह — आभ्यामिति । रेवतीरोहिणीशब्दाभ्यामित्यर्थः ।परस्य स्त्रीत्वविशिष्टजातार्थप्रत्ययस्ये॑ति शेषः । आकृतिगणत्वादिति । स्त्रीत्वविशिष्टजातार्थवृत्त्योरनयोः पिप्पल्यादौ निवेसे बाष्योदाहरणमेव प्रमाणम् । स्त्रियामित्येवेति । तथा भाष्यादिति भावः । फल्गुनी, आषाढा इत्याभ्यां क्रमाट्टः अन् च स्त्रीत्वविशिष्टजातार्थे वक्तव्यावित्यर्थः । फल्गुनीति । फल्गुन्योर्जातेत्यर्थः । नक्षत्राऽणोऽपवादष्टप्रत्ययः ।यस्येति चे॑ति ईकारलोपः । जातार्थस्त्रीत्वे टित्त्वान्ङीप् । अषाढेति । अषाढासु जातेत्यर्थः । नत्रत्राऽणोऽपवादोऽन् । 'यस्येति च ' इत्याकारलोपः । जातार्थे स्त्रीत्वे टाप् । 'श्रविष्ठाफल्गुनी' त्यादिना टाऽनोर्लुक् तु न, विधानसामर्थ्यात् । छण्वक्तव्य इति । नक्षत्राऽणोऽपवादः । विधिसामर्थ्यादस्यापि न लुक् । अस्त्रियामपीति । अत्र स्त्रियामिति न संबध्यते, भाष्ये तथोदाहरणादिति भावः । श्राविष्ठीय इति । श्रविष्ठासु जात इत्यर्थः । छण् । ईयःयस्येति चे॑त्याकारलोपः । णित्त्वादादिवृद्धिः । आषाढीय इति । अषाढासु जात इत्यर्थः ।

translator notes

commentary BM: the sūtra stands in the second [pāda] of the first [adhyāya]; 'the feminine affix of a subordinate member' is supplied because 'upasarjana' and 'strī' are carried forward (anuvṛtti) from 'gostriyor upasarjanasya'. Source of the bracket in sutra_en.
commentary BM: in 'luk taddhitaluki' upasarjana means the non-principal (apradhāna), not the technical upasarjana of the grammar, since that is impossible here. Followed for 'subordinate member'.
commentary TB (printed under sk.1407.t1) agrees that upasarjana here means the non-principal, not the technical sense, which is impossible; in 'gostriyoḥ', however, the technical sense must be kept, else harītakyaḥ (= harītakyāḥ phalāni) would be shortened; counter-examples to 'upasarjana': avantī, kuntī, kuruḥ.
commentary BM, steps not given in the kaumudī: śraviṣṭhaḥ — on luk of the aṇ (BM: 'ṛtvaṇ', i.e. the aṇ of 'sandhivelādyṛtunakṣatrebhyo 'ṇ') [by the preceding sūtra, SK 1407], the feminine affix drops; phalgunaḥ = born under the two Phalgunīs, likewise on luk of the aṇ; further forms on luk of the nakṣatra-aṇ; 'and so on' = anurādhaḥ, svātiḥ, tiṣyaḥ, punarvasuḥ, hastaḥ, viśākhaḥ, aṣāḍhaḥ, bahulaḥ (BM: the masculine in 'anurādhān haviṣā vardhayantaḥ' is Vedic).
commentary TB (under sk.1407.t1) glosses 'ityādi' with the same list as BM: anurādhaḥ, svātiḥ, tiṣyaḥ, punarvasuḥ, hastaḥ, viśākhaḥ, aṣāḍhaḥ, bahulaḥ.
commentary TB (printed under sk.1407.t1): 'upasaṃkhyānam' — supply 'of luk' (luka iti śeṣaḥ). Followed for '[luk]'.
commentary BM: [the vārttika means] luk of the affix in the jāta sense that has feminine form, coming after citrā etc. — agreeing with TB's supplement.
commentary BM: revatī, rohiṇī — on luk of the nakṣatra-aṇ in the feminine jāta sense, the gaurādi feminine affix of the base drops, and ṅīṣ comes again for the femininity of the one born. Objection: revatī, rohiṇī are read in gaurādi only with the condition 'nakṣatre', so how ṅīṣ when they mean the one born? Answer: 'ābhyām' — after these two; the Bhāṣya's example is the authority for placing them, in the jāta sense, in pippalyādi. Followed for the bracket '[revatī and rohiṇī]'.
commentary TB (under sk.1407.t1): for citrā, after luk by 'luk taddhitaluki', ṭāp comes again. Recorded; the kaumudī gives the form only.
commentary BM: ṭa and an come respectively after phalgunī and aṣāḍhā in the jāta sense qualified by femininity, as apavādas of the nakṣatra-aṇ. phalgunī: ṭa, ī elided by 'yasyeti ca', ṅīp because ṭit. aṣāḍhā: an, ā elided by 'yasyeti ca', ṭāp in the feminine. There is no luk of ṭa and an by 'śraviṣṭhāphalgunī…' (SK 1407), by force of their being enjoined (vidhānasāmarthya). Followed for '[respectively]'.
commentary TB (under sk.1407.t1): by force of their being enjoined, ṭa and an do not undergo luk — the same as BM.
commentary BM: chaṇ is an apavāda of the nakṣatra-aṇ and, by force of its being enjoined, also undergoes no luk; 'in the feminine' is not connected here, because the Bhāṣya gives the examples so. śrāviṣṭhīyaḥ = born under Śraviṣṭhā: chaṇ → īya, ā elided by 'yasyeti ca', ādivṛddhi because ṇit; āṣāḍhīyaḥ likewise.

SK 1409 · A 7.3.18V

जे प्रोष्ठपदानाम् ॥ १४०९ ॥

je proṣṭhapadānām

je proṣṭhapadānām — For [the words for] proṣṭhapadā, [vṛddhi of the first vowel of the second member (uttarapada)] before [an affix in the sense] 'born' (ja).

Rule. For the words for the nakṣatra proṣṭhapadā, vṛddhi replaces the first vowel of the second member. This happens before a ñit, ṇit or kit taddhita in the sense "born" (ja). The rule stands under the heading uttarapadasya (SK 1396). So it is the second member (uttarapada) that changes, not the first.

Example.

proṣṭhapadāsu jātaḥ "born under Proṣṭhapadā" → proṣṭhapadā + aṇ

→ vṛddhi falls on the first vowel of padā: a → ā → proṣṭhapādaḥ.

The text followed in this book gives only proṣṭhapadāsu bhavaḥ prauṣṭhapadaḥ "being in Proṣṭhapadā". That is the sense "being there", not "born". So the ordinary first-vowel vṛddhi applies there, and the form does not illustrate this rule. The Nirṇaya Sāgara printed edition has the full wording, with proṣṭhapādo māṇavakaḥ "a boy born under Proṣṭhapadā", and prauṣṭhapadaḥ as the contrast.

Applies when / blocked by. The sūtra says "proṣṭhapadā-words", in the plural. So a synonym is also included: bhadrapadā. Its "born" form, as Bhaṭṭoji's commentators give it, is bhadrapādaḥ. The printed form bhādrapādaḥ has vṛddhi in both members, which this rule does not give; scholars discuss this.

Siddhānta-kaumudī

प्रोष्ठपदानामुत्तरपदस्याचामादेरचो वृद्धिः स्याज्जातार्थे ञिति णिति किति च । प्रोष्ठपदासु भवः प्रौष्ठपदः । बहुवचननिर्देशात्पर्यायोऽपि गृह्यते । भाद्रपादः ॥

For [the words for] proṣṭhapadā, vṛddhi replaces the first vowel among the vowels of the second member (uttarapada), in the sense 'born' (jāta), before [an affix that is] ñit, ṇit or kit. [One who] is in (bhavaḥ) the Proṣṭhapadā [asterisms]: prauṣṭhapadaḥ. Because the plural is used [in the sūtra], a synonym too is included: bhādrapādaḥ.

Bālamanoramā

जे प्रोष्ठपदानाम् - जे प्रोष्ठपदानामादिवृद्धिप्रकरणे उत्तरपदस्येत्यधिकारे इदं सूत्रम् । तदाह — प्रोष्ठपदानामिति । जशब्देन जातार्थप्रत्ययो विवक्षितः । तदाह — जातार्थे इति ।प्रोष्ठपदाना॑मिति बहुवचनस्य प्रयोजनमाह बहुवचनेति । भद्रपाद इति । भद्रपदासु जात इत्यर्थः ।

translator notes

commentary BM: the sūtra stands in the section on vṛddhi of the first vowel (ādivṛddhi-prakaraṇa), within the adhikāra 'uttarapadasya' (SK 1396); that is what the kaumudī's 'of the second member' expresses. By 'ja' an affix in the sense jāta ('born') is meant, hence 'in the sense born'. Followed for the rendering of 'je' and the bracket in sutra_en.
commentary BM: 'bahuvacana…' states the purpose of the plural 'proṣṭhapadānām'; its pratīka 'bhadrapāda' is glossed 'born under the Bhadrapadā [asterisms]' (bhadrapadāsu jātaḥ). Followed for taking bhādrapādaḥ as a jāta-derivative of the synonym bhadrapadā.
commentary No TB comment on this sūtra appears in this unit or its neighbours (the TB block under sk.1407.t1 ends with SK 1408's vārttikas; sk.1410.t1 begins with SK 1410).
textual Under the adhikāra 'uttarapadasya' only the second member takes vṛddhi (the ordinary initial vṛddhi of the first member is displaced), so the expected jāta-forms are proṣṭhapādaḥ and, from the synonym, bhadrapādaḥ. The transmitted example 'proṣṭhapadāsu bhavaḥ prauṣṭhapadaḥ' ('is in', with initial vṛddhi only) cannot illustrate the rule: it is the counter-example. The NSP-1915 print (sources/vsk-nirnaya-sagar-ocr/ocr/pages/page-0268.txt, lines 21–23) reads 'proṣṭhapadāsu jātaḥ proṣṭhapādo māṇavakaḥ. je iti kim? proṣṭhapadāsu bhavaḥ pr[au]ṣṭhapadaḥ', so the digital source has probably lost the example proṣṭhapādo māṇavakaḥ and the question 'je iti kim?' (an eye-skip between the two 'proṣṭhapadāsu'). Not emended; translated as transmitted. BM's pratīka 'bhadrapāda' is the regular form; the transmitted bhādrapādaḥ (so also the NSP print), with vṛddhi in both members, is anomalous under this rule and is kept as transmitted.

SK 1410 · A 4.3.35V

स्थानान्तगोशालखरशालाच्च ॥ १४१० ॥

sthānāntagośālakharaśālācca

sthānāntagośālakharaśālāc ca — Also after [a word] ending in sthāna, and after gośāla and kharaśāla, [luk of the affix in the sense 'born there'].

Rule. The affix in the sense "born" also undergoes luk after a word ending in sthāna "place, stall", and after gośāla "cow-shed" and kharaśāla "donkey-shed".

Example.

gosthāne jātaḥ "born in a cow-stall" → gosthāna + aṇ → luk of aṇ → no vṛddhi → gosthānaḥ.

Likewise gośālaḥ, kharaśālaḥ.

Watch out. Śālā "shed" is feminine. Why then does the sūtra say gośāla, with a short a? Bhaṭṭoji answers: such a compound may be neuter by vibhāṣā senā… (SK 828), and a neuter stem shortens its final vowel. Bhaṭṭoji's commentators add that the luk works on the feminine gośālā too.

Siddhānta-kaumudī

एभ्यो जातार्थप्रत्ययस्य लुक् स्यात् । गोस्थानः । गोशालः । खरशालः । विभाषा सेना -SK 828 इति नपुंसकत्वे ह्रस्वत्वम् ॥

After these there is luk of the affix [that stands] in the sense 'born' (jātārtha). gosthānaḥ. gośālaḥ. kharaśālaḥ. [The short final in gośāla and kharaśāla in the sūtra is] the shortening in the neuter [that follows] by 'vibhāṣā senā…' (SK 828).

Tattvabodhinī

NSP p. 268

—स्थानान्त—। गोशालेत्यत्र ‘विभाषा सेना’ इति नपुंसकत्वे हस्तत्वं तत्साहचर्यात्खरशालेऽप्येवमेव । न चैवं स्त्रीलपक्षे लुङ् न स्यादिति शङ्खम् । लिङ्गविशिष्टपरिभाषया तत्रापि लुक्सिद्धेरित्याहुः ॥ यद्यपि टावन्तयोः पाठेऽप्येकदेशविकृतन्यायेन क्लीवेऽपीष्टं सिध्यति, तथापि लाघवार्थं हस्तपाठः ॥—नपुंसकत्वे हस्तत्वमिति । सूत्रे इति शेषः

Bālamanoramā

स्थानान्तगोशालखरशालाच्च - स्थानान्तगोशाल । एभ्य इति । स्थानान्त, गोशाल, खरशाल — एतेभ्यः इत्यर्थः । गोस्थान इति । गोस्थाने जात इत्यर्थः । गोशाल इति । गोशाले जात इत्यर्थः । एवं खरशालः । सर्वत्र अणो लुकि नादिवृद्धिः । ननु शालाशब्दस्य स्त्रीलिङ्गत्वाद्ध्रस्वनिर्देशोऽनुपपन्न इत्यत आह — विभाषा सेनेति । लिङ्गविशिष्टपरिभाषया स्त्रीलिङ्गादवपि लुक् ।

translator notes

commentary TB: 'napuṃsakatve hrasvatvam' is to be completed with 'sūtre' — it accounts for the short vowel in the sūtra's own wording (gośāla, kharaśāla for °śālā); kharaśāla is taken the same way by association with gośāla. Source of the bracket.
commentary BM: 'vibhāṣā senā…' answers the objection that, śālā being feminine, the short-vowel mention is unjustified. Agrees with TB on the bracket.
commentary BM: by the paribhāṣā on stems qualified by gender (liṅgaviśiṣṭaparibhāṣā) the luk applies also after the feminine forms (gośālā etc.). gosthānaḥ = 'born in a cow-stall'; in every case the aṇ undergoes luk, so there is no initial vṛddhi.
commentary TB likewise: by the liṅgaviśiṣṭa-paribhāṣā the luk holds for the feminine too (so some say, ity āhuḥ); and although with the ṭāp-ending words in the sūtra the neuter would also be obtained by the ekadeśavikṛta maxim, the short-vowel wording is chosen for brevity.

SK 1411 · A 4.3.36V

वत्सशालाभिजिदश्वयुक्छतभिषजो वा ॥ १४११ ॥

vatsaśālābhijidaśvayukchatabhiṣajo vā

vatsaśālābhijidaśvayukchatabhiṣajo vā — After vatsaśālā, abhijit, aśvayuj and śatabhiṣaj, [luk of the affix in the sense 'born there'] optionally.

Rule. After vatsaśālā "calf-shed" and the nakṣatras abhijit, aśvayuj and śatabhiṣaj, the luk of the "born" affix is optional.

Example.

vatsaśāle jātaḥ "born in a calf-shed"

→ with luk: vatsaśālaḥ

→ without luk: aṇ stays, vṛddhi a → ā → vātsaśālaḥ.

Bhaṭṭoji's commentators complete his "and so on": abhijit / ābhijitaḥ; aśvayuk / āśvayujaḥ; śatabhiṣak / śātabhiṣajaḥ.

Applies when / blocked by. A vārttika adds a third form. Jātārthe pratiprasūto 'ṇ vā ḍid vaktavyaḥ: the reinstated aṇ in the sense "born" is optionally ḍit. "Reinstated" (pratiprasūta) means this. After time-words, the general aṇ was set aside by kālāṭ ṭhañ (SK 1381). SK 1387 brought it back for nakṣatras. A ḍit affix deletes the ṭi of the stem, its last vowel with whatever follows.

śatabhiṣaj + aṇ (as ḍit) → the ṭi aj is deleted → vṛddhi → śātabhiṣaḥ

→ aṇ not ḍit → śātabhiṣajaḥ

→ with luk → śatabhiṣak.

Siddhānta-kaumudī

एभ्यो जातार्थस्य लुग्वा स्यात् । वत्सशाले जातो वत्सशालः । वात्सशालः इत्यादि ।

After these there is optionally luk of the [affix standing in the] sense 'born' (jātārtha). vatsaśāle jātaḥ ('born in a calf-shed') → vatsaśālaḥ [with luk], vātsaśālaḥ [without luk], and so on.

vārttika

जातार्थे प्रतिप्रसूतोऽण्वा डिद्वक्तव्यः

(vārttika) It should be stated that the aṇ reinstated (pratiprasūta) in the sense 'born' is optionally ḍit.

(वार्तिकम्) ॥ शातभिषः । शातभिषजः । शतभिषक् ॥

śātabhiṣaḥ [aṇ as ḍit]. śātabhiṣajaḥ [aṇ not ḍit]. śatabhiṣak [with luk].

Tattvabodhinī

alignment inferredNSP p. 268

—वत्सशाले जात इति । वत्सशालायामित्यपि बोध्यम् ॥—इत्यादीति । आदिशब्दादभिजित् आभिजितः, अश्वयुक् आश्वयुजः ॥—प्रतिप्रसूत इति । कालाङ्गा निवर्तमानो य औत्सर्गिकोऽण् ‘सन्धिवेलादि’ सूत्रेण पुनरभ्यनुज्ञात इत्यर्थः

Bālamanoramā

वत्सशालाऽभिजिदश्वयुक्छतभिषजो वा - वत्सशालाभिजित् । एभ्य इति । वत्सशाला, अभिजित्, अआयुज्, शतभिषज् इत्येभ्य इत्यर्थः ।परस्ये॑ति शेषः । इत्यादीति अभिजिति जात आभिजितः, अभिजित् । अआयुजोर्जातः-आआयुजः, अआयुक् । शतभिषजि जातः-शातभिषजः , शतभिषक् । जातार्थे इति ।कालाट्ठञि॑ति ठञा निवर्तित औत्सर्गिकोऽण् सन्धिवेलादिसूत्रेण पुनरुत्थितो डिद्वा वक्तव्य इत्यर्थः ।दृष्टं सामे॑ति सूत्र भाष्ये इदं वार्तिकं दृष्टम् । शातभिष इति । अणि ङित्त्वपक्षे टिलोपः ।

translator notes

commentary BM: 'pratiprasūta' = the general (autsargika) aṇ, set aside by 'kālāṭ ṭhañ' (A 4.3.11) and brought back by 'sandhivelādyṛtunakṣatrebhyo 'ṇ' (A 4.3.16). BM: the vārttika is found in the Bhāṣya under 'dṛṣṭaṃ sāma'. Followed for 'reinstated'.
commentary TB: 'pratiprasūta' = the general aṇ, set aside by kālāṭ ṭhañ, which is permitted again (punar abhyanujñātaḥ) by the sandhivelādi sūtra — the same as BM.
commentary BM: in śātabhiṣaḥ, aṇ being ḍit, the ṭi [of śatabhiṣaj] is elided (ṭilopa). Source of the bracketed identifications, which follow the vārttika's option and the sūtra's luk.
commentary BM expands 'ityādi': abhijiti jātaḥ → ābhijitaḥ, abhijit; aśvayujor jātaḥ → āśvayujaḥ, aśvayuk; śatabhiṣaji jātaḥ → śātabhiṣajaḥ, śatabhiṣak.
commentary TB: 'vatsaśāle jātaḥ' is to be understood also as 'vatsaśālāyām' (i.e. the feminine is equally covered); 'ityādi' takes in abhijit/ābhijitaḥ, aśvayuk/āśvayujaḥ.

SK 1412 · A 4.3.37V

नक्षत्रेभ्यो बहुलम् ॥ १४१२ ॥

nakṣatrebhyo bahulam

nakṣatrebhyo bahulam — After [words denoting] nakṣatras (lunar mansions), [luk of the affix in the sense 'born' (jāta) occurs] variously (bahulam).

Rule. After nakṣatra names in general, the "born" affix undergoes luk bahulam, "variously". Bahulam means the rule applies in some cases and not in others, as usage shows.

Example.

rohiṇyāṃ jātaḥ "born under Rohiṇī" → rohiṇī + aṇ

→ with luk: aṇ goes, so no vṛddhi; the feminine ṅīṣ goes too by SK 1408 → rohiṇaḥ

→ without luk: vṛddhi o → au, the ī deleted → rauhiṇaḥ.

Watch out. Once the -ī has gone, should the ṇ not turn back into t, as in the colour-word rohita? No. Bhaṭṭoji's commentators explain that rohiṇī here is not derived from rohita. It is a fixed name of the nakṣatra, which takes ṅīṣ by its own listing. So the form is rohiṇaḥ, never rohitaḥ.

Siddhānta-kaumudī

जातार्थप्रत्ययस्य बहुलं लुक् स्यात् । रोहिणः । रौहिणः ॥

[After words denoting nakṣatras,] luk of the affix [taught] in the sense 'born' (jāta) occurs variously (bahulam): rohiṇaḥ, [or] rauhiṇaḥ ['born under Rohiṇī'].

Bālamanoramā

नक्षत्रेभ्यो बहुलम् - नक्षत्रेभ्यो बहुलं । रोहिण इति । रोहिण्यां जात इत्यर्थः । नक्षत्राऽणो लुकि आदिवृद्धिनिवृत्तौलुक्तद्धितलुकी॑ति स्त्रीप्रत्ययनिवृत्तिः । नच तथा सति तकारस्य नकारोऽपि निवर्तेतेति वाच्यं, न हि रोहितशब्दोऽयं वर्णविशेषवाचको येनवर्णादनुदात्ता॑दिति ङीपो निवृत्तौ तकारोऽपि निवर्तेत । किंतु रोहिणीशब्दोऽयमब्युत्पन्नो नक्षत्रविशेषे रूढः । 'रोहिणी नक्षत्रे' इति गौरादि पाठान्ङीष् । अत एवरोहिणी नक्षत्रं प्रजापतिर्देवते॑त्यादौ अन्तोदात्तत्वं श्रूयमाणं न विरुध्यते । अन्यथावर्णानां तणतिनितान्ताना॑मित्याद्युत्तत्वं स्यादित्यलम् ।

translator notes

commentary BM: rohiṇaḥ = rohiṇyāṃ jātaḥ; on luk of the nakṣatra-aṇ, ādivṛddhi does not arise and the feminine affix goes by 'luk taddhitaluki' (SK 1408). [rauhiṇaḥ is the form without luk.] Followed for the gloss; the steps are recorded here, not supplied in the text.
commentary BM, objection and reply: 'then, with the ṅīp gone, the n (substituted for t) should also revert' — no: this is not the colour-word rohita, in which the ṅīp of 'varṇād anudāttāt…' and the t-to-n change go together; rohiṇī is an underived word conventional for the nakṣatra, taking ṅīṣ by the gaurādi reading 'rohiṇī nakṣatre'. Hence the final udātta heard in 'rohiṇī nakṣatraṃ prajāpatir devatā' is not contradicted. Recorded; supports rohiṇaḥ (not rohitaḥ) as the luk form.
textual No TB block for this sūtra in the source layer: the TB blocks of the neighbouring units (sk.1407.t1, sk.1410.t1, sk.1411.t1, sk.1413.t1) comment only on their own sūtras (and, in sk.1407.t1, on SK 1408), and 'rohiṇa' occurs in no TB block of p29.

SK 1413 · A 4.3.38V

कृतलब्धक्रीतकुशलाः ॥ १४१३ ॥

kṛtalabdhakrītakuśalāḥ

kṛtalabdhakrītakuśalāḥ — [After a word in the seventh case, the affixes occur in the senses] 'made', 'obtained', 'bought' [and] 'skilled' [there].

Rule. After a word in the seventh case, aṇ etc. come in four senses: "made there", "obtained there", "bought there", and "skilled there". Bhaṭṭoji says only tatra "there" is carried forward. The word jātaḥ "born" of SK 1393 stops here.

Example.

srughne kṛto labdhaḥ krītaḥ kuśalo vā "made, obtained or bought in Srughna, or skilled in Srughna" → srughna + aṇ

→ vṛddhi u → au → sraughna + a

→ the final a is deleted (SK 311) → sraughnaḥ.

Bhaṭṭoji's commentators add that the base-specific affixes apply too: rāṣṭriyaḥ "made in the realm", with gha (SK 1313).

Watch out. Is not everything made somewhere also "born" there? Why name the sense again? Bhaṭṭoji's commentators answer: so that the affix can also express "made" as such. It follows that a base whose "born" affix undergoes luk keeps its affix in the sense "made".

Siddhānta-kaumudī

तत्रेत्येव । स्रुघ्ने कृतो लब्धः क्रीतः कुशलो वा स्रौघ्नः ॥

Only 'tatra' ('there', [i.e. the seventh case, from 'tatra jātaḥ', SK 1393]) [is carried forward (anuvṛtti), not 'jātaḥ'] (tatra ity eva). [What] is made, obtained or bought in Srughna, or [one who] is skilled in Srughna (srughne kṛto labdhaḥ krītaḥ kuśalo vā): sraughnaḥ.

Tattvabodhinī

NSP p. 268

—कृतलब्ध—। ननु कृतकीतत्वे जातलब्धत्वयोर्व्याप्ये इति किमनयोर्ग्रहणेन । सत्यम् । कृतत्वकीतत्वप्रकारकबोधेऽपि प्रत्ययार्थं तद्ब्रहणम् । अत एव जाते लुभ्माजामपि कृते न लुक्

translator notes

commentary BM on this sūtra is printed under sk.1401.b1 (with the pratīka of SK 1401 but beginning 'kṛtalabdha'): 'tatrety eva' means that only 'tatra' is carried forward (anuvṛtti) from 'tatra jātaḥ', 'jātaḥ' being discontinued; so in the senses made, obtained, bought or skilled, aṇ etc. and gha etc. occur after a seventh-case word as appropriate; sraughnaḥ has the general (autsargika) aṇ; rāṣṭriyaḥ ('made in the realm') etc. could also be cited. Followed for the brackets in the block and sutra_en.
commentary TB: objection — being made (kṛta) and being bought (krīta) are pervaded (vyāpya) by being born (jāta) and being obtained (labdha), so why mention them? Answer: the mention is so that the affix occurs also where the cognition has being-made or being-bought as its qualifier (prakāra); hence stems that take luk [of the affix] in the sense 'born' do not take luk in the sense 'made'. TB under sk.1393.t1 adds that sense-indications without apavādas, such as this one, are in fact superfluous. Recorded; the kaumudī lists the four senses without comment.
commentary BM (sk.1395.b1) reports, from the Vṛtti, that some carry 'saṃjñāyām' (SK 1395) forward as far as this sūtra. The kaumudī states only 'tatra' as continuing; translated accordingly.
commentary TB (sk.1395.t1) reports the same view of some, and adds that on that view, where no name is meant, aṇ etc. and gha etc. apply as appropriate. The kaumudī states only 'tatra' as continuing; translated accordingly.

SK 1414 · A 4.3.39V

प्रायभवः ॥ १४१४ ॥

prāyabhavaḥ

prāyabhavaḥ — [After a word in the seventh case, the affixes] in the sense 'usually found (prāyabhava) there'.

Rule. After a seventh-case word, aṇ etc. come in the sense "usually found there". Bhaṭṭoji glosses prāyeṇa "usually" as bāhulyena "for the most part". The word tatra is still in force.

Example.

srughne prāyeṇa bhavati "it is found in Srughna for the most part" → srughna + aṇ → sraughnaḥ.

Watch out. Bhaṭṭoji's commentators report that the Bhāṣya rejects this sūtra. Being found somewhere usually is already covered by "being there" (tatra bhavaḥ, SK 1428).

Siddhānta-kaumudī

तत्रेत्येव । स्रुघ्ने प्रायेण बाहुल्येन भवति स्रौघ्नः ॥

'tatra' ('there', [i.e. the seventh case, as in 'tatra jātaḥ', SK 1393]) is carried forward here too (ity eva). [What] is in Srughna for the most part (prāyeṇa), i.e. predominantly (bāhulyena): sraughnaḥ.

Tattvabodhinī

NSP p. 268

—प्राय—। कादाचित्कभवनाश्रयः प्रायभवः । तेन ‘तत्र भवः’ इत्यनेन गतार्थतेत्याहुः ॥ भाष्ये तु प्रत्याख्यातमेतत् ‘प्रायभवग्रहणमनर्थकं तत्र भवेन कृतत्वात्’ इति

Bālamanoramā

प्रायभवः - प्रायभवः । तत्रेत्येवेति । प्रायभव इत्यर्थे सप्तम्यन्तादणादयो घादयश्च यथायथं स्युरित्यर्थः । प्रायशब्दस्य व्याख्यानम् — बाहुल्येनेति । तत्र भव इत्येव सिद्धत्वात्प्रत्याख्यातमिदं भाष्ये ।

translator notes

commentary BM: 'tatra ity eva' means that in the sense 'prāyabhava' the affixes aṇ etc. and gha etc. are added, each as appropriate, after a seventh-case word; 'bāhulyena' is the explanation of the word prāya. Followed for sutra_en and for taking 'bāhulyena' as a gloss on 'prāyeṇa'.
commentary TB: prāyabhava is the locus of an occasional (kādācitka) being; hence [some] say it is covered by 'tatra bhavaḥ' (SK 1428). TB reports that the Bhāṣya rejects (pratyākhyāta) this sūtra, quoting it: 'prāyabhavagrahaṇam anarthakaṃ tatra bhavena kṛtatvāt'. Recorded (rule scope); not in the kaumudī.
commentary BM likewise reports that the Bhāṣya rejects (pratyākhyāta) this sūtra. Recorded (rule scope); not in the kaumudī.

SK 1415 · A 4.3.40V

उपजानूपकर्णोपनीवेष्ठक् ॥ १४१५ ॥

upajānūpakarṇopanīveṣṭhak

upajānūpakarṇopanīveṣ ṭhak — After upajānu, upakarṇa and upanīvi, ṭhak [in the sense 'usually found there' (prāyabhava)].

Rule. After upajānu, upakarṇa and upanīvi, ṭhak comes in the sense "usually found there". Each word is an avyayībhāva, an indeclinable compound whose first member is an indeclinable. Here the upa means "near": jānunaḥ samīpam upajānu "near the knee".

Example.

upajānu + ṭhak → the stem ends in u, so ṭh → k, not ik (SK 1221)

→ k is a marker, so vṛddhi u → au → aupajānukaḥ "usually found near the knee".

upakarṇa + ṭhak → ṭh → ik (SK 1170) → vṛddhi → the a deleted → aupakarṇikaḥ "… near the ear".

upanīvi + ṭhak → ik → the i deleted → aupanīvikaḥ "… near the waist-knot".

Siddhānta-kaumudī

औपजानुकः । औपकर्णिकः । औपनीविकः ॥

aupajānukaḥ ('usually found near the knee'), aupakarṇikaḥ ('… near the ear'), aupanīvikaḥ ('… near the waist-knot').

Tattvabodhinī

NSP p. 268

—उपजानूप—। त्रयोऽप्यमी सामीप्येऽव्ययीभावाः । तेषां समाहारद्वन्द्वे सौत्रं पुंस्त्वम्

Bālamanoramā

उपजानूपकर्णोपनीवेष्ठक् - उपजानूपकर्ण । 'प्रायभव' इत्यर्थे उपजानु उपकर्ण उपनीवि इत्येभ्यष्ठगित्यर्थः । उपजान्वादिषु सामीप्येऽव्ययीभावः । औपजानुक इति । जानुनः समीपमुपजानु । तत्र प्रायभव इत्यर्थः । उगन्तात्परत्वाट्ठस्य कः । औपकर्णिक इति । कर्णस्य समीपमुपकर्ण, तत्पर प्रायभव इत्यर्थः । औपनीविक इति । नीवेः समीपमुपनीवि, तत्र प्रायभव इत्यर्थः ।

translator notes

commentary BM: the sense 'prāyabhava' continues from the preceding sūtra (SK 1414), so ṭhak is added after upajānu, upakarṇa, upanīvi in that sense; each is an avyayībhāva in the sense of proximity (jānunaḥ samīpam upajānu, etc.), and in aupajānukaḥ the ṭha becomes ka because it follows a base ending in u. Followed for the glosses.
commentary TB: all three are avyayībhāvas of proximity; the masculine in the sūtra is sūtra usage (sautraṃ puṃstvam) for a samāhāra-dvandva of them. Agrees with BM; taken into the sūtra rendering, which lists the three bases.

SK 1416 · A 4.3.41V

संभूते ॥ १४१६ ॥

saṃbhūte

saṃbhūte — [After a word in the seventh case, the affixes as enjoined] in the sense 'possible (saṃbhūta) [there]'.

Rule. After a seventh-case word, aṇ etc. come in the sense saṃbhūta, "possible there". Bhaṭṭoji's commentators take two meanings at once. One is "conceivable there". The other is "finding room there", when a thing does not exceed the size of its container.

Example.

srughne saṃbhavati "it is possible in Srughna, it finds room in Srughna" → srughna + aṇ → sraughnaḥ.

Siddhānta-kaumudī

स्रुघ्ने संभवति स्रौघ्नः ॥

[What] saṃbhavati ('is possible', 'finds room') in Srughna: sraughnaḥ.

Tattvabodhinī

NSP p. 268

—संभूते । इह तन्त्रादिना संभावना, आधारपरिमाणादाधेयस्यानतिरेकश्चेति द्वयमप्याश्रीयते ॥—सौघ्र इति । सुघ्रे संभाव्यते तत्परिमाणानतिरिक्तो वा सेनादिरित्यर्थः

Bālamanoramā

संभूते - संभूते । तत्रेत्येव । सप्तम्यात्सम्भूतेऽर्थेऽणादयो घादयश्च यथातं स्युरित्यर्थः । संभवः-संभावना ।

translator notes

commentary BM: 'tatra ity eva' — the expression 'tatra' (seventh case) is carried forward (anuvṛtti) into this rule; so after a seventh-case word, in the sense 'saṃbhūta', aṇ etc. and gha etc. occur as appropriate; saṃbhava means saṃbhāvanā ('being conceivable/possible'). Source of the brackets in sutra_en and of 'is possible'.
commentary TB: here, by tantra etc., both senses are taken at once — saṃbhāvanā, and the contained not exceeding the measure of its container (ādhāraparimāṇād ādheyasyānatirekaḥ); so sraughna is what is conceived as possible in Srughna, or an army etc. not exceeding its measure (TB's pratīka OCR 'saughra', 'sughre'). Followed in giving both 'is possible' and 'finds room'.

SK 1417 · A 4.3.42V

कोशाड्ढञ् ॥ १४१७ ॥

kośāḍḍhañ

kośāḍ ḍhañ — After kośa ('cocoon'), ḍhañ [occurs; the rule stands under saṃbhūte].

Rule. After kośa "cocoon", ḍhañ comes. The rule stands after saṃbhūte. Ḍhañ is heard as eya (ḍh → ey), and its ñ brings vṛddhi.

Example.

kośa + ḍhañ → kośa + eya → vṛddhi o → au → the a deleted → kauśeyaṃ vastram "silk cloth".

Watch out. How is silk "possible in" a cocoon? Bhaṭṭoji gives the form only. Bhaṭṭoji's commentators disagree on the sense: one takes it as "a product of the cocoon", the other as a fixed name for a kind of cloth. Scholars discuss this.

Siddhānta-kaumudī

कौशेयं वस्त्रम् ॥

kauśeyaṃ vastram — silk cloth.

Tattvabodhinī

alignment inferredNSP p. 268

—कोशात्—॥—कौशेयमिति । वस्त्रविशेषे योगरूढोऽयम् । कोशे संभवस्तु सत्कार्यवादाभिप्रायेण । मतान्तरे तु विकारप्रकरणे ‘एण्या ढञ्’ इत्यस्यानन्तरं ‘कोशाच्च’ इति पठितव्यम् । तथा च वार्तिकं ‘विकारे कोशाङ् ढञ् संभूते ह्यर्थानुपपत्तिः’ इति

Bālamanoramā

कोशाड्ढञ् - कोशाड्ढञ् । कौशेयं वस्त्रमिति । कृमिविशेषकोशस्य विकार इत्यर्थः ।विकारे कोशाड्ढ॑ञिति वार्तिकात् ।

translator notes

commentary BM: kauśeya means 'a product (vikāra) of the cocoon of a certain insect', by the vārttika 'vikāre kośāḍ ḍhañ'. BM thus takes the sense relation as vikāra; TB differs (next note).
commentary TB, differing from BM on the sense relation: kauśeya is a derived word fixed in usage (yogarūḍha) for a particular cloth; its being 'produced in' (saṃbhava) the cocoon is said on the satkāryavāda view; on another view 'kośāc ca' should be read in the vikāra section after 'eṇyā ḍhañ', as the vārttika says: ''vikāre kośāḍ ḍhañ, saṃbhūte hy arthānupapattiḥ'.
translator BM and TB disagree on the sense relation (§16). The kaumudī gives only the example, which is translated neutrally without a sense relation.
textual In sutra_en the bracket 'the rule stands under saṃbhūte' records only the rule's position after saṃbhūte (SK 1416); whether that sense fits kauśeya is the point disputed above.

SK 1418 · A 4.3.43V

कालात् साधुपुष्प्यत्पच्यमानेषु ॥ १४१८ ॥

kālāt sādhupuṣpyatpacyamāneṣu

kālāt sādhupuṣpyatpacyamāneṣu — After [a word] denoting a time [and ending in the seventh case], [the affixes as prescribed come] in the senses 'good (sādhu) [then]', 'flowering (puṣpyat) [then]' and 'ripening (pacyamāna) [then]'.

Rule. After a time-word in the seventh case, the affixes come in three senses: "good then", "flowering then" and "ripening then".

Example.

hemante sādhuḥ "good in winter" → haimantaḥ prākāraḥ "a rampart good in winter".

vasante puṣpyanti "they flower in spring" → vāsantyaḥ kundalatāḥ "kunda creepers that flower in spring".

śaradi pacyante "they ripen in autumn" → śāradāḥ śālayaḥ "rice that ripens in autumn".

In each form the first vowel has taken vṛddhi: e → ai, a → ā.

Watch out. Bhaṭṭoji does not name the affixes of these forms. Puṣpyat is a present participle, "flowering", so Bhaṭṭoji glosses it with the present tense puṣpyanti.

Siddhānta-kaumudī

हेमन्ते साधुर्हैमन्तः प्राकारः । वसन्ते पुष्प्यन्ति वासन्त्यः कुन्दलताः । शरदि पच्यन्ते शारदाः शालयः ॥

'Good in winter (hemante sādhuḥ)': haimantaḥ prākāraḥ ('a rampart [that is good in winter]'). 'They flower in spring (vasante puṣpyanti)': vāsantyaḥ kundalatāḥ ('kunda creepers [that flower in spring]'). 'They ripen in autumn (śaradi pacyante)': śāradāḥ śālayaḥ ('rice [that ripens in autumn]').

Tattvabodhinī

NSP p. 268

—कालात्—। पुष्पदिति दैवादिकः शत्रन्तस्तदाह—पुष्प्यन्तीति

Bālamanoramā

कालात् साधुपुष्प्यत्पच्यमानेषु - उप्ते च । तत्रेत्येव । कालवाचिनः सप्तम्यन्तादुप्तेऽर्थे यथाविहितं प्रत्ययाः स्युः । उप्यन्त इति ।डु वप् बीजसन्ताने॑ । भूतकालस्त्वविवक्षित इति भावः ।

translator notes

commentary TB: puṣpyat is the present participle in śatṛ of the divādi root [puṣ], which is why the kaumudī glosses it with puṣpyanti. Followed for 'flowering' as a present sense.
translator The brackets in sutra_en ('[the affixes as prescribed come]') follow BM on the neighbouring sūtras, which say 'tatra ity eva' ('the locative is still in force') and 'the affixes as prescribed' for saṃbhūte (sk.1416.b1) and upte ca (the BM printed under this unit). The kaumudī's analyses (hemante, vasante, śaradi) show the locative. The kaumudī does not name the affixes of haimanta, vāsantī or śārada, and none are supplied.
textual The BM block filed under this unit (sk.1418.b1) carries this sūtra's pratīka, but its text glosses the next sūtra, upte ca (SK 1419): 'tatra ity eva … upte 'rthe yathāvihitaṃ pratyayāḥ syuḥ', with 'upyanta iti' and the root ḍu vap. Unit sk1419 has no BM block of its own. No BM on kālāt sādhupuṣpyatpacyamāneṣu was found in this or the neighbouring units. The source reading is preserved and the block is not used as a gloss on this sūtra.

SK 1419 · A 4.3.44V

उप्ते च ॥ १४१९ ॥

upte ca

upte ca — And [after a time-word in the locative] in the sense 'sown' (upta) [the affixes as enjoined].

Rule. After a time-word in the seventh case, the affixes also come in the sense "sown then". The word kālāt "after a time-word" is carried forward. Bhaṭṭoji's commentators say the past tense of upta "sown" is not binding.

Example.

hemante upyante "they are sown in winter" → haimantāḥ yavāḥ "winter barley".

Watch out. Why a separate sūtra for "sown"? Bhaṭṭoji's commentators say the split serves the next two rules, which need "sown" alone.

Siddhānta-kaumudī

हेमन्ते उप्यन्ते हैमन्ता यवाः ॥

hemante upyante — [they] are sown in the winter (hemanta): haimantāḥ yavāḥ ['winter barley'].

Tattvabodhinī

alignment inferredNSP p. 268

—उसे च । कालादित्येव । योगविभाग उत्तरार्थः ॥—उप्यन्त इति । सूत्रे भूतकालोऽतन्त्रमिति भावः

translator notes

commentary TB: 'kālāt' is carried forward here (kālād ity eva) [from SK 1418]; the rule is split off (yogavibhāga) for the sake of what follows; on 'upyante': the past time [of 'upta'] in the sūtra is not binding (atantra). Followed for sutra_en and for the present-tense 'are sown'.
commentary BM, printed under sk.1418.b1 with the pratīka 'upte ca', agrees with TB: 'tatra' continues, the affixes are as enjoined (yathāvihitam) after a time-word in the locative in the sense 'sown', from the root vap ('to sow'), the past time not being intended. Followed for the bracketed '[in the locative]' and '[the affixes as enjoined]'.

SK 1420 · A 4.3.45V

आश्वयुज्या वुञ् ॥ १४२० ॥

āśvayujyā vuñ

āśvayujyā vuñ — After āśvayujī, vuñ [in the sense 'sown then' (tatra upte)].

Rule. After āśvayujī, vuñ comes in the sense "sown then". This is an apavāda, an exception, of ṭhañ (SK 1381). Āśvayujī is the full-moon day joined with the nakṣatra Aśvayuj (another name of Aśvinī).

Example.

āśvayujyām uptāḥ "sown on the Āśvayujī full-moon" → āśvayujī + vuñ

→ vu → aka (SK 1247) → the ī is deleted (SK 311)

→ the first vowel is already ā, so vṛddhi changes nothing → āśvayujakāḥ māṣāḥ "māṣa beans sown then".

Watch out. The first vowel of āśvayujī is already a vṛddhi vowel. So the ñ of vuñ shows no effect here. Bhaṭṭoji's commentators say it serves the accent here, and vṛddhi in the next rule.

Siddhānta-kaumudī

ठञोऽपवादः । आश्वयुज्यामुप्ता आश्वयुजका माषाः ॥

[This vuñ] is an apavāda of ṭhañ. māṣa beans sown on the āśvayujī [full-moon day]: āśvayujakāḥ.

Tattvabodhinī

NSP p. 268

—आश्वयुज्या वुञ् । अकारः स्वरार्थं उत्तरत्र वृद्ध्यर्थश्च ॥—आश्वयुज्यामिति । अश्विनीनक्षत्रपर्याय अश्वयुक् तद्युक्ता पौर्णमासी आश्वयुजी तत्रेत्यर्थः

Bālamanoramā

आश्वयुज्या वुञ् - आआयुज्या वुञ् । तत्रोप्य इत्येव । सप्तम्यन्तादाआयुजीशब्दादुप्तेऽर्थे वुञ्स्यादित्यर्थः । ठञोऽपवाद इति ।कालाट्ठ॑ञिति विहितस्येत्यर्थः । आआयुजका इति । अआयुग्भ्यां युक्ता पौर्णमासी आआयुजी, तत्रोप्ता इत्यर्थः ।

translator notes

commentary BM: 'tatra' and 'upte' hold here too (tatropta ity eva), so vuñ is added after the seventh-case word āśvayujī in the sense 'sown' (upta); the ṭhañ it displaces is the one prescribed by 'kālāṭ ṭhañ' (SK 1381). Followed for the bracket in sutra_en and for 'ṭhañ'.
commentary TB: āśvayujī is the full-moon day (paurṇamāsī) joined with Aśvayuj, aśvayuk being a synonym of the asterism Aśvinī. Followed for '[full-moon day]'.
commentary BM: āśvayujī is the full-moon day (paurṇamāsī) 'joined with the two Aśvayuj' — agreeing with TB on '[full-moon day]'.
commentary TB on the affix: '[ña]kāraḥ svarārtha uttaratra vṛddhyarthaś ca' — the marker ñ of vuñ serves the accent here and vṛddhi in the following rule ('grīṣmavasantād anyatarasyām', SK 1421: graiṣmakam, vāsantakam). Recorded (anuvṛtti of vuñ into SK 1421); not in the kaumudī.
textual TB's OCR text reads 'akāraḥ svarārtha…'; the syllable is evidently ñakāra, the ñ-marker of vuñ (a bare a in vu would have no such function). The BM block writes the base throughout as 'āāyujī' / 'āāyujakāḥ' (an encoding loss of śva). Source layers untouched.

SK 1421 · A 4.3.46V

ग्रीष्मवसन्तादन्यतरस्याम् ॥ १४२१ ॥

grīṣmavasantādanyatarasyām

grīṣmavasantād anyatarasyām — After grīṣma ('summer') and vasanta ('spring'), optionally [vuñ, in the sense 'sown then' (tatra upte)].

Rule. After grīṣma "summer" and vasanta "spring", vuñ comes optionally in the sense "sown then". In the other option comes the season aṇ of SK 1387.

Example.

grīṣme uptam "sown in summer" → grīṣma + vuñ → aka → vṛddhi ī → ai → graiṣmakam

→ with aṇ: graiṣmam.

vasante uptam → vāsantakam / vāsantam.

Siddhānta-kaumudī

पक्षे ऋत्वण् । ग्रैष्मकम् । ग्रैष्मम् । वासन्तकम् । वासन्तम् ॥

In the alternative, the aṇ [enjoined] after season-words (ṛtvaṇ) [by 'saṃdhivelādy- ṛtunakṣatrebhyo 'ṇ', SK 1387]. graiṣmakam, graiṣmam; vāsantakam, vāsantam.

Bālamanoramā

ग्रीष्मवसन्तादन्यतरस्याम् - ग्राष्मवसन्तात् । ग्रीष्माद्वसन्ताच्च सप्तम्यन्तादुप्ते वुञ्वेत्यर्थः ।

translator notes

commentary BM (pratīka misprinted 'grāṣmavasantāt'): after grīṣma and vasanta in the locative, vuñ optionally in the sense 'sown' (upte). Followed for the bracket in sutra_en.
commentary No TB pratīka on this sūtra; TB under sk.1420.t1 notes that the ñ of vuñ serves vṛddhi in the following rule, i.e. here (graiṣmakam, vāsantakam).
translator That the vuñ is that of 'āśvayujyā vuñ' (SK 1420) and that 'upte' continues from 'upte ca' (SK 1419) — whose split-off (yogavibhāga) TB under sk.1419.t1 says is 'for the sake of what follows' — is the translator's statement of the anuvṛtti; BM says only 'vuñ vā'.

SK 1422 · A 4.3.47V

देयमृणे ॥ १४२२ ॥

deyamṛṇe

deyam ṛṇe — [After a word denoting a time, in the seventh case, the affixes as enjoined occur] in the sense 'to be paid [then]', when [what is to be paid] is a debt (ṛṇa).

Rule. After a time-word in the seventh case, the affixes come in the sense "to be paid then", when what is to be paid is a debt. Kālāt and tatra continue. The vuñ of the last two rules has stopped.

Example.

māse deyam ṛṇam "a debt to be paid in a month" → māsa + ṭhañ by kālāṭ ṭhañ (SK 1381)

→ ṭh → ik (SK 1170), vṛddhi ā stays ā → the a deleted → māsikam.

Applies when / blocked by. It must be a debt. Bhaṭṭoji's commentators give māse deyā bhikṣā "alms to be given in a month": no affix.

Siddhānta-kaumudī

कालादित्येव । मासे देयमृणं मासिकम् ॥

'kālāt' ('after [a word denoting] time') [is carried forward] just the same. A debt to be paid in a month (māse deyam ṛṇam): māsikam.

Tattvabodhinī

NSP p. 268–269

—देयमृणे । ऋणे किम् । मासे देया भिक्षा ॥— अश्वत्थ इति । ‘फले लुक्’ । इह पुंलिङ्गनिर्देशो यद्यप्ययुक्तः, तथापि फले अश्वत्थशब्द औपचारिक इत्याशयेन पुंलि- इत्रप्रयोग इत्याहुः ॥—ठञ्चेति । ‘संवत्सराग्रहायणीभ्यां वा’ इत्येव सुवचम् ॥ न च ‘वा’ इति वक्तव्ये ठञ् ग्रहणं व्यर्थं संधिवेलादिषु ‘संवत्सरात्फलपर्वणोः’ इति पठ्यते, तत्र फले ऋणत्वेन विवक्षिते अणं बाधित्वा ठञेव यथा स्यादिति काशिकादावुक्तमिति वाच्यम् । तस्मै हितास्तद्धिता इत्यन्वर्थसंज्ञाकरणवलेनात्राण्प्रत्ययो न भवेदिति वक्तुं शक्यत्वादिति नव्याः ॥—नैशिक इति । ‘निशाप्रदोषाभ्यां च’ इति वा ठञ्

Bālamanoramā

देयमृणे - देयमृणे । कालादित्येवेति । तत्रेत्यप्यनुवर्तते । वुञिति निवृत्तम् । सप्तम्यन्तात्कालवाचिनो देयमित्यर्थे यताविहितं प्रत्ययाः स्युः । तस्मिन्देयद्रव्ये ऋणे सतीत्यर्थः । मासिकमिति ।कालट्ठञ् ।

Footnotes (NSP 1915 ed.)

NSP p. 269 १ आवरसमकमिति—आगामिवर्षाणामाद्ये वर्षे देयमित्यर्थः । अवरशब्दस्यादिकृष्टद्व्यादसंज्ञायामप्यत्र कर्मधारयः । विभाषितमिति—विभाषितदृद्धिकमित्यर्थः ।

translator notes

commentary BM: besides 'kālāt', 'tatra' is also carried forward (anuvṛtti); 'vuñ' [of the preceding sūtras] is discontinued. Hence: after a seventh-case word denoting time, in the sense 'to be paid', the affixes as already enjoined (yathāvihitam) occur, provided that the thing to be paid is a debt; māsikam has ṭhañ by 'kālāṭ ṭhañ'. Source of the brackets in sutra_en.
commentary TB, counter-example for 'ṛṇe': māse deyā bhikṣā ('alms to be given in a month') takes no affix. Followed in rendering 'ṛṇe' as a condition on what is to be paid.

SK 1423 · A 4.3.48V

कलाप्यश्वत्थयवबुसाद्वुन् ॥ १४२३ ॥

kalāpyaśvatthayavabusādvun

kalāpyaśvatthayavabusād vun — After kalāpin, aśvattha and yavabusa [denoting times, ending in the seventh case], vun, [in the sense 'to be paid (deya) there', of a debt].

Rule. After kalāpin, aśvattha and yavabusa, used as names of times, vun comes in the sense "a debt to be paid then".

Example. Each word names a season by what happens in it.

The time when peacocks have their tail-plumes (kalāpinaḥ) is itself called kalāpin, by a transferred use. A debt due then:

kalāpin + vun → aka → the ṭi in is deleted by nas taddhite (SK 679) → kalāpakam.

The fruit of the aśvattha tree is itself called aśvattha, and so is the time of that fruit. aśvatthakam "a debt to be paid when the aśvattha trees bear fruit".
yavabusakam "a debt to be paid when barley-chaff is produced".

Watch out. The printed text reads kālāpakam, with vṛddhi. But vun brings no vṛddhi, and the parallel forms aśvatthakam and yavabusakam have none. Bhaṭṭoji's commentators read kalāpakam, which is probably correct.

Siddhānta-kaumudī

यस्मिन् काले मयूराः कलापिनो भवन्ति स उपचारात्कलापी तत्र देयमृणं कालापकम् । अस्वत्थस्य फलमस्वत्थस्तद्युक्तः कालोप्यश्वत्थः । यस्मिन् काले अश्वत्थाः फलन्ति तत्र देयमश्वत्थकम् । यस्मिन् यवबुसमुत्पद्यते तत्र देयं यवबुसकम् ॥

The time at which peacocks come to have tail-plumes (kalāpinaḥ) is, figuratively (upacārāt), [itself called] kalāpin; a debt to be paid then is kālāpakam. The fruit of the aśvattha [tree] is [itself called] aśvattha; a time connected with it is also [called] aśvattha. [A debt] to be paid at the time when the aśvattha trees bear fruit is aśvatthakam. [A debt] to be paid at the time when barley-chaff (yavabusa) is produced is yavabusakam.

Bālamanoramā

कलाप्यश्वत्थयवबुसाद्वुन् - कलाप्यआत्थ । कलापिन्, अआत्थ, यवबुस — एभ्यः कालवाचिभ्यः सप्तम्यन्तेभ्यो देयमृणमित्यर्थे वुन्स्यादित्यर्थः । कलापकमिति । वुन् । अकादेशः । 'नस्तद्धिते' इति टिलोपः । अआत्थ इति । विकारप्रत्ययस्य फले लुगिति भावः । अआत्थशब्दस्य प्लक्षादित्वे तु ततःप्लक्षादिभ्योऽ॑णिति फले अणो विधानसामर्थ्याल्लुगभावे अआत्थशब्दः फले लाक्षणिक इति भावः ।

translator notes

commentary BM: vun comes after these three words kalāpin, aśvattha and yavabusa when they denote times and end in the seventh case, in the sense 'a debt to be paid'. BM on the preceding rule, printed under sk.1422.b1, says 'kālāt' and 'tatra' continue and 'vuñ' has ceased. Followed for the bracketed parts of sutra_en.
commentary BM on kalāpakam: vun, replaced by aka, and the ṭi of kalāpin elided by 'nas taddhite' (A 6.4.144). BM on aśvattha: the affix of modification (vikāra) is elided when fruit is meant [by 'phale luk']. If aśvattha is counted in the plakṣādi list, then aṇ is enjoined after it for fruit by 'plakṣādibhyo 'ṇ', and on the strength of that injunction there is no luk. In that case aśvattha denotes the fruit by lakṣaṇā. Followed for 'the fruit of the aśvattha is [itself called] aśvattha'.
commentary TB, printed under sk.1422.t1, also cites 'phale luk' and says that the masculine usage, though improper for a fruit, is used because aśvattha stands figuratively (aupacārika) for the fruit — so some explain (ity āhuḥ). Followed, with BM, for 'the fruit of the aśvattha is [itself called] aśvattha'.
textual The kaumudī source reads kālāpakam, with vṛddhi of the first syllable, but vun is neither ñit nor ṇit and gives no ādi-vṛddhi. BM's pratīka reads kalāpakam, and the parallel forms aśvatthakam and yavabusakam have no vṛddhi. kalāpakam is probably the correct reading; the transmitted kālāpakam is kept in the English.
textual The source reads asvatthasya and asvatthaḥ, with dental s, in the first sentence on the aśvattha, then aśvatthaḥ and aśvatthakam. It is taken as the same word aśvattha and rendered so; the source is not altered.

SK 1424 · A 4.3.49V

ग्रीष्मावरसमाद्वुञ् ॥ १४२४ ॥

grīṣmāvarasamādvuñ

grīṣmāvarasamād vuñ — After grīṣma and avarasamā, vuñ [in the sense 'a debt to be paid' then].

Rule. After grīṣma "summer" and avarasamā "the coming years", vuñ comes in the sense "a debt to be paid then".

Example.

grīṣme deyam ṛṇam "a debt to be paid in summer" → grīṣma + vuñ → aka → vṛddhi ī → ai → graiṣmakam.

avarāsu samāsu deyam "to be paid in the coming years" → avarasamā + vuñ → vṛddhi a → ā → the ā deleted → āvarasamakam.

Watch out. The printed text has āvasarasamakam, with two syllables swapped. The sūtra's avarasamā and Bhaṭṭoji's commentators point to āvarasamakam. Bhaṭṭoji's commentators also note that samā "year" is always feminine plural.

Siddhānta-kaumudī

ग्रीष्मे देयमृणं ग्रैष्मकम् । आवसरसमकम् ॥

A debt to be paid in the hot season (grīṣme deyam ṛṇam): graiṣmakam. āvasarasamakam [thus the source; see textual note] ['a debt to be paid in the coming years'].

Bālamanoramā

ग्रीष्मावरसमाद्वुञ् - ग्रीष्मावरसमाद्वुञ् । समाशब्दो वत्सरे नित्यस्त्रीलिङ्गबहुवचनः । ग्रीष्म अवरसमा अनयोः समाहारद्वन्द्वात्पञ्चमी । तत्र देयमृणमित्यर्थे आभ्यां वुञित्यर्थः । आवरसमकमिति । अवरासु समासु देयमृणमित्यर्थः । 'तद्धितार्थ' इति समासः ।

translator notes

commentary BM: the word samā in the sense 'year' is always feminine and plural; the ablative is of the samāhāra-dvandva of grīṣma and avarasamā; in the sense 'a debt to be paid then (tatra deyam ṛṇam)' vuñ comes after these two; āvarasamaka = a debt to be paid in the coming years (avarāsu samāsu), the compound [avarasamā] being formed by 'taddhitārtha…' ('taddhitārthottarapadasamāhāre ca', SK 728). Followed for the brackets in sutra_en (tatra and 'deyam ṛṇe', SK 1422, supplied) and for the gloss.
textual The source reads 'āvasarasamakam'; the sūtra's 'avarasamā' and BM's pratīka 'āvarasamakam' point to 'āvarasamakam' (a transposition of ra/sa). The transmitted form is kept.
textual No TB pratīka for this sūtra was found in the neighbouring TB blocks: sk.1422.t1 passes from 'aśvattha iti' (SK 1423) to 'ṭhañ ceti' (SK 1425); sk.1420.t1 and sk.1428.t1 concern other sūtras.

SK 1425 · A 4.3.50V

संवत्सराग्रहायणीभ्यां ठञ् च ॥ १४२५ ॥

saṃvatsarāgrahāyaṇībhyāṃ ṭhañ ca

saṃvatsarāgrahāyaṇībhyāṃ ṭhañ ca — After saṃvatsara ('year') and āgrahāyaṇī, ṭhañ as well [as vuñ, in the sense 'a debt to be paid then'].

Rule. After saṃvatsara "year" and āgrahāyaṇī, ṭhañ comes in the sense "a debt to be paid then". By the ca, the vuñ of SK 1424 also comes.

Example.

saṃvatsara + ṭhañ → ik → vṛddhi a → ā → sāṃvatsarikam

saṃvatsara + vuñ → aka → sāṃvatsarakam.

āgrahāyaṇī + ṭhañ → āgrahāyaṇikam; with vuñ → āgrahāyaṇakam.

Watch out. Ṭhañ already comes after time-words by SK 1381. Why name it? Bhaṭṭoji's commentators answer: SK 1387 gives aṇ after saṃvatsara for a fruit. If a fruit is the debt, this rule blocks that aṇ. Some later grammarians think this defence unnecessary; scholars discuss this.

Siddhānta-kaumudī

चाद्वुञ् । सांवत्सरिकम् । सांवत्सरकम् । आग्रहायणिकम् । आग्रहायणकम् ॥

By 'ca', vuñ [from the preceding rule, 'grīṣmāvarasamād vuñ', SK 1424, also occurs]. sāṃvatsarikam [with ṭhañ], sāṃvatsarakam [with vuñ]; āgrahāyaṇikam [with ṭhañ], āgrahāyaṇakam [with vuñ].

Bālamanoramā

संवत्सराग्रहायणीभ्यां ठञ् च - संवत्सराग्रहायणीभ्यां ठञ्च ।देयमृण॑मित्यर्थे सप्तम्यन्ता॑दिति शेषः । सन्धिवेलादिगणेसंवत्सरात्फलपर्वणोः॑ इति पठितम् । तत्र फले देयर्णत्वेन विवक्षिते प्राप्तोऽण् अनेन ठञा बाध्यते ।

translator notes

commentary BM: supply 'deyam ṛṇam' (the sense, from 'deyam ṛṇe', SK 1422) and 'saptamyantāt' (after a seventh-case word). Followed for the bracket in sutra_en.
commentary Rule interaction, not stated in the kaumudī — BM: the sandhivelādi list (of SK 1387) contains 'saṃvatsarāt phalaparvaṇoḥ'; there, when a fruit is intended as a debt to be paid, aṇ would be due, and it is blocked by this ṭhañ. Recorded; the kaumudī's 'cād vuñ' is translated as it stands.
commentary TB, printed under sk.1422.t1 ('ṭhañ ceti'), reports a view it closes with 'iti navyāḥ' ('so the moderns'): 'saṃvatsarāgrahāyaṇībhyāṃ vā' would have sufficed; the defence of the mention of ṭhañ given in the Kāśikā and elsewhere (the same as BM's: to block the aṇ of 'saṃvatsarāt phalaparvaṇoḥ' when a fruit is the debt) is not to be urged, since by the meaningful name 'taddhita' ('beneficial to them') aṇ could be said not to occur here anyway. TB reports this as the navyāḥ's view, not in its own voice. Recorded; the kaumudī's 'cād vuñ' is translated as it stands.
translator On the navyāḥ's reformulation 'saṃvatsarāgrahāyaṇībhyāṃ vā', the other option would presumably be ṭhañ by 'kālāṭ ṭhañ' (SK 1381) — the translator's inference; TB does not say so.

SK 1426 · A 4.3.51V

व्याहरति मृगः ॥ १४२६ ॥

vyāharati mṛgaḥ

vyāharati mṛgaḥ — [After a time-word in the locative, the affixes as enjoined] in the sense 'cries' (vyāharati), when [the one crying is] a beast (mṛga).

Rule. After a time-word in the seventh case, aṇ etc. come in the sense "cries then", when the one crying is a beast. "Debt to be paid" has stopped.

Example.

niśāyāṃ vyāharati "it cries at night" → niśā takes aṇ or ṭhañ by SK 1384

→ with aṇ: vṛddhi i → ai → the ā deleted → naiśo mṛgaḥ

→ with ṭhañ: naiśikaḥ.

Siddhānta-kaumudī

कालवाचिनः सप्तम्यन्ताच्छब्दायत इत्यर्थे अणादयः स्युः यो व्याहरति स मृगश्चेत् । निशायां व्याहरति नैशो मृगः । नैशिकः ॥

After [a word] denoting a time (kāla) and ending in the locative, aṇ etc. occur in the sense 'makes a sound' (śabdāyate), provided that the one who cries is a beast. One that cries at night (niśāyāṃ vyāharati): naiśaḥ, a beast; naiśikaḥ.

Bālamanoramā

व्याहरति मृगः - व्याहरति मृगः । तत्र कालादित्येव । 'देयमृणे' इति निवृत्तम् ।

translator notes

commentary BM: 'tatra' and 'kālāt' are still in force (tatra kālād ity eva); 'deyam ṛṇe' (SK 1422) has ceased (nivṛtta). Followed in sutra_en. BM under sk.1427.b1 says of the identical pair naiśa/naiśika that they are the aṇ and ṭhañ of 'niśāpradoṣābhyāṃ ca' (SK 1384); the same presumably holds here.
commentary TB has no separate comment on this sūtra; sk.1428.t1 records that 'kālāt' ceases only at 'tatra bhavaḥ'. Its note 'naiśika iti — niśāpradoṣābhyāṃ ca iti vā ṭhañ' (printed under sk.1422.t1, after the note on SK 1425) may belong to this sūtra's naiśikaḥ or to the identical form of SK 1427; which is meant is uncertain. Either way it takes the ṭhañ of naiśika as the optional one of SK 1384.

SK 1427 · A 4.3.52V

तदस्य सोढम् ॥ १४२७ ॥

tadasya soḍham

tad asya soḍham — [After a word denoting a time, in the first case, the affixes as enjoined occur in the sense] 'that has been practised (soḍha) by him'.

Rule. After a time-word in the first case (nominative), aṇ etc. come in the sense "that has been practised by him". Soḍha means "practised" (abhyasta). Kālāt is still in force.

Example. Study done at night is itself called niśā "night".

niśā soḍhā asya "night-study has been practised by him" → niśā + aṇ or + ṭhañ (SK 1384)

→ naiśaḥ / naiśikaḥ.

Watch out. Here the base is in the first case, not the seventh. The tad "that" of the sūtra sets the case.

Siddhānta-kaumudī

कालादित्येव । निशासहचरितमध्ययनं निशा तत्सोढमस्य नैशः । नैशिकः ॥

'kālāt' ('after [a word denoting] time') [is carried forward] just the same (ity eva). Study (adhyayana) associated with the night is [itself called] niśā ('night'); [one] by whom that has been practised (tat soḍham asya): naiśaḥ, naiśikaḥ.

Bālamanoramā

तदस्य सोढम् - तदस्य सोढम् । अस्मिन्नर्थे प्रथमान्ताद्यथाविहितं प्रत्ययाः स्युः । सोढमित्यस्य अभ्यस्तमित्यर्थः । नैशिकः नैश इति ।निशाप्रदोषाभ्यां चे॑त्यण्ठञौ ।

translator notes

commentary BM: in this sense the affixes as enjoined (yathāvihitam) occur after a first-case word (prathamāntāt, from 'tat'); 'soḍham' means 'practised' (abhyastam); naiśikaḥ and naiśaḥ have ṭhañ and aṇ by 'niśāpradoṣābhyāṃ ca' (SK 1384). Followed for 'first case' in sutra_en and for rendering 'soḍham' as 'practised' (abhyasta) rather than 'endured'.
commentary TB has no separate comment on this sūtra; its note 'naiśika iti — niśāpradoṣābhyāṃ ca iti vā ṭhañ' (printed under sk.1422.t1, after the note on SK 1425) fits this form or the identical one of SK 1426 (which is meant is uncertain), and agrees with BM that ṭhañ here is optional by SK 1384. TB under sk.1428.t1 confirms that 'kālāt' ceases only at 'tatra bhavaḥ' (SK 1428).

SK 1428 · A 4.3.53V

तत्र भवः ॥ १४२८ ॥

tatra bhavaḥ

tatra bhavaḥ — [After a word in the seventh case, the affixes as enjoined occur] in the sense 'being (existing) there'.

Rule. After a word in the seventh case, aṇ etc. come in the sense "being (existing) there". Kālāt "after a time-word" stops here.

Example.

srughne bhavaḥ "what is in Srughna" → srughna + aṇ → vṛddhi → the a deleted → sraughnaḥ.

rāṣṭre bhavaḥ "what is in the realm" → rāṣṭra + gha (SK 1313) → gh → iy → rāṣṭriyaḥ.

Watch out. Bhava here is existence (sattā). It is not origin (utpatti), which tatra jātaḥ (SK 1393) already covers. Bhaṭṭoji's commentators also explain why tatra is said again. It is said afresh to end the tatra that was tied to time-words.

Siddhānta-kaumudī

स्रुघ्ने भवः स्रौघ्नः ॥ राष्ट्रियः ॥

srughne bhavaḥ ('being in Srughna') → sraughnaḥ. rāṣṭriyaḥ.

Tattvabodhinī

NSP p. 269

—तत्र भवः । ‘कालात्’ इति निवृत्तम् । कालसंबन्धस्य ‘तत्र’ इत्यस्य निवृत्तये पुनस्तत्रग्रहणात् । न च पूर्वसूत्रस्थस्य ‘तत्’ इत्यस्य व्यावृत्तये तत्रग्रहणमस्त्विति वाच्यम् । ‘तदस्य—’ इति सूत्रस्येत उत्तरत्रापि सुपठत्वात् । यद्यपि भूधातुस्तपत्तावपि वर्तते तथापीह सत्तार्थं एव वर्तते, ‘तत्र जातः’ इति पृथग्ग्रहणादिति वोध्यम् ॥—दिगादिभ्यो— दिश् ‘वर्गं, पूगं, पक्षं, रहस्, उखा, साक्षिन्, आदि, अन्त, मुख, जघन, मेघ, यूथ, ‘उदकात्संज्ञायां’ न्याय, वंश, कालेत्यादिदिगादिः । मुखजघनयोः पाठोऽत्र शरीरावयवार्थः । सेनाया मुखे जघने च भवं मुख्यम् । जघन्यम्

Bālamanoramā

तत्र भवः - तत्र भवः । कालादिति निवृत्तम् । अस्मिन्नर्थे सप्तम्यन्ताद्यथाविहितं प्रत्ययाः स्युरित्यर्थः । भवनं सत्ता, जननमुत्पत्तिरिति भेदः । रुआऔग्घ्न इति । #औत्सर्गिकोऽण् । राष्ट्रिय इति ।राष्ट्रावारे॑ति घः ।

translator notes

commentary TB: 'kālāt' is discontinued here; 'tatra' is stated afresh precisely to end the 'tatra' that was connected with time; it cannot be said to serve only to exclude the 'tat' of the previous sūtra ('tad asya soḍham'), since that sūtra could as well have been placed after this one.
commentary BM likewise: 'kālāt' is discontinued (kālād iti nivṛttam); in this sense the affixes as enjoined occur after a seventh-case word. Followed for sutra_en.
translator That the examples (srughna, rāṣṭra) are accordingly place-words rather than time-words is the translator's observation; neither commentator draws it.
commentary BM: bhavana here is existence (sattā), as distinct from janana = origination (utpatti) in 'tatra jātaḥ'. Followed in rendering 'bhavaḥ' as 'being (existing)'.
commentary TB: though bhū can mean origination, it here means existence only (sattā), since 'tatra jātaḥ' is stated separately — agreeing with BM.
commentary BM: sraughnaḥ has the general (autsargika) aṇ; rāṣṭriyaḥ has gha by 'rāṣṭrāvārapārād ghakhau'. The kaumudī gives only the forms.

SK 1429 · A 4.3.54V

दिगादिभ्यो यत् ॥ १४२९ ॥

digādibhyo yat

digādibhyo yat — After diś and the other words of its list [in the locative], the affix yat [in the sense 'being (bhava) there'].

Rule. After diś "direction" and the other words of its list (digādi), yat comes in the sense "being there". Yat is heard as ya. Its t is a marker; it has no ñ, ṇ or k, so it brings no vṛddhi.

Example.

diśi bhavam "being in a direction" → diś + ya → diśyam.

varge bhavam "being in a group" → varga + ya → the a deleted (SK 311) → vargyam.

Bhaṭṭoji's commentators list more members of the list: pūga, pakṣa, rahas, mukha, jaghana and others, giving mukhyam, jaghanyam.

Siddhānta-kaumudī

दिश्यम् । वर्ग्यम् ॥

diśyam ['being in a direction']. vargyam ['being in a group (varga)'].

Bālamanoramā

दिगादिभ्यो यत् - दिगादिभ्यो यत् ।भव इत्यर्थे सप्तम्यन्तेभ्यः॑ इति शेषः । दिश्यमिमि । दिशि भवमित्यर्थः ।

translator notes

commentary BM: supply 'in the sense bhava, after [words] in the locative' (bhava ity arthe saptamyantebhyaḥ) [from 'tatra bhavaḥ', SK 1428]; diśyam = diśi bhavam. Followed in sutra_en and the glosses.
commentary TB on this sūtra is printed at the tail of sk.1428.t1: it lists the digādi words (diś, varga, pūga, pakṣa, rahas, ukhā, sākṣin, ādi, anta, mukha, jaghana, megha, yūtha, nyāya, vaṃśa, kāla, etc.) and gives mukhyam, jaghanyam; not needed for the kaumudī's two forms.

SK 1430 · A 4.3.55V

शरीरावयवाच्च ॥ १४३० ॥

śarīrāvayavācca

śarīrāvayavāc ca — And after [a word denoting] a part of the body (śarīrāvayava), [yat, in the sense 'being there' (tatra bhavaḥ)].

Rule. After a word for a part of the body, yat also comes in the sense "being there". The ca draws yat from SK 1429.

Example.

dante bhavam "being in the teeth" → danta + yat → danta + ya

→ the final a is deleted by yasyeti ca (SK 311) → dantyam.

Likewise karṇe bhavam "being in the ear" → karṇyam.

Watch out. Several later rules of this group are exceptions to this yat: SK 1434, 1441 and 1444.

Siddhānta-kaumudī

दन्त्यम् । कर्ण्यम् ॥

dantyam ['being in the teeth']. karṇyam ['being in the ear'].

Bālamanoramā

शरीरावयवाच्च - शरीरावयवाच्च ।भव इत्यर्थे सप्तम्यन्तेभ्य॑ इति शेषः । दन्त्यमिति । दन्ते भवमित्यर्थः ।यस्येति चे॑त्यकारलोपः । एवं कण्ठम् ।

translator notes

commentary BM: supply 'in the sense bhava, after [words] in the locative' (bhava ity arthe saptamyantebhyaḥ); dantyam = dante bhavam, with lopa of the a by 'yasyeti ca'. Followed for sutra_en and the glosses. BM's closing 'evaṃ kaṇṭham' stands where the kaumudī has karṇyam; the kaumudī's form is kept.
translator Neither the kaumudī nor BM here names the affix; '[yat]' (brought by 'ca' from 'digādibhyo yat', SK 1429) is the translator's supplement, confirmed by BM under SK 1434, 1441 and 1444 (and TB under sk.1434.t1 for SK 1434), which call those rules apavādas of the yat of 'śarīrāvayavāc ca'. No TB block on this sūtra; sk.1428.t1 only notes that mukha and jaghana are read in digādi for their non-bodily sense.

SK 1431 · A 7.3.24V

प्राचां नगरान्ते ॥ १४३१ ॥

prācāṃ nagarānte

prācāṃ nagarānte — [For an aṅga] ending in nagara, in [the region of] the Easterners, [vṛddhi of the first vowel of both the prior and the final member, before a taddhita marked with ñ, ṇ or k].

Rule. In the country of the Easterners, an aṅga ending in nagara "town" takes vṛddhi of the first vowel in both members. An aṅga is the stem to which an affix is added. The change happens before a ñit, ṇit or kit taddhita. The heading uttarapadasya (SK 1396) gives the second member (uttarapada); the first member (pūrvapada) is carried forward from an earlier rule.

Example.

suhmanagare bhavaḥ "what is in Suhmanagara" → suhmanagara + aṇ

→ vṛddhi of the first member: u → au → sauhma-

→ vṛddhi of the second member: a → ā → -nāgara

→ the final a deleted → sauhmanāgaraḥ.

Likewise pūrvanagara → paurvanāgaraḥ.

Applies when / blocked by. Why "of the Easterners"? Madranagara is a town among the Northerners. What is in it is mādranagaraḥ, with vṛddhi in the first member only. The printed text has lost a syllable here and reads managaram, mānagaraḥ; Bhaṭṭoji's commentators read madranagara.

Siddhānta-kaumudī

प्राचां देशे नगरान्तेऽङ्गे पूर्वपदस्योत्तरपदस्य चाचामादेरचो वृद्धिर्ञिति णिति किति च । सुह्मनगरे भवः सौह्मनागरः । पौर्वनागरः । प्राचां किम् । मनगरमुदक्षु तत्र भवो मानगरः ॥

In the country of the Easterners, for an aṅga ending in nagara, vṛddhi replaces the first vowel among the vowels of the prior member (pūrvapada) and of the final member (uttarapada), before [a taddhita] marked with ñ, ṇ or k. suhmanagare bhavaḥ — 'what is in Suhmanagara' — sauhmanāgaraḥ. paurvanāgaraḥ.

Why 'of the Easterners'? managaram [read madranagaram] is among the northerners (udakṣu); 'what is in it' — mānagaraḥ [read mādranagaraḥ].

Tattvabodhinī

NSP p. 269

—प्राचां नगरान्ते । सप्तमीनिर्देशात् ‘अङ्गस्य’ इत्यधिकृतमपि सप्तम्यन्तेन विपरिणम्यते तदाह—नगरान्तेऽङ्गे इति

Bālamanoramā

प्राचां नगरान्ते - प्राचां नगरान्ते । अङ्गस्येत्यधिकृतं 'नगरान्ते' इति सप्तम्यनुरोधेन सप्तम्या विपरिणम्यते । उत्तरपदस्येत्यधिकृतम् ।ह्मद्भगसिन्ध्वन्ते॑ इति सूत्रात्पूर्वपदस्येत्यनुवर्तते । तदयमर्थः । प्राचां यन्नगरं तदन्ते अङ्गे पूर्वपदस्योत्तरपदस्य च अचामादेरचो वृद्धिः स्याञ् ञिति णिति किति च तद्धिते इति । सुहृनगरमिति पुण्ड्रनगरमिति च प्राग्देशस्य पूर्वान्तावधिः । मद्रनगरमुदक्ष्विति । उदग्देशे मद्रनगरं नाम किञ्चिन्नगरमस्तीत्यर्थः ।

translator notes

commentary TB: because the sūtra uses the locative, 'aṅgasya', though in force as an adhikāra, is converted (vipariṇāma) into the locative — hence the kaumudī's 'nagarānte 'ṅge'. Followed for the construal 'for an aṅga ending in nagara'.
commentary BM agrees with TB on the vipariṇāma of 'aṅgasya' and adds: 'uttarapadasya' is in force as an adhikāra, and 'pūrvapadasya' is carried forward (anuvṛtti) from 'hṛdbhagasindhvante pūrvapadasya ca'; so the sense is vṛddhi of the first vowel of prior and final member in an aṅga ending in nagara, before a ñit, ṇit or kit taddhita. Followed for the construal 'for an aṅga ending in nagara' and for the bracket in sutra_en.
commentary BM construes prācām with nagara ('ending in a nagara that belongs to the Easterners'), where the kaumudī says prācāṃ deśe ('in the country of the Easterners'); the English keeps the kaumudī's wording. BM also says Suhmanagara and Puṇḍranagara mark the eastern limit of the eastern region, and that Madranagara is a certain town in the northern region.
textual The source kaumudī reads 'managaram udakṣu' and 'mānagaraḥ'. BM's pratīka reads 'madranagaram udakṣu' and glosses Madranagara as a town in the north, which strongly suggests an omitted 'dra' in both kaumudī forms (madranagaram, mādranagaraḥ). The source reading is kept; the correction is given in brackets only.

SK 1432 · A 7.3.25V

जङ्गलधेनुवलजान्तस्य विभाषितमुत्तरम् ॥ १४३२ ॥

jaṅgaladhenuvalajāntasya vibhāṣitamuttaram

jaṅgaladhenuvalajāntasya vibhāṣitam uttaram — Of [an aṅga] ending in jaṅgala, dhenu or valaja, [vṛddhi of the prior member takes place, and that of] the latter [member] is optional.

Rule. For an aṅga ending in jaṅgala, dhenu or valaja, the first vowel of the first member takes vṛddhi. The first vowel of the second member takes it optionally. Again, this is before a ñit, ṇit or kit taddhita. Compounds such as kurujaṅgala are names of regions.

Example.

kurujaṅgale bhavam "being in Kurujaṅgala" → kurujaṅgala + aṇ

→ first member: u → au → kaurujaṅgalam

→ second member too: a → ā → kaurujāṅgalam.

Likewise vaiśvadhenavam / vaiśvadhainavam, with the final u → av (SK 847). And sauvarṇavalajam / sauvarṇavālajam.

Watch out. The pair for kurujaṅgala is given as one printed edition reads it. The digital text has kaurujaṅgalajam, which does not fit the rule. It also writes vaisvadhenavam with a dental s.

Siddhānta-kaumudī

जङ्गलाद्यन्तस्याङ्गस्य पूर्वपदस्याचामादेरचो वृद्धिरुत्तरपदस्य वा ञिति णिति किति च । कुरुजङ्गले भवं कौरुजङ्गलजम् । वैस्वधेनवम् । वैश्वधैनवम् । सौवर्णवलजम् । सौवर्णवालजम् ॥

For an aṅga ending in jaṅgala etc. [dhenu, valaja], vṛddhi replaces the first vowel among the vowels of the prior member (pūrvapada), and optionally that of the latter member (uttarapada), when [a taddhita] marked with ñ, ṇ or k follows. kurujaṅgale bhavam — being in Kurujaṅgala: kaurujaṅgalajam [so the source; see note] [NSP: kaurujaṅgalam, kaurujāṅgalam]. vaisvadhenavam [so the source; see note], vaiśvadhainavam. sauvarṇavalajam, sauvarṇavālajam.

Bālamanoramā

जङ्गलधेनुवलजान्तस्य विभाषितमुत्तरम् - जङ्गलदेनु । जङ्गलाद्यन्तस्याङ्गस्येति । जङ्गल, धेनु वलज इत्यन्तस्येत्यर्थः । कुरुजङ्गले इति ।भव॑मिति शेषः । कुरुजङ्गलादिशब्दा देशविशेषेषु ।

translator notes

commentary BM: 'jaṅgalādyantasya' = ending in jaṅgala, dhenu or valaja; with 'kurujaṅgale' supply 'bhavam'; Kurujaṅgala and the others are names of particular regions. Followed for the bracket '[dhenu, valaja]' and for taking the later pairs in the same 'being in' sense.
textual The source (and the ashtadhyayi.com kaumudī) reads 'kaurujaṅgalajam' and 'vaisvadhenavam'. The NSP 1915 print (OCR, sources/vsk-nirnaya-sagar-ocr/ocr/pages/page-0269.txt, line 35) reads 'kaurujaṅgalam. kaurujāṅgalam. vaiśvadhenavam', which gives the expected pair for kurujaṅgala, parallel to the two other pairs, and viśvadhenu with ś. Likely intended: kaurujaṅgalam, kaurujāṅgalam; vaiśvadhenavam. Transmitted readings kept in the English, with the NSP pair for kurujaṅgala added in brackets; source left as is.
textual No TB on this sūtra: sk.1431.t1 treats only SK 1431 (prācāṃ nagarānte) and sk.1433.t1 begins with dṛtikukṣi (SK 1433).

SK 1433 · A 4.3.56V

दृतिकुक्षिकलशिवस्त्यस्त्यहेर्ढञ् ॥ १४३३ ॥

dṛtikukṣikalaśivastyastyaherḍhañ

dṛtikukṣikalaśivastyastyaher ḍhañ — After dṛti, kukṣi, kalaśi, vasti, asti and ahi, [in the seventh vibhakti,] ḍhañ [in the sense 'being there' (tatra bhavaḥ)].

Rule. After six words, ḍhañ comes in the sense "being there". The six are dṛti "a leather bag", kukṣi "belly", kalaśi "a pot", vasti (the region below the navel), asti (an indeclinable) and ahi "snake".

Example.

dṛtau bhavam → dṛti + ḍhañ → ḍh → ey → vṛddhi ṛ → ār → the i deleted → dārteyam.

Likewise kaukṣeyam, kālaśeyam, bāsteyam, āsteyam, āheyam.

Applies when / blocked by. Kukṣi is in the list of SK 1351 (dhūmādi), so it would otherwise take vuñ. This ḍhañ sets that aside.

Watch out. The sūtra writes vasti with v, the form bāsteyam with b. The printed text keeps both spellings.

Siddhānta-kaumudī

दार्तेयम् । कौक्षेयम् । कलशिर्घटः तत्र भवं कालशेयम् । बास्तेयम् । आस्तेयम् । आहेयम् ॥

dārteyam ['being in a dṛti (leather bag)']. kaukṣeyam ['being in the belly (kukṣi)']. kalaśi is a pot; being in it: kālaśeyam. bāsteyam ['being in the vasti (the region below the navel)']. āsteyam [from the indeclinable asti]. āheyam ['being in a snake (ahi)'].

Tattvabodhinī

NSP p. 269

—दृतिकुक्षि— दृतिक्षमविकारः, शरीरावयवविशेषश्च ॥ कुक्षिशब्दो धूमादिस्ततो ‘धूमादिभ्यश्च’ इति बुञि प्राप्ते अनेन ढञ् । कलशिर्मन्यपात्रं ‘कलशिमुदधिगुर्वी वल्लवा लोडयन्ति’ इति माघः ॥ ‘वस्तिर्नामेरधो द्वयोः’ इत्यमरः । तत्र भवं बास्तेयम् ॥ ‘अस्ति’ इति तिङन्तप्रतिरूपको निपातः । स च तिङन्तेन समानार्थो भिन्नार्थश्च । आद्यो यथा, अस्तिक्षीरा गौः । द्वितीयो यथा, अस्तिमान् । धनवानित्यर्थः । तदिहाविशेषादुभयोरपि ग्रहणमास्थेयमिति हरदत्तः ॥ अहौ भवमाहेयम् । ‘त्रिष्वाहेयं विपास्थ्यादि’ इत्यमरः

Bālamanoramā

दृतिकुक्षिकलशिवस्त्यस्त्यहेर्ढञ् - दृतिकुक्षि । भव इत्यर्थे दृति, कुक्षि, कलशि, वस्ति, अस्ति, अहि — इत्येभ्यः । 'सप्तम्यन्तेभ्यः' इति शेषः । दार्तेयमिति । दृतौ भवमित्यर्थः । ढञ्, एयः, आदिवृद्धिः, रपरत्वम् । दृतिश्चर्मभस्त्रिका । कौक्षेयमिति । दूमादित्वाद्वुञि प्राप्ते ठञ् । कलिशिर्घटः ।कलशिर्मथनपात्र॑मित्यमरव्याख्यातारः ।वस्तिर्नाभेरधो द्वयो॑रित्यमरः । तत्र भवो बास्तेयः । अस्तीति विभक्तिप्रतिरूपककमव्ययम् सत्तायां घने चेति न्यासकारो हरदत्तश्च । तत्र भव आस्तेयः । अहिः-सर्पः, तत्रभवः-आहेयः ।

translator notes

commentary BM: the affix comes in the sense 'bhava' (being there) after the six words, 'in the seventh vibhakti' being supplied — i.e. under tatra bhavaḥ (SK 1428). Followed for the brackets in sutra_en and for the glosses. BM on dārteyam: ḍhañ, eya [for ḍh], initial vṛddhi, with r following (raparatva).
commentary TB: kukṣi belongs to the dhūmādi group, so vuñ by dhūmādibhyaś ca (SK 1351) would otherwise apply; this ḍhañ displaces it. TB adds that dṛti is both a leather article and a particular body part.
commentary BM on kaukṣeyam likewise: vuñ would be due because kukṣi is dhūmādi (source 'dūmāditvāt'), and this ḍhañ [displaces it]; BM glosses dṛti as a leather bag (carmabhastrikā).
commentary On asti: BM (after the Nyāsa and Haradatta) calls it an indeclinable resembling an inflected form (vibhaktipratirūpaka), used in the senses of existence and wealth. On kalaśi BM cites the Amara commentators' gloss 'churning vessel' (mathanapātra) beside the kaumudī's 'pot'.
commentary On asti: TB (after Haradatta) calls it a nipāta resembling a tiṅanta, used both with the verb's meaning (astikṣīrā gauḥ) and with a different one (astimān, 'wealthy'), both being taken here. On kalaśi TB glosses 'churning vessel' (OCR 'manthapātra'), citing Māgha.
translator Since BM and TB describe asti differently, asti is left unglossed in k1 beyond 'the indeclinable'; for kalaśi the kaumudī's own gloss 'pot' is translated.
textual The sūtra has vasti, the example bāsteyam (with b); the v/b alternation is transmitted as is. BM reads 'dūmāditvāt' where TB has dhūmādi; the BM reading looks like a digitization slip. Source preserved.

SK 1434 · A 4.3.57V

ग्रीवाभ्योऽण् च ॥ १४३४ ॥

grīvābhyo'ṇ ca

grīvābhyo 'ṇ ca — After grīvā ('neck'; grīvābhyaḥ, plural), aṇ as well [as ḍhañ, in the sense 'being there'].

Rule. After grīvā "neck", aṇ comes in the sense "being there". By the ca, ḍhañ of SK 1433 comes too. The rule is an exception to the body-part yat of SK 1430.

Example.

grīvāsu bhavam → grīvā + ḍhañ → vṛddhi ī → ai → the ā deleted → graiveyam

→ with aṇ → graivam.

Watch out. Why the plural grīvābhyaḥ? Bhaṭṭoji's commentators explain that grīvā means the cluster of neck-veins, which are many. The affixes come after the singular too, when the cluster is thought of as one.

Siddhānta-kaumudī

चात् ढञ् । ग्रैवेयम् । ग्रैवम् ॥

By 'ca', ḍhañ [from the preceding rule, SK 1433, is also drawn in]. graiveyam [with ḍhañ]; graivam [with aṇ].

Tattvabodhinī

NSP p. 269

—प्रीवाभ्योऽण् च । ‘शरीरावयवाच्च’ इति यतोऽपवादः । प्रीवाशब्दो धमनीसंघाते वर्तते तत्र उद्भूतावयवसंघातविवक्षया सूत्रे बहुवचनम् । तिरोहितावयवसंघातविवक्षायां त्वेकवचनान्तादप्यण्ढजौ स्त एव ॥—ग्रैवेयमित्यादि । प्रीवासु भवं प्रीवायामिति वा विग्रहः

Bālamanoramā

ग्रीवाभ्योऽण् च - ग्रीवाभ्योऽण् च ।शरीरावयवाच्चे॑ति यतोऽपवादः । ग्रीवाशब्दोऽयं धमनीसङ्गे वर्तते । तत्र उद्भूतावयवभेदसङ्गविवक्षायां बहुवचनान्तात्प्रत्यय इति सूचयितुं बहुवचनम् । तिरोहितावयवभेदविवक्षायां तु एकवचनान्तादप्यण्ढञौ स्त एव ।

translator notes

commentary TB (sk.1434.t1): the rule is an exception (apavāda) to yat taught by 'śarīrāvayavāc ca' (SK 1430). grīvā denotes the cluster of neck-veins (dhamanī-saṃghāta). The sūtra's plural indicates the case where the members of the cluster are thought of as distinct; when they are not, aṇ and ḍhañ come after the singular as well ('tirohitāvayavasaṃghātavivakṣāyāṃ tv ekavacanāntād apy aṇḍhañau sta eva'). TB gives the analysis 'grīvāsu bhavam' or 'grīvāyāṃ bhavam'. Hence sutra_en only notes the sūtra's plural (grīvābhyaḥ) and does not make it a restriction; the sense 'being there' is that of 'tatra bhavaḥ' (SK 1428).
commentary BM agrees with TB: apavāda of the yat of 'śarīrāvayavāc ca'; grīvā denotes the cluster of neck-veins; the plural signals the case where the distinct members are thought of, and otherwise aṇ and ḍhañ come after the singular too.

SK 1435 · A 4.3.58V

गम्भीराञ्ञ्यः ॥ १४३५ ॥

gambhīrāññyaḥ

gambhīrāñ ñyaḥ — After gambhīra, ñya [in the sense 'being there' (tatra bhavaḥ)].

Rule. After gambhīra "the deep", ñya comes in the sense "being there". Ñya is heard as ya, and its ñ brings vṛddhi.

Example.

gambhīre bhavam "what is in the deep" → gambhīra + ñya → vṛddhi a → ā → the a deleted → gāmbhīryam.

Applies when / blocked by. A vārttika adds pañcajana: pañcajanād upasaṃkhyānam → pāñcajanyaḥ.

Watch out. Why ñya and not yañ, which is heard the same? Bhaṭṭoji's commentators answer: with yañ, the feminine would take ṣpha by prācāṃ ṣpha taddhitaḥ (SK 473).

Siddhānta-kaumudī

गम्भीरे भवं गाम्भीर्यम् ॥

What is in the deep (gambhīre bhavam): gāmbhīryam.

vārttika

पञ्चजनादुपसंख्यानम्

(vārttika) [ñya] should be added (upasaṃkhyāna) after pañcajana.

(वार्तिकम्) ॥ पाञ्चजन्यः ॥

pāñcajanyaḥ.

Tattvabodhinī

NSP p. 269

—गम्भीराञ् क्रयः ॥—पञ्चजनादुपसंख्यानमिति । पाश्चजन्यम् ॥—परिमुखमिति । यदि परिशब्दादिह वर्जनं गम्यते, तदा ‘अपपरिवहिरश्चवः पश्चम्या’ इत्यव्ययीभावः । यदि तु सर्वे-तोभावः, तदा त्वस्मादेव निपातनादव्ययीभाव इत्याहुः

Bālamanoramā

गम्भीराञ्ञ्यः - गम्भीराञ्ञ्यः । गाम्भीर्यमिति । यञ्विधौ तु स्त्रियांप्राचां ष्फः तद्धितः॑ इति ष्फः स्यात् ।

translator notes

commentary BM on gāmbhīryam: if the affix were yañ instead [of ñya], then in the feminine ṣpha would come by 'prācāṃ ṣpha taddhitaḥ' (SK 473). This states why the rule teaches ñya; recorded (rule interaction), the English is unaffected.
commentary TB's pratīka 'pañcajanād upasaṃkhyānam iti' is followed by the form 'pāñcajanyam' (neuter), where the kaumudī has pāñcajanyaḥ (masculine). Neither commentator glosses the word; the kaumudī's form is kept.
textual The source prints the editorial tag '(vārtikam)' at the head of k3, closing the vārttika in k2. It is left untranslated; k3 is Bhaṭṭoji's own example. TB's pratīka for the sūtra reads 'gambhīrāñ kryaḥ', an OCR error for ñyaḥ.

SK 1436 · A 4.3.59V

अव्ययीभावाच्च ॥ १४३६ ॥

avyayībhāvācca

avyayībhāvāc ca — And after an avyayībhāva [compound, ñya, in the sense 'being there'].

Rule. After an avyayībhāva compound, ñya also comes in the sense "being there". A vārttika narrows it: parimukhādibhya eveṣyate, "it is wanted only after parimukha and the rest".

Example.

parimukhaṃ bhavam "being around the face" → parimukha + ñya → vṛddhi a → ā → pārimukhyam.

Applies when / blocked by. upakūlam "near the bank" is an avyayībhāva too. But it is not in the parimukhādi list, so ñya does not come → aupakūlaḥ.

Watch out. Bhaṭṭoji's commentators explain the vārttika. The parimukhādi list is read right after the digādi list, and it has no other use in the grammar. So the sūtra's "avyayībhāva" must mean just these words.

Siddhānta-kaumudī

परिमुखं भवं पारिमुख्यम् ।

Being around the face (parimukham): pārimukhyam.

vārttika

परिमुखादिभ्य एवेष्यते

(vārttika) parimukhādibhya eveṣyate — [This] is desired only after parimukha and the rest.

(वार्तिकम्) ॥ नेह । औपकूलः ॥

Not here: aupakūlaḥ ['being near the bank (upakūlam)'].

Tattvabodhinī

alignment inferredNSP p. 269–270

—परिमुखादिभ्य एवेति । अयं भावः । दिगादिगणानन्तरं परिमुख, परिहनु, पर्योष्ठ, पर्युल्लखलेत्यादि परिमुखादिगणः पठ्यते, तत्साहचर्यादिह सूत्रे अव्ययीभावशब्देन परिमुखादिरेव गृह्यते । तस्य गणस्य कार्यान्तराभावादिति ॥ नन्वेवं 'परिमुखादेः' इति सूत्रं विशिष्यैव क्रियताम्, किमनेन प्रयासेन । उत्तरत्र 'अव्ययीभावात्' इत्यस्यापेक्षायामपि तत्रैव तत्करणौचित्यादिति चेत् । अत्राह हरदत्तः—'परिमुखादेः' इत्युच्यमाने बहुव्रीहितत्पुरुषेभ्योऽपि चः स्यात्, अव्ययीभावग्रहणात्तु तेभ्योऽणेव भवतीति ॥ परिमुखादिगणे प्रतिशाखशब्दोऽपि बोध्यः । तथा च 'शाखृ व्याप्तौ' इति धातौ प्रतिशाखं भवं प्रातिशाख्यम् । 'अव्ययीभावाच्च' इति भवार्थे च इति भावः

Bālamanoramā

अव्ययीभावाच्च - अव्ययीभावाच्च । 'ञ्य' इति शेषः । परिमुखादिभ्य इति । यद्यपीदं वार्तिकं भाष्ये न दृष्टं, तथापि दिगदिगणपाठानन्तरं परिमुखादिगणपाठसामर्थ्यादिहाव्ययीभावपदं परिमुखादिपरमिति गम्यते । न ह्रष्टाध्याय्यां परिमुखादिगणस्य कार्यान्तरमस्ति । औपकूल इति । उपकूलं भव इत्यर्थः । अव्ययीभावत्वेऽपि परिमुखाद्यनन्तर्भावान्न ञ्यः ।

translator notes

commentary BM: 'ñya' is to be supplied — the affix of the preceding gambhīrāñ ñyaḥ (SK 1435). Followed for the bracket in sutra_en.
commentary BM: although this vārttika is not seen in the Bhāṣya, the recitation of the parimukhādi gaṇa immediately after the digādi gaṇa shows that 'avyayībhāva' in the sūtra is restricted to parimukha etc., since that gaṇa has no other function in the Aṣṭādhyāyī. Followed for the restrictive force of 'eva' in k2.
commentary TB says the same (the parimukhādi gaṇa, read after digādi, has no other function, so 'avyayībhāva' here means parimukha etc.), and adds Haradatta's answer to the objection 'then why not simply say parimukhādeḥ?': had that been said, ñya would come after bahuvrīhi and tatpuruṣa compounds of those words too; naming avyayībhāva ensures that from them aṇ alone comes. TB also counts pratiśākha in the gaṇa (prātiśākhyam).
commentary BM: aupakūla — 'being in upakūlam'; although it is an avyayībhāva, upakūla is not included among parimukha etc., so ñya does not come. Followed for the gloss; the operative affix (the general aṇ) is not named in the kaumudī.
commentary TB, printed under sk.1435.t1 (parimukham iti): if pari here denotes exclusion, the avyayībhāva is by apaparibahirañcavaḥ pañcamyā (SK 666); if it denotes 'all round' (sarvatobhāva), the avyayībhāva rests on this very nipātana — so some say (ity āhuḥ). TB gives both readings without choosing. The English 'around the face' follows the sarvatobhāva reading; on the varjana reading parimukham would be 'excluding the face'.

SK 1437 · A 4.3.60V

अन्तःपूर्वपदाट्ठञ् ॥ १४३७ ॥

antaḥpūrvapadāṭṭhañ

antaḥpūrvapadāṭ ṭhañ — After [an avyayībhāva] whose first member is antar, ṭhañ [in the sense 'being there' (tatra bhava)].

Rule. After an avyayībhāva whose first member is antar "inside", ṭhañ comes in the sense "being there". "Avyayībhāva" is carried forward from SK 1436.

Example.

veśmani "in the house" → avyayībhāva antarveśmam

→ tatra bhavam "what is in it" → antarveśma + ṭhañ → ṭh → ik

→ vṛddhi a → ā → the a deleted → āntarveśmikam.

Likewise āntargaṇikam "what is within the group".

Applies when / blocked by. A vārttika: adhyātmāder ṭhañ iṣyate, "ṭhañ is wanted after adhyātma and the rest".

adhyātmaṃ bhavam "what is in the self" → ādhyātmikam.

Siddhānta-kaumudī

अव्ययीभावादित्येव । वेश्मनि इति अन्तर्वेश्मम् । तत्र भवमान्तर्वेश्मिकम् । आन्तर्गणिकम् ॥

[Only after] an avyayībhāva, as before (avyayībhāvād ity eva) [from SK 1436]. 'In the house' (veśmani) is antarveśmam; what is in it (tatra bhavam) is āntarveśmikam. [Likewise] āntargaṇikam.

vārttika

अध्यात्मादेष्ठञिष्यते

(vārttika) ṭhañ is desired after adhyātma and the rest.

(वार्तिकम्) ॥ अध्यात्मं भवमाध्यात्मिकम् ॥

What is in the self (adhyātmaṃ bhavam) is ādhyātmikam.

Tattvabodhinī

alignment inferredNSP p. 270

—अन्तर्वेश्ममिति । 'नपुंसकादन्यतरस्याम्' इति समासान्तष्टच् ॥—अध्यात्ममिति । 'अनक्ष' इति टच्

Bālamanoramā

अन्तःपूर्वपदाट्ठञ् - अन्तःपूर्वपदाट्ठञ् । अन्तर्वेश्ममिति । विभक्त्यर्थेऽव्ययीभावः ।अनश्चे॑ति टच् । आन्तर्वेश्मिकमिति । ठञ् । इकः । सुब्लुक् । टिलोपः । आदिवृद्धिः । आन्तर्गणिकमिति । गणे इत्यन्तर्गणम् । तत्र भवमित्यर्थः । आध्यात्मिकमिति । आत्मनीत्यध्यात्मम् । तत्र भवमित्यर्थः । आध्यात्मिकमिति । आत्मनीत्यध्यात्मम् । तत्र भवमित्यर्थः ।

translator notes

commentary BM: antarveśmam is an avyayībhāva in the sense of the case-relation (vibhaktyarthe); āntarveśmikam: ṭhañ, replaced by ika, luk of the sup, elision of the ṭi, vṛddhi of the first vowel; antargaṇam = 'in the group' (gaṇe). BM takes the compound-final ṭac of antarveśmam by 'anaś ca' (A 5.4.108). The kaumudī gives the analysis and the forms only.
commentary TB derives the compound-final ṭac of antarveśmam by 'napuṃsakād anyatarasyām' (A 5.4.109), and uses 'anaś ca' only for adhyātmam (TB reads 'anakṣa', evidently OCR for 'anaś ca').
translator BM and TB thus differ on the rule giving the ṭac of antarveśmam ('anaś ca' vs 'napuṃsakād anyatarasyām'). The kaumudī is silent on the ṭac; recorded, not resolved (§16).
commentary BM: adhyātmam = 'in the self' (ātmani), and ādhyātmikam means what is in it (the gloss is printed twice in the BM block). Followed for 'what is in the self'.
textual The source prints the editorial tag '(vārtikam)' at the head of k3, closing the vārttika in k2. It is left untranslated; k3 is Bhaṭṭoji's own prose.

SK 1438 · A 7.3.20V

अनुशतिकादीनां च ॥ १४३८ ॥

anuśatikādīnāṃ ca

anuśatikādīnāṃ ca — For anuśatika and the other words of its group, too, [vṛddhi in both members before a taddhita that is ñit, ṇit or kit].

Rule. The words of the list anuśatikādi take vṛddhi in both members (ubhayapada-vṛddhi) before a ñit, ṇit or kit taddhita.

Example.

adhidevam "among the gods" → what is there → adhideva + ṭhañ

→ vṛddhi of the first member: a → ā → ādhi-

→ vṛddhi of the second member: e → ai → -daivika → ādhidaivikam.

Likewise ādhibhautikam (from adhibhūtam "among the beings"), aihalaukikam "of this world", pāralaukikam "of the other world".

Watch out. Bhaṭṭoji adds that adhyātmādi is an open class (ākṛtigaṇa). This seems to point back to the vārttika at SK 1437. That would explain why these words take ṭhañ, though they do not begin with antar.

Siddhānta-kaumudī

एषामुभयपदवृद्धिः स्यात् ञिति णिति किति च । आधिदैविकम् । आधिभौतिकम् । ऐहलौकिकम् । पारलौकिकम् । अध्यात्मादिराकृतिगणः ॥

These undergo vṛddhi in both members (ubhayapada-vṛddhi) [before a taddhita] that is ñit, ṇit or kit. ādhidaivikam. ādhibhautikam. aihalaukikam. pāralaukikam. The group beginning with adhyātma (adhyātmādi) is an open class (ākṛtigaṇa).

Bālamanoramā

अनुशतिकादीनां च - अनुशतिकादीनां च । आदिवृद्धिप्रकरणे उत्तरपदस्य, पूर्वपदस्य चेत्यधिकारे इदं सूत्रम् । तदाह — एषामिति । आधिदैविकमिति । देवेष्वित्यधिदेवम्, तत्र भवमित्यर्थः । ठञि उभयपद वृद्धिः । आधिभोतिकमिति । भूतेष्वधिभूतम् । तत्र भवमित्यर्थः । ऐहलौकिकमिति । इह लोके भवमित्यर्थः । पारलौकिकमिति । परलोके भवमित्यर्थः । सर्वत्र ठञि उभयपदवृद्धिः ।

translator notes

commentary BM: the sūtra stands in the section on initial vṛddhi (ādivṛddhi-prakaraṇa), under the adhikāra of 'uttarapadasya' (A 7.3.10) and 'pūrvapadasya ca', which gives 'vṛddhi in both members'. BM's analyses: adhidevam = 'among the gods' (deveṣu), and ādhidaivikam = 'occurring there'. adhibhūtam = 'among the beings' (bhūteṣu), and ādhibhautikam = 'occurring there'. aihalaukikam = occurring in this world. pāralaukikam = occurring in the other world. In every case ṭhañ is added with vṛddhi in both members. Followed for '[before a taddhita]' and for the scope of 'both members'.
commentary TB has no comment on this sūtra: sk.1437.t1 covers SK 1437 only, and there is no TB block from SK 1438 through SK 1443.
translator 'adhyātmādir ākṛtigaṇaḥ' seems to refer to the group named in the vārttika 'adhyātmāder ṭhañ iṣyate' at SK 1437. On that reading it explains why the examples here, whose bases do not begin with antar, take ṭhañ. This link is the translator's inference; BM says only that ṭhañ is added in each case.

SK 1439 · A 7.3.1V

देविकाशिंशपादित्यवाड्दीर्घसत्रश्रेयसामात् ॥ १४३९ ॥

devikāśiṃśapādityavāḍdīrghasatraśreyasāmāt

devikāśiṃśapādityavāḍdīrghasatraśreyasām āt — [When vṛddhi is due before a ñit, ṇit or kit taddhita,] ā replaces the first vowel of devikā, śiṃśapā, dityavāh, dīrghasatra and śreyas.

Rule. For five words, when vṛddhi is due, ā replaces the first vowel instead. The five are devikā (a river), śiṃśapā (a tree), dityavāh, dīrghasatra "a long sacrificial session" and śreyas. It applies before a ñit, ṇit or kit taddhita.

Example.

devikāyāṃ bhavam → devikā + aṇ → vṛddhi is due on e → ā instead → dāvikam.

devikākūle bhavāḥ "on the bank of the Devikā" → dāvikākūlāḥ śālayaḥ "rice plants on the Devikā's bank".

śiṃśapāyā vikāraḥ "a product of the śiṃśapā" → añ by palāśādibhyo vā (SK 1521, a later chapter) → i → ā → śāṃśapaś camasaḥ "a ladle of śiṃśapā wood".

dityauha idam "this belongs to a dityavāh" → dātyauham.

dīrghasatre bhavam → dārghasatram. śreyasi bhavam → śrāyasam.

Watch out. This rule is not under the heading uttarapadasya. Bhaṭṭoji's example dāvikākūlāḥ shows this, as his commentators explain. Here devikā is the first member of a compound, and it still takes the ā.

Siddhānta-kaumudī

एषां पञ्चानां वृद्धिप्राप्तावदेरच आत् स्यात् ञिति णिति किति च । दाविकम् । देविकाकूले भवा दाविकाकूलाः शालयः । शिंशपाया विकारः शांशपश्चमसः । पलाशादिभ्यो वा SK 1521 त्यञ् । दित्यौह इदं दात्यौहम् । दीर्घसत्रे भवं दार्घसत्रम् । श्रेयसि भवं श्रायसम् ॥

Of these five, when vṛddhi is due, ā replaces the first vowel, before [a taddhita] that is ñit, ṇit or kit. dāvikam ['being in the Devikā']. Rice plants that are on the bank of the Devikā (devikākūle bhavāḥ): dāvikākūlāḥ śālayaḥ. A product (vikāra) of the śiṃśapā tree: śāṃśapaś camasaḥ ('a ladle of śiṃśapā wood'); [its affix is] añ, by palāśādibhyo vā (SK 1521). This belongs to a dityavāh (dityauhaḥ, genitive): dātyauham. Being in a dīrghasatra (a long sacrificial session): dārghasatram. Being in śreyas: śrāyasam.

Bālamanoramā

देविकाशिंशपादित्यवाड्दीर्घसत्रश्रेयसामात् - देविका । आदिवृद्धि प्रकरणे इदं सूत्रम् । षामिति । देविका, शिंशपा, दित्यवाहू, दीर्घसत्र क्षेयस् इत्येषामित्यर्थः । वृद्धिप्राप्ताविति । आदिवृद्धिप्राप्तौ तदपवादत्वेन आदेरच आकारः स्यादित्यर्थः । दाविकमिति । देविका नाम नदी, तस्यां भवमित्यर्थः । दाविकाकूला इति । उत्तरपदवृद्धिभ्रमनिरासाय इदमुदाहरसणम्, अस्य सूत्रस्य तदधिकारबहिर्भूतत्वादिति भावः । शांशप इति । इकारस्य आकारः, अञिवृद्धिः, शिशपाशब्दस्य पलाशादौ पाठात् पाक्षिको ।ञञ् । तदभावेऽणित्यर्थः । दात्यौहमिति । दित्यवाह्शब्दात्तस्येद॑मित्यणि 'वाह ऊठ्' इति संप्रसारणं, पूर्वरूपम् । 'एत्येधत्यूठसु' इति वृद्धिः । इकारस्य आदिवृद्ध्यपवाद आकारः । दीर्घसूत्रमिति ।तस्येद॑मित्यण्, आदेरीकारस्य आकारः । श्रायसमिति । तत्र भव इत्यणि एकारस्य आकारः ।

translator notes

commentary BM: this sūtra stands in the section on initial vṛddhi; 'when vṛddhi is due' means when initial vṛddhi (ādivṛddhi) is due, ā being substituted for the first vowel as its apavāda. Followed for the bracket in sutra_en. BM identifies the five as devikā, śiṃśapā, dityavāh, dīrghasatra, śreyas, and devikā as a river.
commentary BM on dāvikākūlāḥ: the example is given to remove the misapprehension that the rule concerns uttarapada-vṛddhi; it lies outside that adhikāra, so devikā as first member of a compound takes the ā in the compound's initial vṛddhi. Not added to the English.
commentary BM on śāṃśapa: i → ā; as śiṃśapā is read in the palāśādi group the añ is optional, and in its absence aṇ comes. BM on dātyauha (derivation not in the kaumudī): aṇ by tasyedam; saṃprasāraṇa by vāha ūṭh (SK 329), pūrvarūpa; vṛddhi by etyedhatyūṭhsu (SK 73); then ā for i as apavāda of initial vṛddhi. BM on dārghasatra: ā for the initial ī (BM names tasyedam aṇ although the kaumudī's vigraha is 'bhavam'); on śrāyasa: aṇ in the sense tatra bhavaḥ, ā for e. Recorded, not translated.
textual No TB block exists for this unit, nor under its neighbours (sk.1437.t1 closes with adhyātma; sk1438 and sk1440–sk1443 carry none). BM alone was available.
textual Source reads 'palāśādibhyo vā (SK 1521) tyañ'; the reference marker has evidently absorbed the i of 'ity añ' (palāśādibhyo vā ity añ), which BM's 'pākṣiko 'ñ' confirms. Translated as 'añ, by palāśādibhyo vā'; source preserved.

SK 1440 · A 4.3.61V

ग्रामात् पर्यनुपूर्वात् ॥ १४४० ॥

grāmāt paryanupūrvāt

grāmāt paryanupūrvāt — After grāma preceded by pari or anu, [ṭhañ, when an avyayībhāva, in the sense 'being there' (tatra bhavaḥ)].

Rule. After grāma "village" preceded by pari or anu, ṭhañ comes in the sense "being there". The compound must be an avyayībhāva; that word is still in force from SK 1436.

Example.

parigrāmam → parigrāma + ṭhañ → ik → vṛddhi a → ā → pārigrāmikaḥ.

anugrāmam → ānugrāmikaḥ.

Siddhānta-kaumudī

ठञ् स्यात् । अव्ययीभावादित्येव । पारिग्रामिकः । आनुग्रामिकः ॥

ṭhañ occurs. 'avyayībhāvāt' is still in force (avyayībhāvād ity eva) [from SK 1436]. pārigrāmikaḥ. ānugrāmikaḥ.

Bālamanoramā

ग्रामात् पर्यनुपूर्वात् - ग्रामात्पर्यनुपूर्वात् । ठञ् स्यादिति ।अन्तःपूर्वपदा॑दित्यतस्तदनुवृत्तेरिति भावः ।

translator notes

commentary BM: 'ṭhañ occurs' because it is carried forward (anuvṛtti) from 'antaḥpūrvapadāṭ ṭhañ' (SK 1437). Followed for the bracket in sutra_en.
commentary No TB on this sūtra in sk.1439–sk.1441.

SK 1441 · A 4.3.62V

जिह्वामूलाङ्गुलेश्छः ॥ १४४१ ॥

jihvāmūlāṅguleśchaḥ

jihvāmūlāṅguleś chaḥ — After jihvāmūla ('root of the tongue') and aṅguli ('finger'), cha [in the sense 'being there' (tatra bhavaḥ)].

Rule. After jihvāmūla "root of the tongue" and aṅguli "finger", cha comes in the sense "being there". Cha is heard as īya (ch → īy). It brings no vṛddhi.

Example.

jihvāmūle bhavam → jihvāmūla + īya → the a deleted → jihvāmūlīyam.

aṅgulau bhavam → aṅguli + īya → the i deleted → aṅgulīyam.

Applies when / blocked by. Both are body parts. Bhaṭṭoji's commentators note that this cha sets aside the yat of SK 1430.

Siddhānta-kaumudī

जिह्वामूलीयम् । अङ्गुलीयम् ॥

jihvāmūlīyam ['located at the root of the tongue']. aṅgulīyam ['located on the finger'].

Bālamanoramā

जिह्वामूलाङ्गुलेश्छः - जिग्वामूलाङ्गुलेश्छः ।शरीरावयवाच्चे॑ति यतोऽपवादः ।

translator notes

commentary BM: this cha is an apavāda of the yat of śarīrāvayavāc ca (SK 1430), which would otherwise apply to these words as denoting parts of the body. Recorded as the rule interaction behind the rule; the kaumudī gives only the two forms.
translator The '[being there]' of sutra_en is supplied by the translator from the heading tatra bhavaḥ (SK 1428), under which this block of rules stands.
commentary No TB block is filed under this unit or its neighbours sk1440, sk1442, sk1443 (the nearest, sk.1437.t1 and sk.1444.t1, treat antaḥpūrvapadāṭ ṭhañ and karṇalalāṭāt kan alaṃkāre only). There is no TB here to follow.

SK 1442 · A 4.3.63V

वर्गान्ताच्च ॥ १४४२ ॥

vargāntācca

vargāntāc ca — And after [a word] ending in varga ('group'), [cha, in the sense 'being there' (tatra bhavaḥ)].

Rule. After a word ending in varga "group", cha also comes in the sense "being there".

Example.

kavarge bhavam "being in the ka-group" → kavarga + īya → kavargīyam.

Siddhānta-kaumudī

कवर्गीयम् ॥

kavargīyam ['being in the ka-group'].

Bālamanoramā

वर्गान्ताच्च - वर्गान्ताच्च । कवर्गीयमिति । कादिवर्गे भवमित्यर्थः ।

translator notes

commentary BM: kavargīyam means 'kādivarge bhavam' — 'being in the group beginning with ka'. Followed for the gloss and for the sense '[being there]' in sutra_en; that the cha is drawn in by 'ca' from jihvāmūlāṅguleś chaḥ (SK 1441) is the translator's inference, consistent with BM on the next rule ('vargāntāc chaḥ iti śeṣaḥ', sk.1443.b1).
commentary No TB block is filed under this unit or sk1440/sk1441/sk1443; the nearest TB (sk.1444.t1) treats karṇalalāṭāt only. There is no TB here to follow.

SK 1443 · A 4.3.64V

अशब्दे यत्खावन्यतरस्याम् ॥ १४४३ ॥

aśabde yatkhāvanyatarasyām

aśabde yatkhāv anyatarasyām — [After a word ending in varga,] when a sound (śabda) is not [meant], yat and kha optionally.

Rule. After a word ending in varga, when no speech-sound is meant, yat and kha come optionally. In the other option comes the cha of SK 1442. Kha is heard as īna (kh → īn).

Example.

madvarge bhavaḥ "being in my group", that is, "on my side" → madvarga

→ with yat: madvarga + ya → madvargyaḥ

→ with kha: madvarga + īna → n → ṇ after r → madvargīṇaḥ

→ with cha: madvargīyaḥ.

Applies when / blocked by. Why "when no sound is meant"? kavargīyo varṇaḥ "a sound of the ka-group" takes cha only.

Siddhānta-kaumudī

पक्षे पूर्वेण छः । मद्वर्ग्यः । मद्वर्गीणः । मद्वर्गीयः । अशब्दे किम् । कवर्गीयो वर्णः ॥

In the alternative, cha by the preceding [sūtra, 'vargāntāc ca', SK 1442]. madvargyaḥ, madvargīṇaḥ, madvargīyaḥ ['being on my side']. Why 'aśabde' ('when not a sound')? kavargīyaḥ varṇaḥ ('a sound of the ka-group') [— with cha only].

Bālamanoramā

अशब्दे यत्खावन्यतरस्याम् - अशब्दे । 'वर्गान्ताच्छः' इति शेषः । मद्वर्ग्यः मद्वर्गीण इति । मत्पक्षे भव इत्यर्थः ।

translator notes

commentary BM: the sūtra is completed with the preceding 'vargāntāc chaḥ' (iti śeṣaḥ), i.e. the base ends in varga and cha is the rule displaced in the option; madvargyaḥ and madvargīṇaḥ mean 'matpakṣe bhavaḥ' (being on my side). Followed for the bracket in sutra_en and the gloss.
commentary No TB on this sūtra (none in sk.1442–sk.1444).

SK 1444 · A 4.3.65V

कर्णललाटात् कनलंकारे ॥ १४४४ ॥

karṇalalāṭāt kanalaṃkāre

karṇalalāṭāt kan alaṃkāre — After karṇa ('ear') and lalāṭa ('forehead'), kan [in the sense 'being there' (tatra bhavaḥ)] when an ornament (alaṃkāra) is meant.

Rule. After karṇa "ear" and lalāṭa "forehead", kan comes in the sense "being there", when an ornament is meant. This kan is an exception to the body-part yat of SK 1430.

Example.

karṇe bhavo 'laṃkāraḥ "an ornament on the ear" → karṇa + ka

→ the feminine follows usage, so ṭāp → the a before k → i by pratyayasthāt… (SK 463) → karṇikā.

Likewise lalāṭikā "a forehead ornament".

Applies when / blocked by. With no ornament meant, yat comes: karṇyam, lalāṭyam, as Bhaṭṭoji's commentators note.

Siddhānta-kaumudī

कर्णिका । ललाटिका ॥

karṇikā ['an ear-ornament']. lalāṭikā ['a forehead-ornament'].

Tattvabodhinī

NSP p. 270

—कर्णललाटात्—यतोऽपवादः ॥ अलंकारे किम् । कर्ण्य ललाट्यम्

Bālamanoramā

कर्णललाटात् कनलंकारे - कर्णललाटात् ।शरीरावयवाच्चे॑ति यतोऽपवादः । कर्णिका ललाटिकेति । कर्णे ललादे भवोऽलङ्कार इत्यर्थः । स्त्रीत्वं लोकात् । टापिप्रत्ययस्था॑दितीत्त्वम् ।

translator notes

commentary BM: the forms mean 'an ornament that is in (bhava) the ear / on the forehead'; this kan is an apavāda of yat taught by 'śarīrāvayavāc ca' (SK 1430); the feminine gender is from usage (lokāt); when ṭāp follows, i [replaces the a of -ka] by 'pratyayasthāt…'. Followed for the sense supplied in sutra_en and for the glosses.
commentary TB (own block) likewise calls the kan an apavāda of yat; counter-example for 'alaṃkāre': karṇyam, lalāṭyam (with yat, where no ornament is meant). Not in the kaumudī; recorded.

SK 1445 · A 4.3.66V

तस्य व्याख्यान इति च व्याख्यातव्यनाम्नः ॥ १४४५ ॥

tasya vyākhyāna iti ca vyākhyātavyanāmnaḥ

tasya vyākhyāna iti ca vyākhyātavyanāmnaḥ — After [a word] naming [a text] to be explained, in the sense 'the explanation of that', and [by ca, in the sense 'occurring in that' (tatra bhavaḥ)] [the affixes as prescribed come].

Rule. After a word that names a text to be explained, aṇ etc. come in the sense "the explanation of that". By the ca, they also come in the sense "being in that" (tatra bhavaḥ). Vyākhyāna here is the text by which something is explained, and so it is masculine.

Example.

supāṃ vyākhyānaḥ "the explanation of the sup-endings" → sup + aṇ → vṛddhi u → au → saupo granthaḥ.

Likewise taiṅaḥ "a treatise on the tiṅ-endings" (tiṅ, the verb endings), and kārtaḥ "a treatise on the kṛt affixes" (kṛt, the affixes that make nouns from roots).

In the second sense: supsu bhavam "what occurs in the sup-endings" → saupam.

Applies when / blocked by. The base must name something to be explained, and only texts are explained in this sense. Bhaṭṭoji's commentators give pāṭalīputrasya vyākhyānī sukosalā. Sukosalā describes the city Pāṭalīputra, but a city is not a thing to be explained, so there is no affix.

Siddhānta-kaumudī

सुपां व्याख्यानः सौपो ग्रन्थः । तैङः । कार्तः । सुप्सु भवं सौपम् ॥

supāṃ vyākhyānaḥ ('the explanation of the sup [endings]') → saupo granthaḥ ('a treatise on the sup [endings]'). [Likewise] taiṅaḥ [on the tiṅ endings]; kārtaḥ [on the kṛt affixes]. supsu bhavam ('what occurs in the sup [endings]') → saupam.

Tattvabodhinī

NSP p. 270

—तस्य व्याख्यान इति च—। व्याख्यायते येन स व्याख्यानः । करणे त्युट् । इतिशब्दो वाक्यार्थं परामृशति । तत्समीपे श्रूयमाणश्चकारः 'तत्र भवः' इति वाक्यार्थमाक्षिपति । नाम प्रतिपादकं, तच्च शक्त्या लक्षणया वेत्यत्र नाग्रहः । तथा च 'षष्ठ्यन्ताद्याख्यानकरणार्थे, सप्तम्यन्तात्तु भवार्थे, व्याख्यातव्यस्य ग्रन्थस्य प्रतिपादकात्प्रत्ययाः स्युः' इति सूत्रार्थः ॥ व्याख्यातव्यनाम्नः किम् । पाटलीपुत्रस्य व्याख्यानी सुकोसला । पाटलीपुत्रो हि तया व्याख्यायते 'ईदवसंनिवेशविशिष्टम्' इति । न लिदं व्याख्यातव्यस्य नाम । ग्रन्थेष्वेव व्याख्येयत्यस्य सुप्रसिद्धत्वात्, नामग्रहणं हि प्रसिद्धपुसंग्रहार्थमेव सूत्रे कृतम्

Bālamanoramā

तस्य व्याख्यान इति च व्याख्यातव्यनाम्नः - तस्य व्याख्यान इति च । व्याख्यायते अनेनेति व्याख्यानो ग्रन्थः, करणे ल्युट् । तस्य व्याख्यान इति विग्रहे व्याख्यातव्यग्रन्थप्रतिपादकात्षष्ठन्तात्, भव इत्यर्थे च सप्तम्यन्ताद्यथाविहितं प्रत्ययाः स्युरित्यर्थः । चकारः 'तत्र भवः' इत्यस्य समुच्चयार्थः । सौप इति । औत्सर्गिको ।ञण् । तैङ इति । तिङां व्याख्यानो ग्रन्थ इत्यर्थः । कार्त इति । कृता व्याख्यान इत्यर्थः । अणि आदिवृद्धौ रपरत्वम् । भवार्थे उदाहरति — सौपमिति । नच 'तस्येदं' 'तत्र भवः' इत्याभ्यामेव भाष्ये स्पष्टम् ।

translator notes

commentary BM: vyākhyāna here is the text by which [something] is explained — lyuṭ in the sense of instrument (karaṇa), hence masculine vyākhyānaḥ and granthaḥ. Followed for 'explanation' as a treatise. BM also: 'cakāraḥ tatra bhavaḥ ity asya samuccayārthaḥ', with the bhava example saupam.
commentary TB: 'vyākhyāyate yena sa vyākhyānaḥ', lyuṭ in the instrumental sense (as BM). 'iti' refers to the sentence-meaning; the ca heard beside it draws in the sentence-meaning of 'tatra bhavaḥ' (SK 1428); 'nāman' means 'expressing', whether by direct denotation or by indication. So: after a genitive-final word in the sense 'instrument of explanation', and after a locative-final in the sense 'bhava', [a word] expressing a text to be explained takes the affixes. Followed for the bracketed '[by ca … tatra bhavaḥ]' in sutra_en and for 'supsu bhavam'.
commentary BM: saupa has the general (autsargika) aṇ; taiṅa = the explanatory text of the tiṅ; kārta = that of the kṛt — with aṇ, initial vṛddhi and r following (raparatva). Followed for the bracketed glosses.
commentary TB on 'vyākhyātavyanāmnaḥ kim': pāṭalīputrasya vyākhyānī sukosalā — Pāṭalīputra is 'explained' by her [as having such-and-such buildings and layout], but it is not the name of something to be explained, since explicability belongs well-known to texts only; 'nāman' is used to include only the familiar. Followed for 'naming [a text]' in sutra_en.

SK 1446 · A 4.3.67V

बह्वचोऽन्तोदात्ताट्ठञ् ॥ १४४६ ॥

bahvaco'ntodāttāṭṭhañ

bahvaco 'ntodāttāṭ ṭhañ — After a word of many vowels (bahvac) that is end-acute (antodātta), ṭhañ [in the senses of the preceding rule: 'an explanation of it' and 'occurring in it', after the name of what is explained].

Rule. After a word of many vowels (bahvac) that is end-acute (antodātta), ṭhañ comes in both senses of SK 1445. "End-acute" means the last vowel has the high pitch. The rule is an exception to aṇ.

Example. The body of rules that teaches the change to ṣ and to ṇ is called ṣatvaṇatva.

ṣatvaṇatvasya vyākhyānaḥ tatra bhavo vā "its explanation, or what is in it" → ṣatvaṇatva + ṭhañ

→ ik → vṛddhi a → ā → the a deleted → ṣātvaṇatvikaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators give counter-examples. A word of one vowel keeps aṇ: saupam. A word that is not end-acute keeps aṇ: saṃhitā is acute on its first vowel, so sāṃhitam.

Siddhānta-kaumudī

षत्वणत्वयोर्विधायकं शास्त्रं षत्वणत्वम् । तस्य व्याख्यानस्तत्र भवो वा षात्वणत्विकः ॥

The body of rules (śāstra) that enjoins ṣatva and ṇatva [the substitution of ṣ and of ṇ] is [called] ṣatvaṇatva. An explanation of it, or [something] occurring in it: ṣātvaṇatvikaḥ.

Tattvabodhinī

NSP p. 270

—बह्वचो—। अणोऽपवादः । बह्वचः किम्, ब्रच्छक्रं वक्ष्यतीत्येकाच् प्रत्युदाहार्यः । सौपम् । तैडम् ॥ अन्तोदात्तात्किम् । संहितायाः संहितम् । 'गतिरनन्तरः' इत्याद्युदात्तोयम् ॥ अन्तग्रहणं स्पष्टप्रतिपत्त्यर्थम् । उदात्तादित्युक्तेऽपि वर्णग्रहणे तदन्तग्रहणात् 'वर्णाद्युदात्तात्'—इत्यत्र यथा

Bālamanoramā

बह्वचोऽन्तोदात्ताट्ठञ् - बह्वचोऽन्तोदात्ताट्ठञ् । अन्तोदात्ताद्बह्वच उक्तविषये ठञ्स्यात् । अणोऽपवादः ।

translator notes

commentary BM: ṭhañ comes after an end-acute word of many vowels 'in the domain just stated' (uktaviṣaye), i.e. that of 'tasya vyākhyāna iti ca vyākhyātavyanāmnaḥ' (SK 1445), and it is an exception to aṇ. Followed for the bracketed senses in the sūtra rendering.
commentary TB (sk.1446.t1) also calls the rule an exception to aṇ and gives counterexamples that the kaumudī does not. Why 'bahvac'? A single-vowelled word must be the counterexample, since a later rule provides for two-vowelled words: saupam, taiṅam (the OCR reads 'taiḍam'). Why 'antodātta'? saṃhitāyāḥ [vyākhyānaḥ] gives sāṃhitam (the OCR reads 'saṃhitam'), saṃhitā being initial-acute by 'gatir anantaraḥ'. TB adds that 'anta' is mentioned for clarity. These are recorded as TB's reading of the rule's conditions. They are not added to the kaumudī English.

SK 1447 · A 4.3.68V

क्रतुयज्ञेभ्यश्च ॥ १४४७ ॥

kratuyajñebhyaśca

kratuyajñebhyaś ca — And after [words denoting] kratus and yajñas (sacrifices), [ṭhañ, in the senses 'its explanation' and 'found in it'].

Rule. After words for sacrifices (kratu, yajña), ṭhañ also comes in the same two senses. Both kratu and yajña usually mean a sacrifice done with soma. One word would have been enough for that. Because both are named, sacrifices without soma are included too.

Example.

agniṣṭomasya vyākhyānaḥ tatra bhavo vā → agniṣṭoma + ṭhañ → vṛddhi a → ā → āgniṣṭomikaḥ.

Likewise vājapeyikaḥ, pākayajñikaḥ, nāvayajñikaḥ.

Applies when / blocked by. Bhaṭṭoji adds two points.

The plural in the sūtra shows that the rule is about words for sacrifices, not the words kratu and yajña themselves.
The rule is made for words that are not end-acute.

His commentators explain: it is needed for words like vājapeya, and once made, it also covers end-acute words like agniṣṭoma, being the later rule.

Watch out. The text followed in this book says the rule is made "for end-acute words". Bhaṭṭoji's commentators read "for words that are not end-acute", which the argument requires.

Siddhānta-kaumudī

सोमसाध्येषु यागेष्वेतौ प्रसिद्धौ । तत्रान्यतरोपादानेन सिद्धे उभयोरुपादानसामर्थ्यादसोमका अपीह गृह्यन्ते । अग्निष्टोमस्य व्याख्यानस्तत्र भवो वा आग्निष्टोमिकः । वाजपेयिकः । पाकयज्ञिकः । नावयज्ञिकः । बहुवचनं स्वरूपविधिनिरासार्थम् । अन्तोदात्तार्थ आरम्भः ॥

These two [words, kratu and yajña,] are well known [as used] of sacrifices (yāga) accomplished with soma. Since, that being so, [the purpose] would be achieved by mentioning either one, by force of mentioning both, sacrifices without soma are also taken here. The explanation of the Agniṣṭoma, or what is found in it: āgniṣṭomikaḥ. vājapeyikaḥ. pākayajñikaḥ. nāvayajñikaḥ. The plural serves to exclude an operation on the words' own form (svarūpavidhi). The rule is undertaken for the sake of [words that are not] end-acute (antodātta).

Tattvabodhinī

NSP p. 270

—क्रतुयक्षेभ्यश्च ॥—अग्निष्टोमस्य व्याख्यान इति । अग्निष्टोमाद्यर्थेषु मन्त्राह्मणकल्पेषु वर्तमाना अग्निष्टोमादिशब्दा इहोदाहरणं ग्रन्थानामेव व्याख्येयताया उक्तत्वादित्याहुः ॥ स्तुतिः स्तोमः । अग्नेः स्तोमोऽस्मिन्निति बहुव्रीहिः । 'परादिश्च परान्तश्च' इत्यन्तोदात्तोऽयम् ॥ पीयतेऽस्मिन्निति पेयः । 'कृत्यत्युटो बहुलम्' इत्यधिकरणे यत् । वाजो नाम यवागूभेदस्तस्य पेयो वाजपेयः । अयं हि कृदुत्तरपदप्रकृतिस्वरेण मध्योदात्तः । पेयशब्दस्य 'यतो नावः' इत्युदात्तत्वात् ॥ राज्ञा क्षत्रियेण सूयते, राजा सोमः सूयते अत्रेति वा राजसूयः । 'राजसूयसूयं'—इति क्यप् । तत एव निपातनात्समासः षष्ठीसमासो वा । अयमप्युत्तरपदप्रकृतिस्वरेण मध्योदात्त एव । धातुस्वरेण सूयशब्दस्याद्युदात्तत्वात् ॥ असोमकेभ्य उदाहरति—पाकेति । अल्पपर्यायः पाकशब्दः । पाकश्चासौ यज्ञश्चेति कर्मधारयः । स च समासस्वरेणान्तोदात्तः । नवैर्व्रीहिभिर्यजनं नवयज्ञः आग्रयणम् । 'यजयाचविच्छ'—इति नङ् । 'कर्तृकरणे कृता'— इति समासः । कृदुत्तरपदप्रकृतिस्वरेणान्तोदात्तः ॥—अनन्तोदात्तार्थ इति । वाजपेयराजसूयार्थतया अस्मिन्नारब्धे सत्यन्तोदात्तादपि यज्ञाभिधायिनः परत्वादनेनैव भाव्यमित्याग्निष्टोमिक इत्याद्युदाहतमिति भावः

Bālamanoramā

क्रतुयज्ञेभ्यश्च - क्रतुयज्ञेभ्यश्च । सोमेति । सोमलताद्रव्यकयोगेषु क्रतुशब्दो यज्ञशब्दश्च प्रसिद्ध इत्यर्थः । तह्र्रन्तरग्रहणं व्यर्थं, बहुवचनेन स्वरूपग्रहणनिवृत्तेरित्यत आह — तत्रेति । गृह्रन्त इति । ततश्च इह क्रतुशब्देन सोमयागाः, यज्ञशब्देन तदितरयागा विवक्षिता इति भावः । एवंच सोमयागविशेषवाचिभ्यस्तदितरयागविशेषवाचिभ्यश्च उक्तविषये ठछञित्यर्थः । पाकयाज्ञिक इति । औपासनाग्निसाध्याः पार्वणस्थालीपाकादयः — पाकयज्ञाः । तेषां व्याख्यानो ग्रन्थः, तेषु भव इति वार्थः । नावयज्ञिक इति । नूतनद्रव्यक आग्रयणाख्यो यज्ञो नवयज्ञः । ननु पूर्वसूत्रेम सिद्धे किमर्थमिदमित्यत आह — अन्तोदात्तार्थ इति । वाचपेयशब्दो मध्योदात्तस्तैत्तिरीयादौ प्रसिद्धः । यद्यपि अग्निष्टोमशब्दोऽन्तोदात्त एव तैत्तिरीये दृष्टः । नवयज्ञशब्दोऽपि षष्ठीसमासः समासस्वरेणान्तोदात्त एव, तथापि अन्यार्थमिदमन्तोदात्तेष्वपि परत्वात् प्रवर्तत इति न दोषः ।

translator notes

commentary BM: [the affix is] ṭhañ 'in the stated domain' (uktaviṣaye), i.e. after words for particular soma and non-soma sacrifices. Source of the bracket in sutra_en.
translator That the ṭhañ and the senses 'tasya vyākhyānaḥ, tatra bhavaḥ' are those of 'bahvaco 'ntodāttāṭ ṭhañ' (SK 1446) is the translator's reading of BM's 'uktaviṣaye', matching the kaumudī's examples.
commentary BM: kratu and yajña are both well known for sacrifices whose material is the soma plant. Objection: then mentioning the second is pointless, since the plural already excludes the words' own forms. Answer ('tatra…'): hence kratu here means soma sacrifices, yajña the others, and ṭhañ comes after words denoting particular sacrifices of either kind. Followed for the construal 'by force of mentioning both'.
commentary TB: the words agniṣṭoma etc. in the examples denote the mantras, brāhmaṇas and kalpas concerned with the Agniṣṭoma etc., since only texts have been said to be the object of explanation (vyākhyeya). Recorded; the English keeps 'the explanation of the Agniṣṭoma'.
commentary BM: pākayajñas are the pārvaṇa-sthālīpāka etc. performed with the aupāsana fire; the navayajña is the āgrayaṇa with new grain. Recorded.
commentary TB's pratīka reads 'anantodāttārtha' ('for the sake of non-end-acute [words]'): the rule is undertaken for vājapeya and rājasūya, both middle-acute, and once it is undertaken it applies, being later (paratva), to end-acute sacrifice-words too — hence the example āgniṣṭomikaḥ. Followed for the bracket '[words that are not]'; see textual note.
commentary BM, though its pratīka reads 'antodāttārtha', explains the phrase in the same way: vājapeya is middle-acute (madhyodātta), as known in the Taittirīya etc.; agniṣṭoma and navayajña are end-acute, but this rule, undertaken for other words, applies to end-acute ones too because it is later (paratva).
textual The source reads 'antodāttārtha ārambhaḥ' ('undertaken for the sake of end-acute [words]'), which contradicts the argument; TB's pratīka reads 'anantodāttārtha', which both commentators' explanations require. Transmitted reading kept; the English marks the supplied negation in brackets.
textual BM's pratīka reads 'pākayājñika'; the kaumudī reads pākayajñikaḥ (with ādivṛddhi on the first syllable only). Kaumudī reading kept.

SK 1448 · A 4.3.69V

अध्यायेष्वेवर्षेः ॥ १४४८ ॥

adhyāyeṣvevarṣeḥ

adhyāyeṣv evarṣeḥ — After [a word denoting] a ṛṣi, [ṭhañ in the senses 'explanation of it' and 'being in it'] only when chapters (adhyāya) are meant.

Rule. After a word for a ṛṣi, a seer, ṭhañ comes in the same two senses, but only when a chapter (adhyāya) is meant. The seer's name stands for the text he saw, by lakṣaṇā, secondary meaning.

Example. The mantra seen by Vasiṣṭha is itself called vasiṣṭha.

vasiṣṭhasya vyākhyānaḥ tatra bhavo vā → vasiṣṭha + ṭhañ → vṛddhi a → ā → vāsiṣṭhiko 'dhyāyaḥ "a chapter explaining it, or found in it".

Applies when / blocked by. Why "only chapters"? A single verse is not a chapter: vāsiṣṭhī ṛk "a Vasiṣṭha verse", with no ṭhañ.

Siddhānta-kaumudī

ऋषिशब्देभ्यो लक्षणया व्याख्येयग्रन्थवृत्तिभ्यो भवे व्याख्याने चाध्याये ठञ् स्यात् । वसिष्ठेन दृष्टो मन्त्रो वसिष्ठस्तस्य व्याख्यानस्तत्र भवो वा । वासिष्ठिकोऽध्यायः । अध्यायेषु किम् । वासिष्ठी ऋक् ॥

After words denoting ṛṣis, which by secondary signification (lakṣaṇā) stand for the text to be explained, ṭhañ occurs in the senses 'being in it' (bhava) and 'explanation' (vyākhyāna), when [what is denoted] is a chapter (adhyāya). The mantra seen by Vasiṣṭha is [called] vasiṣṭha; a chapter that is its explanation, or that is in it, is vāsiṣṭhikaḥ adhyāyaḥ. Why 'when chapters are meant'? [Contrast] vāsiṣṭhī ṛk ('a Vasiṣṭha verse', without ṭhañ).

Tattvabodhinī

NSP p. 270–271

—अध्यायेष्वेवर्षेः । एवकारः स्पष्टप्रतिपत्त्यर्थः ॥—वाजिष्ठीति । भवार्थेऽपि ॥—परिडिशि—। षित्वान्डोष् । परिडिशिकी । पुरोडा- शिकी । पुरो दाश्यते इति पुरोडाशः । ‘दाशृ दाने’ कर्मणि घन् । इहैव निपातनादस्य डलम्

Bālamanoramā

अध्यायेष्वेवर्षेः - अध्यायेष्वेवर्षेः । मन्त्रो वसिष्ठ इति । लक्षणयेति भावः । वासिष्ठिकोऽध्याय इति । कश्चिद्ग्रन्थविशेषोऽयम् । वासिष्ठी ऋगिति । ऋचोऽध्यायसमाख्याऽभावान्न ठञिति भावः ।

Footnotes (NSP 1915 ed.)

NSP p. 271 ‘तत्तष्टमिति—पौरोडाशिकं काण्डमिति तु पुरोडाशमधिकृत्य कृतं पौरोडाशं, तदेव पौरोडाशिकमिति विनयादित्वाद्बुक्ति साधु । २ आशौचमिति—अशुचेरागतमित्यर्थं इत्यभिमानः । अशुचौ भवमिति वा । एवमन्येऽपि, एते सर्वे भावार्थकप्रत्ययान्ता इति मते तु अत्रैतत्सूत्रलेखो लेखकप्रमादादिति शब्देन्दुशेखरे ।

translator notes

commentary BM: 'mantro vasiṣṭhaḥ' is by lakṣaṇā; vāsiṣṭhikaḥ adhyāyaḥ is a particular text; in vāsiṣṭhī ṛk there is no ṭhañ because a ṛk is not called an adhyāya. Followed for 'without ṭhañ'.
commentary TB: the eva in the sūtra only makes the meaning clear (spaṣṭapratipattyartha). TB on the counterexample (reading 'vājiṣṭhī', evidently OCR for vāsiṣṭhī): [the form without ṭhañ holds] in the sense 'being in it' (bhava) as well. The English leaves the counterexample's sense unrestricted, in line with TB.

SK 1449 · A 4.3.70V

पौरोडाशपुरोडाशात् ष्ठन् ॥ १४४९ ॥

pauroḍāśapuroḍāśāt ṣṭhan

pauroḍāśapuroḍāśāt ṣṭhan — After pauroḍāśa and puroḍāśa, ṣṭhan [in the senses 'its explanation' and 'occurring in it'].

Rule. After pauroḍāśa and puroḍāśa, ṣṭhan comes in the same two senses. Ṣṭhan is heard as ika. It is marked with ṣ, so its feminine takes ṅīṣ.

Example. A mantra connected with the puroḍāśa, the sacrificial cake, is itself called puroḍāśa. The same mantra is also called pauroḍāśa.

pauroḍāśa + ṣṭhan → ṭh → ik → the a deleted → pauroḍāśikaḥ.

Bhaṭṭoji's commentators add the other forms: puroḍāśikaḥ, and in the feminine pauroḍāśikī, puroḍāśikī.

Watch out. Ṣṭhan has no ñ, ṇ or k, so it brings no vṛddhi. The au of pauroḍāśikaḥ is already in its base.

Siddhānta-kaumudī

पुरोडाशसहचरितो मन्त्रः पुरोडाशः स एव पौरोडाशः । ततष्ठन् । पौरोडाशिकः ॥

A mantra associated with the puroḍāśa [the sacrificial cake] is [itself called] puroḍāśa; that same [mantra] is [also called] pauroḍāśa. After that, ṣṭhan: pauroḍāśikaḥ.

Bālamanoramā

पौरोडाशपुरोडाशात् ष्ठन् - पौरोडाश । 'उक्तविषये' इति शेषः । पुरोडाशेति । पुरोडाशशब्दसहितो मन्त्रो लक्षमया पुरोडाश इत्युच्यत इत्यर्थः । स एव पौरोडाश इति । प्रज्ञादित्वात्स्वार्थेऽणिति भावः । पौरोडाशिक इति । पौरोडाशात्ष्ठनि रूपम् । पुरोडाशिक इति । पुरोजाशशब्दात्ष्ठनि रूपम् । षित्त्वान्ङीष् । पौरोडाशिकी — पुरोडाशिकी ।

translator notes

commentary BM: 'uktaviṣaye' is to be supplied, i.e. in the senses already stated, 'its explanation' and 'occurring in it' (tasya vyākhyāna iti ca vyākhyātavyanāmnaḥ, SK 1445). Followed for the bracketed senses in sutra_en.
commentary BM: the mantra containing the word puroḍāśa is called 'puroḍāśa' by secondary signification (lakṣaṇā); 'sa eva pauroḍāśaḥ' means aṇ in the stem's own sense (svārthe), puroḍāśa being in the prajñādi class. Followed for '[itself called]' and 'that same [mantra] is [also called]'.
commentary TB, printed under sk.1448.t1 (pratīka OCR'd as 'paridiśi'): ṣṭhan is ṣit, so the feminine takes ṅīṣ — pauroḍāśikī, puroḍāśikī. puroḍāśa is 'puro dāśyate', from dāś 'to give' with ghañ in the object sense, the ḍ being established by nipātana in this very sūtra. Recorded; the kaumudī gives only pauroḍāśikaḥ, and no more is added to the English.
commentary BM: puroḍāśikaḥ is the form by ṣṭhan after puroḍāśa; ṣṭhan being ṣit, the feminine takes ṅīṣ — pauroḍāśikī, puroḍāśikī. Recorded; not added to the English.
textual The source writes 'tataṣṭhan' (NSP 1915 OCR 'tattaṣṭan'); read as tataḥ ṣṭhan, the sandhi double ṣ written once, in agreement with the sūtra and with BM's 'ṣittvāt'. Source left as is.
textual NSP 1915 footnote (printed under sk.1448.n1): 'pauroḍāśikaṃ kāṇḍam' is also correct as pauroḍāśa 'made with reference to the puroḍāśa', which itself becomes pauroḍāśika by ṭhak (OCR 'bukti'), being in the vinayādi class. Recorded; not translated.

SK 1450 · A 4.3.71V

छन्दसो यदणौ ॥ १४५० ॥

chandaso yadaṇau

chandaso yadaṇau — After chandas, yat and aṇ [in the senses 'its explanation' and 'occurring in it'].

Rule. After chandas "Vedic metre, Vedic text", yat and aṇ come in the same two senses. They override the ṭhak for two-vowelled words (SK 1451).

Example.

chandas + yat → chandasyaḥ.

chandas + aṇ → vṛddhi a → ā → chāndasaḥ.

Watch out. The two affixes are not paired one-to-one with the two senses. Each form serves both.

Siddhānta-kaumudī

छन्दस्यः । छान्दसः ॥

chandasyaḥ [by yat]. chāndasaḥ [by aṇ].

Tattvabodhinī

NSP p. 271

—छन्दसो—। छन्दःशब्दाद्भवव्याख्यानयोरर्थयोर्यदणौ स्तः । ब्रजलक्षणस्य ठकोऽपवादः ॥—छन्दस्य इत्यादि । इहार्थयोर्यदण्भ्यां यथासंख्यं न भवस्वस्वरितलादिति वोध्यम् ॥—छ्रजृत्—। अणोपवादः

Bālamanoramā

छन्दसो यदणौ - छान्दसो यदणौ ।तस्य व्याख्याने, तत्राभवे चे॑ति शेषः । छन्दस्य छान्दस इति । छन्दसां व्याख्यानः, तत्र भवो वेत्यर्थः । द्व्यज्लक्षणस्य वक्ष्यमाणस्य ठकोऽपवादः ।

translator notes

commentary BM: 'tasya vyākhyāne tatra bhave ca' is to be supplied — chandasya and chāndasa mean 'an explanation of the chandas, or what occurs in them'; the rule is an exception to the ṭhak for disyllables (dvyac) to be taught (SK 1451). Followed for the bracketed senses in sutra_en.
commentary TB (sk.1450.t1) agrees with BM: yat and aṇ come after chandas in the senses bhava and vyākhyāna, as an exception to the ṭhak for dvyac words ('dvyajlakṣaṇa', OCR 'brajalakṣaṇa'). TB adds that yat and aṇ are not correlated one-to-one (yathāsaṃkhya) with the two senses — the reason is OCR-garbled, apparently 'asvaritatvāt'. Followed: each form is left open to both senses, not assigned one each.

SK 1451 · A 4.3.72V

द्व्यजृद्ब्राह्मणर्क्प्रथमाध्वरपुरश्चरणनामाख्याताट्ठक् ॥ १४५१ ॥

dvyajṛdbrāhmaṇarkprathamādhvarapuraścaraṇanāmākhyātāṭṭhak

dvyajṛdbrāhmaṇarkprathamādhvarapuraścaraṇanāmākhyātāṭ ṭhak — After [a word] of two vowels (dvyac), [a word ending in] ṛ, and after brāhmaṇa, ṛc, prathama, adhvara, puraścaraṇa, nāman and ākhyāta, ṭhak [in the senses 'its explanation' and 'found in it'].

Rule. Ṭhak comes in the same two senses after:

a word of two vowels (dvyac);
a word ending in ṛ;
brāhmaṇa, ṛc, prathama, adhvara, puraścaraṇa, nāman and ākhyāta.

Example.

Two vowels: iṣṭi + ṭhak → ik → vṛddhi i → ai → aiṣṭikaḥ. paśu + ṭhak → after u, ṭh → k (SK 1221) → pāśukaḥ. Here paśu is the text on the animal sacrifice.
Ending in ṛ: caturhotṛ + ṭhak → k after ṛ → cāturhotṛkaḥ. The caturhotṛs are certain mantras.
The named words: brāhmaṇikaḥ, ārcikaḥ. Bhaṭṭoji's commentators complete the "and so on": prāthamikaḥ, ādhvarikaḥ, pauraścaraṇikaḥ, nāmikaḥ, ākhyātikaḥ.

Siddhānta-kaumudī

द्व्यच् । ऐष्टिकः । पाशुकः । ऋत् । चातुर्होतृकः । ब्राह्मणिकः । आर्चिकः । इत्यादि ॥

dvyac: aiṣṭikaḥ. pāśukaḥ. ṛt: cāturhotṛkaḥ. brāhmaṇikaḥ. ārcikaḥ. And so on.

Tattvabodhinī

alignment inferredNSP p. 271

—चातुर्होतृक इति । ‘पृथिवी होता वौरध्वर्युः’ इत्यादिमन्त्रस्य चतुर्होतेति नामधेयम् ॥—इत्यादीति । आदिशब्दात्प्राथमिकः । आध्वरिकः । पौरश्वरणिकः ॥ ‘नामाख्यातग्रहणं संघातविगृहीतार्थं’ इति वार्तिकम् । तत्र नामशब्दाद् ब्रच्लादेव सिद्धे विगृहीतग्रहणमाख्यातार्थमिति ज्ञेयम् ॥ नामिकः । आख्यातिकः । नामाख्यातिकः ॥—अणुगयम्—। ऋग्यनादिभ्यो भवव्याख्यानयोरर्थयोरण् स्यात् ॥—ठञ्जादेरिति । आदिशब्दाद्विकल्पयोः ॥—आर्गयन इति । अयनशब्दो भावसाधनः, तेन समासे ‘अनो भावकर्मवचनः’ इत्यन्तोदात्तः, अभेदोपचाराद्भाववचनोऽपि ग्रन्थे वर्तते । इह ‘बह्वचोऽन्तोदात्तात्’ इति ठन् प्राप्तः ॥ औपनिषद इत्यत्राप्येवम् ॥ विद्यान्यायशिक्षाशब्देभ्यो ‘ब्रजद्वाह्मण—’ इति ठक् प्राप्तः ॥ व्याकरणशब्दान्तु ‘बृद्धाच्छः’ ॥ —ठगाय—। एत्येनं स्वामी, स्वामिनमयमेतीति, वाऽऽयः स्वामिप्राह्यो भागः । स यस्मिन्नुत्पद्यते तदायस्थानम् । बहुवचननिर्देशः स्वरूपग्रहणनिरासार्थः । बृद्धाच्छं परलादयं बाधते । आपणिकः । आकरिकः ॥—छादीनां चेति । कार्कण इत्यत्र ‘कृकणपर्णाद्भारद्वाजे’ इति छः प्राप्तः । तीर्थशब्दान्तु धूमादिलाद्रुन् प्राप्तः । उदपानशब्दस्योत्सादिलादन् प्राप्त इत्यर्थः

Bālamanoramā

द्व्यजृद्ब्राह्मणर्क्प्रथमाध्वरपुरश्चरण- नामाख्याताट्ठक् - द्व्यजृद्ब्राआहृण । द्व्यच्, ऋत्, ब्राआहृण, ऋक्, प्रथम, अध्वर, पुरश्चरण, नामन्स, आख्यात एभ्यष्ठक्स्यात्तस्य व्याख्याने, तत्र भवे च । शैषिक इति । शेषस्य व्याख्यानस्तत्र भवो वेत्यर्थः । पाशुक इति.पशुयागप्रतिपादकग्रन्थः । पशुः, तस्य व्याख्यानस्तत्र भवो वेत्यर्थः । उकः परत्वाट्ठस्य कः । ऋत इति । उदाह्यियत इत्यर्थः । चातुर्होतृक इति । 'चित्तिः रुआउक्' इत्यादयो मन्त्राश्चतुर्होतारस्तैत्तिरीये प्रसिद्धाः । तेषां व्याख्यानस्तत्र भवो वेत्यर्थः । ब्राआहृणिकः, आर्चिक इति । ब्राआहृणानि मन्त्रव्यतिरिक्तवेदभागाः, तेषामृचां वा व्याख्यानः, तत्र भवो वेत्यर्थः । ब्राआहृणिकः, आर्चिक इति । ब्राआहृणानि मन्त्रव्यतिरिक्तवेदभागाः, तेषामृचां वा व्याख्यानः, तत्र भवो वेत्यर्थः । इत्यादीति । प्राथमिकः, आध्वरिकः, पौरश्चरणिकः, नामिकः, आख्यातिकः ।

translator notes

commentary BM: after dvyac, ṛt, brāhmaṇa, ṛc, prathama, adhvara, puraścaraṇa, nāman and ākhyāta ṭhak comes in the senses 'its explanation' and 'found in it'. Source of the bracket in sutra_en.
commentary BM: pāśukaḥ — 'paśu' is the text setting out the animal sacrifice (paśuyāga); [that which is] its explanation or found in it; ṭha becomes ka because it follows u. cāturhotṛkaḥ — the mantras 'cittiḥ srūk' etc., known in the Taittirīya as the caturhotṛs. brāhmaṇikaḥ, ārcikaḥ — the brāhmaṇas are the Vedic portions other than mantra. 'ṛt' [in the kaumudī] means: [an example of a word ending in ṛ] is given. BM supplies 'and so on' as prāthamikaḥ, ādhvarikaḥ, pauraścaraṇikaḥ, nāmikaḥ, ākhyātikaḥ.
commentary TB: caturhotṛ is the name of the mantra 'pṛthivī hotā dyaur adhvaryuḥ' etc. TB too supplies 'and so on' (prāthamikaḥ, ādhvarikaḥ, pauraścaraṇikaḥ; nāmikaḥ, ākhyātikaḥ) and cites the vārttika 'nāmākhyātagrahaṇaṃ saṃghātavigṛhītārtham' (nāman and ākhyāta are taken both as a compound and separately), hence also nāmākhyātikaḥ; since nāman would already be covered as dvyac, the separate mention serves ākhyāta. TB on the preceding sūtra (sk.1450.t1) calls this ṭhak 'dvyajlakṣaṇa'. Recorded; not translated.
textual BM's pratīka reads 'śaiṣika' (glossed 'the explanation of śeṣa, or what is found in it') where the kaumudī here reads aiṣṭikaḥ; BM appears to comment on a text with śaiṣikaḥ as the first dvyac example. Kaumudī reading kept.

SK 1452 · A 4.3.73V

अणृगयनादिभ्यः ॥ १४५२ ॥

aṇṛgayanādibhyaḥ

aṇ ṛgayanādibhyaḥ — After ṛgayana and the rest, aṇ [in the senses 'its explanation' and 'occurring in it'].

Rule. After ṛgayana and the other words of its list, aṇ comes in the same two senses. It is an exception to ṭhañ and the rest.

Example.

ṛgayana + aṇ → vṛddhi ṛ → ār → ārgayanaḥ.

upaniṣad + aṇ → aupaniṣadaḥ.

vyākaraṇa + aṇ → the vowel after the y takes no vṛddhi; instead ai is placed before the y, by na yvābhyām (SK 1098) → vaiyākaraṇaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators name the rules set aside. For ṛgayana and upaniṣad: the ṭhañ of SK 1446. For two-vowelled words of the list: the ṭhak of SK 1451. For vyākaraṇa: the cha of vṛddhāc chaḥ (SK 1337). Naming aṇ is what blocks cha.

Siddhānta-kaumudī

ठञादेरपवादः । आर्गयनः । औपनिषदः । वैयाकरणः ॥

[This is] an exception (apavāda) to ṭhañ and the rest. ārgayanaḥ. aupaniṣadaḥ. vaiyākaraṇaḥ.

Bālamanoramā

अणृगयनादिभ्यः - अणृगयनादिभ्यः ।तस्य व्याख्याने तत्र भवे चे॑ति शेषः । आर्गयनैति । ऋगयनम् — ऋक्संहिता, तस्य व्याख्यानस्तत्र भवो वेत्यर्थः ।बह्वचोऽन्तोदात्ता॑दिति ठञि प्राप्ते अण् । औपनिषद इति । उपनिषदो व्याख्यानस्तत्र भवो वेत्यर्थः । एवं वैयाकरणः ।न य्वाभ्या॑मित्यैच् । अण्ग्रहणं तु छबाधनार्थम्, अन्यथा अणा मुक्ते छो दुर्वारः स्यादित्याहुः ।

translator notes

commentary BM: 'tasya vyākhyāne tatra bhave ca' is to be supplied; ārgayana = 'an explanation of the ṛgayana (the Ṛk-saṃhitā), or what occurs in it', aṇ coming where ṭhañ by 'bahvaco 'ntodāttāṭ ṭhañ' (SK 1446) was due. Followed for the bracketed senses in sutra_en.
commentary TB, printed under sk.1451.t1, identifies the affixes displaced by 'ṭhañādeḥ': for ṛgayana (ayana an action noun, final-accented in the compound by 'ano bhāvakarmavacanaḥ') and upaniṣad, ṭhañ by 'bahvaco 'ntodāttāṭ ṭhañ' (SK 1446); for vidyā, nyāya, śikṣā, ṭhak by 'dvyajṛd…' (SK 1451); for vyākaraṇa, cha by 'vṛddhāc chaḥ' (SK 1337). Recorded; the English keeps the kaumudī's 'ṭhañ and the rest'.
commentary BM: in vaiyākaraṇaḥ the aic augment comes by 'na yvābhyām…' (SK 1098); the mention of aṇ serves to block cha — otherwise, with [ṭhañ etc.] merely set aside, cha would be unavoidable ('they say'). Recorded; the kaumudī gives the forms without derivation.

SK 1453 · A 4.3.74V

तत आगतः ॥ १४५३ ॥

tata āgataḥ

tata āgataḥ — [After a word in the ablative, the affixes as enjoined] in the sense 'come from there'.

Rule. After a word in the fifth case, aṇ etc. come in the sense "come from there".

Example.

srughnād āgataḥ "come from Srughna" → srughna + aṇ → vṛddhi u → au → the a deleted → sraughnaḥ.

Siddhānta-kaumudī

स्रुघ्नादागतः स्रौघ्नः ॥

srughnād āgataḥ — come from Srughna: sraughnaḥ.

Bālamanoramā

तत आगतः - तत आगतः । अस्मिन्नर्थे पञ्चम्यन्ताद्यथाविहितं प्रत्ययाः स्युरित्यर्थः । स्नौघ्न इति । औतद्सर्गिकोऽण् ।

translator notes

commentary BM: in this sense the affixes come as enjoined (yathāvihitam) after a word ending in the ablative; in sraughnaḥ (the pratīka is misprinted 'snaughna') the affix is the general (autsargika) aṇ. Followed in sutra_en.
commentary No TB on this sūtra (none in sk.1452–sk.1454); TB, printed under sk.1459.t1, cites 'tata āgataḥ' as the sense into which 'gotrād aṅkavat' extends the aṅka affixes.

SK 1454 · A 4.3.75V

ठगायस्थानेभ्यः ॥ १४५४ ॥

ṭhagāyasthānebhyaḥ

ṭhag āyasthānebhyaḥ — After [words denoting] places of revenue (āyasthāna), ṭhak [in the sense 'come from there' (tata āgataḥ)].

Rule. After a word for a place of revenue (āyasthāna), ṭhak comes in the sense "come from there". Āya is the owner's share taken at markets and the like. An āyasthāna is the place where it is taken.

Example.

śulkaśālāyā āgataḥ "come from the toll-house" → śulkaśālā + ṭhak

→ ṭh → ik (SK 1170) → vṛddhi u → au → the ā deleted → śaulkaśālikaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators add that this ṭhak, as the later rule, sets aside vṛddhāc chaḥ (SK 1337). They also give āpaṇikaḥ and ākarikaḥ.

Siddhānta-kaumudī

शुल्काशालाया आगतः शौल्कशालिकः ॥

Come from the toll-house (śulkaśālāyā āgataḥ): śaulkaśālikaḥ.

Bālamanoramā

ठगायस्थानेभ्यः - ठगायस्थानेभ्यः । 'तत आगत इत्यर्थे' इति शेषः । हट्टादिषु स्वामिग्राह्रो भागः-आयः । स यस्मिन्गृह्रते तदायस्थानम्, तद्वाचिभ्य इत्यर्थः ।

translator notes

commentary BM: supply 'in the sense tata āgataḥ' (SK 1453); āya is the share taken by the owner (svāmigrāhyo bhāgaḥ) at markets and the like, and an āyasthāna is the place where it is taken; [the affix comes] after words denoting such places. Followed for 'places of revenue' in sutra_en.
commentary TB, printed under sk.1451.t1 (pratīka 'ṭhagāya—'): āya is analysed as that to which the owner comes, or that which comes to the owner, i.e. the owner's share; the āyasthāna is where it arises. The plural excludes the word āyasthāna itself (svarūpagrahaṇa). This ṭhak, being later (paratvāt), sets aside 'vṛddhāc chaḥ'. Further examples āpaṇikaḥ, ākarikaḥ. Recorded (rule interaction); agrees with BM.

SK 1455 · A 4.3.76V

शुण्डिकादिभ्योऽण् ॥ १४५५ ॥

śuṇḍikādibhyo'ṇ

śuṇḍikādibhyo 'ṇ — After śuṇḍika and the rest, aṇ [in the sense 'come from there' (tata āgataḥ)].

Rule. After śuṇḍika and the other words of its list, aṇ comes in the sense "come from there". Bhaṭṭoji says it is an exception both to the revenue-place ṭhak of SK 1454 and to cha and the rest.

Example.

śuṇḍikād āgataḥ "come from the śuṇḍika" → śuṇḍika + aṇ → vṛddhi u → au → śauṇḍikaḥ.

Likewise kārkaṇaḥ "come from Kṛkaṇa" and tairthaḥ "come from a tīrtha".

Applies when / blocked by. Bhaṭṭoji's commentators say what each form overrides. By their account, "cha and the rest" means cha, vuñ and añ.

A śuṇḍika is itself a place of revenue, so ṭhak (SK 1454) is set aside.
Kṛkaṇa would take cha by SK 1369.
Tīrtha is in the dhūmādi list, so it would take vuñ by SK 1351.

Siddhānta-kaumudī

आयस्थानठक्छादीनां चापवादः । शुण्डिकादागतः शौण्डिकः । कार्कणः । तैर्थः ॥

[This aṇ] is an apavāda both of the ṭhak [taught] for [words denoting] a place of revenue (āyasthāna) and of cha and the rest. Come from the śuṇḍika: śauṇḍikaḥ. kārkaṇaḥ. tairthaḥ.

Bālamanoramā

शुण्डिकादिभ्योऽण् - शुण्डिकादिभ्योऽण् । 'तत आगत' इत्येव । शुण्डिकमायस्थानविशेषः । पूर्वसूत्रविहितठगपवादः । कार्कण इति । 'कृकणादागत' इति शेषः ।कृकणपर्णाद्भारद्वाजे॑ इति छस्यापवादः । तैर्थ इति । धूमादिवुञोऽपवादः । औदपान इति । अत्र उत्सादित्वादञ्प्राप्तो न भवति, पुनरण्ग्रहणात् । अन्यथा यथाप्राप्तविधाने आयस्थानठकं बाधित्वा अञेव स्यात् ।

translator notes

commentary BM: 'tata āgataḥ' (SK 1453) holds here too (ity eva); a śuṇḍika is a particular place of revenue (āyasthāna), so the aṇ is an apavāda of the ṭhak prescribed by the preceding sūtra ('ṭhag āyasthānebhyaḥ', SK 1454). Followed for the bracket in sutra_en and for 'the ṭhak [taught] for āyasthāna'.
commentary TB (printed under sk.1451.t1) on 'chādīnāṃ ca': in kārkaṇaḥ cha would be due by 'kṛkaṇaparṇād bhāradvāje' (SK 1369); after tīrtha, vuñ, tīrtha being in the dhūmādi list (SK 1351); after udapāna, añ, it being in the utsādi list. Followed: 'cha and the rest' is taken as cha, vuñ and añ.
commentary BM the same for kārkaṇaḥ ('come from Kṛkaṇa', against the cha of 'kṛkaṇaparṇād bhāradvāje') and tairthaḥ (against the dhūmādi vuñ).
commentary BM on audapānaḥ (a form not in this kaumudī text): the añ due by the utsādi list does not come because aṇ is named again (punar aṇgrahaṇāt); otherwise, if the sūtra prescribed [the affixes] as they are due (yathāprāpta), it would block the āyasthāna ṭhak and añ alone would result. Recorded (rule interaction).
textual Both commentators discuss audapānaḥ ('come from the well'), which the kaumudī text here does not give; not supplied in the English.

SK 1456 · A 4.3.77V

विद्यायोनिसंबन्धेभ्यो वुञ् ॥ १४५६ ॥

vidyāyonisaṃbandhebhyo vuñ

vidyāyonisaṃbandhebhyo vuñ — After [words denoting persons with whom there is] a relation through learning (vidyā) or birth (yoni), vuñ [in the sense 'come from that' (tata āgataḥ)].

Rule. After a word for a person related to one by learning (vidyā) or by birth (yoni), vuñ comes in the sense "come from that".

Example.

upādhyāyād āgatam "come from the teacher" → upādhyāya + vuñ → aka (SK 1247)

→ vṛddhi u → au → the a deleted → aupādhyāyakaḥ.

pitāmahād āgatam "come from the paternal grandfather" → paitāmahakaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators say the vuñ sets aside aṇ, and as the later rule it also blocks the cha of SK 1337. They add ācāryakaḥ, mātāmahakaḥ, mātulakaḥ.

Siddhānta-kaumudī

औपाध्यायकः । पैतामहकः ॥

aupādhyāyakaḥ ['come from the teacher']. paitāmahakaḥ ['come from the paternal grandfather'].

Tattvabodhinī

NSP p. 271

—विद्यायोनि—। विद्यायोनिकृतः संबन्धो येषां तेभ्यो बुन् स्यादणोऽपवादः ॥ छं तु परत्वाद्वाधते । आचार्यकः । मातामहकः । मातुलकः

Bālamanoramā

विद्यायोनिसंबन्धेभ्यो वुञ् - विद्यायोनि । 'तत आगत' इत्येव । औपाध्यायकः, पैतामहक इति । उपाध्यायात्पितामहाच्च आगत इत्यर्थः ।

translator notes

commentary BM: 'tata āgataḥ' (SK 1453) is carried forward just the same; the forms mean 'come from the teacher (upādhyāyāt)' and '… from the paternal grandfather (pitāmahāt)'. Followed for the bracket in sutra_en and the glosses.
commentary TB construes the compound as a bahuvrīhi: those whose relation is brought about by learning or birth (vidyāyonikṛtaḥ saṃbandho yeṣām); followed in sutra_en. TB: vuñ (OCR 'bun') is an apavāda of aṇ, and it blocks cha [by 'vṛddhāc chaḥ', SK 1337] because it is the later rule (paratvāt); further examples ācāryakaḥ, mātāmahakaḥ, mātulakaḥ. Not in the kaumudī; recorded.

SK 1457 · A 4.3.78V

ऋतष्ठञ् ॥ १४५७ ॥

ṛtaṣṭhañ

ṛtaṣ ṭhañ — After [a word ending in] short ṛ [denoting a relation through learning or birth], ṭhañ [in the sense 'come from that' (tata āgataḥ)].

Rule. After a relation-word ending in ṛ, ṭhañ comes in the sense "come from that". Bhaṭṭoji says it is an exception to the vuñ of SK 1456.

Example.

pitur āgatam "come from the father" → pitṛ + ṭhañ

→ after ṛ, ṭh → k, not ik (SK 1221)

→ vṛddhi i → ai → paitṛkam.

bhrātur āgatam "come from the brother" → bhrātṛkam.

Siddhānta-kaumudī

वुञोऽपवादः । पैतृकम् । भ्रातृकम् ॥

[This ṭhañ] is an apavāda of vuñ [of the preceding rule, SK 1456]. paitṛkam ('come from the father'). bhrātṛkam ('come from the brother').

Tattvabodhinī

NSP p. 271

—ऋतप्रज्ञ् । ‘विद्यायोनिसंबन्धेभ्यः’ इति वर्तते तदाह—बुञोऽपवाद इति । ‘उष्कन्’ इति वक्तव्ये तपरकरणं ठन्प्रहणं च चिन्त्यप्रयोजनमिति प्राह्यः ॥ पैतृकी विद्येत्यत्र ङीवर्थं ठन्प्रहणमिति तु तत्त्वम् ॥ न च ‘टिङ्का—’ इति सूत्रे कन्प्रहणात् ङीप् सिध्यतीति वाच्यम् । यादृशीत्याद्यसिद्धेः । तदनुबन्धकग्रहणे नातदनुबन्धकस्य ग्रहणात् ‘त्यदादिषु दृशः—’ इति कनो ब्रजुबन्धकलात् ॥ तपरकरणं विहाय ‘उष्ठन्’ इत्येव सुबन्धमित्याहुः

Bālamanoramā

ऋतष्ठञ् - ऋतष्ठञ् । ऋदन्ताद्विद्यायोनिसम्बन्धवाचिन इत्यर्थः । तत आगत इत्येव । हौतृकं भ्रातृकमिति। उकः परत्वाट्ठस्य कः ।

translator notes

commentary TB: 'vidyāyonisaṃbandhebhyaḥ' (SK 1456) continues (vartate) into this rule, hence the kaumudī says it is an apavāda of vuñ. Followed for the bracketed parts of sutra_en and k1.
commentary BM: [the sense is] after a word ending in ṛ that denotes a relation through learning or birth; 'tata āgataḥ' continues [from SK 1453] (tata āgata ity eva). Followed for the brackets in sutra_en.
commentary BM: the ṭha is replaced by ka [not ika] because it follows uk (the ṛ): ukaḥ paratvāt, because it comes after uk. [The rule is 'isusuktāntāt kaḥ', A 7.3.51, which BM does not name — translator's identification.] The kaumudī gives the forms only.
textual BM's pratīka reads 'hautṛkaṃ bhrātṛkam', where the kaumudī source has paitṛkam, bhrātṛkam. The kaumudī reading is translated.

SK 1458 · A 4.3.79V

पितुर्यच्च ॥ १४५८ ॥

pituryacca

pitur yac ca — After pitṛ ('father'), the affix yat as well [as ṭhañ, in the sense 'come from there'].

Rule. After pitṛ "father", yat also comes in the sense "come from that". By the ca, the ṭhañ of SK 1457 comes too.

Example.

pitṛ + yat → pitṛ + ya

→ ṛ → rī by rīṅ ṛtaḥ (SK 1234) → pitrī + ya

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

With ṭhañ → paitṛkam.

Watch out. Note the two steps: ṛ first becomes rī, and then the ī is deleted.

Siddhānta-kaumudī

चाट्ठञ् । रीङ् ऋतः- SK 1234 । यस्य-SK 311इति लोपः । पित्र्यम् । पैतृकम् ॥

By 'ca', ṭhañ [also comes]. [With yat:] 'rīṅ ṛtaḥ' (SK 1234) [replaces ṛ with rī: pitṛ + ya → pitrī + ya]; by 'yasyeti ca' (SK 311) [the ī undergoes] elision (lopa) [→ pitr + ya]: pitryam. [With ṭhañ:] paitṛkam.

Bālamanoramā

पितुर्यच्च - पुतुर्यच्च । यति प्रक्रियां दर्शयति — रीञ्ङृत इति ।

translator notes

commentary BM: with 'rīṅ ṛtaḥ' the kaumudī shows the procedure (prakriyā) for the yat-form. Followed in assigning the two steps to pitryam only.
translator The bracketed intermediate forms pitṛ + ya → pitrī + ya and → pitr + ya are the translator's spelling-out of the two rules the kaumudī names. That ṭhañ is brought in by 'ca' from 'ṛtaṣ ṭhañ' (SK 1457), in the sense 'tata āgataḥ' (which BM says continues there), is the translator's reading of the kaumudī's 'cāṭ ṭhañ'.
commentary No TB on this sūtra (none in sk.1457–sk.1459).

SK 1459 · A 4.3.80V

गोत्रादङ्कवत् ॥ १४५९ ॥

gotrādaṅkavat

gotrād aṅkavat — After a gotra [word], [in the sense 'come from that' (tata āgataḥ), the affixes come] as [in the sense] aṅka ('mark').

Rule. After a gotra word, the affixes come in the sense "come from that" just as they come in the sense aṅka "mark". This is an atideśa, a rule that makes one case behave like another. The aṅka affixes are taught below (SK 1507). Here "gotra" is the everyday (laukika) sense of "family", as Bhaṭṭoji's commentators explain.

Example.

bidebhya āgatam "come from the Bidas" → baidam.

Likewise gārgam and dākṣam.

And aupagavakam "come from Aupagava".

Applies when / blocked by. Bhaṭṭoji's commentators give the steps. Baida is a gotra word in añ. In the plural the añ disappears (SK 1108), but it returns before this affix (SK 1081). Then aṇ comes by SK 1507, the aṅka rule. Gārga is in yañ, dākṣa in iñ: both also take aṇ. The last form shows that every affix seen in the aṅka sense is extended, not only aṇ. aupagavakam has the vuñ of SK 1506.

Siddhānta-kaumudī

बिदेभ्य आगतं बैदम् । गार्गम् । दाक्षम् । औपगवकम् ॥

bidebhya āgatam ('come from the Bidas') → baidam. gārgam; dākṣam; aupagavakam.

Tattvabodhinī

NSP p. 271

—गोत्रादङ्कवत् । ‘अपत्याधिकारादन्यत्र लौकिकं गोत्रम्’ इत्युक्तम् । अपत्यप्रत्ययान्तात् ‘तत आगतः’ इत्यस्मिन्नर्थे अङ्कवत्प्रत्ययाः स्युः । अङ्के दृष्टस्य सर्वस्यायमतिदेशो, न तु साक्षाद्विहितस्यैवेत्याग्रहः, तेन ‘गोत्रचरणाद्रुन्—’ इति बुनपि लभ्यते । स हि ‘तस्येदम्’ इति सामान्येन विधीयमानोऽपि अन्यञिन्नतादन्यत्र अङ्केऽपि दृष्टः ॥—वैदमित्यादि । ‘सङ्काङ्क—’ इत्यादिना अङ्कार्थेऽण् विहित इतीहाप्यञ्यनीन्नतादण् ॥—औपगवकमिति । ‘गोत्रचरणात्—’ इति बुन् । अङ्के दृष्ट इतीहाप्यण्णन्ताद्रुन्

Bālamanoramā

गोत्रादङ्कवत् - गोत्रादङ्कवत् । अङ्के ये प्रत्ययास्ते तत आगत इत्यर्थेऽपि भवन्तीत्यर्थः । बिदेभ्य आगतमिति । विग्रहप्रदर्शनम् । अत्रयञञोश्चे॑ति बहुत्वे अञो लुकि 'बिदेभ्य' इति निर्देशः । बैदमिति ।सङ्घाङ्कलक्षणेष्वञ्यञिञाम॑णित्युक्तरञन्तादिहाप्यर्थे अणि विवक्षितेगोत्रेऽलुगची॑त्यञो लुङ्निवृत्तौ बैदशब्दादण् ।द्व्यजृद्ब्राआहृणे॑ति द्व्यज्लक्षणस्य ठकोऽपवादः । गार्गमिति । यञन्तादण् । दाक्षमिति । इञन्तादण् । औपगवकमिति । उपगोरपत्यमौपगवः, तस्मादागतमित्यर्थः ।गोत्रचरणाद्व]ञिति वुञ् । यद्यपि तस्येदमित्यर्थे अयं वुञ्विहितः, तथाप्यञ्यञिञन्तादङ्केऽपि स दृष्ट इति तस्याप्यत्रार्थे अतिदेशो भवति । न हिसङ्घाङ्के॑ति प्रतिपदोक्तस्याऽण एवात्राऽतिदेशः, किं तु अङ्के दृष्टस्य सर्वस्यापि, व्याख्यानादिति भावः ।

translator notes

commentary BM: 'tata āgata ity arthe 'pi' — the affixes that occur in [the sense] aṅka occur also in the sense 'come from that' (SK 1453). Followed for the bracketed anuvṛtti of 'tata āgataḥ' in sutra_en.
commentary TB: after a word ending in an apatya-affix, since outside the apatya-adhikāra 'gotra' is the worldly (laukika) gotra, the affixes come in the sense 'tata āgataḥ' as in aṅka. Followed for 'gotra [word]'.
commentary BM: 'bidebhya āgatam' shows the analysis; the plural bidebhyaḥ reflects the luk of añ in the plural by 'yañañoś ca' (SK 1108). baidam: by 'saṃghāṅkalakṣaṇeṣv añyañiñām aṇ' (SK 1507) the aṇ taught after añ-final words is wanted in this sense too; the luk of añ is withdrawn by 'gotre 'lug aci' (SK 1081), and aṇ follows baida — an apavāda of the ṭhak of dvyac words by 'dvyajṛdbrāhmaṇa…' (SK 1451). gārgam: aṇ after the yañ-final; dākṣam: aṇ after the iñ-final. Recorded; the English keeps only the kaumudī's forms (§9).
commentary BM: the atideśa covers every affix seen in [the sense] aṅka, not only the aṇ directly (pratipadokta) enjoined by 'saṃghāṅka…': hence aupagavakam (aupagava = offspring of Upagu, 'come from him'), with vuñ by 'gotracaraṇād vuñ' (SK 1506) — enjoined in the sense 'tasyedam' but seen in aṅka too after añ-, yañ-, iñ-final words. Followed for taking aupagavakam as an instance of this rule.
commentary TB likewise insists that the atideśa covers everything seen in aṅka, not only what is directly enjoined, so that vuñ by 'gotracaraṇād vuñ' is obtained: aupagavakam, vuñ after the aṇ-final.
textual The TB OCR spells the example 'vaidam' (pratīka 'vaidam ityādi'), a b/v confusion; the kaumudī and BM read baidam, translated.

SK 1460 · A 7.3.30V

नञः शुचीश्वरक्षेत्रज्ञकुशलनिपुणानाम् ॥ १४६० ॥

nañaḥ śucīśvarakṣetrajñakuśalanipuṇānām

nañaḥ śucīśvarakṣetrajñakuśalanipuṇānām — Of śuci, īśvara, kṣetrajña, kuśala and nipuṇa [as final members] after nañ, [before a ñit etc. taddhita, vṛddhi of the first vowel; of the prior member, optionally].

Rule. After the negative nañ (a-, an-), five words take vṛddhi of their first vowel before a ñit, ṇit or kit taddhita. The five are śuci, īśvara, kṣetrajña, kuśala and nipuṇa. The first member, the a-, takes vṛddhi only optionally.

Example.

aśuceḥ āgatam "come from aśuci" → aśuci + aṇ

→ the second member: u → au (obligatory) → -śauca

→ the first member optionally: a → ā

→ āśaucam / aśaucam.

Likewise ānaiśvaryam / anaiśvaryam, ākṣaitrajñam / akṣaitrajñam, ākauśalam / akauśalam, ānaipuṇam / anaipuṇam.

Watch out. The rule works before any ñit, ṇit or kit taddhita, not only in this sense. Bhaṭṭoji's commentators point out that ānaiśvarya has a different affix, ṣyañ, of the abstract sense. The printed text of the rule reads su vā where tu vā "but optionally" is meant.

Siddhānta-kaumudī

नञः परेषां शुच्यादिपञ्चानामादेरचोवृद्धिः पूर्वपदस्य सु वा ञितादौ परे । आशौचम् । अशौचम् । आनैश्वर्यम् । अनैश्वर्यम् । आक्षैत्रज्ञम् । अक्षैत्रज्ञम् । आकौशलम् । अकौशलम् ॥ आनैपुणम् । अनैपुणम् ॥

When [a taddhita that is] ñit etc. follows, of the five [words] śuci etc. following nañ, vṛddhi of the first vowel [occurs]; but of the prior member (pūrvapada) optionally. āśaucam, aśaucam. ānaiśvaryam, anaiśvaryam. ākṣaitrajñam, akṣaitrajñam. ākauśalam, akauśalam. ānaipuṇam, anaipuṇam.

translator notes

textual The source reads 'pūrvapadasya su vā'; 'su' is evidently for tu ('but'), and the English renders 'but … optionally'.
commentary This unit has no BM block of its own; BM on it is printed under sk.1396.b1 (pratīka 'uttarapadasya', then 'nañaḥ śucīāraḥ' [so the OCR]). BM: the sūtra belongs to the ādivṛddhi section, with 'uttarapadasya' and 'pūrvasya tu vā' carried forward; āśaucam = 'come from aśuci', with aṇ by 'tata āgataḥ', the ādivṛddhi of the prior member being optional and that of the final member obligatory; likewise 'come from' akṣetrajña, akuśala, anipuṇa; but in ānaiśvaryam the affix is ṣyañ in the sense of bhāva, [īśvara] being in the brāhmaṇādi list. Followed for 'vṛddhi of the first vowel … of the prior member optionally'. The kaumudī glosses none of the forms, so the English gives no meanings.
commentary No TB on this sūtra: none under sk.1460, and the neighbouring blocks sk.1459.t1 (gotrād aṅkavat) and sk.1461.t1 (hetumanuṣyebhyaḥ) do not mention it.

SK 1461 · A 4.3.81V

हेतुमनुष्येभ्योऽन्यतरस्यां रूप्यः ॥ १४६१ ॥

hetumanuṣyebhyo'nyatarasyāṃ rūpyaḥ

hetumanuṣyebhyo 'nyatarasyāṃ rūpyaḥ — After [words denoting] a cause (hetu) or a human being (manuṣya), rūpya optionally (anyatarasyām) [in the sense 'come from that' (tata āgataḥ)].

Rule. After a word for a cause (hetu) or for a human being (manuṣya), rūpya comes optionally in the sense "come from that". Rūpya has no marker, so it brings no vṛddhi.

Example.

samād āgatam "come from sama" → samarūpyam. Likewise viṣamarūpyam.

In the other option, cha, because sama and viṣama are in the gahādi list (SK 1362) → samīyam, viṣamīyam.

For a person: devadattarūpyam, devadattīyam, daivadattam "come from Devadatta".

Watch out. Bhaṭṭoji does not say how devadattīyam and daivadattam arise. They probably come from the vārttika under SK 1338, by which a name is optionally vṛddha; Bhaṭṭoji does not say.

Siddhānta-kaumudī

समादागतं समरूप्यम् । विषमरूप्यम् । पक्षे गहादित्वाच्छः । समीयम् । विषमीयम् । देवदत्तरूप्यम् । देवदत्तीयम् । दैवदत्तम् ॥

'Come from sama (samād āgatam)': samarūpyam. viṣamarūpyam. In the other alternative, cha, because [sama and viṣama] belong to the gahādi list: samīyam, viṣamīyam. devadattarūpyam. devadattīyam. daivadattam.

Tattvabodhinī

NSP p. 271–272

—हेतुमनुष्येभ्यो—। मनुष्यग्रहणमहेत्यर्थं, बहुवचनं तु स्वरूपविधिनिरासार्थम् ॥— समरूप्यमिति । ‘विभाषा गुणे—’ इत्यत्र ‘विभाषा’ इति योगविभागादगुणवचनादपि पञ्चमी । योगविभागे तु ‘बाहु- लकं प्रकृतेस्तदनुदृष्टेः इति लिङ्गम्

translator notes

commentary TB: the mention of manuṣya is for [a human being] who is not a cause (ahetu). The plural (-ebhyaḥ) excludes a rule about the word-forms themselves (svarūpa-vidhi), so the affix follows words denoting a cause or a human being, not the words hetu and manuṣya. Followed for '[words denoting]' in sutra_en.
commentary TB on samarūpyam: the ablative in 'samād āgatam' is admitted even after a word that is not a guṇa-word by splitting off 'vibhāṣā' as a separate rule (yogavibhāga) in 'vibhāṣā guṇe 'striyām' (A 2.3.25). The sentence that follows ('yogavibhāge tu bāhulakaṃ prakṛtes tanudṛṣṭeḥ iti liṅgam') names the indication (liṅga) for that split. It is garbled in the OCR and is not relied on. This supports taking sama and viṣama as causes (hetu) and devadatta as a human being (manuṣya).
translator The kaumudī's 'pakṣe gahāditvāc chaḥ' is taken to cover only sama and viṣama, whose cha-forms follow it directly. It does not account for devadattīyam and daivadattam. Presumably these are cha after a name optionally counting as vṛddha ('vā nāmadheyasya vṛddhasaṃjñā vaktavyā', vārttika under SK 1338, with devadattīyaḥ and daivadattaḥ as its examples) and aṇ otherwise, but that is the translator's inference and is not added to the English.
textual No BM block is transmitted for this unit. None was found under the neighbouring units: sk.1460 has no BM, and sk.1462.b1 comments only on mayaṭ ca. TB is printed under this unit (sk.1461.t1).

SK 1462 · A 4.3.82V

मयट् च ॥ १४६२ ॥

mayaṭ ca

mayaṭ ca — And mayaṭ [after words denoting a cause (hetu) or a human being (manuṣya), in the sense 'come from that' (tata āgataḥ)].

Rule. After the same words, for a cause or a human being, mayaṭ also comes in the sense "come from that". Mayaṭ is heard as maya. It brings no vṛddhi, and its ṭ gives the feminine ṅīp.

Example.

sama + mayaṭ → samamayam. Likewise viṣamamayam, devadattamayam.

Watch out. Why not one sūtra "rūpya and mayaṭ"? Bhaṭṭoji's commentators answer: then the two affixes would be paired with the two kinds of base, rūpya for causes and mayaṭ for humans. Separate rules let each base take either.

Siddhānta-kaumudī

सममयम् । विषममयम् । देवदत्तमयम् ॥

samamayam ['come from sama']. viṣamamayam ['come from viṣama']. devadattamayam ['come from Devadatta'].

Tattvabodhinī

NSP p. 272

—मयद् च । योगविभागो यथासंख्यनिरासार्थः । टो ङीवर्थः ॥—हैमवतीति । हिमवतः प्रकाशते । तत्र प्रथमं दृश्यत इत्यर्थः । उत्पत्तिवचनस्तु प्रभवतिनं गृह्यते ‘तत्र जातः’ इत्यतो भेदेन निर्देः शात् ॥—वैदूर्य इति । दन्त्यमध्योऽयं शाद्वलवत्, न तु नङ्गुलवन्मूर्धन्यमध्यः ॥ नन्वत्रार्थासंगतिः । वालवायपर्वतादसौ प्रभवति, विदूरनगरे तु संस्कियते ॥ सत्यम् । अत एव समाहितं भाष्ये । ‘वालवायो विदूरं च प्रकृत्यन्तरमेव वा । न वै तत्रेति चेद्रूयाज्जिलरीवदुपाचरेत्’ इति । अस्यार्थः । वालवायशब्दः प्रत्ययं लभते विदूरदेशं च, सूत्रे पठितेनादेशेनानुरूपः स्थानी वालवायशब्द आक्षिप्यते । यथा शिवादिषु पठिताभ्यां विश्रवणरवणादेशाभ्यामनुरूपः स्थानी विश्रवसशब्दः आक्षिप्यते, यथा वा ‘पद्दन्न—’ इत्यादौ पदाद्यादेशानुरूपः स्थानी पाददन्तादिराक्षिप्यते तद्वत् ॥—प्रकृत्यन्तरमेवेति । विदूरशब्दो नगरस्येव पर्वतस्यापि वाचकोऽस्तीत्यर्थः । एवं चास्मिन्पक्षे ‘वालवायात्प्रभवति’ इति विग्रहे विदूरशब्दात्प्रत्यय इति व्याख्यानक्लेशो नेति भावः ॥—न वा इति । वैशब्दोऽक्षमां द्योतयति । तत्र पर्वते विदूरशब्दोऽप्रसिद्ध इति चेद् ब्रूयाज्जिलरीवद्यवहरेत् । नियतपुरुषापेक्षो हि व्यवहारो दृश्यते, यथा वणिज एव वाराणसी जिलरीति व्यवहरन्ति एवं वैयाकरणा एवाद्रिं विदूर इति ॥—तद्वच्छति—। द्वितीयान्ताद्वच्छतीत्यर्थं प्रत्ययः स्यात्स चेद्गन्ता पन्था दूतो वेत्यर्थः ॥ तत्र साध्वसिद्धिनत्ति, काष्ठानि पचन्तीत्यादाविव करणस्य स्वातच्छयविवक्षया पन्थाः कर्ता

Bālamanoramā

मयट् च - मयट् च । 'उक्तविषये' इति शेषः ।

translator notes

commentary BM: supply 'uktaviṣaye' — in the domain just stated, i.e. that of 'hetumanuṣyebhyo 'nyatarasyāṃ rūpyaḥ' (SK 1461: after hetu and manuṣya words, in the sense 'tata āgataḥ'). Followed for the bracket in sutra_en and for glossing the examples on the model of SK 1461's 'samād āgataṃ samarūpyam'.
commentary TB: the separate sūtra (yogavibhāga) is to prevent respective correlation (yathāsaṃkhya) of the two affixes with hetu and manuṣya — so each base takes either; the ṭ of mayaṭ is for ṅīp in the feminine. Followed for not pairing the examples with one base-type each (sama, viṣama as hetu; devadatta as manuṣya, all with mayaṭ).

SK 1463 · A 4.3.83V

प्रभवति ॥ १४६३ ॥

prabhavati

prabhavati — [After a word in the ablative, the affixes as enjoined] in the sense 'first appears (prabhavati) from there'.

Rule. After a word in the fifth case, the affixes come in the sense "first becomes visible from there". Tataḥ "from there" is carried forward from SK 1453.

Example.

himavataḥ prabhavati "it first appears from the Himavat" → himavat → vṛddhi i → ai → feminine → haimavatī gaṅgā "the Himālayan Gaṅgā".

Watch out. Prabhavati here does not mean "is born". Bhaṭṭoji's commentators explain that origin is already covered by tatra jātaḥ (SK 1393). The sense is "is first seen there".

Siddhānta-kaumudī

तत इत्येव । हिमवतः प्रभवति हैमवती गङ्गा ॥

The expression 'tataḥ' ('from there') is carried forward (tata ity eva) [from 'tata āgataḥ' (SK 1453)]. himavataḥ prabhavati — [it] first appears from the Himavat: haimavatī gaṅgā ['the Himālayan Gaṅgā'].

Bālamanoramā

प्रभवति - अभिनिष्क्रामति द्वारम् । कान्येति । कान्यकुब्जाख्यजनपदस्य द्वारमित्यर्थः ।

translator notes

commentary TB, printed under sk.1462.t1 (pratīka 'haimavatī iti'): 'himavataḥ prabhavati' means it becomes manifest (prakāśate) from the Himavat, i.e. is first seen (prathamaṃ dṛśyate) there; prabhavati in the sense of origination (utpatti) is not meant, since that is stated separately in 'tatra jātaḥ'. Followed for 'first appears' rather than 'arises / is born'.
textual The BM block filed under this unit (sk.1463.b1) carries the pratīka 'prabhavati' but its content ('abhiniṣkrāmati dvāram … kānyakubjākhyajanapadasya dvāram') comments on SK 1466; no BM on SK 1463 itself is present in this unit or in sk.1462/sk.1464.

SK 1464 · A 4.3.84V

विदूराञ्ञ्यः ॥ १४६४ ॥

vidūrāññyaḥ

vidūrāñ ñyaḥ — After vidūra, ñya [in the sense 'first appears from there' (tataḥ prabhavati)].

Rule. After vidūra, ñya comes in the sense "first becomes visible from there".

Example.

vidūrāt prabhavati "it first appears from Vidūra" → vidūra + ñya

→ vṛddhi i → ai → the a deleted → vaidūryo maṇiḥ "the vaidūrya gem".

Watch out. Bhaṭṭoji's commentators raise a difficulty: the gem first appears in a mountain, Vālavāya, and is worked in the city Vidūra. They offer two answers, and scholars discuss this. The word has a dental d in the middle.

Siddhānta-kaumudī

विदूरात्प्रभवति वैदूर्यो मणिः ॥

The gem that first appears (prabhavati) from Vidūra: vaidūryaḥ.

Bālamanoramā

विदूराञ्ञ्यः - विदूराञ्ञ्यः । ततः प्रभवतीत्येव । विदूरशब्दो दन्त्यमध्यः । वालवायाख्यदेशपर्यायो विदूरशब्द इति भाष्ये स्पष्टम् ।

translator notes

commentary BM: 'tataḥ prabhavati' is still in force (ity eva) [from SK 1463]; the word vidūra has a dental in the middle; the Bhāṣya makes clear that vidūra is a synonym of the region called Vālavāya. Followed for the bracket in sutra_en.
commentary TB, printed under sk.1462.t1 (pratīka 'vaidūrya iti'): the word has a dental middle, like śādvala. Objection: the sense does not fit, since the gem first appears (prabhavati) from the Vālavāya mountain and is worked (saṃskriyate) in the city Vidūra. Answer from the Bhāṣya's verse: either the base vidūra, read in the sūtra like a substitute, implies vālavāya as the corresponding original (as viśravaṇa and ravaṇa imply viśravas in śivādi), or vidūra is itself another base (prakṛtyantara) naming the mountain too; if it is objected that the mountain is not so called, one should treat it like 'jitvarī' (OCR 'jilarī'), a name used only by merchants for Vārāṇasī: grammarians alone call the mountain Vidūra. The English keeps 'from Vidūra' without resolving between these.

SK 1465 · A 4.3.85V

तद्गच्छति पथिदूतयोः ॥ १४६५ ॥

tadgacchati pathidūtayoḥ

tad gacchati pathidūtayoḥ — [After a word in the accusative, the affixes as enjoined] in the sense 'goes to that', when a road (pathin) or a messenger (dūta) [is the goer].

Rule. After a word in the second case, aṇ etc. come in the sense "goes to that". The one who goes must be a road (pathin) or a messenger (dūta).

Example.

srughnaṃ gacchati "it goes to Srughna" → srughna + aṇ → sraughnaḥ panthā dūto vā "a road or a messenger to Srughna".

Watch out. How can a road "go"? Bhaṭṭoji's commentators explain that the means is spoken of as the doer. Compare "the sword cuts well".

Siddhānta-kaumudī

स्रुघ्नं गच्छति स्रौघ्नः पन्था दूतो वा ॥

[That which] goes to Srughna (srughnaṃ gacchati): sraughnaḥ — a road or a messenger.

Bālamanoramā

तद्गच्छति पथिदूतयोः - तद्गच्छति पथिदूतयोः । गच्छतीत्यर्थे द्वितीयान्तात्प्रत्ययाः स्युः, स चेद्गन्ता पन्था दूतो वा इत्यर्थः ।

translator notes

commentary BM: in the sense 'goes' (gacchati), the affixes come after a word ending in the accusative, provided the goer is a road or a messenger. Followed for sutra_en.
commentary TB, printed at the end of sk.1462.t1 (pratīka 'tadvacchati—' [so the OCR]), says the same and adds that the road is the agent by treating the instrument as independent (svātantryavivakṣā), as in 'sādhv asiś chinatti' ('the sword cuts well'; OCR 'sādhvasiddhinatti') and 'kāṣṭhāni pacanti'. Followed for taking the road as the one that goes.

SK 1466 · A 4.3.86V

अभिनिष्क्रामति द्वारम् ॥ १४६६ ॥

abhiniṣkrāmati dvāram

abhiniṣkrāmati dvāram — [After a word in the accusative, the affixes as enjoined] in the sense 'goes out towards (abhiniṣkrāmati) [it]', when [what does so] is a gate (dvāra).

Rule. After a word in the second case, aṇ etc. come in the sense "goes out towards that", when what does so is a gate (dvāra). Tat is carried forward from SK 1465.

Example.

srughnam abhiniṣkrāmati "it goes out towards Srughna" → srughna + aṇ → sraughnaṃ kānyakubjadvāram "the Srughna gate of Kānyakubja".

Siddhānta-kaumudī

तदित्येव । स्रुघ्नमभिनिष्क्रामति स्रौघ्नं कान्यकुब्जद्वारम् ॥

The expression 'tat' [of 'tad gacchati', SK 1465] is carried forward (tad ity eva). [The gate that] goes out towards Srughna (srughnam abhiniṣkrāmati): sraughnam, the gate of Kānyakubja (kānyakubjadvāram).

Tattvabodhinī

NSP p. 272

—अभिनिष्कामति—। द्वितीयान्तात्प्रत्ययः स्याद्यन्निष्कामति तच्चेद्वारमित्यर्थः ॥—सौभ्रं कान्यकुब्जद्वारमिति । सुध्राभिमुखनिष्कमणे करणीभूतमिति फलितोऽर्थः । पूर्ववत्करणस्य कर्तृत्वम् ॥—तदित्येवेति । ‘अधिकृत्य’ इत्येतदपेक्षयात्र द्वितीया

translator notes

commentary TB: the affix comes after an accusative-ending word, provided that what goes out is a gate; the resulting sense of 'sraughnaṃ kānyakubjadvāram' (OCR 'saubhraṃ', 'sudhrā-') is 'serving as the instrument of going out towards Srughna', the instrument being treated as agent as before [with the path in SK 1465]. Followed for '[The gate that]' and for keeping the gate as subject of 'goes out'.
commentary BM, printed under sk.1463.b1 (with the pratīka 'abhiniṣkrāmati dvāram' / 'kānyeti'): kānyakubjadvāra is the gate of the janapada called Kānyakubja. Followed for 'the gate of Kānyakubja'.
textual The TB block filed under this unit ends with 'tad ity eveti | adhikṛtya ity etadapekṣayātra dvitīyā' ('the accusative here is with respect to adhikṛtya'), which appears to concern the 'tad ity eva' of SK 1467 (adhikṛtya kṛte granthe); it is not used for this unit.

SK 1467 · A 4.3.87V

अधिकृत्य कृते ग्रन्थे ॥ १४६७ ॥

adhikṛtya kṛte granthe

adhikṛtya kṛte granthe — [After a word in the second case, the affixes as enjoined occur] in the sense 'a text (grantha) composed with reference to [that]'.

Rule. After a word in the second case, aṇ etc. come in the sense "a text (grantha) composed about that". The accusative goes with adhikṛtya "with reference to".

Example. Śārīraka is the embodied self.

śārīrakam adhikṛtya kṛto granthaḥ "a text composed about the embodied self"

→ śārīraka is vṛddha (its first vowel is ā), so cha by vṛddhāc chaḥ (SK 1337)

→ śārīraka + īya → the a deleted → śārīrakīyaḥ.

Watch out. People also say śārīrakaṃ bhāṣyam "the Śārīraka commentary", with no affix. Bhaṭṭoji explains this as abhedopacāra: the text is spoken of as if it were one with its subject.

Siddhānta-kaumudī

तदित्येव । शारीरकमधिकृत्य कृते ग्रन्थः शारीरकीयः । शारीरकं भाष्यमिति त्वभेदोपचारात् ॥

'tat' [is carried forward] just the same. A text composed with reference to śārīraka [the embodied self]: śārīrakīyaḥ. But [the expression] 'śārīrakaṃ bhāṣyam' ('the śārīraka commentary') is by transferred usage based on non-difference (abhedopacāra) [of the text and its subject].

Tattvabodhinī

alignment inferredNSP p. 272

—शारीरकीय इति । कुसितं शरीरं शरीरकं तत्संबन्धी शरीरको जीवात्मा तमधिकृत्य प्रस्तुत्य कृतो प्रन्थः शारीरकीयः, चतुर्लक्षणीसूत्रसंदर्भः । वृद्धाच्छः ॥ अत्र वार्तिकम् । ‘लुवाख्यायिकाभ्यो वहुलम्’ इति । तादर्थ्यं एषा चतुर्थी । आख्यायिका नाम गद्यरूपो प्रन्थविशेषः । अत एवाख्यानाख्यायिकयोस्तत्र तत्र भेदेनोपादानम् । आख्यायिकाभिधानाय यः प्रत्यय उत्पन्नस्तस्य वहुलं लुगित्यर्थः ॥ वासवदत्ताभिधिकृत्य कृता आख्यायिका वासवदत्ता सुमनोत्तरा । क्वचिन्न । भैमरथी ॥ अभेदोपचारेण गतार्थलान्नेदं वार्तिकमावश्यकमिति मूले नोक्तम्

Bālamanoramā

अधिकृत्य कृते ग्रन्थे - अधिकृत्य । तदित्येवेति ।अदिकृत्य कृतो ग्रन्थः॑ इत्यर्थे द्वितीयान्तात्प्रत्ययाः स्युरित्यर्थः । शारीरकमिति । शरीरस्यायं शारीरः=जीवात्मा, तमित्यर्थः । तस्येदमित्यणन्तात्स्वार्थे कः । शारीरकीय इति । वृद्धत्वाच्छः ।

translator notes

commentary BM: 'tad ity eva' means the affixes as enjoined occur after a second-case word in the sense 'a text composed with reference to [it]'; śārīrakīyaḥ has cha because the word is vṛddha ('vṛddhāc chaḥ'). Source of the bracket in sutra_en.
commentary TB, printed at the end of sk.1466.t1 (pratīka 'tad ity eveti'): the accusative here is with respect to 'adhikṛtya' ('adhikṛtya' ity etadapekṣayātra dvitīyā). Followed for '[a word in the second case]' in sutra_en.
commentary BM: śārīraka denotes the embodied self (jīvātman) — source of the bracketed gloss: śarīrasyāyam → śārīraḥ (aṇ by 'tasyedam'), then ka in its own sense (svārthe) → śārīrakaḥ.
commentary TB agrees with BM that śārīraka denotes the jīvātman but derives it differently: kutsitaṃ śarīram → śarīrakam ('a wretched body'), and what pertains to it, śārīrakaḥ, is the jīvātman; the text composed with reference to it, śārīrakīyaḥ, is the sūtra-collection in four lakṣaṇas; cha by vṛddhāc chaḥ. Recorded, not resolved; the kaumudī gives no derivation.
commentary TB cites here the vārttika 'lub ākhyāyikābhyo bahulam' (vāsavadattā, sumanottarā; sometimes not: bhaimarathī) and says it is not stated in the mūla because its result is already covered by abhedopacāra. Supports rendering 'śārīrakaṃ bhāṣyam' as an unaffixed transferred usage.

SK 1468 · A 4.3.88V

शिशुक्रन्दयमसभद्वन्द्वेन्द्रजननादिभ्यश्छः ॥ १४६८ ॥

śiśukrandayamasabhadvandvendrajananādibhyaśchaḥ

śiśukrandayamasabhadvandvendrajananādibhyaś chaḥ — After śiśukranda, yamasabha, a dvandva, and indrajanana etc., the affix cha [in the sense 'a book composed about it'].

Rule. Cha comes in the sense "a text composed about that" after four kinds of base: śiśukranda, yamasabha, a dvandva (an "X and Y" compound), and indrajanana and the rest.

Example.

śiśūnāṃ krandanam "the crying of children" = śiśukrandaḥ → a text about it → śiśukranda + īya → śiśukrandīyaḥ.

yamasya sabhā "Yama's assembly-hall" = yamasabham → yamasabhīyaḥ.

From a dvandva: kirātārjunīyam "a text about the Kirāta and Arjuna".

From the list: indrajananīyam, viruddhabhojanīyam.

Watch out. Yamasabham is neuter by nipātana: the sūtra itself sets down the form as it stands. The list indrajananādi is an open class.

Siddhānta-kaumudī

शिशूनां क्रन्दनं शिशुक्रन्दः, तमधिकृत्य कृतो ग्रन्थः शिशुक्रन्दीयः । यमस्य सभा यमसभम् । क्लीबत्वं निपातनात् । यमसभीयः । किरातार्जुनीयम् । इन्द्रजननादिराकृतिगणः । इन्द्रजननीयम् । विरुद्धभोजनीयम् ॥

śiśūnāṃ krandanam ('the crying of children') = śiśukrandaḥ; a book (grantha) composed about it is śiśukrandīyaḥ. yamasya sabhā ('the assembly-hall of Yama') = yamasabham; the neuter gender is by nipātana (the sūtra's own wording). yamasabhīyaḥ. [From a dvandva:] kirātārjunīyam. indrajananādi is an ākṛtigaṇa (an open class known by its type): indrajananīyam; viruddhabhojanīyam.

Tattvabodhinī

NSP p. 272

—शिशुक्रन्द—अत्र वार्तिकं ‘द्वन्द्वे देवासुरादिभ्यः प्रतिषेधः’ । दैवासुरम् । राक्षोसुरम् ॥—निपातनादिति । ‘सभा राजा—’ इति सूत्रे ‘अमनुष्यशब्दो रूढ्या रक्षःपिशाचादीनाह’ इत्युक्तत्वात्तेन सूत्रेण क्लीवत्वं न सिध्यतीति भावः

Bālamanoramā

शिशुक्रन्दयमसभद्वन्द्वेन्द्रजननादिभ्यश्छः - शिशुक्रन्द । शिशुक्रन्द, यमसभ, द्वन्द्व, इन्द्रजननादि एभ्यश्छः स्यादधिकृत्य कृते ग्रन्थे इत्यर्थे । निपातनादिति ।सभा राजे॑ति तु नपुंसकत्वं न भवति, तत्रअमनुष्यशब्दो रूढआ रक्षःपिशाचादीनाहे॑त्युक्तेरिति भावः ।

translator notes

commentary BM: cha comes after these in the sense 'a book composed about it' (adhikṛtya kṛte granthe, the preceding sūtra). Followed for the bracket in sutra_en. On 'nipātanāt': the neuter does not follow from 'sabhā rājāmanuṣyapūrvā', because there amanuṣya by convention (rūḍhi) means rakṣases, piśācas and the like, which Yama is not; hence the neuter is by nipātana. Followed for the gloss of nipātana.
commentary TB gives the same explanation of 'nipātanāt' as BM, and adds the vārttika 'dvandve devāsurādibhyaḥ pratiṣedhaḥ' (no cha after the dvandvas devāsura etc.): daivāsuram, rākṣo'suram. Not in the kaumudī; recorded, not translated.
translator The '[From a dvandva:]' bracket before kirātārjunīyam is the translator's, on the order of the sūtra's list.

SK 1469 · A 4.3.89V

सोऽस्य निवासः ॥ १४६९ ॥

so'sya nivāsaḥ

so 'sya nivāsaḥ — [After a word in the first vibhakti, the affixes as prescribed come in the sixth-vibhakti sense 'of him'], 'that is his dwelling-place (nivāsa)'.

Rule. After a word in the first case, aṇ etc. come in the sense "his", when the thing named is his dwelling-place (nivāsa). The nivāsa is where one lives now.

Example.

srughno nivāso 'sya "Srughna is his dwelling-place" → srughna + aṇ → sraughnaḥ.

Watch out. Could "being there" (SK 1428) not cover this already? Bhaṭṭoji's commentators answer that only sentient beings dwell. So the sense is of a different kind, and the rule is needed.

Siddhānta-kaumudī

स्रुघ्नो निवासोऽस्य स्रौघ्नः ॥

Srughna is his dwelling-place (nivāsa): sraughnaḥ.

Tattvabodhinī

NSP p. 272

—सोऽस्य निवासः । स इति प्रथमान्तादस्येति षष्ठ्यर्थे यथाविहितः प्रत्ययः स्याद्यः प्रथमान्तार्थः स निवासश्चेत् ॥ स्रुघ्नो निवास इति । निवासाधिकरणमित्यर्थः । नन्वस्येति कृद्योगे कर्तरि षष्ठी । तथा च विशेषणविशेष्यभावव्यत्यासात् सुध्राधिकरणवासकर्तृत्वं वृत्त्यर्थः, तथा च ‘तत्र भवः’ इत्येव सिद्धं किमनेनेति चेत् । अत्राहुः । वासस्य चेतनमात्रकर्तृकतया प्रसिद्धत्वात्प्रकारकृतो भेदोऽस्तीति नास्ति वैयर्थ्यम् । ‘वसन्ति हि प्रेम्णि गुणा न वस्तुनि’ इत्यादौ तूपचारो वोध्य इति

Bālamanoramā

सोऽस्य निवासः - सोऽस्य निवासः । अस्मिन्नर्थे प्रथमान्तात्प्रत्ययाः स्युरित्यर्थः ।यत्र संप्रत्युष्यते स निवास॑ इति भाष्यम् ।

translator notes

commentary TB: after a first-vibhakti word ('saḥ'), in the sense of the sixth ('asya'), the affix as prescribed comes, provided what the first-vibhakti word denotes is the nivāsa; 'srughno nivāsaḥ' = the locus (adhikaraṇa) of dwelling. Followed for sutra_en and for 'dwelling-place'.
commentary BM: in this sense the affixes come after a first-vibhakti word; the Bhāṣya: 'yatra saṃpraty uṣyate sa nivāsaḥ' (the nivāsa is where one presently dwells). Followed for sutra_en.
commentary TB, objection: 'asya' is a sixth of the agent (kartari ṣaṣṭhī) with a kṛt-derivative, so, by exchanging qualifier and qualified, the sense of the derivative is 'agent of dwelling in Srughna as locus', and 'tatra bhavaḥ' (SK 1428) would suffice — why this rule? Reply ('atrāhuḥ'): since dwelling is known to have only sentient agents, there is a difference of mode (prakāra), so the rule is not superfluous; in 'vasanti hi premṇi guṇā na vastuni' the usage is figurative (upacāra). Recorded.

SK 1470 · A 4.3.90V

अभिजनश्च ॥ १४७० ॥

abhijanaśca

abhijanaś ca — And [after a word in the first case denoting a place that is] the ancestral home (abhijana) [of someone, the affixes as enjoined occur in the sense 'his'].

Rule. After a word in the first case, aṇ etc. also come in the sense "his", when the place is his abhijana, his ancestral home.

Example.

srughno 'bhijano 'sya "Srughna is his ancestral home" → sraughnaḥ.

Watch out. Bhaṭṭoji draws the distinction. The nivāsa is where one lives oneself. The abhijana is where one's forebears lived.

Siddhānta-kaumudī

स्रुघ्नोऽभिजनोऽस्य स्रौघ्नः । यत्र स्वयं वसति स निवासः । यत्र पूर्वैरुषितं सोऽभिजन इति विवेकः ॥

'Srughna is the ancestral home (abhijana) of this one': sraughnaḥ. The place where one lives oneself is the nivāsa; the place where one's forebears have lived is the abhijana. This is the distinction.

Tattvabodhinī

NSP p. 272

—अभिजनश्च । योगविभाग उत्तरार्थः । ‘अभिजनाः पूर्ववान्धवाः’ इति वृत्तिः । अभिजायते येभ्य इति व्युत्पत्तेरिति भावः । पूर्ववान्धवाः पित्रादयः । वन्धुशब्दः प्रज्ञादिः । पूर्वसूत्रादिह ‘निवासः’ इत्यनुवृत्तम् । तत्सामानाधिकरण्यादभिजनशब्दस्य तत्संबन्धिनि लक्षणा । एवं स्थिते फलितमाह—यत्र पूर्वैरिति

Bālamanoramā

अभिजनश्च - अभिजनश्च । स इत्यनुवर्तते । पूर्ववद्व्याख्येयम् ।यत्र पूर्वैरुषितं सोऽभिजन॑ इति भाष्यम् । यत्र स्वयमिति । उदाहृतभाष्यस्यायमर्थ इति भावः ।

translator notes

commentary Anuvṛtti: BM says 'sa' (the first-case-ending base of 'so 'sya nivāsaḥ', SK 1469) is carried forward, and the rule is to be explained as before [i.e. with 'asya']. BM: 'yatra pūrvair uṣitaṃ so 'bhijanaḥ' is the Bhāṣya, and the kaumudī's 'yatra svayam…' states the meaning of that Bhāṣya passage. Followed for the bracketed parts of sutra_en.
commentary Anuvṛtti: TB says 'nivāsaḥ' is carried forward from the preceding sūtra; because abhijana stands in co-reference with it, the word abhijana denotes by lakṣaṇā what is connected with the forebears, namely their place of residence. This supplies a different item from BM's 'sa' and does not conflict with it. TB also: the separate statement of this rule (yogavibhāga) is for the sake of the following rules; the Vṛtti glosses abhijanāḥ as 'forebears, earlier kin' (pūrvabāndhavāḥ), from the derivation 'those from whom one is born', i.e. father and the rest. Followed for 'forebears' and for the bracketed parts of sutra_en.

SK 1471 · A 4.3.91V

आयुधजीविभ्यश्छः पर्वते ॥ १४७१ ॥

āyudhajīvibhyaśchaḥ parvate

āyudhajīvibhyaś chaḥ parvate — [After a word in the first vibhakti naming an abhijana, in the sense 'this is their abhijana',] when that is a mountain, cha, [to denote] those who live by arms (āyudhajīvin).

Rule. After a word in the first case for an ancestral home that is a mountain, cha comes in the sense "his". The derived word must denote those who live by arms (āyudhajīvin).

Example. Hṛdgola is a mountain.

hṛdgolaḥ parvato 'bhijano yeṣām āyudhajīvinām "fighting men whose ancestral home is Mount Hṛdgola" → hṛdgola + īya → hṛdgolīyāḥ.

Applies when / blocked by. Why "those who live by arms"? ṛkṣodaḥ parvato 'bhijano yeṣām "the twice-born whose ancestral home is Mount Ṛkṣoda" → ārkṣodā dvijāḥ, without cha.

Siddhānta-kaumudī

पर्वतवाचिनः प्रथमान्तादभिजनशब्दादस्येत्यर्थे छः स्यात् । हृद्गोलः । पर्वतोऽभिजनो येषामायुधजीविनां ते हृद्गोलीयाः । आयुधेति किम् । ऋक्षोदः पर्वतोऽभिजनो येषां ते आर्क्षोदा द्विजाः ॥

After a word for an abhijana (ancestral seat) that denotes a mountain and stands in the first vibhakti, cha comes in the sense 'of him/them' (asya) [i.e. 'X is their abhijana'], [to denote those who live by arms]. hṛdgolaḥ [is a mountain]: those who live by arms whose abhijana is that mountain are hṛdgolīyāḥ. Why 'those who live by arms'? ṛkṣodaḥ parvato 'bhijano yeṣāṃ te ārkṣodā dvijāḥ — 'the twice-born whose abhijana is the mountain Ṛkṣoda are Ārkṣodas'.

Tattvabodhinī

NSP p. 272–273

—आयुधजीविभ्यः—। तादर्थ्यं एषा चतुर्थी । आयुधजीविभ्य आयुधजीव्यर्थं आयुधजीविनोऽभिधानं प्रत्ययः स्यादित्यर्थः ॥ ‘सोऽस्याभिजनः’ इत्यनुवर्तते पर्वत इति प्रकृतिविशेषणं तदाह—पर्वतवाचिन इत्यादि । पर्वत इति किम् । सांकाश्यका आयुधजीविनः । ‘योपधातु—’ इति वुञ्

Bālamanoramā

आयुधजीविभ्यश्छः पर्वते - आयुधज्ञीविभ्यः ।पर्वता॑दिति पाठान्तरम् । अभिजनशब्दादिति । अबिजनदेशवाचिन इत्यर्थः ।आयुधजीविनोऽभिधातु॑मिति शेषः । सूत्रेक्रियार्थोपपदस्ये॑ति चतुर्थी । ह्मद्गोल इति । पर्वतविशेषोऽयम् । ऋक्षोद इति । अयमपि पर्वतविशेषः ।

Footnotes (NSP 1915 ed.)

NSP p. 273 तृदीसलातुरेति—श्लेति पाठो वृत्तौ । २ पञ्चाला ब्राह्मणा इति—अत्राभेदोपचारो बोध्यः ।

translator notes

commentary TB: 'so 'syābhijanaḥ' is carried forward (anuvṛtti) into this sūtra, and 'parvate' qualifies the base (prakṛti) — hence the kaumudī's 'after a word for an abhijana denoting a mountain, in the first vibhakti, in the sense asya'. Followed for the brackets in sutra_en and the block. TB counter-example for 'parvate': sāṅkāśyakāḥ āyudhajīvinaḥ, with vuñ by 'yopadhāt'.
commentary BM: abhijana-word = a word denoting the abhijana-country. On the dative āyudhajīvibhyaḥ BM supplies 'āyudhajīvino 'bhidhātum' (in order to denote those who live by arms) and derives the dative from 'kriyārthopapadasya…' (dative of the object of an unexpressed purposive verb). BM also records 'parvatāt' as a variant reading for 'parvate', and identifies Hṛdgola and Ṛkṣoda as particular mountains.
commentary TB agrees with BM on the sense of the dative — the affix comes to denote those who live by arms — but calls it the dative of purpose (tādarthya) rather than deriving it from 'kriyārthopapadasya…'. The English renders the sense only ('to denote'), leaving the ground open.

SK 1472 · A 4.3.92V

शण्डिकादिभ्यो ञ्यः ॥ १४७२ ॥

śaṇḍikādibhyo ñyaḥ

śaṇḍikādibhyo ñyaḥ — After śaṇḍika and the rest, ñya [in the sense 'that is his ancestral home' (so 'syābhijanaḥ)].

Rule. After śaṇḍika and the other words of its list, ñya comes in the sense "that is his ancestral home".

Example.

śaṇḍiko 'bhijano 'sya "Śaṇḍika is his ancestral home" → śaṇḍika + ñya → vṛddhi a → ā → the a deleted → śāṇḍikyaḥ.

Siddhānta-kaumudī

शण्डिकोऽभिजनोऽस्य शाण्डिक्यः ॥

Śaṇḍika is the ancestral home (abhijana) of this one: śāṇḍikyaḥ.

Tattvabodhinī

NSP p. 273

—शण्डिकादिभ्यो ज्यः । शण्डिका सर्वसेनकेत्यादि

Bālamanoramā

शण्डिकादिभ्यो ञ्यः - शाण्डिकादिभ्यो ञ्यः ।सोऽभिजन इत्यर्थे प्रथमान्तेभ्य॑ इति शेषः ।

translator notes

commentary BM: supply 'in the sense so 'bhijanaḥ, after [words] in the first vibhakti' [from 'abhijanaś ca', SK 1470]. Followed for the bracket in sutra_en.
commentary TB (sk.1472.t1, pratīka read 'jyaḥ' for ñyaḥ by OCR) only names the first members of the list: śaṇḍika [printed 'śaṇḍikā'], sarvasenaka, etc. Recorded.

SK 1473 · A 4.3.93V

सिन्धुतक्षशिलादिभ्योऽणञौ ॥ १४७३ ॥

sindhutakṣaśilādibhyo'ṇañau

sindhutakṣaśilādibhyo 'ṇañau — After sindhu and the rest and takṣaśilā and the rest, aṇ and añ [respectively, in the sense 'that is his ancestral home (abhijana)'].

Rule. After sindhu and its list, and after takṣaśilā and its list, aṇ and añ come respectively, in the sense "that is his ancestral home". Aṇ goes with the sindhu list, añ with the takṣaśilā list.

Example.

sindhur abhijano 'sya → sindhu + aṇ → vṛddhi, u → av (SK 847) → saindhavaḥ.

takṣaśilā nagarī abhijano 'sya "the city Takṣaśilā is his ancestral home" → takṣaśilā + añ → vṛddhi → the ā deleted → tākṣaśilaḥ.

Watch out. Bhaṭṭoji's wording names only añ, as if both lists took it. This looks like a slip in copying, with words dropped between the two lists. Bhaṭṭoji's commentators give aṇ to the sindhu list. The written forms would be the same either way; aṇ and añ differ only in accent.

Siddhānta-kaumudī

सिन्ध्वादिभ्योऽञ् स्यादुक्तेऽर्थे । सैन्धवः । तक्षशिला नगरी अभिजनोऽस्य ताक्षशिलः ॥

After sindhu and the rest [aṇ; after takṣaśilā and the rest] añ occurs in the sense already stated. saindhavaḥ. takṣaśilā nagarī abhijano 'sya — one whose ancestral home is the city Takṣaśilā: tākṣaśilaḥ.

Tattvabodhinī

NSP p. 273

—सिन्धुतक्ष—। सिन्धु वर्णं गन्धार कम्बोजादयः सिन्ध्वादयः, ते तु प्रायेण कच्छादिष्वपि पठ्यन्ते । तेभ्योऽणि तत एव सिद्धे मनुष्यवुञ्चो बाधनार्थं वचनम् ॥ तक्षशिला वत्सोद्धरणा वर्वरेत्यादयस्तक्षशिलादयः

Bālamanoramā

सिन्धुतक्षशिलाऽऽदिभ्योऽणञौ - सिन्धुतक्ष । सैन्धव इति । सिन्धुर्देशविशेषोऽभिजनोऽस्येति विग्रहः ।

translator notes

commentary The 'sense already stated' is 'so 'syābhijanaḥ': TB on SK 1471 (sk.1471.t1) says 'so 'syābhijanaḥ' is carried forward (anuvartate). Followed for the bracket in sutra_en and the reading of 'ukte 'rthe'.
commentary BM analyses saindhavaḥ as 'sindhu, a particular region, is his abhijana'. Followed for the reading of 'ukte 'rthe'.
commentary TB: sindhvādi = sindhu, varṇu, gandhāra, kamboja etc., which are mostly also read among kacchādi; aṇ after them being already established from there ('kacchādibhyaś ca', SK 1357), the statement serves to block the vuñ taught for human beings (manuṣya); takṣaśilādi = takṣaśilā, vatsoddharaṇa, barbara etc. TB thus assigns aṇ to the sindhu group and so añ to the takṣaśilā group. Followed for '[respectively]' in sutra_en and for the bracketed supplement in k1.
textual The kaumudī reads 'sindhvādibhyo 'ñ syād ukte 'rthe', naming only añ, although the sūtra gives aṇ and añ and TB takes aṇ for the sindhu group; the NSP 1915 print has the same wording (OCR page-0273). This looks like an eye-skip (sindhvādibhyo ['ṇ takṣaśilādibhyo] 'ñ); the English supplies the missing words in brackets on TB's authority, and the source is left as is. Translator's note: saindhavaḥ and tākṣaśilaḥ are segmentally the same under either affix; they would differ only in accent (añ being ñit, the añ-form is initial-acute by ñnity ādir nityam), so the written forms do not settle the point.

SK 1474 · A 4.3.94V

तूदीशलातुरवर्मतीकूचवाराड्ढक्छण्ढञ्यकः ॥ १४७४ ॥

tūdīśalāturavarmatīkūcavārāḍḍhakchaṇḍhañyakaḥ

tūdīśalāturavarmatīkūcavārāḍ ḍhakchaṇḍhañyakaḥ — After tūdī, śalātura, varmatī and kūcavāra, ḍhak, chaṇ, ḍhañ and yak [respectively, in the sense 'that is his ancestral home' (so 'syābhijanaḥ)].

Rule. After four place-names, four affixes come in the sense "that is his ancestral home", in order: ḍhak after tūdī, chaṇ after śalātura, ḍhañ after varmatī, and yak after kūcavāra.

Example.

tūdī abhijano 'sya → tūdī + ḍhak → eya → vṛddhi ū → au → the ī deleted → taudeyaḥ.

śalātura + chaṇ → īya → vṛddhi → śālāturīyaḥ.

varmatī + ḍhañ → vārmateyaḥ.

kūcavāra + yak → kaucavāryaḥ.

Siddhānta-kaumudī

तूदी अभिजनोऽस्य तौदेयः । शालातुरीयः । वार्मतेयः । कौचवार्यः ॥

Tūdī is the ancestral home (abhijana) of this one: taudeyaḥ. śālāturīyaḥ. vārmateyaḥ. kaucavāryaḥ.

Bālamanoramā

तूदीशलातुरवर्मतीकूचवाराड्ढक्छण्ढञ्यकः - तुदीसलातुर । तुदी, सलातुर, वर्मती, कूचवार — एभ्यः प्रथमान्तेभ्यो ढक्, छण्, ढञ्, यक् एते स्युः अस्याभिजन इत्यर्थे ।

translator notes

commentary BM: after these four, in the first vibhakti, ḍhak, chaṇ, ḍhañ and yak come in the sense 'his abhijana' (asyābhijana ity arthe). Followed for the bracket in sutra_en. BM spells the first two bases tudī and salātura (pratīka and gloss), against the sūtra's tūdī and śalātura; the sūtra's spelling is kept. 'Respectively' is the translator's, from the order of the kaumudī's four examples; neither the kaumudī nor BM states yathāsaṃkhya.
commentary No TB on this sūtra in sk.1473–sk.1475 (sk.1473.t1 covers only sindhutakṣaśilādi).

SK 1475 · A 4.3.95V

भक्तिः ॥ १४७५ ॥

bhaktiḥ

bhaktiḥ — [After a word in the first vibhakti, the affixes as enjoined, in the sense 'that is his] bhakti' (what he resorts to).

Rule. After a word in the first case, aṇ etc. come in the sense "that is his bhakti". So 'sya "that … his" is carried forward. Bhaṭṭoji glosses bhakti as "that which is resorted to, attended upon".

Example.

srughno bhaktir asya "Srughna is what he resorts to" → sraughnaḥ.

Siddhānta-kaumudī

सोऽस्येत्यनुवर्तते । भज्यते सेव्यते इति भक्तिः । स्रुघ्नो भक्तिरस्य स्रौघ्नः ॥

The expression 'so 'sya' ('that … of him') is carried forward (anuvṛtti) into this rule. bhakti is that which is resorted to (bhajyate), i.e. attended upon (sevyate). Srughna is his bhakti: sraughnaḥ.

Bālamanoramā

भक्तिः - भक्तिः । अनुवर्तते इति । सोऽस्य भक्तिरित्यर्थे प्रथमान्तात्प्रत्ययाः स्युरित्यर्थः ।

translator notes

commentary BM on 'anuvartate': in the sense 'so 'sya bhaktiḥ' the affixes come after a word in the first vibhakti. Followed for the bracket in sutra_en.
commentary No TB on this sūtra (none in sk.1474–sk.1477); TB, printed under sk.1478.t1 ('vṛddhāc chaṃ bādhata iti': aupagavo bhaktir asya aupagavakaḥ), concerns a later rule in the same sense.

SK 1476 · A 4.3.96V

अचित्ताददेशकालाट्ठक् ॥ १४७६ ॥

acittādadeśakālāṭṭhak

acittād adeśakālāṭ ṭhak — After [a word denoting] an inanimate thing (acitta) other than a place or a time, ṭhak [in the sense 'that is his bhakti' (so 'sya bhaktiḥ)].

Rule. After a word for an inanimate thing that is neither a place nor a time, ṭhak comes in the sense "that is his bhakti".

Example.

apūpā bhaktir asya "cakes are what he resorts to" → apūpa + ṭhak → ik → vṛddhi a → ā → āpūpikaḥ.

payo bhaktir asya → pāyasikaḥ.

Applies when / blocked by. Bhaṭṭoji tests each condition.

Not inanimate: daivadattaḥ.
A place: sraughnaḥ.
A time: graiṣmaḥ.

None of these takes ṭhak. Bhaṭṭoji does not name their affixes.

Siddhānta-kaumudī

आपूपा भक्तिरस्य आपूपिकः । पायसिकः । अचित्तात्किम् । दैवदत्तः । अदेशात्किम् । स्रौघ्नः । अकालात्किम् । ग्रैष्मः ॥

'Cakes (apūpāḥ) are his bhakti': āpūpikaḥ. pāyasikaḥ. Why 'acittāt' ('inanimate')? daivadattaḥ. Why 'adeśāt' ('not a place')? sraughnaḥ. Why 'akālāt' ('not a time')? graiṣmaḥ.

Bālamanoramā

अचित्ताददेशकालाट्ठक् - अचित्ताददेश । देशकालव्यतिरिक्ताऽप्राणिवाचिनः ठक्स्यादुक्तविषये । अपूपाः भक्तिरिति । सामान्याभिप्रायं भक्तिरित्येकवचनं,वेदाः माण॑मितिवत् । पायसिक इति । पयो भक्तिरस्येति विग्रहः ।

translator notes

commentary BM: ṭhak comes in the stated domain (uktaviṣaye, i.e. 'so 'sya bhaktiḥ', SK 1475) after [a word] denoting a non-living thing (aprāṇi) other than a place or a time. Followed for 'inanimate' and for the bracket in sutra_en. BM: the singular 'bhaktiḥ' [with the plural apūpāḥ] refers to the class in general, as in 'vedāḥ pramāṇam'. pāyasikaḥ is analysed as 'payo bhaktir asya'.
textual The source reads 'āpūpā bhaktir asya'. BM's pratīka has 'apūpāḥ bhaktiḥ'. The analysis is translated in BM's form (apūpāḥ) and the transmitted reading is noted. No TB on this sūtra was found in the neighbouring blocks sk.1473.t1 (sindhutakṣa…) and sk.1478.t1 (vāsudevārjunābhyām…).
translator The kaumudī does not name the affix of the counter-examples daivadattaḥ, sraughnaḥ and graiṣmaḥ; none is supplied.

SK 1477 · A 4.3.97V

महाराजाट्ठञ् ॥ १४७७ ॥

mahārājāṭṭhañ

mahārājāṭ ṭhañ — After mahārāja, the affix ṭhañ [in the sense 'that is his object of devotion (bhakti)'].

Rule. After mahārāja, ṭhañ comes in the sense "that is his bhakti".

Example.

mahārājo bhaktir asya "one devoted to the Mahārāja" → mahārāja + ṭhañ → ik → vṛddhi a → ā → māhārājikaḥ.

Siddhānta-kaumudī

माहाराजिकः ॥

māhārājikaḥ ['one whose object of devotion is the Mahārāja'].

Bālamanoramā

महाराजाट्ठञ् - महाराजाट्ठञ् ।सोऽस्य भक्तिरित्यर्थे॑ इति शेषः । माहाराजिक इति । महाराजो भक्तिरस्येति विग्रहः ।

translator notes

commentary BM: supply 'in the sense so 'sya bhaktiḥ' [from 'bhaktiḥ', SK 1475]; māhārājikaḥ analysed as mahārājo bhaktir asya. Followed in sutra_en and the gloss.
commentary No TB on this sūtra (none in sk.1476–sk.1478).

SK 1478 · A 4.3.98V

वासुदेवार्जुनाभ्यां वुन् ॥ १४७८ ॥

vāsudevārjunābhyāṃ vun

vāsudevārjunābhyāṃ vun — After vāsudeva and arjuna, vun [in the sense 'that is the object of his devotion (bhakti)'].

Rule. After vāsudeva and arjuna, vun comes in the sense "that is his bhakti". Bhaṭṭoji's commentators say it sets aside cha and aṇ.

Example.

vāsudevo bhaktir asya "one devoted to Vāsudeva" → vāsudeva + vun → aka → vāsudevakaḥ.

arjuno bhaktir asya → arjunakaḥ.

Watch out. If vāsudeva meant "son of Vasudeva", it would be a kṣatriya name. Then SK 1479 would already give vuñ, and naming it here would be pointless. Bhaṭṭoji's commentators, following the Bhāṣya, answer that vāsudeva here is a name of the Lord, not a patronymic.

Siddhānta-kaumudī

वासुदेवकः । अर्जुनकः ॥

vāsudevakaḥ. arjunakaḥ.

Tattvabodhinī

NSP p. 273

—वासुदेवार्जुनाभ्यां वुञ् । छाणोरपवादः । ‘अजाद्यदन्तम्’ ‘अल्पाच्त्रतम्’ इति सूत्राभ्यामर्जुनस्य पूर्वनिपाते प्राप्ते तस्याकरणं ‘सर्वतोऽभ्यर्हितं पूर्वं निपतति’ इति ज्ञापनार्थम् । ननु वसुदेवस्यापत्यमित्यर्थं ‘ऋष्यन्धक—’ इत्यणि वासुदेवशब्दो निष्पन्नः । तथा च तत्र ‘गोत्रक्षत्रियाख्येभ्यः’ इत्युत्तरसूत्रेण वुञ्चेवास्तु, किमनेन वुञ् । न ह्यत्र वृद्धौ विशेषः, प्रागेव वृद्धत्वात् । न च ‘वृद्धिनिमित्तस्य—’ इति पुंवद्भावनिषेधो दोषः स्यादिति वाच्यम् । वुञ्यपि ‘न कोपधायाः’ इति निषेधस्येष्यमाणत्वात् । न वा स्वरे विशेषः । ‘जिन्त्यादिर्नित्यम्’ इति तुल्यस्वरत्वात् । नापि ‘अभ्यर्हितं पूर्वम्’ इति ज्ञापनमेव तत्फलमिति वाच्यम् । तथात्वे हि पूर्वनिपातप्रकरणे ‘अभ्यर्हितम्’ इत्येव लघवात्कुर्यादिति चेत् । अत्र भाष्यम् ‘संज्ञैपा भगवतः’ इति । अयं भावः ‘सर्वत्रासौ समस्तं च वसस्यत्रेति वै यतः । ततोऽसौ वासुदेवेति विद्वद्भिः परिगीयते’ इति स्मृतेः परमात्मा इह वासुदेवः सर्वत्रासौ वसति, सर्वमत्र वसतीति वा व्युत्पत्त्या वासुः, वाहुलकादुण् वासुश्वासौ देवश्चेति विग्रहः । तथा च नेयं गोत्राख्या, नापि क्षत्रियाख्येति युक्त एव वुञ्चिधिः । ‘अभ्यर्हितं पूर्वम्’ इति तु प्रसङ्गाज्ज्ञापितं तदप्यनित्यं ‘श्वयुवमघोनाम्—’ इत्यादि लिङ्गादित्यवधेयम् ॥—वृद्धाच्छं वाधत इति । औपगवो भक्तिरस्य औपगवकः ॥—जनपदिनाम्—। स्वस्वामिभावसंवन्धे मत्वर्थायं दर्शयति—जनपदस्वामिवाचिनामिति—

Bālamanoramā

वासुदेवार्जुनाभ्यां वुन् - वासुदेव ।सोऽस्य भक्ति॑रित्येव । वासुदेवक इति । वासुदेवो भक्तिरस्येति विग्रहः । एवमर्जुनकः । ननु वसुदेवस्यापत्य॑मित्यर्थेऋष्यन्धकवृष्णिकुरुभ्यश्चे॑ति वाष्र्णेयत्वादणि वासुदेवशब्दात्गोत्रक्षत्रियाख्येभ्यो बहुलं वु॑ञिति वुञैव सिद्धत्वाद्वासुदेवग्रहणं व्यर्थमिति चेत्, सत्यम्, अणन्तो वासुदेवशब्दोऽत्र न गृह्रते किंतु यस्मिन्समस्तं वसति, यो वा समस्ते वसति स वासुः स चासौ देवश्चेति व्युत्पत्त्या वासुदेवशब्दोऽयं भगवति योगरूढ एवेति न दोषः । उक्तच भाष्ये-॒नैषा क्षत्रियाख्या, संज्ञैषा तत्रभवतः॑ इति ।

translator notes

commentary BM: 'so 'sya bhaktiḥ' holds here too (ity eva); vāsudevakaḥ = 'vāsudevo bhaktir asya' (one whose object of devotion is Vāsudeva); arjunakaḥ likewise. Source of the bracket in sutra_en.
commentary BM, objection: vāsudeva formed with aṇ in the sense 'son of Vasudeva' (by 'ṛṣyandhakavṛṣṇikurubhyaś ca') would already get vuñ by the next sūtra 'gotrakṣatriyākhyebhyo bahulaṃ vuñ' (SK 1479), so naming vāsudeva is pointless. Answer: the aṇ-derivative is not meant; vāsudeva here is yogarūḍha as a name of the Lord — vāsu = the one in whom all dwells or who dwells in all, and deva; the Bhāṣya says 'naiṣā kṣatriyākhyā, saṃjñaiṣā tatrabhavataḥ'. Followed: vāsudeva is left as the name, not glossed as a patronymic.
commentary TB: vun is an apavāda of cha and aṇ. TB raises the same objection as BM and adds that vuñ would make no difference in vṛddhi (already vṛddha), in the puṃvadbhāva prohibition, or in accent ('ñnity ādir nityam'). Answer from the Bhāṣya ('saṃjñaiṣā bhagavataḥ'): vāsudeva is the Supreme Self, vāsu (with uṇ by bāhulaka) being the one who dwells everywhere or in whom all dwells, citing a smṛti verse; so it is neither a gotra nor a kṣatriya name, and the separate vun is justified.
commentary TB: arjuna should stand first in the compound by 'ajādyadantam' and 'alpāctaram'; not placing it so indicates (jñāpana) that 'what is more honoured (abhyarhita) is placed first in every case'; that indication is itself not invariable, as 'śvayuvamaghonām…' shows. Recorded (rule interaction); not translated.
textual TB's pratīka reads 'vāsudevārjunābhyāṃ vuñ' and its argument repeatedly writes 'vuñ' where it contrasts this rule with the vuñ of SK 1479 — apparently OCR confusion of vun and vuñ. The sūtra and kaumudī read vun; kept.

SK 1479 · A 4.3.99V

गोत्रक्षत्रियाख्येभ्यो बहुलं वुञ् ॥ १४७९ ॥

gotrakṣatriyākhyebhyo bahulaṃ vuñ

gotrakṣatriyākhyebhyo bahulaṃ vuñ — After [words] designating a gotra and [words] designating kṣatriyas, vuñ, variously (bahulam) [in the sense 'that is the object of his devotion' (so 'sya bhaktiḥ)].

Rule. After gotra words and names of kṣatriyas (the ruling class), vuñ comes variously (bahulam) in the sense "that is his bhakti". It is an exception to aṇ. As the later rule, it also blocks the cha of vṛddhāc chaḥ (SK 1337). "Gotra" here is the everyday (laukika) sense of "family".

Example.

glucukāyanir bhaktir asya "one devoted to Glucukāyani" → glucukāyani + vuñ → aka → vṛddhi u → au → the i deleted → glaucukāyanakaḥ.

From a kṣatriya name: nākulakaḥ.

Applies when / blocked by. Because of bahulam, the rule does not always apply. pāṇino bhaktir asya "one devoted to Pāṇina" → cha → pāṇinīyaḥ.

Siddhānta-kaumudī

अणोऽपवादः । परत्वाद्वृद्धाच्छं बाधते । ग्लुचुकायनिर्भक्तिरस्य ग्लौचुकायनकः । नाकुलकः । बहुलग्रहणान्नेह । पाणिनो भक्तिरस्य पाणिनीयः ॥

[This vuñ] is an apavāda of aṇ. By being later (paratvāt) it blocks the cha [due by] 'vṛddhāc chaḥ' (SK 1337). Glucukāyani is the object of his devotion (bhakti): glaucukāyanakaḥ. [Likewise, from a kṣatriya name,] nākulakaḥ. Because 'bahulam' is stated, [vuñ does] not [apply] here: Pāṇina is the object of his devotion: pāṇinīyaḥ [with cha].

Bālamanoramā

गोत्रक्षत्रियाख्येभ्यो बहुलं वुञ् - गोत्रक्षत्रिया । गोत्रप्रत्ययान्तेभ्यः क्षत्रियवाचिभ्यश्चोक्तविषये बहुलं वुञ्स्यादित्यर्थः । इह न पारिभाषिकं गोत्रम् । छै बाधते इति ।औपगवक इत्यादी॑विति शेषः । ग्लुचुकायनिरिति ।प्राचामवृद्धा॑दिति फिनि ग्लुचुकायनिशब्दः । नाकुलक इति । क्षत्रियाख्योदाहरणम् ।

translator notes

commentary BM: the sense is that vuñ occurs variously (bahulam), in the stated domain (uktaviṣaye, i.e. 'so 'sya bhaktiḥ', SK 1475), after words ending in a gotra affix and after words denoting kṣatriyas; 'gotra' here is not the technical (pāribhāṣika) gotra. Followed for sutra_en and its bracket.
commentary BM supplies after 'chaṃ bādhate' the words 'in aupagavakaḥ and the like' (aupagavaka ityādau iti śeṣaḥ), illustrating the blocking of cha with aupagava, not with the kaumudī's glucukāyani. The English keeps the blocking statement general and does not tie it to the following example.
commentary TB, printed under sk.1478.t1, on the same pratīka 'vṛddhāc chaṃ bādhata iti', likewise illustrates with aupagava: 'aupagavo bhaktir asya aupagavakaḥ'.
commentary BM: glucukāyani is formed with phin by 'prācām avṛddhāt [phin bahulam]' (SK 1184); nākulakaḥ is the illustration of a kṣatriya name. Source of the bracket '[from a kṣatriya name]'.
translator The source's 'pāṇino bhaktir asya' is read as pāṇinaḥ (nominative, sandhi before bh) — the gotra form, 'descendant of Paṇin', as BM on 'iñaś ca' (SK 1333) analyses it: paṇino gotrāpatyaṃ pāṇinaḥ. The kaumudī does not name the affix of pāṇinīyaḥ; '[with cha]' is supplied from the opening statement that cha is the rule this vuñ would otherwise block.

SK 1480 · A 4.3.100V

जनपदिनां जनपदवत् सर्वं जनपदेन समानशब्दानां बहुवचने ॥ १४८० ॥

janapadināṃ janapadavat sarvaṃ janapadena samānaśabdānāṃ bahuvacane

janapadināṃ janapadavat sarvaṃ janapadena samānaśabdānāṃ bahuvacane — For [words denoting] the rulers of a janapada (janapadin) that have, in the plural, the same word as the janapada, everything is as for the janapada [in the sense 'that is the object of his devotion'].

Rule. Some words name the rulers of a janapada (a country) and sound the same as the country-name in the plural. For these, everything is as for the country-name: both the affix and the base. The affixes are those taught from janapadatadavadhyoś ca (SK 1348) on. This is an atideśa.

Example.

aṅgā janapado bhaktir asya "one devoted to the Aṅga country" → vuñ (SK 1348–1349) → āṅgakaḥ.

aṅgāḥ kṣatriyā bhaktir asya "one devoted to the Aṅga kṣatriyas" → the same → āṅgakaḥ.

Applies when / blocked by.

Why "the rulers of a janapada"? The text followed in this book answers: pauravo rājā bhaktir asya "one devoted to the Paurava king" → pauravīyaḥ. Bhaṭṭoji's commentators note that paurava does not name a country.
Why "in the plural"? The plural only fixes which words sound the same. Bhaṭṭoji's commentators show that the rule then works in every number: āṅgo vā āṅgau vā bhaktir asya → āṅgakaḥ.
Why "everything"? So that the base changes too. Bhaṭṭoji's commentators give the case of madra: the ruler-word mādra is replaced by the country-word madra, and then kan by SK 1355 gives madrakaḥ.

Watch out. One printed edition has one more counter-example here: pañcālā brāhmaṇā bhaktir asya → pāñcālaḥ. Bhaṭṭoji's commentators comment on it. It is missing from the text followed in this book. In that edition pāñcālaḥ (here pañcāla names Brahmins, not rulers) answers "why rulers?". And pauravīyaḥ (paurava names no country) answers "why the same word as the country?".

Siddhānta-kaumudī

जनपदस्वामिवाचिनां बहुवचने जनपदवाचिनां समानश्रुतीनां जनपदवत्सर्वं स्यात्प्रत्ययः प्रकृतिश्च । जनपदतदवध्योश्च SK 1348 इति प्रकरणे ये प्रत्यया उक्तास्तेऽत्रातिदिश्यन्ते । अङ्गाजनपदो भक्तिरस्याङ्गकः । अङ्गाः क्षत्रिया भक्तिरस्याङ्गकः । जनपदिनां किम् । पौरवो राजा भक्तिरस्य पौरवीयः ॥

For [words] denoting the rulers of a janapada which, in the plural, have the same sound (śruti) as [the words] denoting the janapada, everything is as for the janapada — the affix and the base (prakṛti). The affixes stated in the section [beginning] 'janapadatadavadhyoś ca' (SK 1348) are extended (atideśa) here. The janapada Aṅga (aṅgāḥ) is the object of his devotion: āṅgakaḥ. The Aṅgas, [i.e.] the kṣatriyas, are the object of his devotion: āṅgakaḥ. Why 'of janapadins'? The Paurava king is the object of his devotion: pauravīyaḥ.

Tattvabodhinī

alignment inferredNSP p. 273

—प्रत्ययः प्रकृतिश्चेति । अनेन सर्वशब्दस्यार्थो दर्शितः । असति सर्वग्रहणे प्राधान्यात्प्रत्ययस्यैवातिदेशः स्यात् । न तु प्रकृतेरिति हरदत्तः ॥ अत्र वार्तिककारः सर्वशब्दस्य प्रयोजनमाह—सर्ववचनं प्रकृतिनिर्हासार्थम्, तच्च मद्रवृज्यर्थमिति । अयं भावः । वृद्धिनिमित्तेषु वुञ्चादिष्वतिदिष्टेऽपि प्रकृतिरूपे पुनर्वृज्या भाव्यमिति विशेषस्य तत्र दुर्लभत्वान्मद्रवृज्योः कनि विशेषो बोध्यः । सोऽप्यवहुत्व एवेति निर्हासोपचयोऽल्पता । तथा हि मद्राणां राजा ‘द्यञ्मगध—’ इत्यण् । माद्रः । वृजिशब्दात् ‘वृद्धेत्कोशला—’ इति । ज्यङ् । वाज्यैः स भक्तिरस्येति प्रकृतिनिर्हासे मद्रकः वृजिकः ‘मद्रवृज्योः कन्’ । अन्यथा माद्रकः वाज्यैक इति स्यात् ॥—आङ्गक इति । ‘जनपदतदवध्योश्च’ ‘अवृद्धादपि—’ इति वुञ् । अङ्गशब्दात्स्वामिवाचिनो बहुवचनान्तादणि प्राप्ते वुञ्चतिदिश्यते ॥—पञ्चाला व्राह्मणा इति । अभेदोपचाराद्वाह्मणेषु पञ्चालशब्दस्य वृत्तिः ॥ बहुवचनग्रहणं किम् । एकवचनद्विवचनयोः सत्यपि शब्दभेदे अतिदेशो यथा स्यात् ॥ आङ्ग आङ्गौ वा भक्तिरस्य आङ्गकः । इह वृद्धाच्छं प्राप्ते वुञ्

Bālamanoramā

जनपदिनां जनपदवत् सर्वं जनपदेन समानशब्दानां बहुवचने - जनपदिनां । बहुवचने परे ये जनपदे समानशब्दाः=जनपदवाचिशब्देन समानः शब्दः=श्रवणं येषां तथाविधाः, तेषां जनपदिनां=जनपदस्वामिवाचिनां जनपदवत्=जनपदे इव सर्वं स्यादित्यर्थः ।जनपदतदवध्योश्चे॑ति प्रकरणे ये प्रत्यया विहितास्ते भवन्ति, प्रकृतयोऽपि तथैव भवन्तीति तु 'सर्व' शब्दाल्लभ्यते । तदाह — जनपदस्वामिवाचिनामित्यादिना । अङ्गा जनपद इति । दृष्टान्तार्थमिदम् । अङ्गनाम्नां राज्ञां निवासो जनपदः-अङ्गाः । 'जनपदे लुप्' इति चातुरर्थिकस्य लुप् । स जनपदो भक्तिरस्येत्यर्थेजनपदतदवध्योश्चे॑ति वुञ्प्रत्यये 'आङ्गकः' इति यथा तथा अङ्गदेशस्वामिनः क्षत्रिया अङ्गा भक्तिरस्येत्यर्थे क्षत्रियवाचकादङ्गशब्दाद्वुञि 'आङ्गका' इति रूपमित्यर्थः । पञ्चाला ब्राआहृणा इति । अभेदोपचारादिह ब्राआहृणेषु पञ्चालशब्दः । तत्रातिदेशा.ञभावादणेव भवति । पौरव इति । पौरवशब्दो न जनपदवृत्तिरिति भावः । बहुवचने किम् । एकवचनद्विवचनयोः सत्यपि शब्दभेदेऽतिदेशो भवतचि । यथा आङ्गो वा आङ्गौ वा भक्तिरस्य आङ्गक इति । प्रकृतिश्चेति किम् । मद्राणां राजा माद्रः ।द्य्वञ्मगधे॑त्यण् । माद्रो भक्तिरस्येत्यर्थे अतिदेशान्माद्रस्य मद्रत्वे सतिमद्रवृज्यो॑रिति कनि 'माद्रक' इति सिध्यति ।

translator notes

commentary TB (printed under sk.1478.t1): the kaumudī's 'janapadasvāmivācinām' shows that janapadin has the possessive (matvarthīya) sense in the relation of owner and owned. Followed for 'rulers of a janapada'.
commentary BM: janapadinām = janapadasvāmivācinām. BM construes 'bahuvacane' with 'samānaśabdānām': those whose sound (śabda = śravaṇa) is the same as the janapada-word when the plural follows. Why 'in the plural'? So that the atideśa holds in the singular and dual too, even though the words then differ: āṅgo vā āṅgau vā bhaktir asya — āṅgakaḥ. Followed for attaching 'in the plural' to the sameness of sound.
commentary TB, printed under sk.1478.t1, gives the same answer to 'bahuvacanagrahaṇaṃ kim' (āṅga āṅgau vā bhaktir asya āṅgakaḥ, vuñ where cha by 'vṛddhāc chaḥ' was due).
commentary TB: 'the affix and the base' gives the meaning of 'sarva'; without 'sarva' only the affix, as principal, would be extended, not the base (Haradatta). TB cites the vārttika 'sarvavacanaṃ prakṛtinirhrāsārtham', serving madra and vṛji: mādraḥ (aṇ, 'dvyañmagadha…'), vārjyaḥ (ñyaṅ) — with the base reduced, 'madravṛjyoḥ kan' gives madrakaḥ, vṛjikaḥ, otherwise mādrakaḥ, vārjyakaḥ. Followed for the dash-apposition 'the affix and the base'.
commentary BM: that the bases too are as [for the janapada] is got from 'sarva' ('prakṛtayo 'pi tathaiva bhavantīti tu sarvaśabdāl labhyate'); BM gives the madra case: mādraḥ by aṇ ('dvyañmagadha…'), then, the base becoming madra by the atideśa, kan by 'madravṛjyoḥ'.
commentary BM: 'aṅgāḥ, the janapada' is given as the model: aṅgāḥ is the janapada where kings named Aṅga dwell, the cāturarthika affix undergoing lup by 'janapade lup'; with the sense 'that janapada is the object of his devotion', vuñ by 'janapadatadavadhyoś ca' gives āṅgakaḥ; just so, from aṅga denoting the kṣatriyas who rule the Aṅga country, vuñ gives āṅgakaḥ. BM: pauravīyaḥ — paurava does not denote a janapada. Followed for the bracketed '[i.e.]'.
commentary TB on āṅgakaḥ: vuñ by 'janapadatadavadhyoś ca' and 'avṛddhād api…'; after aṅga denoting rulers, in the plural, aṇ would be due, and vuñ is extended. Recorded.
textual BM writes the result for mādra as 'mādraka', where its own argument (base reduced to madra, then kan) and TB require madrakaḥ. The kaumudī does not give this example.
textual Probable omission in the source layer. The NSP 1915 print (OCR page-0273) reads 'janapadināṃ kim | pañcālā brāhmaṇā bhaktir asya pāñcālaḥ | janapadeneti kim | pauravo rājā bhaktir asya pauravīyaḥ'. The words from 'pañcālā' to 'janapadeneti kim' are missing here, so the source makes pauravīyaḥ the counter-example to 'janapadinām'. BM ('pañcālā brāhmaṇā iti … abhedopacārād iha brāhmaṇeṣu pañcālaśabdaḥ … aṇ eva bhavati'; 'pauravaśabdo na janapadavṛttiḥ'), TB ('pañcālā brāhmaṇā iti | abhedopacārād brāhmaṇeṣu pañcālaśabdasya vṛttiḥ') and the NSP footnote printed under sk.1471.n1 ('pañcālā brāhmaṇā iti — atrābhedopacāro boddhyaḥ') all comment on the fuller text. The English translates the transmitted source as it stands and does not supply the missing words.

SK 1481 · A 4.3.101V

तेन प्रोक्तम् ॥ १४८१ ॥

tena proktam

tena proktam — [After a word in the third case, the affixes as enjoined occur] in the sense 'promulgated (proktam) by him'.

Rule. After a word in the third case, aṇ etc. come in the sense "promulgated by that". Prokta means first made known, by teaching or by explaining. It does not mean "composed"; that is the sense of SK 1496.

Example.

pāṇininā proktam "promulgated by Pāṇini"

→ pāṇini is vṛddha (its first vowel is ā), so cha by vṛddhāc chaḥ (SK 1337)

→ pāṇini + īya → the i deleted (SK 311) → pāṇinīyam (a grammar).

Applies when / blocked by. Merely teaching a known text does not count. Bhaṭṭoji's commentators give devadattenādhyāpitam "taught by Devadatta": no affix.

Siddhānta-kaumudī

पाणिनिना प्रोक्तं पाणिनीयम् ॥

'Promulgated by Pāṇini' (pāṇininā proktam): pāṇinīyam [grammar].

Tattvabodhinī

NSP p. 273–274

—तेन प्रोक्तम् । प्रकर्षेणोक्तं प्रोक्तमित्युच्यते, न तु कृतं, ‘कृते ग्रन्थे’ इत्यनेन गतार्थत्वात् ॥—पाणिनिना प्रोक्तमिति । स्वयमन्येन वा कृतं व्याकरणमध्यापनेनार्थव्याख्यानेन वा प्रकाशितमित्यर्थः ॥ प्रेति किम् । देवदत्तेना- ध्यापितं प्रख्यातस्यैव ग्रन्थस्याध्यापनमिति नेहानेन प्रत्ययः ॥—तित्तिरिघर—। अणोऽपवादः

Bālamanoramā

तेन प्रोक्तम् - तेन प्रोक्तम् । अस्मिन्नर्थे तृतीयान्ताद्यथाविहितं प्रत्ययाः स्युरित्यर्थः । पाणिनीयमिति ।व्याकरण॑मिति शेषः । वृद्धाच्छः । प्रथमं प्रकाशितं — प्रोक्तम् । नेह — ॒देवदत्तेनाद्यापितम् ।

translator notes

commentary BM: in this sense the affixes as enjoined come after a word ending in the third case; with pāṇinīyam, 'vyākaraṇam' is to be supplied; the affix is cha by 'vṛddhāc chaḥ'. Followed for the bracketed parts of sutra_en and for '[grammar]'.
commentary TB: proktam means 'uttered in a pre-eminent way' (prakarṣeṇa uktam), not 'made', since 'made' is already covered by 'kṛte granthe'. 'Promulgated by Pāṇini' means a grammar, made by himself or by another, that he made known by teaching it or by explaining its meaning. Counterexample to 'pra': 'devadattenādhyāpitam' ('taught by Devadatta') — merely the teaching of an already well-known text, so the affix does not come. Followed for 'promulgated' rather than 'composed'.
commentary BM: proktam = 'first made known' (prathamaṃ prakāśitam); not here: 'devadattenādhyāpitam'. Compatible with TB; followed for 'promulgated'.

SK 1482 · A 4.3.102V

तित्तिरिवरतन्तुखण्डिकोखाच्छण् ॥ १४८२ ॥

tittirivaratantukhaṇḍikokhācchaṇ

tittirivaratantukhaṇḍikokhāc chaṇ — After tittiri, varatantu, khaṇḍika and ukha, chaṇ [in the sense 'promulgated by him' (tena proktam)].

Rule. After tittiri, varatantu, khaṇḍika and ukha, chaṇ comes in the sense "promulgated by that". It is an exception to aṇ. Chaṇ is heard as īya, and its ṇ brings vṛddhi.

Example.

tittiriṇā proktam → tittiri + chaṇ → īya → vṛddhi i → ai → the i deleted → taittirīya.

By SK 1278 this word is bound to the student sense.

taittirīyam adhīyate "they study it" → aṇ → luk by proktāl luk (SK 1274) → taittirīyāḥ.

Bhaṭṭoji's commentators add vāratantavīyāḥ, khāṇḍikīyāḥ, aukhīyāḥ.

Watch out. Bhaṭṭoji's commentators explain the Veda condition. The word chandasi "in a Vedic text" of SK 1486 is read back into the rules before it and forward into those after it, up to SK 1492. So tittiriṇā proktāḥ ślokāḥ "verses promulgated by Tittiri" take no chaṇ.

Siddhānta-kaumudī

छन्दोब्राह्मणानि -SK 1278 इति तद्विषयता । तित्तिरिणा प्रोक्तमधीयते तैत्तिरीयाः ॥

By 'chandobrāhmaṇāni [ca tadviṣayāṇi]' (SK 1278) [these derivatives] are restricted to that domain (tadviṣayatā). tittiriṇā proktam adhīyate ('they study what was promulgated by Tittiri') → taittirīyāḥ.

Tattvabodhinī

alignment inferredNSP p. 274

—तद्विषयतेति । ‘शौनकादिभ्यश्छन्दसि’ इत्यत्रास्यानुवृत्तेस्तितिरिणा प्रोक्ताः श्लोका इत्यत्र न भवतीति भावः ॥—तैत्तिरीया इति । ‘प्रोक्ताल्लुक्’ इत्यध्येतृप्रत्ययस्य लुक् । एवमग्रेऽपि

Bālamanoramā

तित्तिरिवरतन्तुखण्डिकोखाच्छण् - तित्तिरिवरतन्तु । तेन प्रोक्त॑मित्येव । तित्तिरि, वरतन्तु, खण्डिक, उख-एभ्य उक्तविषये छण्स्यादित्यर्थः । इत आरभ्यतेनैकदि॑गितिपर्यन्तं प्रोक्ते वेदे भवन्ति,शौनकादिभ्यः छन्दसी॑ति छन्दोग्रहणस्य ततः पूर्व ततद उत्तरं चापकर्षानुवृत्त्योरभ्युपगमात् । अत्र छणादिप्रत्ययान्तानामेषां केवलानां न प्रयोगः, किंत्वध्येतृवेदितृप्र्तययशिरस्काणामेवेत्याह — छन्दोब्राआहृणानीति । तद्विषयतेति । अध्येतृवेदितृप्रत्ययशिरस्कत्वनियम इत्यर्थः । तैत्तिरीया इति । प्रोक्ते वेदे छण् । ईयः । तैत्तिरीयः=शाखाभेदः, तमधीयते विदन्ति वेत्यर्थे अण् ।प्रोक्ताल्लु॑गिति तस्य लुगिति भावः । वारतन्तवीयाः । खाण्डिकीयाः । औखीयाः । तित्तिरिणा प्रोक्तः श्लोक॑ इत्यत्र तु न, छन्दसीत्यनुवृत्तेः । छन्दःशब्देन च कल्पसूत्राणामपि ग्रहणं, तेषां सर्वशाखागतविधिवाक्यसङ्ग्रहात्मकत्वात् । काश्यप ।तेन प्रोक्त॑मित्येव । छस्यापवादः ।

translator notes

commentary BM: 'tena proktam' (SK 1481) is carried on (ity eva): chaṇ after tittiri, varatantu, khaṇḍika and ukha in that sense. From here up to 'tenaikadik' (SK 1492) the affixes occur only when what is promulgated is a Veda, because 'chandas' in 'śaunakādibhyaś chandasi' (SK 1486) is accepted as drawn back (apakarṣa) before that rule and carried forward (anuvṛtti) after it; hence not in 'tittiriṇā proktaḥ ślokaḥ'; 'chandas' includes the kalpasūtras. Followed for sutra_en's bracketed sense; the Veda-restriction is left to this note, as the kaumudī does not state it here.
commentary TB (under this unit, pratīka 'tadviṣayateti') likewise: because this [chandas] is carried forward (anuvṛtti) into 'śaunakādibhyaś chandasi', [the affix] does not come in 'tittiriṇā proktāḥ ślokāḥ'. Recorded with the BM note.
commentary BM: 'tadviṣayatā' = the restriction that these chaṇ-etc.-final words are not used by themselves but only with an adhyetṛ/veditṛ ('who study / know') affix on top (śiraska). Followed for '[these derivatives] are restricted to that domain'.
commentary BM gives the steps for taittirīyāḥ: chaṇ in the sense 'promulgated Veda'; [ch →] īya; taittirīya names the śākhā; aṇ in the sense 'they study / know it', which is elided by 'proktāl luk' (SK 1274). BM also gives vāratantavīyāḥ, khāṇḍikīyāḥ, aukhīyāḥ. Recorded; the kaumudī gives only taittirīyāḥ (§9).
commentary TB: in taittirīyāḥ the adhyetṛ-affix undergoes luk by 'proktāl luk', and so in what follows. Recorded.
commentary TB, printed under sk.1481.t1 (pratīka 'tittirighara—', OCR for 'tittirivara—'): chaṇ is an apavāda of aṇ.
textual The BM block filed here ends with a pratīka 'kāśyapa' and 'tena proktam ity eva. chasyāpavādaḥ', which comment on the next sūtra (SK 1483).

SK 1483 · A 4.3.103V

काश्यपकौशिकाभ्यामृषिभ्यां णिनिः ॥ १४८३ ॥

kāśyapakauśikābhyāmṛṣibhyāṃ ṇiniḥ

kāśyapakauśikābhyām ṛṣibhyāṃ ṇiniḥ — After kāśyapa and kauśika, [when they denote] ṛṣis, ṇini [comes in the sense 'promulgated by him' (tena proktam)].

Rule. After kāśyapa and kauśika, when they name the seers, ṇini comes in the sense "promulgated by that". It is an exception to cha. Ṇini is heard as in; the ṇ is a marker and the final i is for pronunciation.

Example.

kāśyapena proktam adhīyate "they study what Kāśyapa promulgated"

→ kāśyapa + ṇini → the a deleted → kāśyapin

→ the student-affix aṇ → luk (SK 1274) → kāśyapinaḥ.

Likewise kauśikinaḥ.

Applies when / blocked by. Why "seers"? Bhaṭṭoji's commentators give kāśyapīyam "promulgated by a Kāśyapa of today", with cha.

Siddhānta-kaumudī

काश्यपेन प्रोक्तमधीयते काश्यपिनः ॥

Those who study [what was] promulgated (proktam) by Kāśyapa: kāśyapinaḥ.

Tattvabodhinī

NSP p. 274

—काश्यप—। छस्यापवादः । णकार उत्तरत्र वृद्ध्यर्थः । ननु ‘वृद्धिनिमित्तस्य’ इति पुंवद्भावनिषेधोऽत्र फलमस्तीति चेत् । अत्राहुः । णिन्यन्तस्याध्येतृवेदितृविषयत्वेन स्त्रियामप्रवृत्तेः । प्रवृत्तावपि ‘जातेश्व’ इति सिद्धत्वात् । चरणत्वेन जातित्वादिति ॥ ऋषिभ्यामिति किम् । इदानींतनेन गोत्रकाश्यपेन प्रोक्तं काश्यपीयम्

Bālamanoramā

काश्यपकौशिकाभ्यामृषिभ्यां णिनिः - काश्यपिन इति । काश्यपशब्दाण्णिनिः । णकार इत् । नकारादिकार उच्चारणार्थः । काश्यपिन्शब्दात्प्रोक्ताल्लु॑गित्यध्येतृप्रत्ययस्याऽणो लुगिति भावः । एवं कोशिकिनः । ऋषिभ्यां किम् । इदानींतनेन काश्यपेन प्रोक्तं काश्यपीयम् ।

translator notes

commentary BM (a short pratīka on this sūtra is printed at the end of sk.1482.b1): 'tena proktam' is carried forward (ity eva); the rule is an apavāda of cha [of 'vṛddhāc chaḥ']. Followed for the bracketed sense in sutra_en.
commentary BM on kāśyapinaḥ (steps not in the kaumudī): ṇini after kāśyapa, ṇ being an it and the i after the n for pronunciation; after kāśyapin the adhyetṛ-affix aṇ ['they study'] undergoes luk by 'proktāl luk'. Likewise kauśikinaḥ. Why 'ṛṣibhyām'? kāśyapīyam, 'promulgated by a present-day Kāśyapa'. Recorded; the kaumudī gives only the form.
commentary TB: ṇini is an apavāda of cha ('chasyāpavādaḥ'), as BM. Why 'ṛṣibhyām'? kāśyapīyam, 'promulgated by a present-day gotra-Kāśyapa'.
commentary TB on the marker ṇ: it serves vṛddhi in the following [rule(s)] (uttaratra); to the suggestion that the prohibition of puṃvadbhāva by 'vṛddhinimittasya…' is its purpose here, TB answers that ṇini-final words, being restricted to [words for] students and knowers (adhyetṛ-veditṛ), do not occur in the feminine, and even if they did, 'jāteś ca' would suffice, a caraṇa being a jāti. Recorded; no effect on the English.
translator The form is given with 'adhīyate' because such prokta-derivatives are restricted to use with an adhyetṛ/veditṛ affix (tadviṣayatā, SK 1278), as BM explains on the preceding sūtra (sk.1482.b1).

SK 1484 · A 4.3.104V

कलापिवैशम्पायनान्तेवासिभ्यश्च ॥ १४८४ ॥

kalāpivaiśampāyanāntevāsibhyaśca

kalāpivaiśampāyanāntevāsibhyaś ca — And after [names of] the pupils (antevāsin) of Kalāpin and of Vaiśampāyana, [ṇini in the sense 'promulgated by him'].

Rule. After the names of the pupils (antevāsin) of Kalāpin and of Vaiśampāyana, ṇini also comes in the sense "promulgated by that".

Example.

A pupil of Kalāpin: haridruṇā proktam adhīyate "they study what Haridru promulgated"

→ haridru + ṇini → the u takes guṇa → av (SK 847) → vṛddhi a → ā → hāridravin

→ the student-affix vanishes (SK 1274) → n → ṇ after r → hāridraviṇaḥ.

A pupil of Vaiśampāyana: ālambinaḥ.

Watch out. Kalāpin is himself a pupil of Vaiśampāyana. Why name his pupils separately? Bhaṭṭoji's commentators answer: it shows that a pupil's pupil is not counted as a pupil. The printed text misspells the name as haridguṇā and the word as antevānibhyaḥ.

Siddhānta-kaumudī

कलाप्यन्तेवासिभ्यः, हरिद्गुणा प्रोक्तमधीयते हारिद्रविणः । वैशम्पायनान्तेवानिभ्यः, आलम्बिनः ॥

After [names of] Kalāpin's pupils: [those who] study what was promulgated by Haridru (haridruṇā proktam adhīyate): hāridraviṇaḥ. After [names of] Vaiśampāyana's pupils: ālambinaḥ.

Tattvabodhinī

alignment inferredNSP p. 274

—कलापिवैशंपायन—। अणोऽपवादः छं तु परलाद्वाधते ॥ कलाप्यन्तेवासिनश्चत्वारः । हरिदुः छगली तुम्बुरुः उलप इति ॥ वैशंपायनान्तेवासिनस्तु नव । आलम्बिः कलिङ्गः कमलः ऋचाभः आरुणिः ताण्ड्यः श्यामायन कठः कलापी इति ॥—हारिद्रविण इति । एवं तौम्बुरविणः, औलपिनः ॥ छगलिनस्तु ढिनुकं वक्ष्यति ॥—आलम्बिन इति । एवं कालिङ्गिनः कामलिनः आर्चाभिनः आरुणिनः ताण्डिनः श्यामायनिनः । कठाल्लुकं वक्ष्यति कलापिनश्चाणम् ॥ याज्ञवल्क्याश्मरथ्यशब्दौ कण्वादी, तेन ताभ्यां यचन्ताभ्यां वृद्धाच्छ्रो न भवतीत्याशयेनाह—अणि आपत्यस्येतीति । ‘याज्ञवल्क्यादयो ह्यचिरकालाः’ इति भारतादिषु व्यवहारः स एवानुसृतः सूत्रकृता

Bālamanoramā

कलापिवैशम्पायनान्तेवासिभ्यश्च - कलापि ।तेन प्राक्त॑मित्येव । कलापिशिष्यवाचिभ्यो, वैशम्पायनशिष्यवाचिभ्यश्च णिनिः स्यादित्यर्थः । कलाप्यन्तेवासिभ्य इति । 'उदाह्यियते' इति शेषः । हारिद्रविण इति । हरिद्रुर्नाम कलापिनः शिष्यः । ततः प्रोक्ते णिनिः ।ओर्गुणः॑ । आदिवृद्धिः । हरिद्रविन्शब्दादध्येत्रणःप्रोक्ताल्लु॑हिति लुगिति भावः । हरिद्रुः, छगली, तुम्बुरुः, उलप इति चत्वारः कलापिशिष्याः । तुम्बुरुणा प्रोक्तमधीयते तौम्बुरविणः । छगलिनस्तु ढिनुग्वक्ष्यते । औलपिनः । वैशम्पायनान्तेवासिभ्य इति । 'उदाह्यियते' इति शेषः । आलम्बिन इति । आलम्बिः, कलिङ्गः, कमलः, ऋचाभः, आरुणिः, ताण्डः, श्यामायनः, कठः, कलापी इति नव वैशम्पायशिष्याः । तत्र आलम्बिशब्दादध्येत्रणः प्रोक्ते णिनि । आलम्बिन्शब्दादध्येत्रणःप्रोक्ताल्लु॑गिति लुक् । आलम्बिनः, कालिङ्गिनः, कामलिनः, आर्चाभिनः, आरुणिनः, ताण्डिनः । अत्रआपत्यस्ये॑ति यलोपः । श्यामायनिनः । कठात्तु लुग्वक्ष्यते । कलापिनस्त्वण्वक्ष्यते । वैशम्पायनशिष्यः कलापी । तता च कलाप्यन्तेवासिनां वैशम्पायनशिष्यत्वादेव सिद्धे पृथग्ग्रहणात्तच्छिष्यशिष्याणां न ग्रहणमिति भाष्ये स्पष्टम् ।

translator notes

commentary BM: 'tena proktam' holds here too (ity eva), and ṇini [from the preceding sūtra, SK 1483] comes after words denoting the pupils of Kalāpin and of Vaiśampāyana. Source of the bracket in sutra_en.
commentary TB: the ṇini is an apavāda of aṇ; it blocks cha by being later (paratva). Recorded (rule interaction).
commentary BM, steps not in the kaumudī: Haridru is a pupil of Kalāpin; ṇini in the prokta sense, guṇa by 'or guṇaḥ', ādivṛddhi, and the adhyetṛ-aṇ after hāridravin undergoes luk by 'proktāl luk' → hāridraviṇaḥ. ālambinaḥ likewise: ṇini after ālambi, then luk of the adhyetṛ-aṇ. Followed for 'study what was promulgated'.
commentary BM lists Kalāpin's four pupils (Haridru, Chagalin, Tumburu, Ulapa: taumburaviṇaḥ, aulapinaḥ; for Chagalin ḍhinuk is to come) and Vaiśampāyana's nine (Ālambi, Kaliṅga, Kamala, Ṛcābha, Āruṇi, Tāṇḍa, Śyāmāyana, Kaṭha, Kalāpin: ālambinaḥ, kāliṅginaḥ, kāmalinaḥ, ārcābhinaḥ, āruṇinaḥ, tāṇḍinaḥ, śyāmāyaninaḥ; for Kaṭha luk, for Kalāpin aṇ are to come); in tāṇḍinaḥ the y is elided by 'āpatyasya…'. Recorded; not translated.
commentary TB gives the same two lists and forms as BM, naming the sixth of Vaiśampāyana's pupils Tāṇḍya. Recorded; not translated.
commentary BM: Kalāpin is himself a pupil of Vaiśampāyana, so [were pupils' pupils included] Kalāpin's pupils would already be covered as Vaiśampāyana's; their separate mention shows that pupils' pupils are not included — clear in the Bhāṣya.
textual The source reads 'haridguṇā' and 'vaiśampāyanāntevānibhyaḥ'; by the example hāridraviṇaḥ and BM's 'haridrur nāma', haridruṇā, and by the sūtra, antevāsibhyaḥ, are expected. Transmitted readings kept; translated as Haridru and 'pupils'.

SK 1485 · A 4.3.105V

पुराणप्रोक्तेषु ब्राह्मणकल्पेषु ॥ १४८५ ॥

purāṇaprokteṣu brāhmaṇakalpeṣu

purāṇaprokteṣu brāhmaṇakalpeṣu — [ṇini occurs in the sense 'promulgated by him' (tena proktam)] when what is meant is brāhmaṇas or kalpas promulgated by an ancient [sage].

Rule. After a word in the third case, ṇini comes in the sense "promulgated by that", when what is promulgated is a brāhmaṇa or a kalpa promulgated by an ancient sage. A brāhmaṇa is a Vedic text other than the mantras. A kalpa is a ritual manual in sūtra form.

Example.

bhallunā proktaṃ brāhmaṇam adhīyate → bhallu + ṇini → as with haridru in SK 1484 → bhāllavinaḥ.

Likewise śāṭyāyaninaḥ, from śāṭyāyana.

A kalpa: piṅgena proktaḥ "promulgated by Piṅga" → paiṅgī kalpaḥ.

Applies when / blocked by. Why "ancient"? The works of Yājñavalkya and Āśmarathya count as recent, so they take aṇ. Both names are in the kaṇvādi list and end in a gotra yañ. Before aṇ, that y is deleted by āpatyasya… (SK 1082).

yājñavalkyena proktāni → yājñavalkāni brāhmaṇāni.

āśmarathyena proktaḥ → āśmarathaḥ kalpaḥ.

Watch out. The printed text reads yājñavalkyāni, keeping the y, although Bhaṭṭoji at once states its deletion. Bhaṭṭoji's commentators read yājñavalkāni. They also read the name śāṭhyāyana for śāṭyāyana.

Siddhānta-kaumudī

तृतीयान्तात्प्रोक्तार्थे णिनिः स्यात् यत्प्रोक्तं पुराणप्रोक्ताश्चेद्ब्राह्मणकल्पास्ते भवन्ति । पुराणेन चिरन्तनेन मुनिना प्रोक्ताः । भल्लु, भाल्लविनः । शाट्यायन, शाट्यायनिनः । कल्पे, पिङ्गेन प्रोक्तः पैङ्गी कल्पः । पुराणेति किम् । याज्ञवल्क्यानि ब्राह्मणानि, आश्मरथः कल्पः । अणि आपत्यस्य -SK 1082 इति यलोपः ॥

After [a word] ending in the third [vibhakti], ṇini occurs in the sense 'promulgated' (prokta), if the thing promulgated is brāhmaṇas or kalpas promulgated by an ancient [sage]. purāṇena cirantanena muninā proktāḥ — [purāṇa-prokta means] promulgated by an ancient sage. bhallu: bhāllavinaḥ ['students of the brāhmaṇa promulgated by Bhallu']. śāṭyāyana: śāṭyāyaninaḥ ['students of the brāhmaṇa promulgated by Śāṭyāyana']. In a kalpa: piṅgena proktaḥ — promulgated by Piṅga: paiṅgī kalpaḥ ['the kalpa of Piṅga']. Why 'purāṇa' (ancient)? yājñavalkāni brāhmaṇāni ['the brāhmaṇas promulgated by Yājñavalkya']; āśmarathaḥ kalpaḥ ['the kalpa promulgated by Āśmarathya']. With aṇ, the y is deleted by 'āpatyasya…' (SK 1082).

Bālamanoramā

पुराणप्रोक्तेषु ब्राह्मणकल्पेषु - पुराणप्रोक्तेषु ।तेन प्रोक्त॑मिति,णिनि॑रिति चानुवर्तते । मन्त्रव्यतिरिक्तवेदभागा ब्राआहृणानि । बोधायनादिकल्पसूत्राणिकल्पाः । तथाभूतेषु पुरातनमुनिप्रोक्तेषु ग्रन्थेषु वाच्येषु तृतीयान्ताण्णिनिः स्यादित्यर्थः । तदाह — तृतीयान्तादिति । यत्प्रोक्तमिति । सामान्याभिप्रायमेकवचनम् । प्रत्ययाभिधेयं यत्प्रोक्तं तत्पुरातनमुनिप्रोक्तब्राआहृणकल्पात्मकं चेदिति यावत् ।पुराणप्रोक्त॑मित्येतद्व्याचष्टे — पुराणेनेति । ब्राआहृणे उदाहरति — भल्लु-भाल्लविन इति । भल्लु इति प्रकृतिनिर्देशः । भल्लुना पुरातनमुनिना प्रोक्तान्ब्राआहृणभागानधीयते इत्यर्थो प्रोक्तार्थणिनिः । भाल्लविन्शब्दादध्येत्रणो लुकि 'भाल्लविन' इति रूपमिति भावः । ब्राआहृणे उदाहरणान्तरमाह — शाठआयन शाठआयनिन इति । शाठआयनेति प्रकृतिनिर्देशः । शाठआयनेन पुरातनमुनिना प्रोक्तान्ब्राआहृणभागानधीयते इत्यर्थे प्रोक्तार्थणिनि प्रत्यये शाठआयनिन्शब्दाध्येत्रणो लुकि 'शाठआयनिन' इति रूपमित्यर्थः । कल्पे इति । 'उदाह्यियते' इति शेषः । पिङ्ग-पैह्गी कल्प इति । पिङ्गेति प्रकृतिनिर्देशः । पिङ्गेन पुरातनमुनिना प्रोक्त इत्यर्थे णिनौ रूपम् ।

translator notes

commentary BM: 'tena proktam' and 'ṇiniḥ' are carried forward (anuvṛtti) into this rule; brāhmaṇas are the portions of the Veda other than the mantras, kalpas are kalpasūtras such as Bodhāyana's; ṇini comes after the third-case word when such works, promulgated by an ancient sage, are to be denoted. 'yat proktam' is singular in a generic sense. Followed for sutra_en and for construing 'yat proktam … cet'.
commentary BM: 'bhallu' and 'śāṭyāyana' are mentions of the base (prakṛti-nirdeśa); bhāllavinaḥ / śāṭyāyaninaḥ = those who study the brāhmaṇa-portions promulgated by these ancient sages: ṇini in the prokta sense, then luk of the adhyetṛ (student) aṇ; paiṅgī is ṇini in the prokta sense alone; with 'kalpe' supply 'udāhriyate' ('is exemplified'). BM (printed at the head of sk.1486.b1) adds that the restriction of chandas and brāhmaṇas to the domain of the adhyetṛ-affix does not operate in every case for kalpas (so the Bhāṣya on 'chandobrāhmaṇāni…'). Followed for the glosses, for reading 'bhallu' / 'śāṭyāyana' as base-mentions, and for 'In a kalpa'.
commentary BM, printed under sk.1486.b1 (pratīka 'yājñavalkānīti' = 'promulgated by Yājñavalkya'; 'āśmaratha iti' = 'promulgated by Āśmarathya'): yājñavalka and aśmaratha belong to kaṇvādi, so after the yañ-ending words the y is elided by 'āpatyasya ca taddhite…' before aṇ — hence 'aṇi'. That Yājñavalkya and Āśmarathya are recent is a presumption (abhimāna); the Bhāṣya, treating them as contemporaries of Śāṭyāyana etc., has two separate statements begun instead (prohibition of ṇini after yājñavalkya etc., and no tadviṣayatā). Followed for 'yājñavalkāni' and for construing 'aṇi' as 'with aṇ'.
commentary TB, printed under sk.1484.t1: yājñavalkya and āśmarathya are kaṇvādi, so as yañ-ending words they do not take cha by 'vṛddhāc chaḥ' — with that in mind the kaumudī says 'aṇi āpatyasya…'. The sūtrakāra follows the usage of the Bhārata etc. that Yājñavalkya and the like are recent (acirakāla). Followed for construing 'aṇi' as 'with aṇ'.
textual The source (and the NSP 1915 print, OCR page-0274) reads 'yājñavalkyāni brāhmaṇāni', although the kaumudī at once states that the y is deleted by 'āpatyasya…', and the paired example āśmarathaḥ shows the deletion. BM's pratīka reads 'yājñavalkānīti'. The English gives the form the rule requires, yājñavalkāni; the transmitted reading yājñavalkyāni is left as is in the source.
textual The kaumudī reads śāṭyāyana, śāṭyāyaninaḥ; BM's pratīka and gloss read śāṭhyāyana, śāṭhyāyaninaḥ (the digitized BM writes 'śāṭhaāyana', with its usual rendering of ṭhya). The kaumudī reading is translated.

SK 1486 · A 4.3.106V

शौनकादिभ्यश्छन्दसि ॥ १४८६ ॥

śaunakādibhyaśchandasi

śaunakādibhyaś chandasi — After śaunaka and the other words of its list, [ṇini in the sense 'promulgated by him'] when a Vedic text (chandas) is meant.

Rule. After śaunaka and the other words of its list, ṇini comes in the sense "promulgated by that", when a Vedic text (chandas) is meant.

Example.

śaunakena proktam adhīyate "they study what Śaunaka promulgated" → śaunaka + ṇini → śaunakin → the student-affix vanishes → śaunakinaḥ.

Siddhānta-kaumudī

छन्दस्यभिधेये एभ्यो णिनिः । शौनकेन प्रोक्तमधीयते शौनकिनः ॥

When a Vedic text (chandas) is to be denoted, ṇini [comes] after these. 'They study what was promulgated by Śaunaka' (śaunakena proktam adhīyate): śaunakinaḥ.

Bālamanoramā

शौनकादिभ्यश्छन्दसि - ॒छन्दोब्राआहृणानि च तद्विषयाणी॑त्यध्येतृप्रत्ययान्तत्वनियमस्तु कल्पेषु न सर्वत्र प्रवर्तत इतिछन्दोब्राआहृणानी॑ति सूत्रेभाष्ये स्पष्टम् । याज्ञवल्कानीति । याज्ञवल्क्येन प्रोक्तानीत्यर्थः । आश्मरथ इति । आश्मरथ्येन प्रोक्त इत्यर्थः । यलोप इति । यज्ञवल्काआरथशब्दौ कण्वादी । ताभ्यां यञन्ताभ्यामणिआपत्यस्य चे॑ति यलोप इत्यर्थः । याज्ञवल्क्याऽऽश्मरथ्यावाधुनिकावित्यभिमानः । भाष्ये तु शाठआयनादितुल्यकालत्वाद्याज्ञवल्क्यादिभ्यो णिनिप्रतिषेध इति तद्विषयता च नेति वचनद्वयमारब्धमित्यास्तां तावत् ।

translator notes

commentary Scope of 'chandasi'. BM, printed under sk.1482.b1: from 'tittirivaratantu…' (SK 1482) up to 'tenaikadik' the affixes apply to a promulgated Veda, because 'chandas' in this sūtra is accepted as both pulled back (apakarṣa) to the earlier rules and carried forward (anuvṛtti) to the later ones. Followed for rendering chandas as 'a Vedic text'. The kaumudī here states only its own rule.
commentary TB, printed under sk.1482.t1, likewise says that because 'chandasi' of this sūtra continues [into SK 1482], there is no affix in 'tittiriṇā proktāḥ ślokāḥ'; and, printed under sk.1487.t1, 'chandasi ity eva', with the counterexample kāṭhāḥ cārakāḥ ślokāḥ.
commentary Anuvṛtti of ṇini: BM on SK 1485 (sk.1485.b1) says 'tena proktam' and 'ṇiniḥ' are carried forward into the rule of SK 1485. BM (under sk.1482.b1) explains that these stems are used only with a following adhyetṛ or veditṛ affix (tadviṣayatā, SK 1278); on the parallel kāśyapinaḥ (sk.1483.b1) it says that the adhyetṛ aṇ (in the sense 'they study') is elided by 'proktāl luk'. That is why the example is glossed 'they study'. The derivation of śaunakinaḥ is not given in the kaumudī and is not supplied.
translator That the ṇini continued through SK 1485 is the ṇini of SK 1483, and that the kaumudī's 'ebhyo ṇiniḥ' shows it continuing here, is the translator's inference.
textual The Bālamanoramā block filed under sk.1486.b1 has no pratīka of this sūtra; its content (yājñavalkāni, āśmarathaḥ, the ya-elision, the Bhāṣya on 'chandobrāhmaṇāni') comments on the kaumudī of SK 1485. No Tattvabodhinī block for this sūtra was found under sk.1484–1487: the TB printed under sk.1484.t1 ends with SK 1485 material, and sk.1487.t1 begins with SK 1487. The notes above therefore cite commentary printed under neighbouring units.

SK 1487 · A 4.3.107V

कठचरकाल्लुक् ॥ १४८७ ॥

kaṭhacarakālluk

kaṭhacarakāl luk — After kaṭha and caraka, luk (elision) [of the affix in the sense 'promulgated by' (prokta)].

Rule. After kaṭha and caraka, the affix in the sense "promulgated" undergoes luk.

Example.

kaṭhena proktam adhīyate "they study what Kaṭha promulgated"

→ Kaṭha is a pupil of Vaiśampāyana, so ṇini would come (SK 1484) → luk by this rule

→ the student-affix → luk by SK 1274 → kaṭhāḥ.

carakeṇa proktam adhīyate → the aṇ goes by this rule, the student-affix by SK 1274 → carakāḥ.

Watch out. The printed text opens with the word kalāpinā "by Kalāpin", which does not fit here. It has probably slipped in from the next rule. Outside a Vedic text there is no luk: Bhaṭṭoji's commentators give kāṭhāḥ ślokāḥ, cārakāḥ ślokāḥ.

Siddhānta-kaumudī

कलापिना प्रोक्तप्रत्ययस्य लुक् स्यात् । कठेन प्रोक्तमधीयते कठाः । चरकाः ॥

[After these two] there is luk of the affix [taught in the sense] 'promulgated [by]' (prokta). Those who study what was promulgated by Kaṭha → kaṭhāḥ. [Likewise] carakāḥ.

Tattvabodhinī

NSP p. 274

—कठचरकाल्लुक् । कठशब्दस्य वैशंपायनान्तेवासित्वाणिनिः । चरकादण् । तयोर्लुक् । छन्दसीत्येव । काठाः चारकाः श्लोकाः

Bālamanoramā

कठचरकाल्लुक् - कठचरकाल्लुक् । प्रोक्तप्रत्ययस्येति । प्रकरणलभ्यम् । कठा इति । वैशम्पायनान्तेवासित्वलक्षणणिनो लुक् । अध्येत्रणस्तुप्रोक्ताल्लु॑गिति लुक् । चराका इति । चरकेण प्रोक्तमधीयते । इत्यर्थः । प्रोक्ताणोऽनेन लुक् अध्येत्रणः प्रोक्ताल्लुक् ।

translator notes

textual The source (and the Dhaval TEI text) reads 'kalāpinā proktapratyayasya luk syāt'. 'kalāpinā' ('by Kalāpin') does not construe with a rule about kaṭha and caraka; Kalāpin is the base of the next sūtra (SK 1488, 'kalāpinā proktam adhīyate kālāpāḥ'), from which the word has probably intruded. Something like 'ābhyām' ('after these two') is expected. The intrusive word is not rendered in the English block (it is recorded here), and the rule is rendered as BM and TB read it, with '[After these two]' supplied.
commentary BM: 'of the prokta affix' is obtained from the context (prakaraṇa-labhya). In kaṭhāḥ the ṇini due to Kaṭha's being a pupil of Vaiśampāyana is elided by this rule, and the adhyetṛ-aṇ ('who study') by 'proktāl luk'; in carakāḥ the prokta-aṇ is elided by this rule and the adhyetṛ-aṇ by 'proktāl luk'. Followed for supplying 'after these two' and 'prokta'.
commentary TB: kaṭha takes ṇini as a pupil of Vaiśampāyana, caraka takes aṇ, and both are elided; 'chandasi' continues, so outside the Veda the forms are kāṭhāḥ, cārakāḥ ślokāḥ. Agrees with BM on the two affixes. The chandas restriction is stated by TB here, and by BM under sk.1482.b1 (from 'tittirivaratantu…' up to 'tenaikadik' the affixes apply to a promulgated Veda); it is not added to the English.

SK 1488 · A 4.3.108V

कलापिनोऽण् ॥ १४८८ ॥

kalāpino'ṇ

kalāpino 'ṇ — After kalāpin, aṇ [in the sense 'promulgated by him'].

Rule. After kalāpin, aṇ comes in the sense "promulgated by that". Kalāpin is a pupil of Vaiśampāyana, so ṇini would otherwise come by SK 1484.

Example.

kalāpinā proktam adhīyate "they study what Kalāpin promulgated" → kalāpin + aṇ

→ the ṭi in is deleted (see the vārttika below) → vṛddhi a → ā

→ the student-affix vanishes → kālāpāḥ.

Applies when / blocked by. Bhaṭṭoji's commentators explain the vārttika below. Before aṇ in a sense other than offspring, an -in stem keeps its form (prakṛtibhāva) by in aṇy anapatye (SK 1245). So its ṭi would not be deleted. A vārttika adds a list of words that lose the ṭi all the same: nāntasya ṭilope sabrahmacāri-pīṭhasarpi-kalāpi-kauthumi-taitili-jājali-lāṅgali-śilāli-śikhaṇḍi-sūkarasadma-suparvaṇām upasaṃkhyānam. Kalāpin is among them, so the ṭi goes.

Siddhānta-kaumudī

कलापिना प्रोक्तमधीयते कालापाः ।

Those who study what was promulgated by Kalāpin (kalāpinā proktam adhīyate): kālāpāḥ.

vārttika

नान्तस्य टिलोपे सब्रह्मचारिपीठसर्पिकलापिकौथुमितैतिलिजाजलिलाङ्गलिशिलालिशिखण्डिसूकरसद्मसुपर्वणामुपसंख्यानम् इत्युपसंख्यानाट्टिलोपः

(vārttika) 'nāntasya ṭilope sabrahmacāripīṭhasarpikalāpikauthumitaitilijājalilāṅgaliśilāliśikhaṇḍisūkarasadmasuparvaṇām upasaṃkhyānam' — 'In [the rule of] ṭi-lopa for [a stem] ending in n, sabrahmacārin, pīṭhasarpin, kalāpin, kauthumin, taitilin, jājalin, lāṅgalin, śilālin, śikhaṇḍin, sūkarasadman and suparvan are to be additionally enumerated (upasaṃkhyāna).' By this additional enumeration there is ṭi-lopa [in kālāpāḥ].

(वार्तिकम्) ॥

[The preceding is a vārttika.]

Tattvabodhinī

NSP p. 274

—कलापिनोऽण् । वैशंपायनान्तेवासित्वात्प्राप्तस्य णिनेरपवादः ॥ ‘इनण्यनपत्ये’ इति प्रकृतिभावे प्राप्ते आह—नान्तस्य टिलोप इति । ‘कलापिनः’ इत्युक्तेऽप्यौत्सर्गिकेऽणि सिद्धे पुनरण्प्रहणमधिकविधानार्थं सद्वाधकवाधनार्थं भवति । तेन माधुरेण प्रोक्ता माधुरी वृत्तिः । मौदाः पैप्पलादाः शाकला इति सिद्धम् ॥ मुद पिप्पलाद शाकल्य एभ्यः ‘पुराणप्रोक्तेषु’ इति णिनेरपवादोऽण्

Bālamanoramā

कलापिनोऽण् - कलापिनोऽण् ।तेन प्रोक्त॑मित्येव वैशम्पायनशिष्यत्वात् प्राप्तस्य णिनेरपवादः । कालापा इति । कलापिन्शब्दादणि टिलोपे कालापशब्दादध्येतृप्रत्ययस्य छस्य लुगिति भावः ।॒इनण्यनपत्ये॑ इति प्रकृतिभावमाशङ्क्याह — नान्तस्येति ।

translator notes

commentary BM: 'tena proktam' is carried on just the same (ity eva); the rule is an apavāda of ṇini, which would otherwise come because Kalāpin is a pupil of Vaiśampāyana. Source of the bracket in sutra_en.
commentary TB the same: an apavāda of the ṇini due because Kalāpin is a pupil of Vaiśampāyana.
translator The vārttika ends at 'upasaṃkhyānam' (quoted); the closing 'ity upasaṃkhyānāṭ ṭilopaḥ' ('by this additional enumeration there is ṭi-lopa') is Bhaṭṭoji's own sentence applying it (§13). The source's tag '(vārtikam)' follows as a separate block (k3).
commentary TB: the vārttika is introduced because retention of the stem-form (prakṛtibhāva) by 'in aṇy anapatye' would otherwise apply to kalāpin before aṇ ('prakṛtibhāve prāpte āha — nāntasya ṭilopa iti'); the upasaṃkhyāna brings in ṭi-lopa, giving kālāpa-. Source of the bracket 'in kālāpāḥ'.
commentary BM likewise: 'in aṇy anapatye' iti prakṛtibhāvam āśaṅkyāha — nāntasyeti. BM adds that after kālāpa, formed by aṇ with ṭi-lopa, the affix of the student sense (adhyetṛ; BM calls it 'cha') undergoes luk, so that kālāpāḥ means the students.
commentary TB: although the general aṇ would already follow from 'kalāpinaḥ' alone, the renewed mention of aṇ serves to block what blocks it (sadbādhakabādhana), whence māthurī vṛttiḥ, maudāḥ, paippalādāḥ, śākalāḥ (aṇ as apavāda of ṇini by 'purāṇaprokteṣu…'). Not reflected in the kaumudī.

SK 1489 · A 4.3.109V

छगलिनो ढिनुक् ॥ १४८९ ॥

chagalino ḍhinuk

chagalino ḍhinuk — After chagalin, ḍhinuk [comes in the sense 'promulgated by him' (tena proktam)].

Rule. After chagalin, ḍhinuk comes in the sense "promulgated by that". Chagalin is a pupil of Kalāpin, so this sets aside the ṇini of SK 1484. In ḍhinuk the k is a marker and the u is for pronunciation. What remains is ḍhin, heard as eyin.

Example.

chagalinā proktam adhīyate → chagalin + ḍhinuk → ḍh → ey

→ the ṭi in of the base is deleted → vṛddhi a → ā → chāgaleyin

→ the student-affix vanishes → chāgaleyinaḥ.

Siddhānta-kaumudī

छगलिना प्रोक्तमधीयते छागलेयिनः ॥

Those who study [what was] promulgated by Chagalin: chāgaleyinaḥ.

Tattvabodhinī

NSP p. 274

—छगलिनो ढिनुक् । कलाप्यन्तेवासित्वात्प्राप्तस्य णिनेरपवादः

Bālamanoramā

छगलिनो ढिनुक् - छगलिनो । छगलिन्शब्दाक्तविषये ढिनुक्प्रत्ययः स्यादित्यर्थः । कलाप्यन्तेवासित्वात्प्राप्तस्य णिनेरपवादः । छागलेयिन इति । ककार इत् । उकार उच्चारणार्थः । 'ढिन्' शिष्यते । ढस्य एय् । टिलोपः । ततोऽध्येतृप्रत्ययस्य लुगिति भावः । पाराशर्य णिनिः स्यादिति । 'उक्तविषये' इति शेषः । मण्डूकप्लुत्या णिनिरेवानुवर्तते इति भावः । पाराशर्येण प्रोक्तं भिक्षुसूत्रमित्यर्थे, शिलालिना प्रोक्तं नटसूत्रमित्यर्थे च तृतीयटान्ताण्णिनिः स्यादिति यावत् । भिक्षवः=संन्यासिनः, तदधिकारिकं सूत्रं भिक्षुसूत्रं=व्यासुप्रणीतं प्रसिद्धम् ।

translator notes

commentary TB: the rule is an apavāda of the ṇini that would come because Chagalin is a pupil of Kalāpin [i.e. by 'kalāpivaiśampāyanāntevāsibhyaś ca', SK 1484].
commentary BM: ḍhinuk comes after chagalin in the stated domain (uktaviṣaye), as an apavāda of the ṇini due because Chagalin is a pupil of Kalāpin. Followed for the sense in sutra_en.
commentary BM on chāgaleyinaḥ (steps not in the kaumudī): k of ḍhinuk is an it, u is for pronunciation, 'ḍhin' remains; ḍh is replaced by ey; ṭi-lopa [of chagalin]; then luk of the adhyetṛ-affix. Recorded; the kaumudī gives only the form.
textual The BM block filed here continues past this sūtra with comment on the next, 'pārāśaryaśilālibhyāṃ bhikṣunaṭasūtrayoḥ' (SK 1490: 'pārāśarya ṇiniḥ syād iti…', ṇini carried forward by maṇḍūkapluti).

SK 1490 · A 4.3.110V

पाराशर्यशिलालिभ्यां भिक्षुनटसूत्रयोः ॥ १४९० ॥

pārāśaryaśilālibhyāṃ bhikṣunaṭasūtrayoḥ

pārāśaryaśilālibhyāṃ bhikṣunaṭasūtrayoḥ — After Pārāśarya and Śilālin, [ṇini, in the sense 'promulgated by him' (tena proktam),] when a bhikṣu-sūtra and a naṭa-sūtra [respectively] are meant.

Rule. After pārāśarya and śilālin, ṇini comes in the sense "promulgated by that". The works are, in order, a bhikṣu-sūtra (a sūtra for mendicants) and a naṭa-sūtra (a sūtra for actors). The ṇini jumps back over the rules between, from SK 1483–1486. This is maṇḍūkapluti, a "frog's leap": a word that skips some rules and resumes later.

Example.

pārāśaryeṇa proktaṃ bhikṣusūtram adhīyate "they study the mendicant-sūtra promulgated by Pārāśarya"

→ pārāśarya + ṇini → the gotra y is deleted (SK 1082) → pārāśarin → the student-affix vanishes → pārāśariṇo bhikṣavaḥ "mendicants".

śilālinā proktaṃ naṭasūtram adhīyate → śailālino naṭāḥ "actors".

Watch out. Bhaṭṭoji's commentators identify Pārāśarya as Vyāsa, and the bhikṣu-sūtra as his well-known sūtra for renunciants.

Siddhānta-kaumudī

पाराशर्येंण प्रोक्त भिक्षुसूत्रमधीयते पाराशरिणो भिक्षवः । शैलालिनो नटाः ॥

Those who study the bhikṣu-sūtra (the sūtra for mendicants) promulgated by Pārāśarya: pārāśariṇaḥ, the mendicants (bhikṣu). [Those who study the naṭa-sūtra promulgated by Śilālin:] śailālinaḥ, the actors (naṭa).

Tattvabodhinī

NSP p. 274

—पाराशर्य—। मण्डूकभुत्या णिनिरिह संबध्यत इत्याह—णिनिः स्यादिति । तद्विषयतात्रेष्यते । तदर्थं छन्दोप्रहणमनुवर्त्यम् । सूत्रयोश्छन्दस्त्वं तु गौण्या वृत्त्या बोध्यम् ॥—भिक्षुसूत्रमिति । चतुर्लक्षणीरूपम् ॥—पाराशरिण इति । पाराशर्यो व्यासः । अनन्तरापत्येऽपि गोत्रत्वेनोपचारात् ‘गर्गादिभ्यः’ इति यच् ‘आपत्यस्य च’ इति यलोपः । अध्येत्रणस्तु ‘प्रोक्तात्’ इति लुक् ॥ भिक्षुनटसूत्रयोः किम् । पाराशरम् । शैलालम्

Bālamanoramā

पाराशर्यशिलालिभ्यां भिक्षुनटसूत्रयोः - पाराशर्येणेति । पराशरशब्दाद्गर्गादित्वाद्गोत्रे यञि-॒पाराशर्यः॑ व्यासः । इह त्वनन्तरापत्ये गोत्रत्वारोपाद्यञ् । तेन प्रोक्ते भिक्षुसूत्रे णिनिः, ततोऽध्येतृप्रत्ययस्य छस्य लुक् । पाराशरिण इति । जसि रूपम् । शैलालिन इति । शिलालिन्शब्दान्नटसूत्रे प्रोक्ते णिनौ टिलोपे शैलालिन्शब्दादध्येतृप्रत्ययस्याऽणो लुकि 'शैलालिन' इति जसि रूपमिति भावः ।

translator notes

commentary TB: by maṇḍūkapluti ('frog's leap') ṇini is connected here — [the kaumudī's] 'ṇiniḥ syāt'. TB adds that tadviṣayatā is intended, for which chandas is to be carried forward, the sūtras counting as chandas by secondary usage. Followed for the bracket in sutra_en.
commentary BM (printed under sk.1489.b1) likewise: ṇini alone is carried forward by maṇḍūkapluti, after the third-vibhakti form, in the senses 'the bhikṣu-sūtra promulgated by Pārāśarya' and 'the naṭa-sūtra promulgated by Śilālin'. Followed for the bracket in sutra_en.
commentary BM: Pārāśarya is Vyāsa, by yañ in the gotra sense after parāśara (gargādi), here applied to the immediate descendant by superimposing gotra status; the bhikṣu-sūtra is the well-known sūtra of Vyāsa for renunciants; ṇini, then elision (luk) of the adhyetṛ affix, which BM names cha for pārāśarin and aṇ for śailālin. The kaumudī names neither; the English is unaffected.
commentary TB: Pārāśarya is Vyāsa, yañ by 'gargādibhyaḥ' applied to the immediate descendant by treating it as gotra, with the y-elision by 'āpatyasya ca'; the bhikṣu-sūtra is 'in the form of the four-chaptered [work]'; the adhyetṛ aṇ is elided by 'proktāt [luk]'. Counter-examples for 'bhikṣunaṭasūtrayoḥ': pārāśaram, śailālam. Recorded; not translated.
textual Both commentators quote a pratīka 'ṇiniḥ syāt' from the kaumudī (BM under sk.1489.b1, TB under sk.1490.t1), which does not appear in this source's k1; the transmitted kaumudī also reads 'pārāśaryeṃṇa prokta' where pārāśaryeṇa proktam is expected. Source preserved and translated as transmitted; the missing ṇini is supplied only in sutra_en's bracket.

SK 1491 · A 4.3.111V

कर्मन्दकृशाश्वादिनिः ॥ १४९१ ॥

karmandakṛśāśvādiniḥ

karmandakṛśāśvād iniḥ — After karmanda and kṛśāśva, ini [in the sense 'promulgated by him' (tena proktam), when a bhikṣu-sūtra and a naṭa-sūtra respectively are meant].

Rule. After karmanda and kṛśāśva, ini comes in the sense "promulgated by that". Again, the works are a sūtra for mendicants and a sūtra for actors, in order. Ini is heard as in, and it brings no vṛddhi.

Example.

karmandena proktam adhīyate → karmanda + ini → the a deleted → karmandin → karmandino bhikṣavaḥ.

kṛśāśvena proktam adhīyate → kṛśāśvino naṭāḥ.

Siddhānta-kaumudī

भिक्षुनटसूत्रयोरित्येव । कर्मन्देन प्रोक्तमधीयते कर्मन्दिनो भिक्षवः । कृशाश्विनो नटाः ॥

'bhikṣunaṭasūtrayoḥ' ('when a sūtra for mendicants or a sūtra for actors [is meant]') holds here as well (ity eva) [from the preceding rule, SK 1490]. Those who study [the bhikṣu-sūtra] promulgated by Karmanda: karmandinaḥ, the mendicants (bhikṣu). [Those who study the naṭa-sūtra promulgated by Kṛśāśva:] kṛśāśvinaḥ, the actors (naṭa).

Tattvabodhinī

NSP p. 274

—कर्मन्द—। इहापि छन्दोनुवृत्त्यादि प्राग्वत् ॥ भिक्षुनटसूत्रयोः किम् । कार्मन्दम् । कार्शाश्वम्

Bālamanoramā

कर्मन्दकृशाश्वादिनिः - कर्मन्द । कर्मन्देन प्रोक्तं भिक्षुसूत्रमित्यर्थे, कृशाओन प्रोक्तं नटसूत्रमित्यर्थे च तृतीयान्तादिनिः स्यादिति यावत् । प्रत्यये अन्त्य इकार उच्चारणार्थः । कर्मन्दशब्दादिनिः । ततोऽध्येत्रणो लुक् । एवंकृशाइआनः॑ ।

translator notes

commentary BM: ini is added after the third-case word in the senses 'the bhikṣu-sūtra promulgated by Karmanda' and 'the naṭa-sūtra promulgated by Kṛśāśva'; the final i of the affix is for pronunciation (in); ini after karmanda, then elision (luk) of the adhyetṛ affix aṇ; kṛśāśvinaḥ likewise. Followed for the bracketed senses and the pairing in sutra_en; the kaumudī itself states only the result forms.
commentary TB: here too the anuvṛtti of 'chandas' etc. is as before (i.e. as under SK 1490, where tadviṣayatā is intended and 'chandas' is carried forward, the sūtras counting as chandas by secondary usage). Why 'bhikṣunaṭasūtrayoḥ'? kārmandam, kārśāśvam. Recorded; the kaumudī gives no counter-example.
translator The kaumudī's second example is elliptical ('kṛśāśvino naṭāḥ'); the bracketed analysis is supplied on the model of the first and of SK 1490, as BM spells it out.

SK 1492 · A 4.3.112V

तेनैकदिक् ॥ १४९२ ॥

tenaikadik

tenaikadik — [After a word in the third case (tena), the affixes aṇ etc.] in the sense 'lying in the same direction (ekadik) as that'.

Rule. After a word in the third case, aṇ etc. come in the sense "lying in the same direction as that". Repeating tena stops the running condition chandasi.

Example.

sudāmnā adriṇā ekadik "lying in the same direction as the mountain Sudāman"

→ sudāman + aṇ → vṛddhi u → au → feminine → saudāmanī "lightning".

Watch out. Why is the ṭi an of sudāman not deleted? Bhaṭṭoji's commentators explain: an (SK 1155) keeps an -an stem in its own form before aṇ.

Siddhānta-kaumudī

सुदाम्ना अद्रिणा एकदिक् सौदामनी ॥

[That which lies] in the same direction as the mountain (adri) Sudāman → saudāmanī ['lightning'].

Tattvabodhinī

NSP p. 274–275

—तेनैकदिक् । तृतीयान्तादेकदिगित्यर्थे अणादयः स्युः ॥ एका दिक् समाना दिगित्यर्थः । पुनस्तेनेत्युक्तिश्छन्दोऽधिकारनिवृत्त्यर्था ॥—सौदामनीति । ‘अन्’ इति प्रकृतिभावात्र टिलोपः । ‘तद्धित्सौ- दामिनी विद्युत् इत्यमरः

Bālamanoramā

तेनैकदिक् - तेनैकदिक् । सहार्थे तृतीया । एका दिक् अधिकरणात्मिका यस्य तदेकदिक् । तेन सह एकस्यां दिशि विद्यमानमित्यर्थे तृतीयान्ताद्यथाविहितं प्रत्ययाः स्युरित्यर्थः । सौदामनीति । अणिअ॑निति प्रकृतिभावान्न टिलोपः ।

Footnotes (NSP 1915 ed.)

NSP p. 275 १ तस्येदमिति—अत्रेदमित्यनेन शेषभूतसर्वविशेषाणां सामान्यविशेषरूपेण प्रत्ययार्थत्वं बोधयति । २ भं चेति—‘यचि भम्’ इति सूत्रादनन्तरं रणिति वक्तव्यमित्यर्थः । तेनाकडारस्थत्वात्पदत्वसिद्धिः । ३ वैर इति—कचित् द्वन्द्वे इति पाठः, स तु लेखक-प्रमादः, मैथुनिकायामतिव्याप्तेः । द्वन्द्वशब्दो वैरवाची वा । तथा चामरसिंहः ‘द्वन्द्वं कलहयुग्मयोः’ इति ।

translator notes

commentary BM: the third case (tena) is in the sense of accompaniment (sahārthe tṛtīyā); ekadik is 'that which has one direction as its locus', so the sense is 'situated in one direction together with that', and the affixes are added after the third-case word as otherwise prescribed. In saudāmanī there is no ṭi-lopa because of prakṛtibhāva by 'an'. Followed for 'in the same direction as'.
commentary TB likewise: aṇ etc. after a third-case word in the sense ekadik, 'eka dik' meaning 'the same direction'. 'tena' is stated again in order to stop the running heading 'chandasi'; in saudāmanī there is no ṭi-lopa because of prakṛtibhāva by 'an', and TB cites Amara for saudāminī as a word for lightning. The gloss 'lightning' in the English follows TB.

SK 1493 · A 4.3.113V

तसिश्च ॥ १४९३ ॥

tasiśca

tasiś ca — And tasi [after a word in the third case, in the sense 'in one direction with that'].

Rule. After a word in the third case, tasi also comes in the sense "lying in the same direction as that". Tasi is heard as tas; the i is for pronunciation.

Example.

pīlumūlena ekadik "in the same direction as the root of the pīlu tree" → pīlumūla + tas → pīlumūlataḥ.

Watch out. The form is an indeclinable (avyaya). Bhaṭṭoji explains why: tasi is listed among the affixes that make indeclinables, in the section of svarādinipātam avyayam (SK 447–448).

Siddhānta-kaumudī

स्वरादिपाठादव्ययत्वम् पीलुमूलेन एकदिक् पीलुमूलतः ॥

[The tasi-ending form] is an indeclinable (avyaya) because [tasi] is read in the svarādi [section]. In one direction with the root of the pīlu tree (pīlumūlena ekadik): pīlumūlataḥ.

Tattvabodhinī

NSP p. 275

—तस्थिञ्च । पूर्वांकविषये

Bālamanoramā

तसिश्च - तसिश्च ।तेनैकदिगि॑त्यर्थे तृतीयान्तात्तसिश्च स्यादित्यर्थः । इकार उच्चारणार्थः । स्वरादिपाठादिति ।स्वरादिनिपातमव्यय॑मिति प्रकरणेतद्धितश्चासर्वविभक्ति॑रित्यत्र 'तसिलादयः' इतिपरिगणने तसेः पाछादित्यर्थः ।

translator notes

commentary BM: in the sense 'tenaikadik' (SK 1492) — carried forward — tasi also comes after a third-case word; the i of tasi is for pronunciation (uccāraṇārtha). On 'svarādipāṭhāt': within the section of 'svarādinipātam avyayam' (SK 447), in the enumeration 'tasilādayaḥ' given under 'taddhitaś cāsarvavibhaktiḥ' (SK 448), tasi is read. Followed for sutra_en and for '[section]' rather than the svarādi gaṇa-list.
textual The TB block filed under this unit is a fragment: 'tasthiñca | pūrvāṃkaviṣaye' (OCR-damaged; the pratīka is evidently tasiś ca, and the remainder seems to refer to the domain of the preceding sūtra). Nothing further is drawn from it.

SK 1494 · A 4.3.114V

उरसो यच्च ॥ १४९४ ॥

uraso yacca

uraso yac ca — After uras ('chest') [in the instrumental], the affix yat as well [as tasi, in the sense 'on the same side (ekadik) as that'].

Rule. After uras "chest", in the third case, yat comes in the sense "on the same side as that". By the ca, tasi of SK 1493 comes too. It is an exception to aṇ.

Example.

urasā ekadik "on the same side as the chest"

→ with yat: uras + ya → urasyaḥ

→ with tasi: uras + tas → urastaḥ.

Watch out. The printed text reads urasā etadik; ekadik is meant, as in the two rules before.

Siddhānta-kaumudī

चात्तसिः । अणोऽपवादः । उरसा एतदिक् उरस्यः । उरस्तः ॥

By 'ca', tasi [also comes]. [This is] an exception (apavāda) to aṇ. urasā ekadik — on the same side as the chest: urasyaḥ [with yat]. urastaḥ [with tasi].

Bālamanoramā

उरसो यच्च - उरसो यच्च । उरसा एकदिगित्यर्थे तृतीयान्तादित्यर्थः ।

translator notes

commentary BM: after [uras] ending in the instrumental, in the sense 'on the same side as the chest' (urasā ekadik) [from 'tenaikadik', SK 1492]. Followed in sutra_en and for reading the analysis as 'urasā ekadik'.
commentary No TB on this sūtra (none in sk.1493–sk.1495). The kaumudī's own 'cāt tasiḥ' brings in tasi from 'tasiś ca' (SK 1493).
textual The source reads 'urasā etadik'; the sense and BM's gloss ('urasā ekadik') require ekadik, as in the analyses of SK 1492–1493 ('sudāmnā adriṇā ekadik', 'pīlumūlena ekadik'). Translated as ekadik; the transmitted reading is kept.

SK 1495 · A 4.3.115V

उपज्ञाते ॥ १४९५ ॥

upajñāte

upajñāte — [After a word in the instrumental, the affixes as enjoined] in the sense 'first known (upajñāta) [by that]'.

Rule. After a word in the third case, aṇ etc. come in the sense "first known by that" (upajñāta). Tena is still in force. Bhaṭṭoji's commentators gloss upajñāta as "first known", or "known without being taught".

Example.

pāṇininā upajñātam "first known by Pāṇini" → cha (SK 1337), as in SK 1481 → pāṇinīyam.

Siddhānta-kaumudī

तेनेत्येव । पाणिनिना उपज्ञातं पाणिनीयम् ॥

'tena' ('by that') is still in force (tenety eva) [from 'tenaikadik', SK 1492]. First known (upajñātam) by Pāṇini: pāṇinīyam.

Tattvabodhinī

NSP p. 275

—उपज्ञाते । विनोपदेशं ज्ञातमुपज्ञातम्

Bālamanoramā

उपज्ञाते - उपज्ञाते । तेनोपज्ञातमित्यर्थे तृतीयान्ताद्यर्थाविहितं प्रत्ययाः स्युरित्यर्थः । उपज्ञातं-प्रथमज्ञातम् ।

translator notes

commentary BM: in the sense 'tenopajñātam' the affixes come as enjoined (yathāvihitam) after a word in the instrumental; upajñātam = prathamajñātam, 'first known'. Followed for sutra_en and for 'first known'.
commentary TB (sk.1495.t1): upajñātam = 'vinopadeśaṃ jñātam', known without instruction [i.e. found out for oneself]. Compatible with BM's 'first known'; the English keeps BM's wording and TB's nuance is recorded here.

SK 1496 · A 4.3.116V

कृते ग्रन्थे ॥ १४९६ ॥

kṛte granthe

kṛte granthe — [After a word in the instrumental, the affixes as enjoined] in the sense 'a book (grantha) composed [by that]'.

Rule. After a word in the third case, aṇ etc. come in the sense "a book (grantha) composed by that".

Example.

vararucinā kṛtaḥ "composed by Vararuci" → vararuci + aṇ → vṛddhi a → ā → the i deleted → vārarucaḥ granthaḥ.

Watch out. Compare SK 1481. Proktam is "made known by teaching", perhaps a work of someone else. Kṛtam is "composed".

Siddhānta-kaumudī

वररुचिना कृतो वाररुचो ग्रन्थः ॥

vararucinā kṛtaḥ — composed by Vararuci: vārarucaḥ granthaḥ ['Vararuci's book'].

Bālamanoramā

कृते ग्रन्थे - कृते ग्रन्थे । 'तेन कृतो ग्रन्थ' इत्यर्थे तृतीयान्ताद्यर्थाविहितं प्रत्ययाः स्युरित्यर्थः ।

translator notes

commentary BM: in the sense 'tena kṛto granthaḥ' the affixes come as enjoined (yathāvihitam) after a word ending in the instrumental ['tena' from SK 1492]. Followed in sutra_en.
commentary No TB on this sūtra (none in sk.1495–sk.1497); TB, printed under sk.1481.t1, distinguishes 'proktam' (promulgated, e.g. by teaching) from 'kṛtam', the latter being covered by 'kṛte granthe'.

SK 1497 · A 4.3.117V

संज्ञायाम् ॥ १४९७ ॥

saṃjñāyām

saṃjñāyām — [After a word in the third vibhakti, in the sense 'made by it', the affixes come as appropriate] when a name (saṃjñā) [is meant].

Rule. After a word in the third case, aṇ etc. come in the sense "made by that", when the derived word is a name (saṃjñā). Kṛte "made" is carried forward, but granthe "a book" is not. Bhaṭṭoji says the rule is for things that are not books.

Example.

makṣikābhiḥ kṛtam "made by bees" → makṣikā + aṇ → vṛddhi a → ā → the ā deleted → mākṣikaṃ madhu "honey".

Siddhānta-kaumudī

तेनेत्येव । अग्रन्थार्थमिदम् । मक्षिकाभिः कृतं माक्षिकं मधु ॥

['After a word in the third vibhakti' (tena)] still applies. This [sūtra] is for what is not a book (agrantha-artham). makṣikābhiḥ kṛtam ('made by bees') — mākṣikam madhu ('honey').

Bālamanoramā

संज्ञायाम् - सङ्घाङ्क । यञन्तात्, अञन्तात्, इञन्ताच्च सङ्गे अङ्के लक्षणे च इदन्त्वेन विवक्षितेऽणित्यर्थः । छस्यापवादः । घोषेति ।सङ्घाङ्कलक्षणघोषेषु॑ इति सूत्रं कर्तव्यमित्यर्थः । तथाच तिरुआः प्रकृतयः, प्रत्ययार्थाश्चत्वार इति न यथासङ्ख्यम् । गार्ग इति । सङ्घोऽङ्को घोषो वे॑ति शेषः । गार्गमिति ।लक्षण॑मिति शेषः । एवं दाक्ष दाक्षमित्यत्रापि नन्वङ्कलक्षणशब्दयोः पर्यायत्वात् पृथग्ग्रहणं व्यर्थमित्यर्त आह — परम्परेति । यथा गवादिनिष्ठस्तप्तमुद्राविशेषोऽङ्कः । तस्य हि गोद्वारा स्वामिसम्बन्धः । साक्षादिति । विद्याविशेषस्तु देवदत्ते साक्षाद्विद्यमानत्वात्तस्य लक्षणमित्यर्थः । वैदी विद्या ।घोष आभीरपल्ली स्या॑दित्यमरः ।

translator notes

translator That 'kṛte' ('made') is carried forward from the preceding sūtra kṛte granthe (SK 1496), while 'granthe' is not, is supplied by the translator from the kaumudī's own 'agranthārtham' and example; it is confirmed by the kaumudī on the next two sūtras ('tena kṛte saṃjñāyām', SK 1498, SK 1499) and by BM there ('tena kṛte saṃjñāyām iti śeṣapūraṇam', sk.1498.b1, sk.1499.b1).
textual The Bālamanoramā block filed under this unit (sk.1497.b1) carries the pratīka 'saṃjñāyām' but its content comments on a different sūtra, SK 1507 (4.3.127 saṃghāṅkalakṣaṇeṣv añyañiñām aṇ: saṅgha, aṅka, lakṣaṇa, and ghoṣa, after stems in yañ, añ and iñ); no BM or TB comment on saṃjñāyām itself was found in the neighbouring units sk.1494–1500. The kaumudī was therefore translated without commentary support.

SK 1498 · A 4.3.118V

कुलालादिभ्यो वुञ् ॥ १४९८ ॥

kulālādibhyo vuñ

kulālādibhyo vuñ — After kulāla ('potter') and the rest, vuñ [in the sense 'made by that', when a name is meant].

Rule. After kulāla "potter" and the other words of its list, vuñ comes in the sense "made by that", as a name. Bhaṭṭoji supplies the three words that are understood: tena kṛte saṃjñāyām.

Example.

kulālena kṛtam "made by a potter" → kulāla + vuñ → aka → vṛddhi u → au → kaulālakam.

varuḍena kṛtam → vāruḍakam. Bhaṭṭoji's commentators say a varuḍa is a member of a certain caste.

Siddhānta-kaumudī

तेन कृते संज्ञायाम् । कुलालेन कृतं कौलालकम् । वारुडकम् ॥

[Supply] tena ('by that' [i.e. after a third-case word]), kṛte ('in the sense made'), saṃjñāyām ('when a name is meant'). kulālena kṛtam ('made by a potter') → kaulālakam. vāruḍakam ['made by a varuḍa'].

Tattvabodhinī

NSP p. 275

—कुलालादिभ्यो—। कुलाल वरुड चण्डाल निषाद कुम्भकार श्वपाकादयः कुलालादयः

Bālamanoramā

कुलालादिभ्यो वुञ् - कुलालादिभ्यो वुञ् ।तेन कृते संज्ञाया॑मिति शेषपूरणम् । वारुडकमिति । वरुडो जातिविशेषः ।

translator notes

commentary BM: 'tena kṛte saṃjñāyām' is a supplying of what remains unsaid (śeṣapūraṇa) [i.e. from 'kṛte granthe', SK 1496, and 'saṃjñāyām', SK 1497]; varuḍa is a particular caste (jātiviśeṣa). Followed for rendering the phrase as supplied material and for the gloss of vāruḍakam.
commentary TB lists the kulālādi group: kulāla, varuḍa, caṇḍāla, niṣāda, kumbhakāra, śvapāka, etc. Recorded.

SK 1499 · A 4.3.119V

क्षुद्राभ्रमरवटरपादपादञ् ॥ १४९९ ॥

kṣudrābhramaravaṭarapādapādañ

kṣudrābhramaravaṭarapādapād añ — After kṣudrā, bhramara, vaṭara and pādapa, añ [in the sense 'made by that', when a name is meant].

Rule. After kṣudrā, bhramara, vaṭara and pādapa, añ comes in the sense "made by that", as a name. Bhaṭṭoji's commentators gloss kṣudrāḥ as honey-bees.

Example.

kṣudrābhiḥ kṛtam → kṣudrā + añ → vṛddhi u → au → kṣaudram.

Likewise bhrāmaram, vāṭaram, pādapam.

Applies when / blocked by. Bhaṭṭoji's commentators say what añ replaces. After pādapa, which is vṛddha, cha (SK 1337) would come. After the others, aṇ.

Siddhānta-kaumudī

तेन कृते संज्ञायाम् । क्षुद्राभिः कृतं क्षौद्रम् । भ्रामरम् । वाटरम् । पादपम् ॥

[Supply] tena kṛte saṃjñāyām ('by that', 'in the sense made', 'when a name is meant'). kṣudrābhiḥ kṛtam ('made by kṣudrās') → kṣaudram. bhrāmaram [from bhramara]. vāṭaram [from vaṭara]. pādapam [from pādapa].

Tattvabodhinī

alignment inferredNSP p. 275

—शुद्धाभ्रमर—। पादपशब्दाच्छे प्राप्ते, अन्येभ्योऽपि अणि अञ् विधीयते

Bālamanoramā

क्षुद्राभ्रमरवटरपादपादञ् - क्षुद्राभ्रमर ।तेन कृते संज्ञाया॑मिति-सेषपूरणम् । क्षुद्राः=मधमक्षिकाः ।

translator notes

commentary BM: 'tena kṛte saṃjñāyām' is śeṣapūraṇa (supplying what remains unsaid), as in SK 1498; kṣudrāḥ = honey-bees (madhumakṣikāḥ). Followed for rendering the phrase as supplied material; the kṣudrās are left untranslated in the block.
commentary Rule interaction, not in the kaumudī — TB (OCR pratīka 'śuddhābhramara-' for kṣudrābhramara-): añ is enjoined where, after pādapa, cha would be due (pādapa being vṛddha, by 'vṛddhāc chaḥ', SK 1337), and, after the others, aṇ. Recorded.

SK 1500 · A 4.3.120V

तस्येदम् ॥ १५०० ॥

tasyedam

tasyedam — [After a word in the sixth vibhakti, the affixes as enjoined come in the sense] 'this is his/its'.

Rule. After a word in the sixth case (genitive), aṇ etc. come in the sense "this is his / its". The base-specific affixes of SK 1313–1392 apply here too.

Example.

upagor idam "this is Upagu's" → upagu + aṇ

→ vṛddhi u → au → the final u takes guṇa, o → av (SK 847) → aupagavam.

Applies when / blocked by. Three vārttikas follow.

vahes tur aṇ iṭ ca: after a word in tṛ, the affix that makes agent nouns ("one who does"), added to the root (√) vah "convey", aṇ comes with the augment iṭ (an inserted i) on the tṛ. saṃvoḍhuḥ svam "the property of the conveyer" → sāṃvahitram. Aṇ was already due; the vārttika is for the iṭ.
agnīdhaḥ śaraṇe raṇ bhaṃ ca: after agnīdh in the sense "his house", the affix raṇ, and the base counts as bha. Agnīt is "he who kindles the fire", a priest. His place is āgnīdhram. Being a bha stem, the dh does not change to d. The priest, being placed there, is also called āgnīdhraḥ.
samidhām ādhāne ṣeṇyaṇ: after samidh "kindling-stick", in the sense "the means of placing them", ṣeṇyaṇ. sāmidhenyo mantraḥ "the mantra for placing the kindling-sticks". The ṣ gives ṅīṣ in the feminine: sāmidhenī ṛk.

Watch out. The printed text writes the last affix as ṣeṇyaṇū. The forms show that ṣeṇyaṇ is meant.

Siddhānta-kaumudī

उपगोरिदमौपगवम् ।

This is Upagu's (upagor idam): aupagavam.

vārttika

वहेस्तुरणिट् च

(vārttika) After [the affix] tṛ [added to] vah, aṇ, and [the augment] iṭ.

(वार्तिकम्) ॥ संवोढुः स्वं सांवहित्रम् ।

The property of the saṃvoḍhṛ (the conveyer) (saṃvoḍhuḥ svam): sāṃvahitram.

vārttika

अग्नीधः शरणे रण् भं च

(vārttika) After agnīdh, in the sense of [its] house (śaraṇa), raṇ, and [the base is] bha.

(वार्तिकम्) ॥ अग्निमिन्धे अग्नीत्, तस्य स्थानमाग्नीध्रम् । तात्स्थ्यात्सोऽप्याग्नीध्रः ।

He kindles the fire (agnim indhe): agnīt. His place: āgnīdhram. By being situated there (tātsthya), he too [is called] āgnīdhraḥ.

vārttika

समिधामाधाने षेण्यणू

(vārttika) After samidh, in the sense of [that which is the means of] the placing (ādhāna) of the kindling-sticks, ṣeṇyaṇ.

(वार्तिकम्) ॥ सामिधेन्यो मन्त्रः । सामिधेनी ऋक् ॥

sāmidhenyo mantraḥ ('a mantra for placing the kindling-sticks'). sāmidhenī ṛk.

Tattvabodhinī

NSP p. 275

—तस्येदम् । अणादयः पञ्च महोत्सर्गाः, वादयश्च पश्चान्तात्संबन्धिति स्युः ॥अनन्तरादिष्वनभिधानान्न, देवदत्तस्यानन्तरमिति ॥—वहेस्त्विति । इङ्धमिदमुपसंख्यानम्, अण् तु सिद्ध एवानूच्यते । तुरिति तृन्तृचोः सामान्यग्रहणम् ॥ ढलादीनामसिद्धलादलौकिके प्रक्रियावाक्ये पूर्वमिद् ततो निमित्ताभावान्न ढलादीत्याशयेनोदाहरति—सांवहित्रमिति ॥—अग्नीदिति । क्विप् । ऋलिग्विशेषोऽयम् ॥ ‘लममिदतायते’ इत्यत्र तु छान्दसं हस्तलम् ॥—आग्नीध्रमिति । भलविधानादस्य जरुर्वं नेति भावः ॥—सोऽपीति । अग्नीदपीत्यर्थः ॥ ननु ‘पिवाग्नीध्रात्तव’ इत्यादावाद्युदात्तं प्रयुज्यते ॥ वार्तिके ‘तुरण्’ इति पाठादयमन्तोदात्त इति चेत् । अत्राहुः । ‘आग्नीध्रसाधारणादञ्’ इति वार्तिकेन विहितो यः स्वार्थेऽञ् तत्पक्षे तत्राद्युदात्तत्वं बोध्यमिति ॥—समिधामिति—। कर्मणि षष्ठीयम् । आधानमिति करणे ल्युट् । कर्मणि षष्ठ्यन्तादाधानकरणे षेष्ण्य स्यात् ॥—सामिधेन्य इति । यया अग्निः समिध्यते सा समित्, संपदादिलात्करणे क्विप् । तस्या आधान इति विग्रहः ॥—सामिधेनीति । पित्वान्डीप् ‘हलस्तद्धितस्य’ इति यलोपः । यया ऋचा समिदाधीयते सा सामिधेनीत्यर्थः । ‘प्रवो वाजा अभिद्यवः’ इत्याद्याः ‘आजुहोता दुवस्यत’ इत्यन्ताः सामिधेन्य इति व्यवहियन्ते

Bālamanoramā

तस्येदम् - तस्येदम् । इदमित्यर्थे षष्ठन्तादणादयः साधारणप्रत्यया, राष्ट्रावारेत्यादिभिर्विशिष्य विहिता घादयश्च प्रत्यया यताविहितं स्युरित्यर्थः । अत्र शेषे इत्यनुवृत्तम् । ततश्च अपत्यादिचतुरथ्र्यन्तार्थेभ्योऽन्येषां शेषभूतसर्वविशेषाणां सामान्यविशेषरूपेण प्रत्ययार्थत्वं लभ्यते । अपत्यादीनां तु न केनापि रूपेण इदंशब्दार्थत्वमितितस्यापत्य॑मित्यत्रोक्तम् ।वहेस्तुरणिट् चेति । वार्तिकमिदम् ।तु॑रिति तृन्तृचोः सामान्येन ग्रहणम् । वहधातोर्विहितो यस्तृप्रत्ययस्तस्मादण् स्यात्तृप्रत्ययस्य इडागमश्च । तत्र अण् पूर्वे सिद्ध इड्विध्यर्थमनूद्यते । संवोढुः स्वमिति । विग्रहदर्शनम् । वहेस्तृच्, तृन् वा । वहेरनुदात्तत्वात् 'एकाच उपदेशे' इति नेट् । ढत्वधत्वष्टुत्वढलोपाः ।सहिवहोरोदवर्णस्ये॑त्योत्त्वम् । सांवहित्रमिति । ढत्वादीनामसिद्धत्वादलौकिक एव विग्रहवाक्ये पूर्वमिट् । ततो निमित्ताऽभावान्न ढत्वादि । अग्नीधः शरणे इति । वार्तिकमिदम् ।शरण॑मित्यर्थे अग्नीच्छब्दात्षष्ठन्ताद्रण्, तस्मिन्परे भत्वं च वक्तव्यमित्यर्थः । शरणं — गृहम् । अग्नीदिति । ऋत्विग्विशेषोऽयम् । इन्धेः क्विप् ।अनिदिता॑मिति नलोपः । आग्नीध्रमिति । सोमे महावेदेरुत्तरार्धे पञ्चरत्नि चतुरश्रस्थानविशेषसंज्ञेयम् । भत्वान्न जश्त्वम् । प्रत्ययस्वरेणान्तोदात्तो ।ञयं शब्दः । तैत्तिरीयेएतद्वै यज्ञस्यापराजितं यदाग्नीध्र॑दित्यादावाद्युदात्तत्वं तुआग्नीध्रसाधारणादञ् वक्तव्यः॑ इति स्वार्थिके अञि बोध्यम् । नन्वेवम्आग्नीध्रः प्रत्याश्रावये॑दित्यादौ कथमृत्विग्विशेषे आग्नीध्रशब्दः । तत्राह — तात्स्थ्यादिति । आग्नीध्राख्यदेशस्थत्वात् ऋत्विग्विशेषे आग्नीध्रशब्दो गौण इति भावः । समिधामिति । आधीयते अनेनेत्याधानो मन्त्रः । आधानो मन्त्र इत्यर्थे षष्ठन्तात्समिच्छब्दात् षेन्यण्प्रत्ययटो वाच्य इत्यर्थः । षत्वं ङीषर्थमित्याह — सामिधेनीति । सामिधेन्यशब्दात् ङीष् ।हलस्तद्धितस्ये॑ति यलोपः ।

translator notes

commentary BM: in the sense 'idam' the general affixes aṇ etc., and gha etc. specifically enjoined by 'rāṣṭrāvārapārād…' and the rest, come as enjoined after a word ending in the genitive; 'śeṣe' is carried forward (anuvṛtta) here, so all the residual particular senses other than apatya etc. and the cāturarthika senses are, in general and particular form, the affix-meaning; apatya etc. are in no way the meaning of 'idam'. Source of the bracket in sutra_en.
commentary TB: the five great general affixes aṇ etc. and gha etc. come after a genitive-final word in the sense of the related (sambandhin); not in anantara etc., by non-expression (anabhidhāna): devadattasya anantaram. Recorded.
commentary BM: this is a vārttika; 'tu' takes tṛn and tṛc alike; after the tṛ-affix enjoined after vah, aṇ comes, with the augment iṭ for the tṛ; aṇ is already established and is restated only for the sake of iṭ. Followed for 'After [the affix] tṛ [added to] vah'.
commentary TB the same: the upasaṃkhyāna is for iṭ, aṇ being already established and merely restated; 'tu' takes tṛn and tṛc in general.
commentary BM, steps not in the kaumudī: saṃvoḍhṛ — vah + tṛc or tṛn; no iṭ by 'ekāca upadeśe…' since vah is anudātta; ḍhatva, dhatva, ṣṭutva, ḍha-elision, and o by 'sahivahor od avarṇasya'. sāṃvahitram — because ḍhatva etc. are asiddha, iṭ comes first, in the non-worldly (alaukika) analytical statement; then, the cause being absent, ḍhatva etc. do not occur.
commentary TB gives the same account of sāṃvahitram: ḍhatva etc. being asiddha, iṭ comes first in the alaukika prakriyā-statement, and then ḍhatva etc. do not occur for want of their cause.
commentary BM: after agnīdh in the genitive, in the sense 'śaraṇa', raṇ is to be stated, and the base is bha before it; śaraṇa = house (gṛha). Followed for 'house'.
commentary BM, steps not in the kaumudī: agnīt — a particular officiant; indh + kvip, n-elision by 'aniditām'; āgnīdhram — being bha, there is no jaśtva. āgnīdhra is the name of a particular square place of five aratnis on the northern half of the mahāvedi in the soma rite; end-acute by the affix accent, the initial acute of the Taittirīya's 'yad āgnīdhram' being due to svārthika añ ('āgnīdhrasādhāraṇād añ'). 'āgnīdhraḥ pratyāśrāvayet' uses the word of the officiant secondarily, by his being situated in that place.
commentary TB: agnīt with kvip, a particular officiant; āgnīdhram — no jaśtva, bha-status having been enjoined; the initial acute in 'pibāgnīdhrāt tava' is due to the svārthika añ of 'āgnīdhrasādhāraṇād añ' ('they say'); 'so 'pi' = the agnīdh too. Followed for 'he too'.
commentary TB: the genitive is objective (karmaṇi ṣaṣṭhī); ādhāna is lyuṭ in the instrumental sense (karaṇa); ṣeṇya comes after the objective genitive in the sense of the instrument of placing. Followed for the bracket '[that which is the means of]'.
commentary BM: ādhāna = that by which [the samidhs] are placed (ādhīyate anena), i.e. a mantra; ṣeṇyaṇ is to be stated after the genitive-final samidh in that sense. Compatible with TB.
commentary BM: the ṣ of ṣeṇyaṇ serves ṅīṣ: sāmidhenya + ṅīṣ, y elided by 'halas taddhitasya' → sāmidhenī.
commentary TB the same for sāmidhenī (with 'pittvāt' in the OCR), and: samidh is formed with kvip in the instrumental sense by sampadādi; sāmidhenī is the ṛc by which the samidh is placed — the verses 'pra vo vājā abhidyavaḥ' through 'ājuhotā duvasyata' are so called. Recorded.
textual Blocks k3, k5 and k7 each open in the source with the editorial tag '(vārtikam) ||', which closes the vārttika of the preceding block (k2, k4, k6); the tag is not translated, and the rest of each block is Bhaṭṭoji's prose.
textual The source reads the vārttika as 'samidhām ādhāne ṣeṇyaṇū'; the final 'ū' appears to be a corruption of ṣeṇyaṇ, which the forms sāmidhenya, sāmidhenī and BM's comment require. Transmitted reading kept; rendered ṣeṇyaṇ.

SK 1501 · A 4.3.121V

रथाद्यत् ॥ १५०१ ॥

rathādyat

rathād yat — After ratha ('chariot'), yat [in the sense 'this is his/its' (tasyedam)].

Rule. After ratha "chariot", yat comes in the sense "this is its". Bhaṭṭoji's commentators, citing a vārttika, restrict it to a part of a chariot.

Example.

rathasya idam → ratha + ya → the a deleted → rathyaṃ cakram "a chariot's wheel".

Siddhānta-kaumudī

रथ्यं चक्रम् ॥

rathyaṃ cakram ('a chariot's wheel').

Tattvabodhinī

NSP p. 275

—रथाद्यत् । अणोऽपवादः । ‘रथाद्रथाङ्गे’ इति वार्तिकमभिप्रेत्याह—रथ्यं चक्रमिति । ‘रथसीताहलेभ्यो यद्विधौ’ इति तदन्तविधिरुपसंख्यायते । परमरथ्यम् । उत्तमरथ्यम् ॥ द्वयो रथयोरङ्गं द्विरथम् । इह ‘द्विगोर्लुगनपत्ये’ इति यतो लुक् ॥ ननु यत्प्रत्ययोऽत्र रथाङ्ग एव यदीष्यते कथं तर्हि ‘रथस्य वोढा रथ्यः’ इति । ‘तद्वहति—’ इत्यनेनेति चेत् । एवं तर्हि अयमेव यद्रथाङ्ग इव वोढयपीष्यतां ‘तद्वहति रथयुगप्रासङ्गम्’ इत्यत्र रथग्रहणं त्यज्यतामिति चेत् । मैवम् । द्वौ रथौ वहति द्विरथ्य इत्यत्र ‘द्विगोर्लुगनपत्ये’ इति प्राग्दीव्यतीयस्य लुक् प्रसङ्गात् । ‘तद्वहति’ इति यत्प्रत्ययस्य तु प्राग्दीव्यतीयत्वाभावान्न लुगिति द्विरथ्य इति सिध्यतीति ॥ ननु ‘द्विगोर्लुगनपत्ये’ इत्यत्राचीत्यस्यापकर्षणात्कथमत्र यतो लुक्प्रसक्तिरिति चेत् ॥ अत्राहुः । ‘तद्वहति—’ इत्यत्र रथग्रहणमेव ज्ञापकमेतस्य यतो हलादेरपि लुग् भवतीति । अन्यथा तत्र रथग्रहणं व्यर्थमेव स्यात्तथा च द्वयो रथयोरङ्गमिति विग्रहे द्विरथमिति प्रयोगः सुस्थ इति

Bālamanoramā

रथाद्यत् - रथाद्यत् ।तस्येद॑मित्येव । रत्यं चक्रमिति । 'रथाद्रथाङ्गे' इति वचनाच्चकमिति विशेष्यम् ।

translator notes

commentary BM: 'tasyedam' (SK 1500) holds here (ity eva) — followed for the bracket in sutra_en. BM: by the statement 'rathād rathāṅge' the qualified noun of the example is cakram ('wheel'); followed in rendering 'a chariot's wheel'.
commentary TB likewise: the kaumudī's 'rathyaṃ cakram' has the vārttika 'rathād rathāṅge' in view, restricting the yat to a part of a chariot.
commentary TB, not in the kaumudī: yat is an apavāda of aṇ; by the upasaṃkhyāna 'rathasītāhalebhyo yadvidhau' tadantavidhi applies (paramarathyam, uttamarathyam); in dviratham ('part of two chariots') yat is elided by dvigor lug anapatye; and a discussion of rathya 'chariot-horse' being derived instead by tad vahati rathayugaprāsaṅgam (SK 1627), where the naming of ratha is a jñāpaka that this yat is elided even though it begins with a consonant (aci being otherwise drawn into dvigor lug anapatye). Recorded, not translated.

SK 1502 · A 4.3.122V

पत्रपूर्वादञ् ॥ १५०२ ॥

patrapūrvādañ

patrapūrvād añ — After [ratha] preceded by [a word denoting] a patra, añ [in the sense 'this is his/its'].

Rule. After ratha with a word for a patra before it, añ comes in the sense "this is its". Bhaṭṭoji glosses patra as a conveyance (vāhana).

Example.

aśvarathasyedam "this belongs to a horse-chariot" → aśvaratha + añ → vṛddhi a → ā → āśvaratham.

Siddhānta-kaumudī

पत्रं वाहनम् । अश्वरथस्येदमाश्वरथम् ॥

patra [means] a conveyance (vāhana). [What] belongs to a horse-chariot (aśvarathasya idam): āśvaratham.

Tattvabodhinī

NSP p. 275

—पत्रपूर्वादञ् । पूर्वस्य यतोऽपवादः ॥—पत्रमिति । पतन्त्यनेनेति विग्रहे ‘दाग्नी—’ इत्यादिना प्रून् ॥ रथादित्येव संबध्यत इत्याह—अश्वरथस्येदमिति । अश्वयुक्तो रथोऽश्वरथस्तस्याङ्गमित्यर्थः

Bālamanoramā

पत्त्रपूर्वादञ् - पत्रपूर्वादञ् । रथादित्येव । पत्रं वाहनमिति ।पत्रं वाहनपक्षयो॑रिति कोशः ।

translator notes

commentary BM: 'rathād ity eva' — 'rathāt' (from 'rathād yat', SK 1501) is carried forward (anuvṛtti) into this rule; 'patraṃ vāhanam' rests on the lexicon ('patraṃ vāhanapakṣayoḥ': patra in the senses 'conveyance' and 'wing'). Source of '[ratha]' in sutra_en and of 'conveyance'.
commentary TB: añ is the apavāda of the preceding yat (SK 1501); patra is analysed 'patanty anena' ('that by which they go'), with ṣṭran by 'dāmnī…' (SK 3162; OCR 'prūn'); TB states that 'rathāt' is construed here, hence the example 'aśvarathasyedam', aśvaratha being a chariot yoked with horses, and the sense 'its part (aṅga)' [cf. the vārttika 'rathād rathāṅge' cited at SK 1501]. Followed for 'horse-chariot'; the kaumudī's 'idam' is rendered 'belongs to', TB's narrower 'part' being recorded here.
translator The sense 'tasyedam' (SK 1500) is supplied in sutra_en from the kaumudī's example 'aśvarathasyedam'; neither commentator states its anuvṛtti here explicitly.

SK 1503 · A 4.3.123V

पत्राध्वर्युपरिषदश्च ॥ १५०३ ॥

patrādhvaryupariṣadaśca

patrādhvaryupariṣadaś ca — And after [a word for] patra (a draught animal), after adhvaryu and after pariṣad, [añ in the sense 'this is his/its'].

Rule. Añ also comes in the sense "this is his / its" after three kinds of base: a word for a draught animal (patra), adhvaryu (a priest), and pariṣad "assembly". A vārttika restricts the first: patrād vāhye, only for what the animal draws. For patra the meaning is taken, so any word for a draught animal counts.

Example.

aśvasyedaṃ vahanīyam "what a horse is to draw" → aśva + añ → āśvam.

adhvaryor idam → vṛddhi, u → av → ādhvaryavam.

pariṣada idam → pāriṣadam.

Siddhānta-kaumudī

अञ् ।

añ [comes].

vārttika

पत्राद्वाह्ये

(vārttika) After patra, [only] in [the sense of] what is to be drawn (vāhya).

(वार्तिकम्) ॥ अश्वस्येदं वहनीयमाश्वम् । आध्वर्यवम् पारिषदम् ॥

What belongs to a horse [as] to be drawn [by it] (aśvasyedaṃ vahanīyam): āśvam. ādhvaryavam. pāriṣadam.

Tattvabodhinī

NSP p. 275–276

—पत्राध्वर्यु—। अणोऽपवादः । वार्तिकमाह—पत्राद्वाह्य इति । इह पत्रेत्यर्थग्रहणे, इतरयोस्तु स्वरूपग्रहणे व्याख्यानमेव शरणम् ॥—द्वन्द्वाद्वन् । अणोऽपवादः । छं तु परलाद्वाधते ॥—काकोलूकिकेति । काकोलूकस्य वैरमित्यर्थः । तुनन्तं स्त्रियाम् । ‘वैरमैथुनिकादिवुन्’ इति क्यधिकारे अमरः ॥—कुत्सकुशिकिकेति । कुत्सकुशिकयोर्मैथुनिका विवाहरूपः संवन्ध इत्यर्थः ॥ मिथुनं हि दंपती तस्य कर्म कियानिष्पादनं, मनोज्ञादिलाद्रुञ् बुञ्नतं चेदम् । स्त्रियां स्वभावात् ॥ अत्र वदन्ति । कुत्साश्च कुशिकाश्च कुत्सकुशिकास्तेषां मैथुनिकेत्यपि विग्रहः । इह कुत्साश्च कुशिका चेति द्वयोरेव, मैथुनिकायां बुनिति नाग्रहः कार्यः । ‘यूनि ळुक्’ इति सूत्रे कैयटेन अत्रिभरद्वाजिकेत्यादिकं प्रसङ्गादुदाहृत्य वहुवचनान्तद्वन्द्वाद्वृष्ट्याख्यातलादिति ॥—सङ्गाङ्ग—। पूर्वस्य बुञ्जोऽपवादः ॥—घोषग्रहणमिति । एवं च प्रकृतयस्तिस्रः प्रत्ययार्थविशेषणानि चलारीति वैषम्याद्यथासंख्यमपि न प्रवर्तते ॥—गार्ग इति । ‘आपत्यस्य’—इति यलोपः ॥ यद्यप्यङ्कलक्षणयोः पर्यायत्वं प्रसिद्धं ‘कलङ्काङ्कौ लाञ्छनं च चिह्नं लक्ष्म च लक्षणम्’ इत्यमरः । तथापि पृथग्ग्रहणसामर्थ्यादिह विशेषपरते त्याह—परम्परासंवन्ध इति । यथा गवादिनिष्ठः स्वामिना गोद्वारा संवन्धः ॥—स्नाक्षादिति । यथा विदानां विद्या । घोष आभीरस्थानम् । णित्त्वं डीवर्थ पुंवद्भावनिषेधार्थं च । वैदी विद्या यस्य वैदीविद्यः । विदानामसाधारणी या विद्या तद्वानित्यर्थः ॥—छन्दोगौकिथक—। सङ्गादयो निवृत्ताः एभ्यो व्यः स्यात्तस्येदमित्यर्थे ॥ चरणशब्देभ्यो बुञ्जोऽपवादः न लौत्सर्गिकस्याणः ॥ धर्माम्नाययोरित्युक्तेर्नेह । छन्दोगं कुलमित्यादि

Bālamanoramā

पत्त्राध्वर्युपरिषदश्च - पत्राध्वर्यु । अञिति । शेषपूरणम् । पत्रादिति ।पत्राद्बाह्र एवे॑ति वक्तव्यमित्यर्थः । आआमिति । पत्रेत्यर्थग्रहणमिति भावः । आध्वर्यवं, पारिषदमिति । अध्वर्योरिदं परिषद इदमिति विग्रहः ।

Footnotes (NSP 1915 ed.)

NSP p. 276 १ अण् वोक्तेऽर्थे इति—अण्संवद्धसङ्घादीनामनुवृत्तेरिति भावः । २ कौपिञ्जलेति सूत्रपाठोऽपाणिनीय इति कैयटः । ३ नागेश इदं वार्तिकमाह विवरणे । कैयटस्तु सूत्रमिति । ४ आश्म इति—एवं च चर्मणो विकारश्चार्मः कोशः ‘चर्मणः कोशे’ इत्युपसंख्या-नाट्टिलोपः ।

translator notes

commentary BM: the kaumudī's 'añ' completes the sūtra (śeṣapūraṇa). Source of 'añ' in the brackets of sutra_en.
commentary TB: the añ is an apavāda of aṇ. Recorded.
translator That this is the añ of the preceding 'patrapūrvād añ' (SK 1502), and that the sense is 'tasyedam' (SK 1500), is the translator's supplement from the sequence; the kaumudī on SK 1502 glosses patra as 'vāhana'.
commentary BM: the vārttika means 'patrād vāhya eva' — after patra, only in the sense of what is drawn. Followed for '[only]'.
commentary BM: in āśvam the meaning of patra is taken (arthagrahaṇa), so words denoting draught animals, such as aśva, take the affix; the analyses are adhvaryor idam, pariṣada idam. Followed for 'a draught animal' in sutra_en and for 'a horse'.
commentary TB: for patra the meaning is taken, for the other two [adhvaryu, pariṣad] their own form; for this only the explanatory tradition (vyākhyāna) is the refuge. Recorded.
textual Block k3 opens in the source with the editorial tag '(vārtikam) ||', which closes the vārttika of k2; the tag is not translated, and the rest of k3 is Bhaṭṭoji's prose.

SK 1504 · A 4.3.124V

हलसीराट्ठक् ॥ १५०४ ॥

halasīrāṭṭhak

halasīrāṭ ṭhak — After hala and sīra (both 'plough'), ṭhak [in the sense 'this is its' (tasyedam)].

Rule. After hala and sīra, both "plough", ṭhak comes in the sense "this is its".

Example.

halasyedam → hala + ṭhak → ik → vṛddhi a → ā → hālikam.

sīrasyedam → vṛddhi ī → ai → sairikam.

Siddhānta-kaumudī

हालिकम् । सैरिकम् ॥

hālikam ['belonging to the plough (hala)']. sairikam ['belonging to the plough (sīra)'].

Bālamanoramā

हलसीराट्ठक् - हलसीराट्ठक् । तस्येदमित्येव । हालिकं सैरिकमिति । हलस्येदं, सीरस्येगदमिति विग्रहः ।

translator notes

commentary BM: 'tasyedam ity eva' — the sense 'this is its' of tasyedam (SK 1500) still holds; hālikam and sairikam are analysed halasyedam, sīrasyedam. Followed for the bracket in sutra_en and the glosses. The kaumudī gives only the two forms; no derivational steps are stated, and none are supplied.
commentary No TB block is filed under this unit; the TB printed under sk.1503.t1 runs on from patrādhvaryu… to dvandvād vun (SK 1505), saṃghāṅka… (SK 1507) and chandogaukthika… (SK 1509) and says nothing on halasīrāt. There is no TB here to follow.

SK 1505 · A 4.3.125V

द्वन्द्वाद्वुन् वैरमैथुनिकयोः ॥ १५०५ ॥

dvandvādvun vairamaithunikayoḥ

dvandvād vun vairamaithunikayoḥ — After a dvandva [compound], vun in the senses 'enmity' (vaira) and 'marriage-alliance' (maithunikā) [as 'its' (tasyedam)].

Rule. After a dvandva compound in the genitive, vun comes in the sense "this is theirs", when an enmity (vaira) or a marriage alliance (maithunikā) is meant.

Example.

The enmity of crow and owl → kākolūka + vun → aka → feminine ṭāp, a → i (SK 463) → kākolūkikā.

The marriage alliance of Kutsa and Kuśika → kutsakuśikikā.

The feminine is from usage.

Applies when / blocked by. A vārttika: vaire devāsurādibhyaḥ pratiṣedhaḥ. For enmity, devāsura and the like take no vun: daivāsuram "the enmity of gods and demons".

Watch out. The printed text reads kutsikuśikikā. Bhaṭṭoji's commentators read kutsakuśikikā.

Siddhānta-kaumudī

काकोलूकिका । कुत्सिकुशिकिका ।

kākolūkikā ('the enmity of crow and owl'); kutsikuśikikā ('the marriage-alliance of Kutsa and Kuśika').

vārttika

वैरे देवासुरादिभ्यः प्रतिषेधः

(vārttika) vaire devāsurādibhyaḥ pratiṣedhaḥ — In [the sense] 'enmity', [vun] is prohibited after devāsura and the like.

(वार्तिकम्) ॥ दैवासुरम् ॥

daivāsuram ('the enmity of the devas and asuras').

Bālamanoramā

द्वन्द्वाद्वुन् वैरमैथुनिकयोः - द्वन्द्वाद्वुन् । वैरे मैथुनिकायां च इदन्त्वेन विवक्षिते द्वन्द्वात्षष्ठन्ताद्वुन्स्यादित्यर्थः । काकोलूकिकेति । काकोलूकस्य वैरमित्यर्थः । वुनि स्त्रीत्वं लोकात् । कुत्सकुशिकिकेति । कुत्सकुशिकयोर्विवाह इत्यर्थः । वुनि स्त्रीत्वं लोकात् । मिथुनं — दम्पती । तस्य कर्म मैथुनिका । मनोज्ञादित्वाद्वुञ् । स्त्रीत्वं लोकात् । वैरे देवासुरेति । वार्तिकमिदम् । दैवासुरमिति । देवासुरयोर्वैरमित्यर्थः । वुनभावेऽण् । मैथुनिकायां तु देवासुरिकेत्येव ।द्वन्द्वे देवासुरे॑ति त्वपपाठः, अत्र भाष्ये वैर इत्येव वार्तिकपाठात् ।शिशुक्रन्दे॑ति सूत्रभाष्ये तुद्वन्द्वे देवासुरादिभ्यः प्रतिषेधः॑ इति पठितम्, दैवासुरम् राक्षोऽसुरमित्युदाहृतं च । देवासुराद्यधिकृत्य कृतमाख्यानमित्यर्थः । गोत्रचरणाद्वुञ् । गोत्रप्रत्ययान्ताच्छाखाध्येतृवाचिनश्च षष्ठन्तादिदमित्यर्थे वुञित्यर्थः ।प्रवराध्यायप्रसिद्धमिह गोत्र॑मित्यभिप्रेत्योदाहरति-औपगवकमिति । औपगवस्येदमित्यर्थः । वस्तुतस्तु औपगवः प्रवरसूत्रेषु न दृष्टः । ग्लौचुकायनकमिति वृत्त्यादौ उदाहृतम् । चरणादिति । चरणाद्यो वुञ्विहितः स धर्मे आम्नाये च वाच्ये भवति, नान्यत्रेत्यर्थः । काठकमिति । कठेन प्रोक्तमधीयते कठाः, तेषां धर्म आम्नायो वेत्यर्थः । आम्नायो-वेदाभ्यासः ।

translator notes

commentary BM: vun after a genitive-final dvandva when enmity or a marriage-alliance is intended as 'this [of theirs]' (idantvena vivakṣite), i.e. under 'tasyedam' (SK 1500); kākolūkikā = the enmity of crow and owl, kutsakuśikikā = the marriage of Kutsa and Kuśika; the feminine in both is from usage (lokāt); maithunikā = the act of a couple (mithuna), with vuñ as a manojñādi word. Followed for sutra_en's '[as its]' and the glosses.
commentary TB (printed under sk.1503.t1) agrees with BM on both senses (kākolūkikā = the enmity of crow and owl; kutsakuśikikā = their marriage-relation), and calls vun an apavāda of aṇ which, by being later (paratva), also blocks cha. Recorded (rule interaction).
textual The kaumudī reads 'kutsikuśikikā'; BM ('kutsakuśikikā iti') and TB ('kutsakuśikiketi') both read kutsa-, as the gloss 'kutsakuśikayoḥ' also requires. The transmitted reading is kept; the name is glossed as Kutsa.
commentary TB: some also analyse 'kutsāś ca kuśikāś ca kutsakuśikāḥ' (plural); there is no insistence that vun in the marriage sense is only for a pair — Kaiyaṭa on 'yūni luk' cites atribharadvājikā from a plural dvandva. The English gloss leaves the number open.
commentary BM: daivāsuram = the enmity of devas and asuras, with aṇ in the absence of vun; in the marriage sense, however, devāsurikā. The reading 'dvandve devāsura…' is wrong here, the Bhāṣya reading 'vaire' in this vārttika; but in the Bhāṣya on 'śiśukranda…' (SK 1468) it is read 'dvandve devāsurādibhyaḥ pratiṣedhaḥ' with daivāsuram, rākṣo'suram = a narrative composed about devas and asuras. Followed for k2's 'In [the sense] enmity' and k3's gloss.
commentary TB, printed under sk.1468.t1, cites the vārttika in the form 'dvandve devāsurādibhyaḥ pratiṣedhaḥ' under 'śiśukranda…', with daivāsuram, rākṣo'suram — the Bhāṣya reading there that BM distinguishes from this one.
textual The NSP 1915 footnote printed as sk.1492.n1 (item 3) calls the reading 'dvandve' a scribe's error here, since it would over-extend to the marriage sense, or else takes dvandva as meaning 'strife' (citing Amara). Agrees with BM's rejection of 'dvandve devāsura…' in this vārttika.
textual The block opens with the editorial tag '(vārtikam) ||', which closes the vārttika of k2; not translated.

SK 1506 · A 4.3.126V

गोत्रचरणाद्वुञ् ॥ १५०६ ॥

gotracaraṇādvuñ

gotracaraṇād vuñ — After [a word denoting] a gotra or a caraṇa (Vedic school), vuñ [in the sense 'this is its' (tasyedam)].

Rule. After a gotra word or a caraṇa word, vuñ comes in the sense "this is his / its". A caraṇa is a Vedic school: the students of one recension of the Veda.

Example.

aupagavasyedam "this is Aupagava's" → aupagava + vuñ → aka → aupagavakam.

Applies when / blocked by. A vārttika: caraṇād dharmāmnāyayor iti vaktavyam. After a caraṇa word, vuñ comes only for its dharma (practice) or its āmnāya (sacred text, its recitation of the Veda).

The Kaṭhas are those who study what Kaṭha promulgated (SK 1487). Their practice or text → kāṭhakam.

Watch out. Bhaṭṭoji's commentators note that Aupagava is not found among the gotras of the ritual lists. Other works give glaucukāyanakam as the example instead.

Siddhānta-kaumudī

औपगवकम् ।

aupagavakam ['belonging to Aupagava'].

vārttika

चरणाद्धर्माम्नाययोरिति वक्तव्यम्

(vārttika) caraṇād dharmāmnāyayor iti vaktavyam — It should be stated: after [a word denoting] a caraṇa, [vuñ comes only] when [its] dharma or āmnāya is meant.

(वार्तिकम्) ॥ काठकम् ॥

kāṭhakam ['the dharma or the āmnāya of the Kaṭhas'].

translator notes

commentary No BM block is filed under this unit; BM on it is printed at the end of sk.1505.b1 (from 'gotracaraṇād vuñ'). BM: vuñ after a genitive-final word that is a gotra-affix derivative, or that denotes students of a śākhā (caraṇa), in the sense 'this is its'. aupagavakam = aupagavasyedam. Followed for the bracket in sutra_en and the gloss.
commentary BM (sk.1505.b1) on the sense of 'gotra': Bhaṭṭoji gives aupagavakam taking 'gotra' here as the gotra known from the pravara-chapter; 'in fact, however, Aupagava is not seen in the pravara-sūtras', and the Vṛtti and others give glaucukāyanakam. BM on gotrakṣatriyākhyebhyo bahulaṃ vuñ (sk.1479.b1) notes by contrast that there 'gotra' is not the technical (pāribhāṣika) one. Recorded; the English gives the example as transmitted and does not define 'gotra' further.
commentary BM (sk.1505.b1): the vuñ taught after a caraṇa-word comes when dharma or āmnāya is to be expressed, and not otherwise (nānyatra) — i.e. the vārttika restricts the sense. kāṭhakam: the Kaṭhas are those who study what was promulgated by Kaṭha; kāṭhakam is their dharma or their āmnāya; āmnāya = recitation of the Veda (vedābhyāsa). Followed for '[only]' in k2 and for the gloss in k3.
commentary TB, printed under sk.1255.t1 (on caraṇebhyo dharmavat), says that 'caraṇād dharmāmnāyayoḥ' is a vārttika indicated (jñāpyate) by that atideśa-sūtra. Recorded.
commentary No TB block is filed under this unit; the TB under sk.1503.t1 (running through SK 1505, 1507 and 1509) does not comment on gotracaraṇād vuñ itself, only noting at 'chandogaukthika…' that the caraṇa-vuñ is set aside there and that, by 'dharmāmnāyayoḥ', a form like chandogaṃ kulam is excluded. TB on gotrād aṅkavat (sk.1459.t1) and sk.1208.t1 cite aupagavakam as vuñ by this rule. Nothing further to follow.
textual Block k3 opens with the editorial tag '(vārtikam)', which closes the vārttika of k2; the tag is left untranslated.

SK 1507 · A 4.3.127V

संघाङ्कलक्षणेष्वञ्यञिञामण् ॥ १५०७ ॥

saṃghāṅkalakṣaṇeṣvañyañiñāmaṇ

saṃghāṅkalakṣaṇeṣv añyañiñām aṇ — After [words ending in] añ, yañ and iñ, aṇ, when a group (saṅgha), a mark (aṅka) or a distinguishing sign (lakṣaṇa) [is what is 'theirs' (tasyedam)].

Rule. After a word ending in añ, yañ or iñ, aṇ comes in the sense "this is theirs", when a saṅgha (group), an aṅka (mark) or a lakṣaṇa (distinguishing sign) is meant. A vārttika adds ghoṣa, a herdsmen's settlement: ghoṣagrahaṇam api kartavyam. The masculine form is used for a group, a mark or a settlement. The neuter is used for a sign.

Example.

añ: baidaḥ "the Bidas' group, mark or settlement"; baidam "their sign".
yañ: gārgaḥ; gārgam.
iñ: dākṣaḥ; dākṣam.

Watch out. A mark and a sign sound alike. Bhaṭṭoji separates them: the aṅka is related to the owner indirectly, the lakṣaṇa directly. Bhaṭṭoji's commentators give examples: a brand on one's cattle is an aṅka; a learning found in the person himself is a lakṣaṇa. With four senses and three kinds of base, there is no one-to-one pairing. Bhaṭṭoji's commentators differ on which rule this aṇ sets aside; scholars discuss this.

Siddhānta-kaumudī

।

[The source transmits only a daṇḍa here; no kaumudī prose precedes the vārttika.]

vārttika

घोषग्रहणमपि कर्तव्यम्

(vārttika) ghoṣagrahaṇam api kartavyam — The mention of ghoṣa too should be made [in the sūtra].

(वार्तिकम्) ॥ अञ्, बैदः सङ्घोऽङ्को घोषो वा । बैदं लक्षणम् । यञ्, गार्गः । गार्गम् । इञ्, दाक्षः । दाक्षम् । परम्परासंबन्धोऽङ्कः साक्षात्तु लक्षणम् ॥

[From a word in] añ: baidaḥ — [their] saṅgha, aṅka or ghoṣa; baidam — [their] lakṣaṇa. [In] yañ: gārgaḥ; gārgam. [In] iñ: dākṣaḥ; dākṣam. The aṅka is [a mark standing in] an indirect relation (paramparāsaṃbandha); the lakṣaṇa, however, [stands in] a direct one (sākṣāt).

translator notes

textual The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3, closing the vārttika in k2. It is left untranslated; k3 is Bhaṭṭoji's own examples. k1 contains only a daṇḍa.
commentary This unit has no BM block of its own; BM on it is printed under sk.1497.b1 (pratīka 'saṃjñāyām', but the comment opens 'saṅghāṅka'). BM: after yañ-, añ- and iñ-final words, aṇ, when a saṅgha, aṅka or lakṣaṇa is intended as 'idam'; the vārttika means the sūtra should read 'saṅghāṅkalakṣaṇaghoṣeṣu', so with three bases and four meanings there is no yathāsaṃkhya; with gārgaḥ supply 'saṅgha, aṅka or ghoṣa', with gārgam 'lakṣaṇa'. Followed for the bracketed allocation of masculine and neuter forms in k3.
commentary TB, printed under sk.1503.t1 (pratīka 'saṅgāṅga—' [so the OCR]), says the same of yathāsaṃkhya: with ghoṣa mentioned, the bases are three and the specifications of the affix-meaning four, so, being unequal, yathāsaṃkhya does not operate.
commentary BM (sk.1497.b1) calls this aṇ an apavāda of cha.
commentary TB (sk.1503.t1) calls this aṇ an apavāda of the preceding vuñ ('gotracaraṇād vuñ', SK 1506) — a different answer from BM's 'apavāda of cha'. The kaumudī states neither, and the English takes no side.
commentary On 'paramparāsaṃbandhaḥ': BM asks why aṅka and lakṣaṇa, being synonyms, are both mentioned, and answers that an aṅka is e.g. a brand on cattle, related to the owner through the cow; a lakṣaṇa is something directly present in the person, e.g. a particular learning in Devadatta (vaidī vidyā). BM glosses ghoṣa as a herdsmen's settlement (Amara: 'ghoṣa ābhīrapallī syāt'). Followed for 'indirect/direct relation'.
commentary TB, citing Amara for aṅka and lakṣaṇa as synonyms, likewise says the separate mention must carry a distinct sense (a brand on cattle; the Bidas' own learning), and glosses ghoṣa as ābhīra-sthāna. TB adds: in gārga the y is dropped by 'āpatyasya…'; the ṇ of aṇ serves ṅīp and blocks puṃvadbhāva (vaidīvidyaḥ). Recorded.

SK 1508 · A 4.3.128V

शाकलाद्वा ॥ १५०८ ॥

śākalādvā

śākalād vā — After śākala, optionally [aṇ, in the senses of the preceding sūtra].

Rule. After śākala, aṇ comes optionally in the senses of SK 1507. In the other option comes vuñ, because śākala names a caraṇa (SK 1506).

Example.

śākalena proktam adhīyate "those who study what Śākala promulgated" → śākalāḥ.

Their group, mark or settlement

→ with aṇ: śākalaḥ

→ with vuñ: śākalakaḥ.

For a sign, the same forms are neuter.

Watch out. The name of the promulgator is uncertain. Bhaṭṭoji writes Śākala. One of his commentators derives the word from śakala, the other from śākalya; scholars discuss this.

Siddhānta-kaumudī

अण् वोक्तेऽर्थे पक्षे चरणत्वाद्वुञ् । शाकलेन प्रोक्तमधीयते शाकलास्तेषां सङ्घोऽङ्को घोषो वा शाकलः । शाकलकः । लक्षणे क्लीबता ॥

aṇ [occurs] optionally in the sense [just] stated; in the other alternative, vuñ, because [śākala] is [the name of] a caraṇa. Those who study what was promulgated by Śākala (śākalena proktam adhīyate) are the Śākalas; their saṅgha, aṅka or ghoṣa: śākalaḥ [with aṇ]; śākalakaḥ [with vuñ]. In [the sense] lakṣaṇa, [the form is] neuter.

Bālamanoramā

शाकलाद्वा - शाकलाद्वा । शाकलेनेति । शकलशब्दात्प्रोक्ताणन्तादध्येतृप्रत्ययस्य लुकि शाकलशब्दात् 'गोत्रचरणा' दिति धर्माम्नाययोर्वुञोऽपवादोऽण् । तदभावे वुञ् ।

translator notes

commentary BM on 'śākalena…': from the word śakala, [the form] ending in the aṇ of the sense 'promulgated' (prokta) → śākala; then, on luk of the adhyetṛ ('student') affix, the word śākala [denotes the students]; after it aṇ is the apavāda of the vuñ of 'gotracaraṇād vuñ' (SK 1506) in the senses dharma and āmnāya; in its absence, vuñ. The kaumudī's 'ukte 'rthe' and its examples (saṅgha, aṅka, ghoṣa, lakṣaṇa: the senses of SK 1507 with its vārttika) are translated as they stand; BM's 'dharmāmnāyayoḥ' identifies which vuñ is meant (that restricted to dharma and āmnāya by the vārttika at SK 1506) and is not imported into the English.
translator '[with aṇ]' / '[with vuñ]' follow the kaumudī's own statement of the two alternatives; 'in the sense [just] stated' is taken, with the kaumudī's examples, as the four senses of SK 1507 (saṅgha, aṅka, lakṣaṇa, and ghoṣa added by its vārttika).
textual No TB pratīka for this sūtra was found in the neighbouring TB blocks: sk.1503.t1 runs through SK 1505, 1507 and 1509, and sk.1510.t1–sk.1513.t1 concern later sūtras; no TB block is filed under SK 1504–1509 other than sk.1503.t1.
textual The name of the promulgator is uncertain. The source, the NSP 1915 print (OCR page-0276) and the Dhaval TEI all read 'śākalena proktam' ('by Śākala'), translated as transmitted. BM derives the form from śakala ('śakalaśabdāt proktāṇantāt'), which implies śakalena. TB under sk.1488.t1 derives śākalāḥ from śākalya ('muda pippalāda śākalya ebhyaḥ … aṇ'), which implies śākalyena ('by Śākalya', the y dropped before aṇ). Source left as is; neither alternative is imported into the English.

SK 1509 · A 4.3.129V

छन्दोगौक्थिकयाज्ञिकबह्वृचनटाञ्ञ्यः ॥ १५०९ ॥

chandogaukthikayājñikabahvṛcanaṭāññyaḥ

chandogaukthikayājñikabahvṛcanaṭāñ ñyaḥ — After chandoga, aukthika, yājñika, bahvṛca and naṭa, ñya [comes in the sense 'this belongs to that' (tasyedam)].

Rule. After chandoga, aukthika, yājñika, bahvṛca and naṭa, ñya comes in the sense "this is theirs". The senses of SK 1507 have stopped. These are caraṇa words, so the vārttika of SK 1506 applies: only their practice (dharma) or sacred text (āmnāya) is meant.

Example.

chandogānāṃ dharma āmnāyo vā "the practice or sacred text of the Chandogas" → chandoga + ñya → vṛddhi a → ā → the a deleted → chāndogyam.

Likewise aukthikyam, yājñikyam, bāhvṛcyam, nāṭyam.

Watch out. Naṭa "actor" is not a caraṇa. Why then is it limited to practice and sacred text? Bhaṭṭoji answers: by sāhacarya, "keeping company". A word listed with others is read in the same way as they are.

Siddhānta-kaumudī

छन्दोगानां धर्म आम्नायो वा छान्दोग्यम् । औक्थिक्यम् । याज्ञिक्यम् । बाह्वृच्यम् । नाट्यम् ।

The practice (dharma) or the sacred tradition (āmnāya) of the Chandogas: chāndogyam. aukthikyam. yājñikyam. bāhvṛcyam. nāṭyam.

vārttika

चरणाद्धर्माम्नाययोः

(vārttika) caraṇād dharmāmnāyayoḥ — After [a word denoting] a caraṇa (Vedic school), [the affix comes only] in [the senses] 'practice' (dharma) and 'sacred tradition' (āmnāya).

(वार्तिकम्) ॥ इत्युक्तं तत्साहचर्यान्नटशब्दादपि तयोरेव ॥

[Although] this has been stated [of caraṇa-words], by association (sāhacarya) with those [words], from the word naṭa too [ñya comes] in those two [senses] only.

Bālamanoramā

छन्दोगौक्थिकयाज्ञिकबह्वृचनटाञ्ञ्यः - छन्दोगौक्थिक । सङ्घादयो निवृत्ताः । छन्दोगादीनां चरणत्वात् धर्माम्नाययोरिति संबध्यते । छन्दोग, औक्थिक, याज्ञिक, बद्वृच, नट-एभ्यो धर्मे आम्नाये च इदंत्वेन विवक्षिते ञ्यः स्यादित्यर्थः । ननु नटस्य अचरणत्वात्तत्र धर्माम्नाययो कथमन्वय इत्याशङ्कते — चरणाद्धर्माम्नाययोरित्युक्तमिति ।यद्यपी॑ति शेषः । परिहरति-तत्साहचर्यादिति । तथापि छन्दोगादिसाहचर्यान्नटशब्दादपि धर्माम्नाययोरेव प्रत्यय इत्यर्थः ।

translator notes

commentary BM: the [senses] saṅgha etc. [of SK 1507] are discontinued (nivṛtta); since chandoga etc. are caraṇas, 'dharmāmnāyayoḥ' is connected: after these five, ñya when dharma or āmnāya is intended as 'this [of theirs]'. Followed for sutra_en and for k1.
commentary TB, printed under sk.1503.t1 (no TB block of its own here): 'saṅghādayo nivṛttāḥ; ebhyo ñyaḥ syāt tasyedam ity arthe'; an apavāda of the vuñ after caraṇa-words [SK 1506] (the OCR continues 'na lautsargikasyāṇaḥ', apparently 'not of the general aṇ'); because of 'dharmāmnāyayoḥ', not here: chandogaṃ kulam. Followed for sutra_en and for k1.
commentary BM construes k2–k3 as doubt and answer: 'caraṇād dharmāmnāyayoḥ ity uktam' is a doubt ('yadyapi' is supplied) — naṭa is not a caraṇa, so how are dharma and āmnāya connected with it? — answered by 'tatsāhacaryāt': even so, by association with chandoga etc., from naṭa too the affix comes only in those two senses. Followed for the bracketed '[Although]'.
textual The vārttika is not newly taught here: the kaumudī cites 'caraṇād dharmāmnāyayoḥ' with 'ity uktam' as already stated (SK 1506, 'caraṇād dharmāmnāyayor iti vaktavyam'). The source's editorial tag '(vārtikam)' at the head of k3, which splits the citation from its 'ity uktam', is left untranslated.

SK 1510 · A 4.3.130V

न दण्डमाणवान्तेवासिषु ॥ १५१० ॥

na daṇḍamāṇavāntevāsiṣu

na daṇḍamāṇavāntevāsiṣu — [The vuñ after a gotra word] does not occur [in the sense 'his' (tasyedam)] when staff-bearing youths (daṇḍamāṇava) or pupils (antevāsin) [are meant].

Rule. The gotra vuñ of SK 1506 does not come when the derived word means staff-bearing youths (daṇḍamāṇava) or pupils (antevāsin). Daṇḍamāṇavas are youths for whom the staff is the main thing.

Example.

Dākṣi's staff-bearing youths, or his pupils → no vuñ → dākṣāḥ.

Watch out. Bhaṭṭoji does not name the affix of dākṣāḥ. Bhaṭṭoji's commentators disagree: one says the general aṇ, the other the aṇ of iñaś ca (SK 1333).

Siddhānta-kaumudī

दण्डप्रधाना माणवा दण्डमाणवास्तेषु शिष्येषु च वुञ् न स्यात् । दाक्षा दण्डमाणवाः शिष्या वा ॥

Youths (māṇava) for whom the staff (daṇḍa) is the main thing are daṇḍamāṇavas; in [the sense of] these and of pupils (śiṣya), vuñ does not occur. dākṣāḥ — the staff-bearing youths, or the pupils, [of Dākṣi].

Tattvabodhinī

NSP p. 276

—न दण्ड—। ‘तस्येदम्’ इत्यनुवर्तते तेषु शिष्येषु चेति प्रत्ययार्थविशेषणेष्विति शेषः ॥—दाक्षा इति । ‘इञ्च्च’ इत्यण्

Bālamanoramā

न दण्डमाणवान्तेवासिषु - न दण्ड । दण्डमाणवाश्च अन्तेवासिनश्च तेष्विति द्वन्द्वः । दाक्षा इति । दक्षस्यापत्यं दाक्षिः, तस्येमे दण्डमाणवाः, शिष्या वेत्यर्थे गोत्रत्वलक्षणो वुञ् न भवति, किंत्वौत्सर्गिकोऽणेव ।

translator notes

commentary TB: 'tasyedam' (SK 1500) is carried forward (anuvartate); 'in these and in pupils' is to be completed as 'in these, which qualify the sense of the affix' (pratyayārtha-viśeṣaṇeṣu). Followed for the bracket '[in the sense "his"]' and for construing the locatives as the sense of the derivative.
commentary BM: the compound is a dvandva, 'daṇḍamāṇavas and antevāsins'; dākṣāḥ: dākṣi is the descendant of Dakṣa, and in the sense 'these are his daṇḍamāṇavas or pupils' the vuñ characterized by gotra (gotratva-lakṣaṇa) does not come, but only the general (autsargika) aṇ. Source of '[of Dākṣi]'.
commentary TB on dākṣāḥ: aṇ by 'iñaś ca' (SK 1333) — naming the replacing aṇ differently from BM's 'general (autsargika) aṇ'. The kaumudī names neither; the English gives the form only.
translator BM's 'gotratva-lakṣaṇa vuñ' is identified by the translator as that of 'gotracaraṇād vuñ' (SK 1506); hence '[The vuñ after a gotra word]' in sutra_en.

SK 1511 · A 4.3.131V

रैवतिकादिभ्यश्छः ॥ १५११ ॥

raivatikādibhyaśchaḥ

raivatikādibhyaś chaḥ — After raivatika and the rest, cha [in the sense 'this is his' (tasyedam)].

Rule. After raivatika and the other words of its list, cha comes in the sense "this is his". It is an exception to vuñ. The words of the list end in gotra affixes, so SK 1506 would otherwise give vuñ.

Example.

What belongs to Raivatika → raivatika + īya → the a deleted → raivatikīyaḥ.

Likewise baijavāpīyaḥ.

Siddhānta-kaumudī

तस्येदमित्यर्थे । वुञोऽपवादः । रैवतिकीयः । बैजवापीयः ॥

In the sense 'this is his' (tasyedam). [This cha is] an apavāda of vuñ. raivatikīyaḥ, baijavāpīyaḥ.

Tattvabodhinī

NSP p. 276

—रैवतिकादिभ्यश्छः । रैवतिकं शब्दो ‘रैवत्यादिभ्यश्छ’ इति ठगन्तः । वैतिक औदमेधि वैजवापीत्यादिरैवतिकादयोऽभी गोत्रप्रत्ययान्ताः, ततः पूर्वेण बुञ्जि प्राप्ते छविधानार्थमिदमित्याह—बुञ्जोऽपवाद इति । अत इञ्माशङ्क्याह—इहैव निपातनादिति । हस्तिनः पाद इव पादो यस्य हस्तिपादः । पादस्य लोपो न भवति अहस्त्यादिभ्य इति वचनात्तदाह—हस्तिपादस्येति

Bālamanoramā

रैवतिकादिभ्यश्छः (कौपिञ्जलहास्तिपदादण्) (आथर्वणिकस्येकलोपश्च) - आथर्वणिकस्येति । अथर्वणा प्रोक्तो वेदोऽथर्वेत्युपचर्यते, तमधीते आथर्वणिकः । वसन्तादित्याट्ठक् । आथर्वणिकस्यायमित्यर्थे अनेन अणि, इको लोपेदाण्डिनायने॑ति टिलोपाऽभावे 'आथर्वण' इति रूपमित्यर्थः । धर्म आम्नायो वेति ।चरणाद्धर्माम्नाययो॑रित्युक्तेरिति भावः । ननु तस्येदमित्येव सिद्धेऽण्विधिव्र्यर्थ इत्यत आह — चरणाद्वुञोऽपवाद इति । आथर्वणिकशब्दस्य अथर्वणवेदाध्येतृवाचित्वादिति भावः ।*****इति बालमनोरमायाम् शैषिकाः ।*****

translator notes

commentary TB: raivatika is a ṭhak-derivative by revatyādibhyaṣ ṭhak (SK 1169); raivatika, audamedhi, baijavāpi and the others of the group end in gotra affixes, so vuñ would apply by the preceding gotracaraṇād vuñ (SK 1506); cha is taught to displace it — hence 'an apavāda of vuñ'. Followed for the bracket in k1. (TB's OCR reads the cited sūtra as 'raivatyādibhyaś cha'.)
textual The BM block filed under this unit (sk.1511.b1) carries the pratīkas of the next two sūtras as well (kaupiñjalahāstipadād aṇ; ātharvaṇikasyekalopaś ca) and its text comments only on ātharvaṇika (SK 1513) before the closing colophon of the śaiṣika section; it contains nothing on raivatikādibhyaś chaḥ. The latter part of sk.1511.t1 (ihaiva nipātanāt, hastipāda) likewise belongs to SK 1512. Source preserved.

SK 1512 · A 4.3.132V

कौपिञ्जलहास्तिपदादण् ॥ १५१२ ॥

kaupiñjalahāstipadādaṇ

kaupiñjalahāstipadād aṇ — After kaupiñjala and hāstipada, aṇ [in the sense 'this is his' (tasyedam)].

Rule. After kaupiñjala and hāstipada, aṇ comes in the sense "this is his". It is an exception to the gotra vuñ of SK 1506.

Example.

kupiñjalasyāpatyam "the descendant of Kupiñjala" → aṇ by nipātana in this very sūtra → kaupiñjala

→ kaupiñjalasyedam → aṇ again by this rule → first vowel already au → kaupiñjalaḥ.

hastipādasyāpatyam "the descendant of Hastipāda" → hāstipāda

→ hāstipādasyāyam → aṇ, with pad for pāda by nipātana → hāstipadaḥ.

Watch out. Why does kupiñjala not take the ordinary offspring affix iñ? Bhaṭṭoji's commentators answer: the sūtra's own form kaupiñjala sets down aṇ.

Siddhānta-kaumudī

कुपिञ्जलस्यापत्यम् । इहैव निपातनादण् तदन्तात्पुनरण् । कौपिञ्जलः । गौत्रवुञोऽपवादः । हस्तिपादस्यापत्यं हास्तिपादस्यायं हास्तिपदः ॥

The offspring of Kupiñjala (kupiñjalasyāpatyam): [here] aṇ [comes] by nipātana in this very [sūtra]; after [the word] ending in that [aṇ], aṇ again [by this sūtra]: kaupiñjalaḥ. [This is] an exception (apavāda) to the vuñ [enjoined] for gotra [words]. The offspring of Hastipāda (hastipādasyāpatyam) [is hāstipāda]; this is hāstipāda's (hāstipādasyāyam): hāstipadaḥ.

Tattvabodhinī

alignment inferredNSP p. 276

—हास्तिपद इति । अस्मादेव निपातनादण् पद्भावश्चेति भावः

translator notes

textual The source reads 'gautravuño 'pavādaḥ' ('an exception to the gotra-related vuñ'), i.e. the vuñ of 'gotracaraṇād vuñ' (SK 1506); rendered in that sense. In 'hastipādasyāpatyaṃ hāstipādasyāyaṃ' the apatya-form hāstipāda is not written out; supplied in brackets.
commentary TB on this sūtra begins at the tail of sk.1511.t1 (after the raivatikādi comment): anticipating iñ [by 'ata iñ' for the offspring of kupiñjala], Bhaṭṭoji says 'ihaiva nipātanāt'; hastipāda is 'one whose foot is like an elephant's', and the lopa of pāda does not occur because of 'ahastyādibhyaḥ'. TB's own block (sk.1512.t1): by this very nipātana come aṇ and the substitution of pad [for pāda]. Followed for 'in this very [sūtra]' and for the bracketed apatya-form.
commentary No BM block of its own. BM's sk.1511.b1 carries this sūtra's pratīka in its heading ('(kaupiñjalahāstipadād aṇ)') but comments only on ātharvaṇika (SK 1513), and ends the śaiṣika section there.

SK 1513 · A 4.3.133V

आथर्वणिकस्येकलोपश्च ॥ १५१३ ॥

ātharvaṇikasyekalopaśca

ātharvaṇikasyekalopaś ca — After ātharvaṇika, [aṇ in the sense 'this is his'], and lopa of ika.

Rule. After ātharvaṇika, aṇ comes in the sense "this is his", and the ika of the base is deleted. It is an exception to the caraṇa vuñ of SK 1506. Ātharvaṇika means a student of the Atharvaveda.

Example.

ātharvaṇikasyāyam "this belongs to the Ātharvaṇikas" → ātharvaṇika + aṇ

→ ika is deleted → ātharvaṇ + a → ātharvaṇaḥ "their practice or sacred text".

Watch out. Why does the an of ātharvaṇ- stay? Bhaṭṭoji's commentators answer: the form is fixed by the nipātana in dāṇḍināyana… (SK 1145). And why "practice or sacred text"? Because of the vārttika on caraṇa words at SK 1506.

Siddhānta-kaumudī

अण् स्यात् । आथर्वणिकस्यायमाथर्वणः धर्म आम्नायो वा । चरणाद्वुञोऽपवादः ॥

Aṇ occurs [and the ika of ātharvaṇika is elided]. ātharvaṇikasyāyam ('this belongs to the ātharvaṇika') → ātharvaṇaḥ — a dharma or an āmnāya. [This is] an apavāda of the vuñ [that comes] after a caraṇa [word].

Tattvabodhinī

NSP p. 276–277

—आथर्वणिकस्य—। अथर्वणा प्रोक्तो वेदोऽथर्वा, अभेदोपचारात् ‘तमधीते’ वसन्तादिलाद्रुक् ‘दाण्डिनायन’—आदिसूत्रे निपातनाद्विलोपाभावः ॥ अन्ये त्वाहुः । अथर्वणा प्रोक्तमधीते आथर्वणिकः । इह प्रोक्तेऽण् ततः ‘छन्दोब्राह्मणानि’—इति तद्विषयतायामाथर्वणशब्दस्यापि वसन्तादिषु पाठादध्येतरि ठक्, तस्य विधानसामर्थ्यात्प्रोक्ताल्लुङ्गेति ॥ समाप्ताः शैषिकाः ॥ न प्रवर्तन्त इति नेह ठक् । हालः, सैरः ॥—चाद्विकार इति । तेन वक्ष्यमाणप्रत्ययाः प्राण्यादिभ्यस्त्रिभ्योऽर्थद्वये भवन्त्यन्येभ्यस्तु विकार एवेति फलितम् ॥ मायूर इति । ‘प्राणिरजतादिभ्यः’ इत्यञ् । अनुदात्तादेरञ्चः सिद्धलादुदात्ताद्यर्थं वृद्धेषु मयङ्वाधनार्थं चावश्यकमिदं परलादनुदात्तादिष्वपि प्रवर्तते ॥ ओषधिभ्य उदाहरति—मौर्वमिति । मूर्वाशब्दः ‘तृणधान्यानां च द्यपाम्’ इत्याद्युदात्तः । पिप्पलशब्दस्तु ‘लघावन्ते’ इत्यनेनाद्युदात्तः

Footnotes (NSP 1915 ed.)

NSP p. 277 १ पित्त्वान्ङीपिति—शेखरे तु ‘दित् प्रत्ययः। ‘न्नितश्च तत्प्रत्ययात्’ इति सूत्रे भाष्ये विकारविकारेऽपि तद्विकारित्वमारोप्य तत्सूत्रं प्रत्याख्यातम् । अस्य पित्त्वे द्वि तत्प्रत्याख्याने पित्त्वान्ङीपूः आरम्भे त्वञ्चन्तत्वान्ङीविति फलभेदः स्यात्’ इत्युक्तम् । २ भाषायामिति—वेदे तु मृन्मयं गृहमित्यत्र प्राचुर्ये मयद् बोध्यः ॥

translator notes

commentary BM (printed under sk.1511.b1): the Veda promulgated by Atharvan is by transfer called atharvan; one who studies it is ātharvaṇikaḥ (ṭhak by 'vasantādibhyaḥ'). In the sense 'this belongs to the ātharvaṇika', aṇ by this rule and lopa of ika; ṭi-lopa does not occur by the nipātana in 'dāṇḍināyana…', giving the form ātharvaṇa.
commentary TB gives the same account as BM (the Veda promulgated by Atharvan called atharvan by abhedopacāra; ṭhak by vasantādi in 'tam adhīte'; lack of ṭi-lopa by nipātana in 'dāṇḍināyana…') and records a further view (anye): aṇ in the 'proktam' sense, then ṭhak in the student sense because ātharvaṇa is also read among vasantādi, with no luk after 'prokta' because that ṭhak is specifically enjoined. Recorded.
commentary BM (under sk.1511.b1): 'dharma āmnāyo vā' is because of the statement 'caraṇād dharmāmnāyayoḥ'; and the rule is not redundant beside 'tasyedam', being an apavāda of vuñ after caraṇa words, since ātharvaṇika denotes a student of the Atharva-veda. Followed for 'caraṇa [word]'.

तद्धिताधिकारे शैषिकप्रकरणम्