Prakaraṇa 30 · SK 1514–1547
तद्धिताधिकारे प्राग्दीव्यतीयप्रकरणम्
taddhitādhikāre prāgdīvyatīyaprakaraṇam · 34 sūtras
SK 1514 · A 4.3.134V
तस्य विकारः ॥ १५१४ ॥
tasya vikāraḥ
tasya vikāraḥ — [After a word in the sixth case, the affixes aṇ etc. come] in the sense 'a vikāra (modification, product) of that'.
Rule. After a word in the sixth case (the genitive), the affixes aṇ etc. come in the sense "a vikāra of that", a product of that. "Aṇ etc." means the default aṇ and the special affixes that the following rules name.
A vārttika adds a stem change: aśmano vikāre ṭilopo vaktavyaḥ. Before an affix in this sense, aśman "stone" loses its ṭi, here an.
Example.
aśmano vikāraḥ "a product of stone" → aśman + aṇ
→ the vārttika deletes the ṭi an → aśm + a
→ aṇ is ṇit, "marked with ṇ", so first-vowel vṛddhi (SK 1075): a → ā → āśmaḥ.
bhasmano vikāraḥ "a product of ash" → bhasman + aṇ
→ no vārttika here, so the stem keeps its ṭi by an (SK 1155) → vṛddhi → bhāsmanaḥ.
mṛttikāyā vikāraḥ "a product of clay" → mṛttikā + aṇ
→ vṛddhi ṛ → ār; the final ā is deleted by yasyeti ca (SK 311) → mārtikaḥ (also written mārttikaḥ).
Applies when / blocked by. The vārttika is an apavāda of SK 1155. Without it, aśman would keep its ṭi, as bhasman does.
Why do all three bases take plain aṇ? Bhaṭṭoji's commentators explain it by accent. Aśman and bhasman are formed with the affix manin, and mṛttikā with tikan. By the accent rule for affixes marked with n, such a word is ādyudātta: its first vowel is udātta, high. The añ of SK 1520 needs a low first vowel, so it does not reach them.
Watch out. This chapter begins where the śaiṣika senses of chapter 29 end. Bhaṭṭoji's commentators note that the śaiṣika affixes no longer operate here. So hala and sīra, which take ṭhak in chapter 29 (SK 1504), take plain aṇ in the product sense: hālaḥ, sairaḥ.
Siddhānta-kaumudī
vārttikaअश्मनो विकारे टिलोपो वक्तव्यः
(vārttika) aśmano vikāre ṭilopo vaktavyaḥ — Lopa of the ṭi of aśman should be stated
[when an affix] in the sense of vikāra [follows].
(वार्तिकम्) ॥ अश्मने विकारः आश्मः । भास्मनः । मार्तिकः ॥
A vikāra of stone (aśmano vikāraḥ): āśmaḥ. [A vikāra of ash (bhasman):] bhāsmanaḥ. [A
vikāra of clay (mṛttikā):] mārtikaḥ.
Bālamanoramā
तस्य विकारः - अथ विकारार्थप्रत्यया निरूप्यते । तस्य विकारः । विक्रियते इति विकारः । कर्मणि घञ् । प्रकृतेकवस्थान्तरात्मिका विक्रियां प्राप्त इत्यर्थः । विकार इत्यर्थे षषथ्ठन्तादणादयः साधारणा, वक्ष्यमाणाश्च वैशेषिका यथाविहितं स्युरित्यर्थः । अश्मनो विकार इति । विकारार्थकप्रत्यये परे अश्मन्शब्दस्य टिलोपो वक्तव्य इत्यर्थः ।अ॑निति प्रकृतिभावापवादः । आश्म इति । अणि टिलोपे रूपम् । एवं चर्मणो विकारः चार्मः कोशः । 'चर्मणः कोशे' इत्युपसह्ख्यानाट्टिलोपः । भास्मन इति । भस्मनो विकार इत्यर्थः । अणिअ॑निति प्रकृतिभावान्न टिलोपः । मार्त्तिक इति । मृत्तिकाया विकार इत्यर्थः । अत्रप्राणिरजतादिभ्योऽञ् 'ओरञ्'अनुदात्तादेश्चे॑त्यादिवक्ष्यमाणपवादविषयभिन्नमुदाहरणम् । तत्र अश्मन्, भस्मन्, चर्मन् इतित्रयं मनिन्प्रत्ययान्तं नित्स्वरेणाद्युदात्तम् । मृत्तिकाशब्दोऽपिमृदस्तिक॑न्निति तिकन्नन्तो नित्स्वरेणाद्युदात्तः ।
translator notes
- BM opens the treatment of affixes in the sense vikāra: vikāra is 'vikriyate iti', ghañ in the object sense, i.e. what has undergone a change (vikriyā) consisting in another state (avasthāntara) of the original material (prakṛti). In the sense vikāra, after a word in the sixth case, the general affixes aṇ etc. and the special ones still to be stated come as each is enjoined. Followed for the bracketed supplement in sutra_en.
- BM: the vārttika means ṭi-lopa of aśman before an affix in the vikāra sense; it is an apavāda of the prakṛtibhāva (retention of the stem) taught by 'an' (A 6.4.167). āśma is the form with aṇ and ṭi-lopa; bhāsmana keeps its ṭi because of prakṛtibhāva by 'an'; mārttika is the vikāra of mṛttikā. These are examples outside the domain of the apavādas to come ('prāṇirajatādibhyo 'ñ' SK 1532, 'orañ' SK 1519, 'anudāttādeś ca' SK 1520), because aśman, bhasman (and carman) end in manin and are ādyudātta by the nit accent, and mṛttikā ends in tikan and is likewise ādyudātta. BM adds cārmaḥ kośaḥ by the upasaṃkhyāna 'carmaṇaḥ kośe', which the kaumudī does not give. Followed for the bracketed senses of bhāsmanaḥ and mārtikaḥ.
- textual The source reads 'aśmane vikāraḥ' (dative), evidently a slip for 'aśmano vikāraḥ' as in the vārttika; translated in that sense. The kaumudī writes mārtikaḥ, BM mārttika (the doubled t is orthographic). The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k2, closing the vārttika in k1; it is left untranslated, and k2 is Bhaṭṭoji's own examples.
- TB (printed under sk.1513.t1, after 'samāptāḥ śaiṣikāḥ'): 'na pravartanta iti' — [the śaiṣika affixes] do not operate [here], hence no ṭhak [of halasīrāṭ ṭhak, SK 1504] here: hālaḥ, sairaḥ [with aṇ, in the vikāra sense]. Translator's note: TB's lemma 'na pravartante' does not occur in the kaumudī text of this unit as printed here, and the bracketed referents are the translator's. Followed, with BM, for '[the affixes aṇ etc.]' in sutra_en.
SK 1515 · A 4.3.135V
अवयवे च प्राण्योषधिवृक्षेभ्यः ॥ १५१५ ॥
avayave ca prāṇyoṣadhivṛkṣebhyaḥ
avayave ca prāṇyoṣadhivṛkṣebhyaḥ — After [words denoting] living beings (prāṇin), herbs (oṣadhi) and trees (vṛkṣa), [the affixes come] also in the sense 'a part (avayava) [of that]'.
Rule. After words for living beings (prāṇin), herbs (oṣadhi) and trees (vṛkṣa), the same affixes come also in the sense "an avayava of that", a part of that. The word ca "also" keeps the sense vikāra. So these words take both senses; all other words take the product sense only.
Example.
mayūrasyāvayavo vikāro vā "a part or a product of a peacock" → mayūra names a living being → mayūra + añ (the añ for living beings, SK 1532)
→ vṛddhi a → ā; the final a deleted (SK 311) → māyūraḥ.
mūrvā (a herb) → its stalk (a part) or its ash (a product) → mūrvā + aṇ
→ vṛddhi ū → au; the final ā deleted → maurvam.
pippala (a tree, the aśvattha) → pippala + aṇ → vṛddhi i → ai → paippalam.
Applies when / blocked by. Mūrvā is ādyudātta by a phiṭ rule, one of the rules that fix the accent of noun stems not formed by an affix. So the añ of SK 1520 does not reach it, and it takes the default aṇ. Pippala takes aṇ too; its accent is a point scholars discuss.
Watch out. A word like aśman "stone" names no living being, herb or tree. So āśmaḥ means only "a product of stone", never "a part of stone".
Siddhānta-kaumudī
चाद्विकारे । मयूरस्यावयवो विकारो वा मायूरः । मौर्वं काण्डं भस्म वा । पैप्पलम् ॥
By 'ca': [also] in [the sense] vikāra. A part or a product of a peacock (mayūrasyāvayavo
vikāro vā): māyūraḥ. maurvam — the stalk (kāṇḍa) or the ash (bhasma) [of the mūrvā herb].
paippalam [— a part or product of the pippala tree].
Bālamanoramā
अवयवे च प्राण्योषधिवृक्षेभ्यः - अवयवे च प्रा.प्राणिवाचिन ओषधिवाचिनो वृक्षवाचिनश्च षष्ठन्तेभ्योऽवयवे विकारे च अणादयः उक्ता वक्ष्यमाणाश्च प्रत्यया यथाविहितं स्युः, अन्येभ्यस्तु विकारमात्र इत्यर्थः । प्राणिन उदारहरति — मायूर इति । 'लघावन्ते' इति मयूरशब्दो भध्योदात्तः । ततः 'प्राणिरजतादिभ्यः' इत्यञ् । ओषधेरुदाहरति — मौर्वमिति । मूर्वा ओषधिविशेषः । तस्या अवयवो विकारो वेत्यर्थः । औत्सर्गिकोऽण् ।अनुदात्तादेश्चे॑त्यञ् तु वक्ष्यमाणो न भवति,तृणधान्यानां च द्व्यषा॑मित्याद्युदात्तत्वात् । वृक्षस्योदाहरति — पैप्पलमिति । पिप्पलः-अआत्थः, तस्यावयवो विकारो वेत्यर्थः । 'लघावन्ते' इति मध्योदात्तः पिप्पलशब्दः ।अनुदात्तादेश्चे॑ति वक्ष्यमा॑णाऽञोभावे औत्सर्गिकोऽण् ।
translator notes
- TB, printed under sk.1513.t1: 'cād vikāra iti' — the upshot is that the affixes to be stated come in both senses (avayava and vikāra) after the three [prāṇin, oṣadhi, vṛkṣa], but after other words in the vikāra sense only. BM (own block) says the same: after these, aṇ etc., stated and to be stated, come as enjoined in avayava and vikāra; after the rest in vikāra alone. Followed for the scope of 'By ca'.
- BM on the examples: mayūra is madhyodātta by 'laghāvante', and māyūra has añ by 'prāṇirajatādibhyaḥ' (SK 1532). mūrvā is a particular herb, ādyudātta by 'tṛṇadhānyānāṃ ca dvyaṣām', so the añ of 'anudāttādeś ca' (SK 1520) does not come and maurva has the general aṇ; pippala (= aśvattha) takes the general aṇ in the absence of that añ. TB (under sk.1513.t1) agrees on māyūra and maurva, and adds that 'prāṇirajatādibhyaḥ' is needed for ādyudātta words and to block mayaṭ after vṛddha words, and by being the later rule (paratva) applies to anudāttādi words as well. Followed for the bracketed 'mūrvā herb' and 'pippala tree'.
- BM and TB differ on the accent of pippala, both citing 'laghāvante': BM calls it madhyodātta, TB ādyudātta. Translator's observation: only TB's reading makes pippala non-anudāttādi and so accounts for the aṇ that both commentators assign to paippala. The English is unaffected.
SK 1516 · A 4.3.136V
बिल्वादिभ्योऽण् ॥ १५१६ ॥
bilvādibhyo'ṇ
bilvādibhyo 'ṇ — After bilva and the other words of its list, aṇ [in the sense 'product' (vikāra), and, for those that denote living beings, herbs or trees, also 'part' (avayava)].
Rule. After bilva and the other words of its list, aṇ comes. It comes in the product sense, and, for words naming living beings, herbs or trees, also in the part sense. Bhaṭṭoji's commentators give the list as bilva, vrīhi, kāṇḍa, mudga, masūra, godhūma, ikṣu, veṇu, gavedhuka, kārpāsī, pāṭalī, karkandhū, kaṭī.
Example.
bilvasyāvayavo vikāro vā "a part or a product of the bilva" → bilva + aṇ
→ vṛddhi i → ai → bailva + a
→ the final a deleted (SK 311) → bailvam.
Applies when / blocked by. Bhaṭṭoji's commentators call this rule an apavāda of añ and of mayaṭ. One of them is more precise. Gavedhuka has k as its penultimate, so it would get aṇ anyway by SK 1517; it is listed here only to block mayaṭ. The other words are listed to block the añ of SK 1520.
The optional mayaṭ of SK 1523 still reaches this list: bilvamayam stands beside bailvam. For vrīhi, SK 1528 sets this aṇ aside when the product is a sacrificial cake.
Watch out. bailvam looks exactly as an añ-form would. The difference is the marker: aṇ is not ñit, "marked with ñ". It matters in SK 1533, where only a ñit affix lets a further añ follow. So a product of bailva is bailvamayam.
Siddhānta-kaumudī
बैल्वम् ॥
bailvam ['a part or a product of the bilva'].
Tattvabodhinī
NSP p. 277—विल्वादिभ्योऽण् । अञ्-मयटोरपवादः । विल्व त्रीहि काण्ड मुद्ग मसूर गोधूम इक्षु कर्पासी वेण्वादयो विल्वादयः
Bālamanoramā
बिल्वादिभ्योऽण् - विल्वादिभ्योऽण् । एषु प्राण्योषधिवृक्षेभ्यः अवयवे विकारे च, इतरेभ्यस्तु विकारे अण् स्यादित्यर्थः । बैल्वमिति । बिल्वस्यावयवो विकारो वेत्यर्थः । बिल्व, व्रीहि काण्ड, मुद्ग, मसूर, गोधूम, इक्षु, वेणु, गवेधुक, कार्पासी, पाटली, कर्कन्धू, कटी॑ति बिल्वादयः । तत्र गवेदुकस्यकोपधाच्चे॑त्यणि सिद्धे मयड्बाधनार्थमिह पाठः । इतरेषां तुअनुदात्तादेश्चे॑त्यञो बाधनार्थमिति कौस्तुभे विस्तरः ।
translator notes
- BM: among these words, those denoting living beings, herbs and trees (prāṇyoṣadhivṛkṣa) take aṇ in the senses avayava and vikāra, the others in vikāra only; bailvam = bilvasya avayavo vikāro vā. Followed for the bracketed scope in sutra_en and the gloss of bailvam.
- On why the rule is taught (not reflected in the English, which gives only the form): TB calls it an exception (apavāda) to añ and to mayaṭ. BM, following the Kaustubha, says the same thing more narrowly. gavedhuka would already get aṇ by 'kopadhāc ca' (SK 1517), so it is listed here to block mayaṭ. The other words are listed to block the añ of 'anudāttādeś ca' (SK 1520). BM gives the gaṇa as bilva, vrīhi, kāṇḍa, mudga, masūra, godhūma, ikṣu, veṇu, gavedhuka, kārpāsī, pāṭalī, karkandhū, kaṭī; TB gives a shorter list.
SK 1517 · A 4.3.137V
कोपधाच्च ॥ १५१७ ॥
kopadhācca
kopadhāc ca — And after [a base] whose penultimate is k, [aṇ comes in the senses vikāra and avayava, as applicable].
Rule. Aṇ also comes after a base whose upadhā, its penultimate sound, is k. It is an apavāda of añ.
Example.
tarku (a kind of tree) → tarku + aṇ
→ vṛddhi a → ā → tārku + a
→ the final u takes guṇa by or guṇaḥ (SK 847): u → o, and o → av before the vowel → tārkavam.
tittiḍīka → tittiḍīka + aṇ → vṛddhi i → ai; the final a deleted → taittiḍīkam.
Applies when / blocked by. Each example sets aside a different añ, as Bhaṭṭoji's commentators point out. Tarku ends in u, so orañ (SK 1519) would give añ. Tittiḍīka is madhyodātta: a middle vowel is high, so its first vowel is low, and SK 1520 would give añ.
Siddhānta-kaumudī
अण् । अञोऽपवादः । तर्कु, तार्कवम् । तैत्तिडीकम् ॥
aṇ [comes]. [It is] an apavāda of añ. [From] tarku: tārkavam. [From tittiḍīka:]
taittiḍīkam.
Bālamanoramā
कोपधाच्च - कोपधाच्च ।अ॑णिति शेषः । तत्र प्राण्योषधिवृक्षेभ्योऽवयवे विकारे च, इतरेभ्यस्तु विकारे एव तर्कु — तार्कवमिति । तर्कु इति प्रकृतिनिर्देशः । तर्कुर्नाम — वृक्षविशेषः, तस्यावयवो विकारो वेत्यर्थः ।ओर॑ञित्यस्यापवादोऽण् । तित्तिङीकशब्दो 'लघावन्ते' इति मध्योदात्तः ।अनुदात्तादेश्चे॑कत्यञोऽपवादोऽण् ।
translator notes
- BM: 'aṇ' is the remainder (iti śeṣaḥ) [translator's identification: from bilvādibhyo 'ṇ, SK 1516, as TB states at SK 1518]; it comes in avayava and vikāra after words for animals, plants and trees, and in vikāra alone after others. Followed for the bracket in sutra_en.
- BM: 'tarku' is the citation of the base (prakṛtinirdeśa) — tarku being a kind of tree; tārkava = its part or product. Followed for rendering 'tarku, tārkavam' as base → form. BM also specifies which añ is set aside in each example: for tarku, orañ (SK 1519); for tittiḍīka (BM OCR 'tittiṅīka'), which is madhyodātta by 'laghāvante', the añ of anudāttādeś ca (SK 1520). Followed for taking 'añaḥ' as covering both.
SK 1518 · A 4.3.138V
त्रपुजतुनोः षुक् ॥ १५१८ ॥
trapujatunoḥ ṣuk
trapujatunoḥ ṣuk — After trapu ('tin') and jatu ('lac'), [aṇ comes in the sense vikāra], and [these two take the augment] ṣuk.
Rule. After trapu "tin" and jatu "lac", aṇ comes, carried forward from SK 1516. The two bases also take the augment ṣuk. An augment (āgama) is a sound added to a form without replacing anything. The u and k of ṣuk are markers, so it adds only ṣ. The forms show where it stands: after trapu and jatu, at the end of the base.
Example.
trapu "tin" → a product of tin → trapu + ṣuk + aṇ
→ the augment is added → trapuṣ + a
→ vṛddhi a → ā → trāpuṣam.
Likewise jatu "lac" → jatuṣ + a → jātuṣam.
Applies when / blocked by. Both bases end in u, so this aṇ is an apavāda of orañ (SK 1519). Tin and lac are not living beings, herbs or trees. So the affix comes in the product sense only.
Watch out. The u of trapu does not become av here, as it does in tārkavam. In trāpuṣam the augment ṣ ends the base, and the affix follows the ṣ.
Siddhānta-kaumudī
आभ्यामण् स्याद्विकारे एतयोः षुगागमश्च । त्रापुषम् । जातुषम् ॥
After these two, aṇ comes in the sense vikāra, and these two take the augment
(āgama) ṣuk. trāpuṣam [a product of tin]. jātuṣam [a product of lac].
Tattvabodhinī
NSP p. 277—त्रपुजतुनोः—। विल्वादिभ्योऽण् इत्यतोऽनुवर्तनादाह—अण् स्यादिति । ‘ओरञ्’ इत्यस्यायमपवादः । अप्राण्यादिलादवयवे न भवतीत्याशब्देनाह—विकारे इति ॥—त्रापुषमिति । त्रपुणो विकारः । एवं जनुनो विकारो जातुषम्
Bālamanoramā
त्रपुजतुनोः षुक् - त्रपुजतुनो षक् । त्रापुषं जातुषमिति । त्रपुणो जतुनश्च विकार इत्यर्थः ।
translator notes
- TB: 'aṇ' is carried forward (anuvartana) from bilvādibhyo 'ṇ (SK 1516) — hence the kaumudī's 'aṇ syāt'; this aṇ is an apavāda of orañ (SK 1519); and because trapu and jatu are not words for animals etc., the affix does not come in the sense avayava — hence the kaumudī's 'vikāre'. Followed for the bracket '[aṇ … in the sense vikāra]' in sutra_en.
- BM and TB gloss the forms as 'a product of trapu' and 'a product of jatu' (TB OCR 'janu'). Followed for the bracketed glosses.
SK 1519 · A 4.3.139V
ओरञ् ॥ १५१९ ॥
orañ
orañ — After [a base ending in the vowel] u, añ [in the senses vikāra and avayava, as applicable].
Rule. After a base ending in u, short or long, añ comes. As before, it comes in the product sense, and for words for living beings, herbs and trees also in the part sense.
Example.
devadāror avayavo vikāro vā "a part or a product of the devadāru" → devadāru + añ
→ vṛddhi e → ai → daivadāru + a
→ the final u takes guṇa (SK 847): u → o → av → daivadāravam.
bhadradāru → vṛddhi a → ā → bhādradāravam.
Applies when / blocked by. Why is this rule needed beside SK 1520? Bhaṭṭoji's commentators answer through the examples. Devadāru and bhadradāru are ādyudātta by a phiṭ rule: their first vowel is high. So SK 1520 would not give them añ; only this rule does. Bhaṭṭoji chose examples that SK 1520 does not reach.
Several later rules set this añ aside for particular u-final words: SK 1517 (tarku), SK 1518 (trapu, jatu), SK 1539 (dru) and SK 1542 (śigru, karkandhū).
Siddhānta-kaumudī
दैवदारवम् । भाद्रदारवम् ॥
daivadāravam ['a part or a product of the devadāru']. bhādradāravam ['a part or a product
of the bhadradāru'].
Tattvabodhinī
NSP p. 277—ओरञ् । अनुदात्तादेरन्यदिहोदाहरणम् ॥—दैवदारवमिति । देवदारुभद्रदारुशब्दौ ‘मितद्वर्धानाम्’ इत्याद्युदात्तौ—॥ दाधित्यमिति । दधनि तिष्ठतीति ‘सुपि स्थः’ इति कः । उपपदसमासः । पृषोदरादिलात्सकारस्य तकारः । क्रुद्धतरपदप्रकृतिस्वरेणान्तोदात्तलम् ॥ एवं कपित्थेपि बोध्यम्
Bālamanoramā
ओरञ् - ओरञ् । उवर्णादढ् स्यादित्यर्थः । प्राण्योषधिवृक्षेभ्योऽवये विकारे च, इतरेभ्यस्तु विकारे । दैवदारवं भाद्रदारवमिति । देवदारोर्भद्रदारोश्चावयवो विकारो वेत्यर्थः ।पीतद्वर्थाना॑मित्याद्युदात्तावेतौ । ततश्चअनुदात्तादेश्चे॑त्यनेन गतार्थता न ।
translator notes
- BM: 'oḥ' = after [a word ending in] the u-vowel (uvarṇa), long or short; like the preceding rules, it applies in avayava and vikāra for words denoting living beings, herbs and trees, and in vikāra only for the others; daivadāravam = devadāroḥ avayavo vikāro vā. Followed for sutra_en and the glosses.
- On the choice of examples, BM and TB agree. devadāru and bhadradāru are ādyudātta by the phiṭ-sūtra read as 'pītadvarthānām' in BM and 'mitadvardhānām' in TB (OCR; evidently pītadrvarthānām). The rule is therefore not made redundant by 'anudāttādeś ca' (SK 1520). TB's phrasing: 'anudāttāder anyad ihodāharaṇam' (the example here is a word other than one with an anudātta first syllable). The English gives only the forms.
- textual The second half of sk.1519.t1 (from 'dādhittham iti' to 'kapitthe 'pi') is TB on SK 1520 'anudāttādeś ca', printed under this unit. BM's first line reads 'uvarṇād aḍh', an OCR slip for 'añ', and is read as añ.
SK 1520 · A 4.3.140V
अनुदात्तादेश्च ॥ १५२० ॥
anudāttādeśca
anudāttādeś ca — And after [a base] whose initial [vowel] is anudātta, [añ comes in the senses vikāra and avayava, as applicable].
Rule. Añ also comes after a base whose first vowel is anudātta, low. Such a base is called anudāttādi, "low-initial".
Example.
dadhittha (another name of the kapittha, the wood-apple tree) → the base is antodātta: its last vowel is high, so the vowels before it, the first included, are low
→ dadhittha + añ → vṛddhi a → ā; the final a deleted → dādhittham.
kapittha → in the same way → kāpittham.
The printed text reads dāghittham here, with gh. Bhaṭṭoji himself writes dādhittham at SK 1533, and that is the intended form.
Applies when / blocked by. Why these two bases are antodātta is a point scholars discuss. Several rules set this añ aside and give aṇ instead: SK 1516, 1517, 1530 and 1542.
Watch out. "Antodātta" and "anudāttādi" are not opposites. A word whose last vowel is high has a low first vowel, so it is anudāttādi and takes this añ.
Siddhānta-kaumudī
दाघित्थम् । कापित्थम् ॥
dāghittham [so the source; see note]. kāpittham. [That is, a part or product of
dadhittha and of kapittha, the wood-apple tree.]
Bālamanoramā
अनुदात्तादेश्च - अनुदात्तादेश्च ।विकारे अ॑ञिति शेषः ।अवयवे चे॑ति सूत्रमप्यत्र सम्बध्यते । दाधित्थमिति । दधित्थस्यावयवो विकारो वेत्यर्थः । एवं कापित्थम् ।कपित्थे तु दधित्थग्राहिमन्मथाः॑ इत्यमरः । अव्युत्पन्नप्रातिपदिकत्वात्-फिट्-स्वरेणान्तोदात्तावेतौ ।
translator notes
- BM: 'añ in the sense vikāra' is the remainder [translator's identification: from orañ, SK 1519], and the rule avayave ca prāṇyoṣadhivṛkṣebhyaḥ (SK 1515) is also connected here. Followed for the bracket in sutra_en.
- BM: dādhittha = a part or product of dadhittha, likewise kāpittha; it cites the Amarakośa 'kapitthe tu dadhitthagrāhimanmathāḥ' (dadhittha a name of kapittha). Followed for the bracketed gloss.
- BM and TB differ on why the two bases are anudātta-initial. BM: both are underived (avyutpanna) prātipadikas, antodātta by the phiṭ accent. TB (printed under sk.1519.t1): dadhittha is derived — dadhani tiṣṭhati, ka by 'supi sthaḥ', upapada-samāsa, t for s by the pṛṣodarādi class, antodātta by the kṛt-final-member accent (OCR 'kruddhatarapadaprakṛtisvareṇa'); kapittha likewise. Both yield an antodātta, hence anudātta-initial, base; recorded, not harmonized. The kaumudī gives only the forms.
- textual The source (and the Dhaval TEI text) read 'dāghittham' (with gh); BM, TB and the kaumudī itself at SK 1533 ('dādhitthasya dādhittham') read dādhittha. 'dādhittham' is very probably intended; the transmitted reading is preserved and flagged, not emended.
SK 1521 · A 4.3.141V
पलाशादिभ्यो वा ॥ १५२१ ॥
palāśādibhyo vā
palāśādibhyo vā — After palāśa etc., [añ] optionally [in the senses vikāra and avayava].
Rule. After palāśa and the other words of its list, añ comes optionally. The other option is the default aṇ.
Bhaṭṭoji's commentators call this an ubhayatra-vibhāṣā, an option "in both places". Some members, palāśa, khadira, śiṃśapā and syandana, are anudāttādi, so SK 1520 had made añ obligatory for them. Others, such as karīra, śirīṣa, vikaṅkata and yavāsa, could not take añ at all. This rule makes añ optional for both groups.
Example.
palāśa → antodātta by the phiṭ rule for the ghṛta list, so anudāttādi → palāśa + añ (or aṇ)
→ vṛddhi a → ā; the final a deleted → pālāśam.
karīra (a shrub) → formed from the root kṝ with the affix īran, so ādyudātta by the n-marker accent → karīra + añ (or aṇ) → kārīram.
Watch out. The optional añ and the alternative aṇ give the same written form, pālāśam either way. The two options differ only in the marker ñ, which SK 1533 looks for.
Siddhānta-kaumudī
पालाशम् । कारीरम् ॥
pālāśam [— a product or part of the palāśa tree]. kārīram [— of the karīra shrub].
Tattvabodhinī
NSP p. 277—पलाशादिभ्यो वा । उभयत्रविभाषेयम् । फलाशब्दादिशिशपासन्दनानामनुदात्तादिलात्रित्यं प्राप्ते, करीरशिरीषविकङ्कतपूलासयवासशब्दानामप्राप्ते विधानात् ॥—पालाशमिति । पलाशशब्दो वृतादिलादन्तोदात्तः ॥ खदिरशब्दः ‘अजिरशिशिर’ इत्यादौ किरच्प्रत्ययान्तो निपातितः ॥ शिशपाशब्दः ‘अथ द्वितीयं प्रागीषात्’ इति वर्तमाने ‘पान्तानां गुर्वादीनाम्’ इति मध्योदात्तः ॥ ‘सदि किञ्चिच्चलने’ ‘अनुदात्तेतश्च हलावेः’ इति युच् ॥—कारीरमिति । ‘किरतेरीरन्’ । नित्स्वरेण करीरशब्दोऽयमाद्युदात्तः ॥ ‘कृद्भ्यामीषन्’ ‘शुद्धभ्यां किञ्च’ पूर्ववच्छिरीषशब्दोऽप्याद्युदात्तः । विकङ्कतपूलासयवासशब्दाः ‘प्रामादीनां च’ इत्याद्युदात्ताः ॥—षित्वान्डीषिति । टित्वान्डीषिति तु माधवः ॥—मयङ्वैतयोः—। भाषायां किम् । खादिरो यूप इति वृत्तिकारः ॥ ननु मयटो वैकल्पिकलात्सिद्धमिदमिति चेत् ॥ अत्राहुः । वेदे वह्न्यः परस्य मयटोऽर्थान्तरपरलमेवेति तात्पर्यप्रहणार्थमेवेदम् ॥ ‘द्यचश्छन्दसि’ इति सूत्रस्य ‘द्यच एव’ इति नियमार्थत्वे यद्यपीदं गतार्थम्, तथापि ‘द्यचश्छन्दस्येव’ इति विपरीतनियमशङ्कानिवृत्त्यर्थं भाषाग्रहणं कृतमिति ॥ अधिकारादेव विकारावयवयोलीभे एतयोरिति वचनं ये विशेषप्रत्ययाः ‘प्राणिरजतादिभ्योऽञ्’ इत्येवमादयस्तद्विषयेऽपि यथा स्यादित्येवमर्थम् । कपोतमर्यं, लोहमयम् ॥ इह विकारावयवाभ्यां सह प्रत्येकम् ‘अभक्ष्याच्छादनयोः’ इति संवध्यते समासनिर्देशादतो यथासंहर्य न ॥—आश्मनमिति । ‘विनापि प्रत्ययं पूर्वोत्तरपदयोर्वालोपो वाच्यः’ इति वचनादश्मभेदशब्दे भेदशब्दस्य लोपे अश्मभिति नान्तमवशिष्यते, तथा कल्माषाङ्गे राज्ञो भार्यायां मदयन्त्यां वसिष्ठेनोत्पादितः सुतोऽश्मको नाम तत्र संज्ञालयोतकस्य कप्रत्ययस्याभावे अश्मभिति नाम भवति, तस्यावयवे आश्मनं विकारेऽप्याश्मनमित्येव भवति । न च ‘अश्मनो विकारे’ इति टिलोपः स्यादिति वाच्यम् । प्रसिद्धतरत्वेन पाषाणवाचकस्यैव तत्र ग्रहीतुमुचितलात् ॥ वस्तुतस्तु ‘तस्येदम्’ इति सामान्यविवक्षायां पाषाणवाचकस्याप्यश्मनशब्दस्याश्मनमिति भविष्यति, पैष्ठी सुरेतिवत् ॥—मौद्गः सूपः । कार्पासमिति । मुद्गशब्दः वृतादिलादन्तोदात्तः । ‘कृञ्पासः’ इति पासप्रत्यये गुणे रपरे च कर्पासीशब्दो जातिलक्षणडीषन्तस्ताभ्यां ‘अनुदात्तादेश्च’ इत्यञं वाधित्वा विल्वादिलादण्
Bālamanoramā
पलाशादिभ्यो वा - पलाशादिभ्यो वा । 'अ' ञिति शेषः । अवयवे चेत्येव पलाशखदिररशिंशपास्यन्दनानामनुदात्तादित्वान्नित्यं प्राप्ते, इतरेषामप्राप्ते विकल्पोऽयम् ।
translator notes
- BM: 'añ' is to be supplied (carried from the preceding rules), and 'avayave ca' (SK 1515) still holds. Since palāśa, khadira, śiṃśapā and syandana are anudāttādi, añ would come obligatorily (nityaṃ prāpte) by 'anudāttādeś ca' (SK 1520); for the others it would not come at all (aprāpte); this rule makes it optional for both. TB (own block) calls it an ubhayatra-vibhāṣā (an option both where the operation was due and where it was not), naming karīra, śirīṣa, vikaṅkata, pūlāsa (so the OCR) and yavāsa as the aprāpta group. Followed for the bracketed 'añ' and the two senses in sutra_en.
- TB on the two examples: palāśa is antodātta as one of ghṛtādi (phiṭ 'ghṛtādīnāṃ ca'; OCR 'vṛtādi'), hence anudāttādi, so pālāśam illustrates the nitya-prāpta group; karīra is from kṝ with īran and is ādyudātta by the nit accent, so kārīram illustrates the aprāpta group. Translator's note: the kaumudī prints only the añ-forms; the alternative with the general aṇ would give the same written forms, and neither commentary spells out the alternant.
SK 1522 · A 4.3.142V
शम्याः ष्लञ् ॥ १५२२ ॥
śamyāḥ ṣlañ
śamyāḥ ṣlañ — After śamī, [the affix] ṣlañ [in the senses vikāra and avayava].
Rule. After śamī, the affix ṣlañ comes, in both senses. Its ṣ and ñ are markers, so it is heard as la. Being ñit, it brings first-vowel vṛddhi.
Example.
śamī + ṣlañ → śamī + la
→ vṛddhi a → ā → śāmīla → śāmīlaṃ bhasma "ash of śamī wood".
In the feminine: the affix has ṣ as its marker, so ṅīṣ follows (SK 498)
→ śāmīla + ī → the final a deleted (SK 311) → śāmīlī sruk "a ladle of śamī wood".
Applies when / blocked by. One authority, Mādhava, reads the affix as ṭit, marked with ṭ, so that the feminine takes ṅīp instead (SK 470). The written form śāmīlī is the same either way. Which marker is right is a point scholars discuss (see SK 1533).
Siddhānta-kaumudī
शामीलं भस्म । षित्वान्ङीष् । शामीली स्रुक् ॥
śāmīlaṃ bhasma ['ash of śamī wood']. Because [the affix] has ṣ as its it (ṣittvāt),
ṅīṣ [comes in the feminine]: śāmīlī sruk ['a ladle of śamī wood'].
translator notes
- This unit carries no BM or TB block. There is no BM on this sūtra in the neighbouring BM blocks (sk.1521.b1 is on palāśādibhyo vā only, sk.1523.b1 on mayaḍ vaitayoḥ only); TB is printed under sk.1521.t1 (see below). BM under sk.1533.b1 (on ñitaś ca tatpratyayāt) glosses śāmīla as 'a product or part of śamī' (śamyā vikāro 'vayavo vā), the affix being that of this rule (OCR 'śamyāḥ ṣyañ'). Followed for 'vikāra and avayava' in sutra_en.
- TB (printed under sk.1521.t1), on the kaumudī's 'ṣittvān ṅīṣ': 'ṭitvān ḍīṣ iti tu mādhavaḥ' (OCR) — i.e. Mādhava derives the feminine from a different marker of the affix; the exact reading is uncertain in the OCR. TB under sk.1532.t1 also states that śāmīla ends in the ṣlañ of 'śamyāḥ ṣlañ' (OCR 'blañ'). The kaumudī's 'ṣittvāt' is translated; Mādhava's variant is recorded.
SK 1523 · A 4.3.143V
मयड्वैतयोर्भाषायामभक्ष्याच्छादनयोः ॥ १५२३ ॥
mayaḍvaitayorbhāṣāyāmabhakṣyācchādanayoḥ
mayaḍ vaitayor bhāṣāyām abhakṣyācchādanayoḥ — In the ordinary language (bhāṣā), mayaṭ optionally [comes] in these two [senses, vikāra and avayava], when [the thing meant] is not food or clothing.
Rule. In the ordinary language (bhāṣā), as opposed to the Veda, mayaṭ comes optionally in these two senses, product and part. It comes after any base whatever (prakṛtimātrāt). It does not come when the thing meant is food or clothing.
The words etayoḥ "in these two" seem unnecessary: the heading already supplies the two senses. Bhaṭṭoji's commentators say they are stated so that mayaṭ reaches even the bases for which special affixes are taught. That is why Bhaṭṭoji writes "after any base whatever". So bilvamayam stands beside bailvam (SK 1516), and lohamayam beside the añ of SK 1532.
Example.
aśman + mayaṭ → aśman + maya
→ before mayaṭ the stem counts as a pada, a finished word, according to Bhaṭṭoji's commentators; so its final n is dropped
→ aśmamayam.
In the other option Bhaṭṭoji gives āśmanam. His commentators derive it from Aśman as a personal name: a son of Vasiṣṭha, also called Aśmaka.
Aśman + aṇ → the ṭi is kept by an (SK 1155) → vṛddhi → āśmanam.
The ṭi-deletion of SK 1514 is not expected here. It is for aśman in its usual sense, "stone".
Applies when / blocked by. Why "not food or clothing"? With food or clothing there is no mayaṭ, and the other affixes stand alone: maudgaḥ sūpaḥ "a soup of mudga beans", kārpāsam ācchādanam "a cotton garment". (Mudga and kārpāsī are both in the bilva list of SK 1516.)
Watch out. "Optional after any base" is the general mayaṭ. The next rule makes it obligatory for some bases, and later rules take it away from others.
Siddhānta-kaumudī
प्रकृतिमात्रान्मयड्वा स्याद्विकारावयवयोः । अश्ममयम् । आश्मनम् । अभक्ष्येत्यादि किम् । मौद्गः सूपः । कार्पासमाच्छादनम् ॥
Mayaṭ optionally comes after any base whatever (prakṛtimātrāt) in the senses vikāra and
avayava. aśmamayam; [in the other option] āśmanam [from Aśman, the personal name; see note]. Why [the words] 'not
food or clothing' (abhakṣyācchādanayoḥ)? maudgaḥ sūpaḥ ('a soup of mudga beans');
kārpāsam ācchādanam ('a cotton garment').
Bālamanoramā
मयड्वैतयोर्भाषायामभक्ष्याच्छादनयोः - मयड्वैतयोः । अधिकारादेवविकारावयवयोट॑रिति सिद्धेरेतयोरिति वचनमुक्तवक्ष्यमाणापवादविषयेष्वपि पक्षे मयडर्थमिति भाष्ये स्पष्टम् । तेन विल्वमयं वैल्वमित्यादि सिध्यतीत्यभिप्रेत्य आह — प्रकृतिमात्रादिति । सर्वस्याः प्रकृतेरित्यर्थः । अश्ममयमिति । मयटि अन्तर्वर्तिनीं विभक्तिमाश्रित्य पदत्वम् । नलोपः । आश्मनमिति । कल्माषाङ्घ्रिर्नाम कस्चिद्राजा तत्पत्न्यां वसिष्ठेनोत्पदितोऽश्मक इति । अश्मन्शब्दात्स्वार्थे कप्रत्ययः, तदभावे अश्मेत्यपि नाम, तस्य विकारो अवयवो वेत्यर्थः ।अ॑न्निति प्रकृतिभावान्न टिलोपः । नच विकारार्थकत्वे 'अश्मनो विकारे' इति टिलोपः शङ्क्यः, तत्र पाषाणवाचनत्वेन प्रसिद्धस्याऽश्मन्शब्दस्यैव ग्रहणादिति भावः ।
translator notes
- BM: since 'in the senses vikāra and avayava' would already follow from the adhikāra, the word 'etayoḥ' ('in these two') is stated so that mayaṭ comes optionally even in the domains of the apavādas already stated and still to be stated; this is clear in the Bhāṣya. Hence bilvamayam beside bailvam etc. are established, and it is with this intent that Bhaṭṭoji says 'prakṛtimātrāt', i.e. after every base. TB (printed under sk.1521.t1) gives the same reason for 'etayoḥ': so that mayaṭ comes also where special affixes such as 'prāṇirajatādibhyo 'ñ' apply (kapotamayam [so the OCR], lohamayam). Followed for 'any base whatever'.
- TB (under sk.1521.t1): because 'abhakṣyācchādanayoḥ' is a compound, it is connected with each of vikāra and avayava, so there is no yathāsaṃkhya (one-to-one allocation). Why 'bhāṣāyām'? The Vṛttikāra's counter-example is khādiro yūpaḥ [translator: presumably a Vedic usage, hence without mayaṭ]; TB then asks why 'bhāṣā' is needed although mayaṭ is optional anyway, answering that it conveys the intent that in the Veda a mayaṭ after a bahvac word (OCR 'vahnyaḥ', apparently bahvacaḥ) has another sense only, and that it forestalls a reversed restriction from 'dvyacaś chandasi'. The NSP footnote printed under sk.1513.n1 adds: in the Veda, in mṛnmayaṃ gṛham, mayaṭ is to be taken in the sense of abundance (prācurya). Followed for construing the proviso with both senses in sutra_en.
- On aśmamayam, BM: before mayaṭ the base has pada status by relying on the internal (elided) vibhakti, hence lopa of n. On āśmanam, BM and TB (under sk.1521.t1) agree that it is from Aśman as a personal name: Vasiṣṭha begot Aśmaka on the wife of King Kalmāṣāṅghri; aśman takes svārthika ka [in Aśmaka], and without it the name is Aśman; its vikāra or avayava is āśmana, with no ṭi-lopa because of prakṛtibhāva by 'an' (A 6.4.167). The ṭi-lopa of 'aśmano vikāre' (SK 1514) is not to be suspected, since there only aśman in its well-known sense 'stone' is meant. TB adds (vastutas tu) that even aśman 'stone' gives āśmanam when the general sense of 'tasyedam' is intended, as in paiṣṭī surā (SK 1526). The English marks āśmanam as the other option and brackets its derivation from the personal name, following BM and TB; the gloss 'made of stone' for aśmamayam (aśman in its usual sense) is the translator's, and is kept out of the text so that it is not read into āśmanam.
SK 1524 · A 4.3.144V
नित्यं वृद्धशरादिभ्यः ॥ १५२४ ॥
nityaṃ vṛddhaśarādibhyaḥ
nityaṃ vṛddhaśarādibhyaḥ — After a vṛddha [word] and after śara etc., [mayaṭ comes] obligatorily [in the senses vikāra and avayava].
Rule. After a vṛddha word, and after śara and the other words of its list, mayaṭ comes obligatorily. A vṛddha word is one whose first vowel is a vṛddhi vowel (chapter 29). This rule is an apavāda of the option in SK 1523. Bhaṭṭoji's commentators give the śara list as śara, darbha, mṛd, kuṭī, tṛṇa, soma, balvaja.
Example.
āmra "mango" → the first vowel is ā, so the word is vṛddha → āmra + mayaṭ → āmramayam "made of mango, or part of the mango".
śara "reed" → śara + mayaṭ → śaramayam "made of reed".
A vārttika adds ekāco nityam: after a monosyllabic word, a word of one vowel, mayaṭ is also obligatory.
tvac "skin" → tvac + maya → tvaṅmayam "made of skin".
vāc "speech" → vāṅmayam "consisting of speech".
ap "water" → ammayam "consisting of water".
The final consonant of each base appears as a nasal, ṅ or m, before the m of maya.
Applies when / blocked by. Bhaṭṭoji's commentators say the vārttika is obtained by yoga-vibhāga, splitting the sūtra: the word nityam is read a second time on its own. They add that mṛd is in the śara list only for clarity. It has one vowel, so it would take obligatory mayaṭ anyway.
Bhaṭṭoji raises an objection. Ap has one vowel, so it must take mayaṭ. How then is the usage āpyam correct beside ammayam? His answer: āpyam is formed another way.
apām idam "this belongs to water" → aṇ by tasyedam (SK 1500) → āpam
→ then ṣyañ (heard as ya) in the sense of the base itself (svārthe), adding no new meaning → āpyam.
Several later rules set this obligatory mayaṭ aside: SK 1530 (tāla), SK 1533 (śāmīla) and SK 1539 (dru).
Siddhānta-kaumudī
आम्रमयम् । शरमयम् ।
āmramayam ('made of / part of the mango'). śaramayam ('made of reed').
vārttikaएकाचो नित्यम्
(vārttika) ekāco nityam — After a monosyllabic [word, mayaṭ comes] obligatorily.
(वार्तिकम्) ॥ त्वङ्मयम् । वाङ्मयम् । कथं तर्हि आप्यमम्मयमिति । तस्येदम् SK 1500 इत्यण्णन्तात्स्वार्थे ष्यञ् ॥
tvaṅmayam ('made of skin'). vāṅmayam ('consisting of speech'). How then [is the usage]
āpyam, [beside] ammayam ('consisting of water'), [to be justified, since ap is
monosyllabic]? [It has] ṣyañ in the sense of the base itself (svārthe) after [āpa], which
ends in aṇ by 'tasyedam' (SK 1500).
Tattvabodhinī
NSP p. 277–278—नित्यं वृद्ध—। इह ‘भाषायामभक्ष्याच्छादनयोः’ इत्यनुवर्तत इति वृत्तिः ॥ नन्वेवमानन्दमयाधिकरणे शङ्कराचार्यैः ‘अन्योन्तर आत्मानन्दमयः’ इति श्रुतौ ‘आनन्दमय इति विकारे मयट्’ इत्युक्तं तत्कथं संगच्छतां, ‘प्राचुर्ये मयद्’ इति तु वक्तुमुचितमिति चेत् । अत्राहुः । प्राचुर्ये मयद्यपि प्रकृत्यर्थविरोधिनो दुःखस्य लेशतोऽनुवृत्तिलाभात्प्रकृते विकारार्थः पर्यवस्यतीति तेषामाशयः ॥ यद्वा ‘नित्यं वृद्धं’ इत्यत्र भाषाग्रहणं नानुवर्तते अनुवृत्तावपि ‘भाषायां नित्यम्, अन्यत्र क्वचित्कः’ इत्याश्रित्य मयद् सुसाधः ॥ अथ वा ‘हेतुमनुष्येभ्यः’ इत्यनुवर्तमाने ‘मयद् च’ इति सूत्रेण आगतार्थे मयद् । विकार इति त्वार्थिकार्थकथनमेवातः शङ्करभगवत्पादोक्तिरनवद्यैवेति ॥—शरमयमिति । शर दर्भ मृत् कटी तृण सोम विल्वज शरादिः ॥—एकाचो नित्यमिति । आरम्भसामर्थ्यादेव सिद्धे ‘नित्यं वृद्धं’ इति नित्यग्रहणं योगविभागेनान्यत्रापि क्वचिद्विधानार्थं, तेनैतल्लभ्यत इति भावः ॥ एकाचलादेव सिद्धे शरादिषु मृच्छब्दपठनं विस्पष्टार्थमित्याहुः
Bālamanoramā
नित्यं वृद्धशरादिभ्यः - नित्यं वृद्ध ।मय॑डिति शेषः । उक्तविकल्पस्यापवादः ।एकाचो नित्यमिति ।नित्य॑मिति योगविभागलब्धमिदम् । अण्णन्तादिति । अपामिदमापम् ।तस्येद॑मित्यण् । ततः स्वार्थे चतुर्वर्णादित्वात् ष्यञि आप्यमिति रूपमित्यर्थः ।
Footnotes (NSP 1915 ed.)
NSP p. 278 १ गोश्च्र पुरीय इति—नचैवं सति प्रकरणवाधोऽत्र भवतीति वाच्यम् । गोराहारविकारे पुरीये गोर्विकारत्वमारोप्य प्रकरणेन क्यस्य सुवचत्वात् इति । २ पुरितामादिति परिमाणस्वदेशं परिच्छेदकमात्रं, व्याख्यानात् । तेन संख्या अपि ग्रहणम् ।
translator notes
- BM: 'mayaṭ' is to be supplied; this rule is an apavāda of the option taught in the preceding rule (SK 1523), making mayaṭ obligatory. Followed for the bracketed 'mayaṭ' and 'obligatorily'. vṛddha is the technical class of words whose first vowel is a vṛddhi vowel (āmra here).
- TB: per the Vṛtti, 'bhāṣāyām abhakṣyācchādanayoḥ' is carried forward (anuvartate) into this rule. TB then raises Śaṅkara's gloss on 'anyo 'ntara ātmānandamayaḥ' (Ānandamaya-adhikaraṇa), 'ānandamaya: mayaṭ in the sense vikāra', asking how that fits (the passage being Vedic), since 'mayaṭ in the sense of abundance' would have been the fitting gloss, and offers three answers: (1) even with mayaṭ of abundance (prācurya) a trace of the contrary duḥkha persists, so the vikāra sense results; (2) alternatively 'bhāṣā' is not carried into 'nityaṃ vṛddha…', or, if it is, one takes 'obligatory in bhāṣā, occasional elsewhere', so mayaṭ is sound; (3) or it is the mayaṭ of 'mayaṭ ca' in the sense 'come from' with 'hetumanuṣyebhyaḥ' carried forward, and 'vikāra' only states the implied sense. Because TB leaves the carrying-forward of 'bhāṣāyām' open, sutra_en does not include it.
- BM: this vārttika is obtained by yogavibhāga (splitting) of 'nityam'. TB explains: obligatoriness would already follow from the very fact that the rule is undertaken (ārambhasāmarthya), so 'nityam' in 'nityaṃ vṛddha…' is split off to prescribe [mayaṭ] also elsewhere, occasionally, and this vārttika is obtained thereby; mṛd is read among śarādi (śara, darbha, mṛd, kuṭī [OCR 'kaṭī'], tṛṇa, soma, balvaja) only for explicitness, since it is monosyllabic anyway.
- BM on the answer: apām idam 'this belongs to water' gives āpam by aṇ under 'tasyedam'; then, since it belongs to the cāturvarṇya-ādi group, ṣyañ comes svārthe, giving the form āpyam. Followed for the bracketed '[āpa]' and for construing the question as an objection from the vārttika.
- translator 'kathaṃ tarhi āpyam ammayam iti' quotes a usage in which āpyam stands beside, or glosses, ammayam; its source is not identified in the kaumudī or the commentaries, and the English does not attribute it.
- 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, and k3 is Bhaṭṭoji's own prose.
SK 1525 · A 4.3.145V
गोश्च पुरीषे ॥ १५२५ ॥
gośca purīṣe
gośca purīṣe — After go ('cow') too, [mayaṭ,] when [its] dung (purīṣa) [is meant].
Rule. After go "cow" too, mayaṭ comes when its dung (purīṣa) is meant. Bhaṭṭoji names no affix; the form gomayam shows that it is mayaṭ, as in the two rules before.
Example.
goḥ purīṣam "the dung of a cow" → go + mayaṭ → go + maya → gomayam.
Applies when / blocked by. Whether dung counts as a product of the cow at all is a point scholars discuss. Why "dung"? For other products of the cow, SK 1538 gives yat: gavyaṃ payaḥ "cow's milk".
Siddhānta-kaumudī
गोः पुरीषं गोमयम् ॥
goḥ purīṣam ('the dung of a cow') is gomayam.
Tattvabodhinī
NSP p. 278—गोश्च पुरीषे । पुरीषं न विकारो, नाप्यवयवः । तथापि ‘तस्येदम्’ इत्यर्थेऽयं प्रत्ययः । विकारावयवयोस्तु गोपयसोर्यतं वक्ष्यति ॥ पुरीषे किम् । गव्यं पयः ॥—यावक इति । यवशब्दाद्विकारेऽण्, तदन्तात् ‘यावादिभ्यः’ इति स्वार्थे कन्
Bālamanoramā
संज्ञायां कन् - संज्ञायां कन् । विकारविशेष इति । अपूप इत्यर्थः । तदाह — पूपोऽपूपः पिष्टकः स्यादिति । अमरकोशोऽयम् । पुरोडाशस्तु न पिष्टकः, तस्यानपूपत्वात् ।तुङ्गमनपूपाकृतिमआशफमात्रं पुरोडाशं करोती॑ति श्रुतेः ।
translator notes
- TB: dung is neither a product (vikāra) nor a part (avayava) [of the cow]. The affix here is nonetheless in the sense 'tasyedam' (SK 1500), and for the vikāra and avayava of go, yat will be stated ('gopayasor yat', SK 1538). Why 'purīṣe'? Compare gavyaṃ payaḥ. sutra_en is therefore not glossed with 'product'. The NSP footnote (printed as sk.1524.n1, item 1) takes a different line. It says there is no breach of the section (prakaraṇa), because dung is a transformation of the cow's food. On that view vikāra-hood of the cow is superimposed on the dung, and the affix is easily stated within the section. The two views are recorded, not harmonized.
- translator The kaumudī names no affix. '[mayaṭ]' in sutra_en is the translator's supplement, taken from the form gomayam and the preceding 'mayaḍ vaitayoḥ…' (SK 1523) and 'nityaṃ vṛddhaśarādibhyaḥ' (SK 1524). Neither commentary states the anuvṛtti explicitly.
- textual No BM on this sūtra was found. The block filed as sk.1525.b1 carries the pratīka 'saṃjñāyāṃ kan' and is BM on SK 1527. The neighbouring BM blocks sk.1524.b1 and sk.1526.b1 do not touch gośca purīṣe. The final part of sk.1525.t1 (from 'yāvaka iti') is TB on SK 1529 'asaṃjñāyāṃ tilayavābhyām', printed under this unit.
SK 1526 · A 4.3.146V
पिष्टाच्च ॥ १५२६ ॥
piṣṭācca
piṣṭāc ca — And after piṣṭa ('flour'), [mayaṭ comes in the sense vikāra].
Rule. After piṣṭa "flour", mayaṭ comes, in the product sense.
Example.
piṣṭa + mayaṭ → piṣṭamayaṃ bhasma "ash from flour".
Applies when / blocked by. Bhaṭṭoji raises an objection. The liquor made from flour is called paiṣṭī surā, with aṇ, not mayaṭ. How is that correct? His answer: there the relation is meant in general, "this is its", not as "product". In that general sense aṇ comes by tasyedam (SK 1500).
piṣṭa + aṇ → vṛddhi i → ai; the final a deleted (SK 311) → paiṣṭa
→ in the feminine, the ordinary ṅīp after a stem in aṇ (SK 470) → paiṣṭa + ī
→ the final a deleted again (SK 311) → paiṣṭī.
Siddhānta-kaumudī
मयट् स्याद्विकारे । पिष्टमयं भस्म । कथं पैष्टी सुरेति । सामान्यविवक्षायां तस्येदं SK 1500इत्यण् ॥
mayaṭ comes in the sense vikāra. piṣṭamayaṃ bhasma ['ash from flour'].
Objection: How then [is] paiṣṭī surā ['liquor from flour', with aṇ, correct]?
Response: When [the relation] is intended in general (sāmānyavivakṣāyām), aṇ [comes]
by tasyedam (SK 1500).
Bālamanoramā
पिष्टाच्च - पिष्टाच्च । शेषपूरणेन सूत्रं व्याचष्टे — मयट् स्याद्विकारे इति ।
translator notes
- BM: the kaumudī explains the sūtra by filling in what remains (śeṣapūraṇena): 'mayaṭ syād vikāre'. Followed for the bracket in sutra_en (mayaṭ, vikāra only).
- No TB block on this sūtra is found here or in the neighbouring units; TB (printed under sk.1521.t1, on mayaḍ vaitayoḥ, SK 1523) cites 'paiṣṭī surā' (OCR 'paiṣṭhī') as the parallel for an aṇ-form under tasyedam when [the relation] is intended in general. Followed for construing 'sāmānyavivakṣāyām' as the general 'this is its' relation rather than vikāra.
SK 1527 · A 4.3.147V
संज्ञायां कन् ॥ १५२७ ॥
saṃjñāyāṃ kan
saṃjñāyāṃ kan — [After piṣṭa, the affix] kan [in the sense vikāra] when a name (saṃjñā) [is meant].
Rule. "After piṣṭa" is carried forward (anuvṛtti). After piṣṭa, the affix kan comes when a name (saṃjñā) is meant: the name of one particular product of flour. The n of kan is a marker; it is heard as ka and brings no vṛddhi.
Example.
piṣṭasya vikāraviśeṣaḥ "a particular product of flour" → piṣṭa + kan → piṣṭakaḥ.
Bhaṭṭoji's commentators explain that the particular product is the apūpa, a cake. Bhaṭṭoji quotes a lexicon line, pūpo 'pūpaḥ piṣṭakaḥ syāt: pūpa, apūpa and piṣṭaka are names of one thing. His commentators identify the line as the Amarakośa's.
Watch out. A puroḍāśa, a sacrificial cake, is not a piṣṭaka, say Bhaṭṭoji's commentators, because it is not an apūpa. A rice puroḍāśa is instead called brīhimayaḥ, with mayaṭ, by the next rule.
Siddhānta-kaumudī
पिष्टादित्येव । पिष्टस्य विकारविशेषः पिष्टकः । पूपोऽपूपः पिष्टकः स्यात् ॥
'After piṣṭa' is carried forward (piṣṭād ity eva). A particular product of flour
(piṣṭasya vikāraviśeṣaḥ): piṣṭakaḥ. 'pūpa, apūpa [and] piṣṭaka [are names of the
same thing]' (pūpo 'pūpaḥ piṣṭakaḥ syāt).
translator notes
- The BM on this sūtra is printed under sk.1525.b1 (pratīka 'saṃjñāyāṃ kan'). BM: 'a particular product' means the apūpa (cake); the line 'pūpo 'pūpaḥ piṣṭakaḥ syāt' is from the Amarakośa; a puroḍāśa is not a piṣṭaka, since it is not an apūpa, citing the śruti 'tuṅgam anapūpākṛtim aśvaśaphamātraṃ puroḍāśaṃ karoti'. Followed for treating the line as a quotation of synonyms; the attribution is BM's.
SK 1528 · A 4.3.148V
व्रीहेः पुरोडाशे ॥ १५२८ ॥
vrīheḥ puroḍāśe
vrīheḥ puroḍāśe — After vrīhi ('rice'), [mayaṭ comes necessarily] when [the product (vikāra) is] a puroḍāśa (sacrificial cake).
Rule. After vrīhi "rice", mayaṭ comes necessarily when the product is a puroḍāśa. It is an apavāda of the aṇ that vrīhi takes as a member of the bilva list (SK 1516).
Example.
vrīhi + mayaṭ → vrīhi + maya → brīhimayaḥ puroḍāśaḥ "a puroḍāśa made of rice".
The printed text writes b here and v elsewhere; b and v alternate in the transmission.
Any other product of rice keeps the aṇ of SK 1516:
vrīhi + aṇ → vṛddhi ī → ai; the final i deleted (SK 311) → vraiham.
Applies when / blocked by. Bhaṭṭoji's commentators ask why vrīhi is in the bilva list at all, if this rule gives it mayaṭ. Bhaṭṭoji's vraiham is the answer: for products other than a puroḍāśa, the aṇ holds.
Siddhānta-kaumudī
मयट् स्यात् । बिल्वाद्यणोऽपवादः । ब्रीहिमयः पुरोडाशः । व्रैहमन्यत् ॥
mayaṭ comes. [It is] an apavāda of the aṇ [prescribed] by bilvādibhyo 'ṇ (SK 1516).
brīhimayaḥ puroḍāśaḥ ['a puroḍāśa made of rice']. [Any] other [product of rice]:
vraiham.
Bālamanoramā
व्रीहेः पुरोडाशे - व्रीहेः पुरोडाशे । पुरोडाशात्मके विकारे नित्यं मयट् स्यादित्यर्थः । तर्हि बिल्वादिगणे पाठः किमर्थमित्यत आह — व्रैहमन्यदिति ।
translator notes
- BM: in a product that is a puroḍāśa, mayaṭ comes necessarily (nityam). To the question 'then what is the purpose of reading vrīhi in the bilvādi list?' BM answers with the kaumudī's 'vraiham anyat': for other products the aṇ holds. Followed for '[mayaṭ comes necessarily]' in sutra_en and for rendering 'anyat' as '[any] other [product]'.
- textual The source (and the Dhaval TEI text) read 'brīhimayaḥ' with b, whereas the sūtra and 'vraiham' have v (b/v alternation in the transmission). Preserved as transmitted.
SK 1529 · A 4.3.149V
असंज्ञायां तिलयवाभ्याम् ॥ १५२९ ॥
asaṃjñāyāṃ tilayavābhyām
asaṃjñāyāṃ tilayavābhyām — After tila ('sesame') and yava ('barley'), [mayaṭ comes necessarily] when a name (saṃjñā) is not [meant].
Rule. After tila "sesame" and yava "barley", mayaṭ comes necessarily when no name is meant. "Necessarily mayaṭ" is carried forward from SK 1524.
Example.
tila + mayaṭ → tilamayam.
yava + mayaṭ → yavamayam.
Applies when / blocked by. When a name is meant, there is no mayaṭ: Bhaṭṭoji gives tailam and yāvakaḥ. His commentators derive yāvakaḥ in two steps:
yava + aṇ (product) → vṛddhi a → ā → yāva
→ then kan in the sense of the base itself, by yāvādibhyaḥ, the rule adding kan after yāva and the other words of its list → yāvakaḥ.
They give no steps for tailam.
Siddhānta-kaumudī
तिलमयम् । यवमयम् । संज्ञायां तु तैलम् । यावकः ॥
tilamayam. yavamayam. But when a name [is meant]: tailam, yāvakaḥ.
Bālamanoramā
असंज्ञायां तिलयवाभ्याम् - असंज्ञायां तिलयवाभ्याम् ।नित्यंमय॑डिति शेषः । यावक इति । यवशब्दाद्विकारे अण् । ततः 'यावादिभ्यः' इति स्वार्थे कन् ।
translator notes
- BM: 'nityaṃ mayaṭ' is the remainder (iti śeṣaḥ) [translator's identification: from nityaṃ vṛddhaśarādibhyaḥ, SK 1524]. Followed for the bracket in sutra_en.
- BM on yāvakaḥ: yava + aṇ in the sense vikāra, then kan in the sense of the base itself (svārthe) by 'yāvādibhyaḥ'. TB (printed under sk.1525.t1) gives the same two steps. Recorded as the commentators' derivation; the kaumudī gives the forms only, and neither commentator derives tailam.
SK 1530 · A 4.3.152V
तालादिभ्योऽण् ॥ १५३० ॥
tālādibhyo'ṇ
tālādibhyo 'ṇ — After tāla etc., aṇ [in the senses vikāra and avayava].
Rule. After tāla and the other words of its list, aṇ comes. It is an apavāda of añ and of mayaṭ. A gaṇasūtra, a rule set inside the word-list itself, limits one member: tālād dhanuṣi, after tāla, only when the product is a bow.
Example.
tāla "palmyra" → vṛddha, so mayaṭ would come by SK 1524 → for a bow, tāla + aṇ instead
→ vṛddhi (the ā stays ā); the final a deleted → tālaṃ dhanuḥ "a bow of palmyra wood".
Any other product of tāla keeps the mayaṭ: tālamayam.
indrāyudha → antodātta by the accent of compounds, so anudāttādi → the añ of SK 1520 would come → aṇ instead
→ vṛddhi i → ai → aindrāyudham.
Applies when / blocked by. Bhaṭṭoji's commentators show how "an apavāda of añ and of mayaṭ" divides over the list. Tāla and śyāmāka are vṛddha, so this aṇ sets aside their mayaṭ. Most other members are anudāttādi, so it sets aside their añ. Bārhiṇa, a product of the peacock (barhin) formed with the añ of SK 1532, would take a further añ by SK 1533; that too is set aside.
Siddhānta-kaumudī
अञ्मयटोरपवादः । (गणसूत्रम् -) तालाद्धनुषि ॥ तालं धनुः । अन्यत्तालमयम् । ऐन्द्रायुधम् ॥
[This is] an apavāda of añ and of mayaṭ. (gaṇasūtra) tālād dhanuṣi — After tāla, [aṇ
comes only when the product is] a bow. tālaṃ dhanuḥ ('a bow of palmyra wood'). Otherwise,
tālamayam. aindrāyudham.
Tattvabodhinī
NSP p. 278—तालादिभ्योऽण् ॥—अञ्जमयटोरिति । तालश्यामाकशब्दाभ्यां वृद्धलान्मयद् प्राप्तः । वर्हिणां विकारो वार्हिणम् । ‘प्राणिरजतादिभ्योऽञ्’ ततो ‘जितश्च तत्प्रत्ययात्’ इत्यञ् प्राप्तः, शेषेभ्यस्त्वनुदात्तादिलादिञ् प्राप्तः । तथाहि विशिष्टशिभ्यामिन्द्रशब्द उपपदे मूलविभुजादिलात्कः । ‘अन्येषामपि’ इति दीर्घः । इन्द्राविश इन्द्रादृशः । ‘चप सान्त्वने’ पचाद्यच् । चपापीयूक्षाशब्दो ‘लघावन्ते’ इति मध्योदात्तः ‘फिषः’ इत्यधिकारादापः प्रागेव स्वरप्रवृत्तेः । इन्द्रायुधशब्दः समासस्वरेणान्तोदात्तः । अण्प्रहणं वाधकवाधनार्थं यथाविहितप्रत्ययविधौ वर्हिणशब्दाद्वृद्धलक्षणो मयद् स्यात् ‘जितश्च तत्प्रत्ययात्’ इत्यञो वाधनेन वचनस्य चरितार्थलादित्याहुः ॥—तालाद्धनुषीति । गणसूत्रमिदम् ॥—हाटक इति । इह वृद्धलक्षणो मयद् प्राप्तः, तपनीयादेः ‘अनुदात्तादेश्च’ इत्यञ् प्राप्तः
Bālamanoramā
तालादिभ्योऽण् - तालादिभ्योऽण् । तालाद्धनुषीति । गणसूत्रमिदम् । तालं धनुरिति ।नित्यं वृद्धे॑ति मयटोऽपवादः । ऐन्द्रायुधमिति ।अनुदात्तादेश्चेत्यञोऽपवादः, समासस्वरेणान्तोदात्तत्वात् ।
translator notes
- BM distributes 'añmayaṭor apavādaḥ' over the examples: tālaṃ dhanuḥ sets aside the mayaṭ of 'nityaṃ vṛddha…' (SK 1524), tāla being vṛddha; aindrāyudham sets aside the añ of 'anudāttādeś ca' (SK 1520), since indrāyudha is antodātta by the compound accent (hence anudāttādi). Followed for the English 'an apavāda of añ and of mayaṭ' without allocating either to a particular base in the text.
- TB (own block), on 'añmayaṭoḥ', likewise: from tāla and śyāmāka, being vṛddha, mayaṭ would come; from the other members, being anudāttādi, añ; and after bārhiṇa (the vikāra of barhin, formed with the añ of 'prāṇirajatādibhyo 'ñ'), a further añ would come by 'ñitaś ca tatpratyayāt' (so TB, reading 'barhiṇāṃ vikāro bārhiṇam'). Agrees with BM; followed for 'an apavāda of añ and of mayaṭ'.
- BM and TB both identify 'tālād dhanuṣi' as a gaṇasūtra (a rule within the gaṇa-list). Followed for the label '(gaṇasūtra)', which renders the source's editorial tag. 'Otherwise, tālamayam' is read as: for a product of tāla other than a bow, the obligatory mayaṭ of SK 1524 is not set aside (translator's construal of 'anyat', consistent with BM's allocation).
SK 1531 · A 4.3.153V
जातरूपेभ्यः परिमाणे ॥ १५३१ ॥
jātarūpebhyaḥ parimāṇe
jātarūpebhyaḥ parimāṇe — After [words for] gold (jātarūpa), [aṇ,] when [the product is] a measure (parimāṇa).
Rule. After words for gold (jātarūpa), aṇ comes when the product is a measure (parimāṇa), such as a niṣka. The sūtra says "words" in the plural, so the synonyms of jātarūpa are meant, not the word jātarūpa alone.
Example.
hāṭaka (a word for gold) → a product of hāṭaka having the measure of a niṣka → hāṭaka + aṇ
→ vṛddhi (the ā stays); the final a deleted → hāṭakaḥ "a niṣka of hāṭaka gold".
Likewise tapanīya → tāpanīyaḥ, and suvarṇa → vṛddhi u → au → sauvarṇo niṣkaḥ.
Applies when / blocked by. Why "a measure"? When no measure is meant, mayaṭ comes: hāṭakamayī yaṣṭiḥ "a staff made of gold". Which rival affix this aṇ sets aside for each base, mayaṭ or añ, is a point scholars discuss.
Siddhānta-kaumudī
अण् । बहुवचनात्पर्यायग्रहणम् । हाटकः तापनीयः सौवर्णो वा निष्कः । परिमाणे किम् । हाटकमयी यष्टिः ॥
[The affix is] aṇ. Because of the plural [in the sūtra], the synonyms [of jātarūpa] are
included. hāṭakaḥ, tāpanīyaḥ or sauvarṇaḥ niṣkaḥ ['a niṣka (a measured piece) of hāṭaka,
tapanīya or suvarṇa gold']. Why 'when a measure [is meant]'? [Otherwise:] hāṭakamayī yaṣṭiḥ
('a staff made of gold').
Bālamanoramā
जातरूपेभ्यः परिमाणे - जातरूपेभ्यः । अणिति । शेषपूरणम् । जातरूपं-सुवर्णं, तद्वाचिभ्योऽण् स्यात्परिमाणे विकारे गम्ये इत्यर्थः । ननु जातरूपशब्दस्यैव कुतो न ग्रहणमित्यत आह — बहुवचनादिति । हाटक इत्यादि । हाटकस्य तपनीयस्य सुवर्णस्य वा निष्कपरिमाणको विकार इत्यर्थः । तापनीय इति ।नित्यं वृद्धशरादिभ्यः॑ इति मयटोऽपवादः । इतरत्र तुअनुदात्तादेश्चे॑त्यञोऽपवादः ।गुञ्जाः पञ्चाद्यमाषकः । ते षोडशाऽक्षः॑ इत्यमरः । सुवर्णविस्तौ हेम्नोऽक्षे॑ इति च ।
translator notes
- BM: 'aṇ' completes what is left unsaid (śeṣapūraṇa). jātarūpa = gold, and the words for it take aṇ when a product (vikāra) that is a measure is understood. The plural answers the question why the word jātarūpa itself is not what is taken. hāṭakaḥ etc. = a product of hāṭaka, tapanīya or suvarṇa having the measure of a niṣka (niṣkaparimāṇako vikāraḥ). Followed for '[The affix is]', 'the synonyms [of jātarūpa]' and the gloss of the examples.
- On what this aṇ displaces, BM and TB differ and the English takes no side. TB (printed under sk.1530.t1, pratīka 'hāṭaka iti') says that for hāṭaka the mayaṭ conditioned by vṛddha (SK 1524) would be due, and for tapanīya etc. the añ of 'anudāttādeś ca' (SK 1520). BM attaches the mayaṭ-apavāda to the pratīka 'tāpanīya iti' and says that elsewhere it blocks the añ of 'anudāttādeś ca'. BM also quotes Amara on the measures (māṣaka, akṣa, suvarṇa).
SK 1532 · A 4.3.154V
प्राणिरजतादिभ्योऽञ् ॥ १५३२ ॥
prāṇirajatādibhyo'ñ
prāṇirajatādibhyo 'ñ — After [words denoting] living beings (prāṇin) and after rajata etc., añ [in the senses vikāra and avayava].
Rule. After words for living beings, and after rajata "silver" and the other words of its list, añ comes. Bhaṭṭoji's commentators name rajata, sīsa, loha and udumbara among the list.
Example.
śuka "parrot" → śuka + añ → vṛddhi u → au; the final a deleted → śaukam "a part or a product of a parrot".
baka "crane" → bākam.
rajatasya vikāraḥ "a product of silver" → rajata + añ → vṛddhi → rājatam.
Applies when / blocked by. Bhaṭṭoji's commentators explain the choice of examples. Śuka and baka are ādyudātta by the phiṭ rule prāṇināṃ kupūrvam. So SK 1520 would not give them añ; only this rule does.
Rajata is different. It is anudāttādi, so SK 1520 already gives it añ. It is listed again to block mayaṭ. Without this rule, mayaṭ, taught later than SK 1520, would win as the later rule (para). One commentator adds that this rule also blocks mayaṭ after vṛddha words for living beings.
The camel and the doe get their own affixes instead of this añ (SK 1535, 1537).
Siddhānta-kaumudī
शौकम् । बाकम् । राजतम् ॥
śaukam [— a part or product of a parrot (śuka)]. bākam [— of a crane (baka)]. rājatam
[— made of silver (rajata)].
Tattvabodhinī
NSP p. 278—प्राणि—। अनुदात्तादेरजः सिद्धलात्परिशिष्टमिहोदाहरणं तदाह—शौकम् । वाकमिति । शुकवकशब्दौ ‘प्राणिनां कुपूर्वाणाम्’ इत्याद्युदात्तौ ॥—राजतमिति । रजत सीस लोह उदुम्बर कण्टकारेत्यादयो रजतादयस्तेषु अनुदात्तादीनां पुनः पाठो मयद्वाधनार्थः । अन्यथा हि परलान्मयद् स्यादेव ॥—शामीलमिति । शामीलशब्दः ‘शम्याः ब्लञ्’ इति ब्लञ्न्तः । दधित्यात् ‘अनुदात्तादेश्च’ इत्यञ् । दाधित्यस्य दाधित्यम् ॥—वैल्वमयमिति । विल्वशब्दोऽणन्तः ॥—नैष्किकमिति । ‘तेन क्रीतम्’ इति ठक् ॥—शत्यः । शतिक इति । ‘शताच्च ठन्यतौ’ ॥—अणजाविति । उमाशब्दः ‘तृणधान्यानां च’ इत्याद्युदात्तः । ऊर्णाशब्दस्तु प्रातिपदिकस्वरेणान्तोदात्त इति भावः ।
Bālamanoramā
प्राणिरजतादिभ्योऽञ् - प्राणिरजतादिभ्योऽञ् । शौकंबाकमिति । शुकस्य बकस्य वा अवयवो विकारो वेत्यर्थः ।प्राणिना कुर्पूर्व॑मित्याद्युदात्तत्वात्अनुदात्तादेश्चे॑त्यञो न प्राप्तिः । राजतमिति । अनुदात्तादित्वादञि सिद्धे मयड्बाधनार्थमञ्विधिः ।
translator notes
- BM: śaukam and bākam mean a part or product of śuka or baka. Being ādyudātta by 'prāṇināṃ kupūrvam' (TB: 'prāṇināṃ kupūrvāṇām'), they would not get the añ of 'anudāttādeś ca' (SK 1520). TB (own block) states the principle: since añ after anudāttādi words is already established, the examples here are taken from the residue (pariśiṣṭa). Followed for the bracketed senses; the two animal examples are read as cases this rule alone covers.
- On rājatam, BM: since rajata is anudāttādi, añ would already be established; the teaching of añ [for it] is to block mayaṭ. TB: rajata, sīsa, loha, udumbara, kaṇṭakāra (so the OCR) etc. are rajatādi, and the re-reading here of the anudāttādi words among them is to block mayaṭ; otherwise mayaṭ would come by being the later rule (paratva). TB under sk.1513.t1 adds that this rule is also needed to block mayaṭ after vṛddha prāṇin-words. Followed in taking rajata as the head of a gaṇa (rajatādi) and not as a further prāṇin-word.
SK 1533 · A 4.3.155V
ञितश्च तत्प्रत्ययात् ॥ १५३३ ॥
ñitaśca tatpratyayāt
ñitaś ca tatpratyayāt — And after [a word ending in] an affix of those [senses] that is ñit, añ [in the same senses].
Rule. Some words already end in a product or part affix that is ñit. After such a word, a further añ comes, in the same two senses. It is an apavāda of mayaṭ.
Example.
śāmīla (from śamī + ṣlañ, SK 1522) → vṛddha, so mayaṭ would come by SK 1524 → śāmīla + añ instead
→ vṛddhi (the ā stays); the final a deleted → śāmīlam "a product or a part of a śāmīla thing".
dādhittha (from dadhittha + añ, SK 1520) → dādhittha + añ → dādhittham. Likewise kāpittham.
Applies when / blocked by. Why "ñit"? Bailva has the aṇ of SK 1516, which is not ñit. So this rule does not apply, and mayaṭ comes: bailvamayam.
The Bhāṣya, the great commentary on Pāṇini, rejects this sūtra. It holds that a product of a product takes no second affix of this kind. What that means for the marker of ṣlañ (SK 1522) is a point scholars discuss.
Watch out. The new form can look exactly like its base: śāmīlam from śāmīla. The vṛddhi is already there, the final a is deleted (SK 311), and the affix a follows. Only the sense has changed.
Siddhānta-kaumudī
ञिद्योविकारावयवप्रत्ययस्तदन्तादञ् स्यात्तयोरेवार्थयोः । मयटोऽपवादः । शामीलस्य शामीलम् । दाधित्थस्य दाधित्थम् । कापित्थम् । ञितः किम् । बैल्वमयम् ॥
An affix of vikāra or avayava that is ñit — after [a word] ending in that, añ comes in
those same two senses. [It is] an apavāda of mayaṭ. [A product or part] of śāmīla:
śāmīlam. Of dādhittha: dādhittham. [Likewise] kāpittham. Why [the word] 'ñit'?
bailvamayam.
Bālamanoramā
ञितश्च तत्प्रत्ययात् - ञितश्च तत्प्रत्ययात् । तयोः= विकारावयवयोः प्रत्ययः-तत्प्रत्ययः । तदाह — ञिद्य इति । तयोरेवेति । विकारावयवयोरेवेत्यर्थः । शामीलस्येति । शम्या विकारोऽवयवो वा शामीलम् ।शम्याः ष्यञ् । शामीलस्य विकारोऽवयवो वेत्यर्थे अञि शामीलमिति भवतीत्यर्थः ।नित्यं वृद्धे॑ति मयटोऽपवादः । दाधित्थमिति । दधित्थस्य विकारोऽवयवो वा दाधित्थम् । अनुदात्तादित्वादञ् । दाधित्थस्य विकारो दाधित्थम् । मयडपवादोऽञ् । बैल्वमयमिति ।बिस्वादिभ्यो॑णिति बिल्वशब्दादणि बैल्वः । तस्य विकार इत्यर्थे मयडेव, न त्वञ् । अणो ञित्त्वाऽभावादिति भावः । भाष्ये तुविकारावयवप्रत्ययान्तात्पुनस्तत्प्रत्यया अनभिधानान्ने॑त्याश्रित्या सूत्रमिदं प्रत्याख्यातम् ।
translator notes
- BM: 'tatpratyaya' is 'tayoḥ pratyayaḥ', an affix of those two, i.e. of vikāra and avayava; 'tayor eva' means in vikāra and avayava only. Followed for sutra_en and the first sentence.
- BM on the examples: śāmīla is the vikāra or avayava of śamī, by 'śamyāḥ ṣlañ' (SK 1522; BM's text reads 'ṣyañ'); in the sense 'a vikāra or avayava of śāmīla', añ gives śāmīlam, an apavāda of the mayaṭ of 'nityaṃ vṛddha…' (SK 1524). dādhittha is the vikāra or avayava of dadhittha, with añ because dadhittha is anudāttādi (SK 1520); a vikāra of dādhittha is dādhittham, the añ being an apavāda of mayaṭ. bailva is from bilva with aṇ by 'bilvādibhyo 'ṇ' (SK 1516); in the sense 'its vikāra' only mayaṭ comes, not añ, because aṇ is not ñit. TB (printed under sk.1532.t1) agrees: śāmīla ends in ṣlañ (OCR 'blañ'), dadhittha takes añ by 'anudāttādeś ca', and bilva [in bailvamayam] ends in aṇ. Followed for the bracketed '[A product or part]' and '[Likewise]'.
- BM records that in the Bhāṣya this sūtra is rejected (pratyākhyāta), on the ground that vikāra and avayava affixes are not used again after a word already ending in such an affix (anabhidhāna). The NSP footnote printed under sk.1513.n1 (OCR much garbled: 'pittvān ṅīp' for ṣittvān ṅīṣ, 'nnitaś ca' for ñitaś ca) cites the Śekhara (OCR 'dit' for ṭit), which likewise reports the Bhāṣya's rejection (a product of a product being treated as a product of the original) and holds that the affix of SK 1522 is ṭit: were it ṣit, rejecting ñitaś ca would give ṅīṣ and undertaking it ṅīp (the word then ending in añ), a difference in result [that is not wanted]. This stands against the kaumudī's 'ṣittvān ṅīṣ' at SK 1522 (cf. TB there, printed under sk.1521.t1, citing Mādhava for ṭit); recorded, not harmonized. The kaumudī does not mention the rejection; the English follows the kaumudī.
SK 1534 · A 4.3.156V
क्रीतवत् परिमाणात् ॥ १५३४ ॥
krītavat parimāṇāt
krītavat parimāṇāt — After [a word denoting] a measure (parimāṇa), [the affixes come in the sense vikāra] as [they do in the sense] 'bought' (krīta).
Rule. After a word for a measure, the affixes taught in the sense "bought with that" (krīta) come also in the product sense. They come with the same conditions (upādhi) as there, such as a condition on the base. This is an atideśa, a rule that makes one thing behave like another. It is an apavāda of aṇ and the rest.
Example.
niṣkeṇa krītam "bought with a niṣka" → niṣka + ṭhak (asamāse niṣkādibhyaḥ, A 5.1.20, SK 1682)
→ ṭh → ik; the k brings vṛddhi i → ai; the final a deleted → naiṣkikam.
So also niṣkasya vikāraḥ "a product of a niṣka" → naiṣkikaḥ.
śatasya vikāraḥ "a product of a hundred" → yat or ṭhan (śatāc ca ṭhanyatāv aśate, A 5.1.21, SK 1686)
→ śata + ya → the final a deleted → śatyaḥ
→ or śata + ika → śatikaḥ. Neither affix brings vṛddhi.
Applies when / blocked by. Bhaṭṭoji's commentators name these two "bought" rules for the examples. Bhaṭṭoji says the "bought" affixes are those taught from prāg vahateṣ ṭhak (SK 1548) onward. The "bought" rules actually stand under a later heading, prāg vateṣ ṭhañ (SK 1680). So the printed reference is probably a slip.
Siddhānta-kaumudī
प्राग्वहतेष्ठक् SK 1548 इत्यारभ्य क्रीतार्थे ये प्रत्यया येनोपाधिना परिमाणाद्विहितास्ते तथैव विकारेऽतिदिश्यन्ते । अणादीनामपवादः । निष्केण क्रीतं नैष्किकम् । एवं निष्कस्य विकारोऽपि नैष्किकः । शतस्य विकारः शत्यः । शतिकः ॥
Beginning from prāg vahateṣ ṭhak (SK 1548), those affixes which are enjoined in
the sense 'bought' (krīta) after [a word denoting] a measure (parimāṇa), with
whatever qualifying condition (upādhi), are extended (atidiśyante) in just that
way to the sense vikāra. [This is] an apavāda of aṇ and the rest. Bought with a
niṣka (niṣkeṇa krītam): naiṣkikam. In the same way, a product of a niṣka (niṣkasya
vikāraḥ) too is naiṣkikaḥ. A product of a hundred (śatasya vikāraḥ): śatyaḥ, śatikaḥ.
Bālamanoramā
क्रीतवत् परिमाणात् - क्रीततवत्परि । उपाधिनेति । प्रकृत्यादि विशेषणेनेत्यर्थः । नैष्किक इति ।असमासे निष्कादिभ्यः॑ इति क्रीते ठक् । शत्यः शतिक इति । 'शताच्च ठन्यतौ' इति क्रीते ठन्यतौ ।
translator notes
- BM: 'upādhinā' means by a qualification such as one of the base (prakṛtyādi-viśeṣaṇa). Followed for 'with whatever qualifying condition (upādhi)'.
- BM names the krīta-rules the examples rest on: naiṣkika by ṭhak of asamāse niṣkādibhyaḥ in the sense krīta; śatya, śatika by ṭhan and yat of 'śatāc ca ṭhanyatau' in the sense krīta. TB (printed under sk.1532.t1): 'naiṣkikam' — ṭhak [in the sense] 'tena krītam'; 'śatyaḥ, śatikaḥ' — 'śatāc ca ṭhanyatau'. The two agree; recorded as the commentators' identification (the kaumudī names no rule).
- textual The source reads 'prāg vahateṣ ṭhak ity ārabhya', and the cross-reference (SK 1548, i.e. A 4.4.1) is the source's own. This is probably corrupt for 'prāg vateṣ ṭhañ' (A 5.1.18): the krīta-affixes all fall within that heading, including the ones BM and TB cite (asamāse niṣkādibhyaḥ, śatāc ca ṭhanyatau), not within the ṭhak heading of A 4.4.1. The English translates the transmitted reading and keeps the source's reference; the correction is suggested, not made.
SK 1535 · A 4.3.157V
उष्ट्राद्वुञ् ॥ १५३५ ॥
uṣṭrādvuñ
uṣṭrād vuñ — After uṣṭra ('camel'), vuñ [in the senses vikāra and avayava].
Rule. After uṣṭra "camel", vuñ comes, in both senses. It is an apavāda of the añ for living beings (SK 1532).
Example.
uṣṭrasya vikāro 'vayavo vā "a part or a product of a camel" → uṣṭra + vuñ
→ vu → aka (SK 1247) → uṣṭra + aka
→ vṛddhi u → au; the final a deleted → auṣṭrakaḥ.
Siddhānta-kaumudī
प्राण्यञोऽपवादः । औष्ट्रकः ॥
[It is] an apavāda of the añ [enjoined] after words for animals (prāṇy-añ).
auṣṭrakaḥ.
Bālamanoramā
उष्ट्राद्वुञ् - उष्ट्राद्वुञ् । प्राण्यञ इति ।प्राणिरजतादिभ्योऽञि॑त्यस्यापवाद इत्यर्थः ।
translator notes
- BM: 'prāṇyañaḥ' means [an apavāda] of prāṇirajatādibhyo 'ñ (SK 1532). Followed for the expansion 'the añ enjoined after words for animals'.
SK 1536 · A 4.3.158V
उमोर्णयोर्वा ॥ १५३६ ॥
umorṇayorvā
umorṇayor vā — After umā ('flax') and ūrṇā ('wool'), [vuñ comes] optionally [in the senses vikāra and avayava, as applicable].
Rule. After umā "flax" and ūrṇā "wool", vuñ comes optionally.
Example.
umā + vuñ → umā + aka → vṛddhi u → au; the final ā deleted → aumakam.
ūrṇā + vuñ → vṛddhi ū → au → aurṇakam.
When vuñ does not come, Bhaṭṭoji says, aṇ and añ come yathākramam, "respectively": the first with the first, the second with the second.
umā + aṇ → aumam.
ūrṇā + añ → the printed text has orṇam. The expected form, with vṛddhi as in aurṇakam, is aurṇam.
Applies when / blocked by. Bhaṭṭoji's commentators explain "respectively". Umā is ādyudātta by a phiṭ rule, so SK 1520 does not reach it, and it takes the default aṇ. Ūrṇā is antodātta, hence anudāttādi, so it takes the añ of SK 1520.
Siddhānta-kaumudī
औमम् । औमकम् । ओर्णम् । और्णकम् वुञभावे यथाक्रममणञौ ॥
aumam; aumakam [from umā]. orṇam [so the source; see note]; aurṇakam [from ūrṇā].
When vuñ does not apply (vuñabhāve), aṇ and añ [come] respectively (yathākramam)
[aṇ after umā, añ after ūrṇā].
Bālamanoramā
उमोर्णयोर्वा - उमोर्णयोर्वा ।नु॑ञिति शेषः । औमकमिति । उमा — सस्यविशेषः ।उमा स्यादतसी क्षुमा॑ इत्यमरः । उमाया विकारोऽवयवो वेत्यर्थः । औममिति ।तृणधान्यानां चे॑त्युमाशब्द आद्युदात्तः । ततो वुञभावेअनुदात्तादेश्चे॑त्यञभावादौत्सर्गिकोऽण् । ऊर्णाशब्दस्तु फिट्स्वरेणान्तोदात्तः । ततो वुञभावे अनुदात्तादित्वादञित्यर्थः ।ऊर्णा मेषादिलोम्नि स्यादि॑त्यमरः ।स्थूणोर्णे नपुंसके चे॑ति लिङ्गानुशासनसूत्रम् ।
translator notes
- BM: 'vuñ' (OCR 'nuñ') is the remainder to be supplied (iti śeṣaḥ), i.e. vuñ [translator's identification: from uṣṭrād vuñ, SK 1535] with vā. Followed for the bracket in sutra_en.
- BM explains 'respectively': umā is ādyudātta by the phiṭ rule tṛṇadhānyānāṃ ca dvyaṣām, so añ by anudāttādeś ca (SK 1520) does not reach it and, when vuñ is absent, the general (autsargika) aṇ comes; ūrṇā is antodātta by the phiṭ accent, hence anudātta-initial, and takes añ when vuñ is absent. TB (printed under sk.1532.t1, pratīka 'aṇañau') gives the same: umā ādyudātta by 'tṛṇadhānyānāṃ ca', ūrṇā antodātta by the prātipadika accent. Followed for the bracketed assignment aṇ → umā, añ → ūrṇā.
- BM glosses umā as a kind of crop (sasyaviśeṣa), quoting the Amarakośa 'umā syād atasī kṣumā', and ūrṇā as the fleece of sheep etc. ('ūrṇā meṣādilomni syāt', Amarakośa), adding the liṅgānuśāsana line 'sthūṇorṇe napuṃsake ca'; forms glossed as 'a product or part of umā'. Followed for the glosses 'flax' and 'wool' in sutra_en.
- textual The source (and the Dhaval TEI text) read 'orṇam', without the initial vṛddhi that the parallel 'aurṇakam' shows; 'aurṇam' is expected. The transmitted reading is preserved in the English and flagged here; no emendation is made in the text. The source also lacks a daṇḍa after 'aurṇakam'.
SK 1537 · A 4.3.159V
एण्या ढञ् ॥ १५३७ ॥
eṇyā ḍhañ
eṇyā ḍhañ — After eṇī ('doe [antelope]'), ḍhañ [in the senses vikāra and avayava].
Rule. After the feminine eṇī "doe", ḍhañ comes, in both senses. It is an apavāda of the añ for living beings (SK 1532).
Example.
eṇī + ḍhañ → ḍh → ey → eṇī + eya
→ the ī is deleted by yasyeti ca (SK 311); vṛddhi e → ai → aiṇeyam "a part or a product of a doe".
Watch out. The sūtra names the feminine eṇī on purpose, as Bhaṭṭoji shows. The masculine eṇa "antelope" does not take ḍhañ. It takes the añ of SK 1532: eṇa + añ → aiṇam.
Siddhānta-kaumudī
ऐणेयम् । एणस्य तु ऐणम् ॥
aiṇeyam. But of the eṇa ('[male] antelope'): aiṇam.
Tattvabodhinī
NSP p. 278—एण्या हञ् । प्राण्यजोऽपवादः । बीलिङ्गनिर्देशादाह—एणस्य त्विति
Bālamanoramā
एण्या ढञ् - एण्या ढञ् । एण्या अवयवो विकारो वा ऐणेयम् । ढस्य एयादेशः ।यस्येति चे॑ति ईकारलोपः । स्त्रीलिङ्गनिर्देशस्य प्रयोजनमाह — एणस्य त्विति ।
translator notes
- BM: aiṇeya = a part or product of the eṇī; eya is substituted for ḍha, and the ī is deleted by 'yasyeti ca'. Recorded as BM's steps (the kaumudī gives the form only).
- TB: ḍhañ is an apavāda of the animal-añ (prāṇirajatādibhyo 'ñ, SK 1532); BM and TB both say the kaumudī's 'eṇasya tu aiṇam' states the purpose of the feminine form in the sūtra (TB OCR 'bīliṅganirdeśāt'): after the masculine eṇa ḍhañ does not come. Followed for rendering 'tu' as 'But' and the gloss '[male]'.
SK 1538 · A 4.3.160V
गोपयसोर्यत् ॥ १५३८ ॥
gopayasoryat
gopayasor yat — After go ('cow') and payas ('milk'), yat [in the senses vikāra and avayava].
Rule. After go "cow" and payas "milk", yat comes.
Example.
gor vikāro 'vayavo vā "a product or a part of a cow" → go + yat → go + ya
→ o → av before the y of an affix, by vānto yi pratyaye (SK 63) → gavyam.
payaso vikāraḥ "a product of milk" → payas + ya → payasyam.
Applies when / blocked by. For go, yat was already available: the vārttika gor ajādiprasaṅge yat (under SK 1077) gives it wherever an affix beginning with a vowel would come. Bhaṭṭoji's commentators say the rule is taught again to block the optional mayaṭ of SK 1523. For the cow's dung, SK 1525 gives mayaṭ: gomayam.
Siddhānta-kaumudī
गव्यम् । पयस्यम् ॥
gavyam ['a product or a part of a cow']. payasyam ['a product of milk'].
Tattvabodhinī
alignment inferredNSP p. 278–279—गोपयसोः—। यद्यपि सर्वत्र गोरजादिप्रसङ्गे यदुक्तस्तथापि ‘म- यङ्गैतयोः— इति पक्षे प्राप्तं मयटं वाधितुं पुनरयं यद्विधिः ॥ द्रोध्य । ओरञः, ‘एकाचो नित्यम्’ इति मयटश्चापवादोऽयम् ॥—द्रव्यमिति । ‘ओर्गुणः’ ‘वान्तो यि प्रत्यये’ । ‘द्रव्यगुणकर्म’— इत्यादिषु प्रयुज्यमानद्रव्यशब्दस्तु गुणैर्द्रूयते आश्रीयते इति द्रुधातोः ‘अचो यत्’ इति यत्प्रत्ययान्तः
Bālamanoramā
गोपयसोर्यत् - गोपयसोर्यत् । गव्यमिति । गोर्विकारोऽवयवो वेत्यर्थः ।वान्तो यी॑त्यवादेशः । पयस्यमिति । पयसो विकार इत्यर्थः ।सर्वत्र गोरजादिप्रसङ्गे य॑दित्येव सिद्धे यद्विधानंमयड्वैतयो॑रिति पाक्षिकमयटो बाधनार्थम् ।
Footnotes (NSP 1915 ed.)
NSP p. 279 १ पुष्पाणीति—भाग्ये तु मूलानीति पाठः । २ माशब्दादिभ्य इति—‘आहौ प्रभूतादिभ्यः’ इति वार्तिकारभ्ससामर्थ्या-द्वाक्यादयं प्रत्ययविधिरिति बोध्यम् ।
translator notes
- BM: gavyam = gor vikāro 'vayavo vā, with av substituted by 'vānto yi pratyaye' (SK 63); payasyam = payaso vikāraḥ. Followed for the glosses (avayava is given for go only).
- BM and TB agree on why the rule is needed (rule interaction; not in the kaumudī). yat after go is already given everywhere by the vārttika 'gor ajādiprasaṅge yat' (under SK 1077). The rule is taught again to block the mayaṭ that would otherwise come optionally by 'mayaḍ vaitayoḥ…' (SK 1523).
- textual The second half of sk.1538.t1 (from 'droś ca' on) is TB on SK 1539 'droś ca', printed under this unit. The footnote sk.1538.n1 concerns SK 1545 and SK 1548, not this sūtra.
SK 1539 · A 4.3.161V
द्रोश्च ॥ १५३९ ॥
drośca
droś ca — And after dru ('tree'), [yat comes in the senses vikāra and avayava].
Rule. After dru "tree", yat comes too. Bhaṭṭoji's commentators call it an apavāda of two rules. Dru has one vowel, so the obligatory mayaṭ of the vārttika under SK 1524 would come. And dru ends in u, so orañ (SK 1519) would come.
Example.
dror vikāro 'vayavo vā "a product or a part of a tree" → dru + yat → dru + ya
→ the u takes guṇa by or guṇaḥ (SK 847): u → o → dro + ya
→ o → av by vānto yi pratyaye (SK 63) → dravyam.
Watch out. The word dravya that means "substance" is a different word. Bhaṭṭoji's commentators derive it from the root dru: "that which is resorted to by qualities". The affix is yat, added by aco yat, "yat after a vowel", the rule that adds yat to a root ending in a vowel such as dru.
Siddhānta-kaumudī
द्रुर्वृक्षस्तस्य विकारोऽवयवो वा द्रव्यम् ॥
dru [means] a tree; a product or part of it: dravyam.
Bālamanoramā
द्रोश्च - द्रोश्च ।य॑दिति शेषः ।एकाचो नित्य॑मिति मयटःओरञि॑त्यस्य चापवादः ।
translator notes
- BM: 'yat' is the remainder (iti śeṣaḥ) [translator's identification: from gopayasor yat, SK 1538]; the rule is an apavāda both of the mayaṭ of ekāco nityam (the vārttika under SK 1524) and of orañ (SK 1519). TB (printed under sk.1538.t1) says the same. Followed for the bracket in sutra_en.
- TB (under sk.1538.t1) on dravyam: guṇa of u by 'orguṇaḥ', then av by 'vānto yi pratyaye' (dru + yat → dro + ya → dravya). TB adds that the dravya of 'dravyaguṇakarma' is a different word: from the root dru, 'that which is resorted to by qualities' (guṇair drūyate āśrīyate), with yat by 'aco yat'. Recorded as TB's derivation; the kaumudī gives the form only.
SK 1540 · A 4.3.162V
माने वयः ॥ १५४० ॥
māne vayaḥ
māne vayaḥ — [After dru, the affix] vaya when [the product (vikāra) is] a measure (māna).
Rule. "After dru" is carried forward. After dru, the affix vaya comes when the product is a measure (māna). It is an apavāda of the yat of SK 1539.
Example.
dru + vaya → druvayam, a measure made of wood, such as a prastha.
Applies when / blocked by. Bhaṭṭoji quotes a line: yautavaṃ druvayaṃ pāyyam iti mānārthakaṃ trayam, "yautava, druvaya, pāyya: these three denote a measure". No source is named for it.
Siddhānta-kaumudī
द्रोरित्येव । द्रुवयम् । यौतवं द्रुवयं पाय्यमिति मानार्थकं त्रयम् ॥
'After dru' is carried forward (droḥ ity eva). druvayam. yautavam, druvayam,
pāyyam — these three denote a measure (mānārthakaṃ trayam).
Tattvabodhinī
NSP p. 279—माने वयः । यतोऽपवादः ॥—द्रुवयमिति । द्रोविंकारभूतं प्रस्थादिपरिमाणमित्यर्थः
Bālamanoramā
माने वयः - माने वयः । द्रोरित्येवेति । माने विकारे गम्ये द्रुशब्दाद्वयप्रत्ययः स्यादित्यर्थः ।
translator notes
- BM: with 'droḥ' carried forward, the rule means: vaya comes after dru when a product that is a measure is to be understood (māne vikāre gamye). Followed for sutra_en.
- TB: vaya is an apavāda of yat (droś ca, SK 1539); druvaya = a measure such as a prastha that is a product of wood. Recorded; followed for taking 'māne' with vikāra.
- translator 'yautavaṃ druvayaṃ pāyyam iti mānārthakaṃ trayam' has the form of a lexicon line, but neither the kaumudī nor BM or TB names a source; it is left unattributed.
SK 1541 · A 4.3.163V
फले लुक् ॥ १५४१ ॥
phale luk
phale luk — When the fruit (phala) [is meant], luk [of the affix taught for vikāra and avayava].
Rule. When the fruit (phala) is meant, the affix of the product or part sense disappears by luk.
Example.
āmalakyāḥ phalam "the fruit of the āmalakī" → Bhaṭṭoji's commentators start from āmalakī + mayaṭ. (Āmalakī is vṛddha, SK 1524; its ī is the ṅīṣ of the gaura list, SK 498.)
→ luk of mayaṭ by this rule
→ luk of the feminine ṅīṣ by luk taddhitaluki (SK 1408) → āmalaka
→ neuter, agreeing with phalam → āmalakam.
Applies when / blocked by. One commentator adds a point. Yasyeti ca (SK 311) deletes a final a before ī as well as before a taddhita. If the removed feminine ī still counted, the final a of āmalaka would be deleted. But what luk removes is not sthānivat, "like the original". So the a stays.
This luk has several exceptions: SK 1542 keeps the affix, and SK 1545–1546 give lup instead.
Siddhānta-kaumudī
विकारावयवप्रत्ययस्य लुक् स्यात् । फले । आमलक्याः फलमामलकम् ॥
There is luk of the affix [taught in the sense] vikāra or avayava, when the fruit [is
meant]. āmalakyāḥ phalam ('the fruit of the āmalakī') is āmalakam.
Tattvabodhinī
NSP p. 279—फले लुक् ॥—विकारावयवेति । फलितस्य वृक्षस्य फलमवयवो विकारश्च तेनान्यतरसिन् प्रत्ययः ॥—आमलकमिति । मयटो ‘लुक्तादितलुकि’ इति डीपो लुक् । न चात्र स्थानिवद्भावेन ‘यस्येति च’ इति लोपः शङ्कः । ‘लुका लुप्तं न स्थानिवत्’ इत्यभ्युपगमात् । अत एव पञ्चभिः पद्वीभिः क्रीतः पञ्चपटुरित्यत्र ‘अध्यर्थपूर्व’— इति ठञो लुकि कृते ‘लुक्तादित’— इति डीपो लुका लुप्तत्वेन स्थानिवत्त्वाभावादुकारस्य यणादेशो न भवति
Bālamanoramā
फले लुक् - फले लुक् । आमलकमिति । फलितस्य वृक्षस्य फलमवयवो विकारश्च । तस्मिन्मयटो लुकिलुक्ताद्धितलुकी॑ति ङीषो लुक् ।
translator notes
- TB on 'vikārāvayava…' and BM agree that the fruit of a tree that has fruited is both its avayava and its vikāra. TB adds that the affix is therefore taught in one or the other of the two senses. Followed in rendering 'vikārāvayavapratyaya' as the affix of either sense.
- Steps for āmalakam, as BM gives them (the kaumudī gives only the result). āmalakī + mayaṭ is the vikāra/avayava affix. Luk of mayaṭ follows by this rule. Then, by 'luk taddhitaluki' (SK 1408), luk of the feminine ṅīṣ. The steps give āmalaka, and the neuter āmalakam follows.
- TB gives the same steps: luk of mayaṭ, then luk of the feminine affix by 'luk taddhitaluki' (TB's OCR 'ḍīp', probably ṅīṣ as in BM). TB adds that elision of the a by 'yasyeti ca' (SK 311) is not to be suspected through sthānivadbhāva, since what is elided by luk is held not to be sthānivat. TB's parallel is pañcapaṭuḥ ('bought with five paṭvīs'): after luk of ṭhañ and of the feminine affix (OCR again 'ḍīp', likewise probably ṅīṣ), the u takes no yaṇ.
SK 1542 · A 4.3.164V
प्लक्षादिभ्योऽण् ॥ १५४२ ॥
plakṣādibhyo'ṇ
plakṣādibhyo 'ṇ — After plakṣa and the other words of its list, aṇ [in the senses vikāra and avayava].
Rule. After plakṣa and the other words of its list, aṇ comes, in both senses. When the fruit is meant, this aṇ does not disappear by luk. Bhaṭṭoji gives the reason as vidhāna-sāmarthya, "the force of the express teaching".
Example.
plakṣa + aṇ → vṛddhi a → ā; the final a deleted → plākṣam "the fruit of the plakṣa".
Applies when / blocked by. Bhaṭṭoji's commentators give the list as plakṣa, nyagrodha, aśvattha, iṅgudī, śigru, karkandhū, bṛhatī. The rule is an apavāda of añ. Śigru and karkandhū end in u and would take orañ (SK 1519). The rest would take the añ of SK 1520. The commentators quote a lexicon line that lists plākṣa, naiyagrodha, āśvattha and aiṅguda among the names of fruits.
Siddhānta-kaumudī
विधानसामर्थ्यान्न लुक् । प्लाक्षम् ॥
Because of the force of the [express] prescription (vidhāna-sāmarthya), there is no luk
[of this aṇ when the fruit is meant]. plākṣam ['the fruit of the plakṣa'].
Tattvabodhinī
NSP p. 279—प्लक्षादिभ्योऽण् । अञोऽपवादः । शिमुकर्कन्धूशब्दाभ्याम् ‘ओरञ्’ इति, अन्येभ्यस्त्वनुदात्तादित्वादन्यः प्राप्तिः ॥ प्लक्ष न्यग्रोध अश्वत्थ इङ्गदी शिमु कर्कन्धू वृहती ॥ तत्र प्लक्षशब्दः ‘फिषः’ इत्यन्तोदात्तः । न्यग्रोधशब्दो ‘लवावन्ते’ इति मध्योदात्तः । अश्वत्थशब्दस्तु घृतादित्वादन्तोदात्तः । इङ्गदीवृहतीशब्दौ गौरादिडीषन्तौ ॥ ‘आश्वत्यवैणवस्त्राक्षनैयग्रोधैङ्गदं फले’ इत्यमरः
Bālamanoramā
प्लक्षादिभ्योऽण् - प्लक्षादिभ्योऽण् । विकारे अवयवे चे॑ति शेषः । तत्र शिग्रुकर्कन्धूशब्दयोरुवर्णान्तत्वादञि प्राप्ते, प्लक्षन्यग्रोधादीनामनुदात्तादित्वादञि प्राप्तेऽण्विधिः । नन्वस्य फले अणो लुक्कुतो नेत्यत आह — विधानेति ।
translator notes
- BM: 'vikāre avayave ca' is to be supplied (śeṣa). BM then raises the question 'why is there no luk of this aṇ in the fruit [by phale luk, SK 1541]?', which the kaumudī's 'vidhānasāmarthyāt' answers. Followed for sutra_en and '[of this aṇ when the fruit is meant]'.
- On rule interaction (not in the kaumudī), TB and BM agree. The rule is an exception (apavāda) to añ. śigru and karkandhū would take añ by 'orañ' (SK 1519), and the rest (plakṣa, nyagrodha, etc.) by 'anudāttādeś ca' (SK 1520). TB gives the list as plakṣa, nyagrodha, aśvattha, iṅgudī, śigru, karkandhū, bṛhatī. It reports the accents: plakṣa antodātta by the phiṭ-sūtra 'phiṣaḥ', nyagrodha madhyodātta, aśvattha antodātta, iṅgudī and bṛhatī ending in the gaurādi ṅīṣ. TB closes by quoting Amara, which lists āśvattha, vaiṇava, plākṣa (OCR 'strākṣa'), naiyagrodha and aiṅguda as names of fruits (phale); followed for the gloss of plākṣam.
SK 1543 · A 7.3.5V
न्यग्रोधस्य च केवलस्य ॥ १५४३ ॥
nyagrodhasya ca kevalasya
nyagrodhasya ca kevalasya — Also of nyagrodha when it stands alone (kevala), [vṛddhi does not occur, and the augment aic comes before the y].
Rule. This sūtra comes from the seventh book of the Aṣṭādhyāyī. Bhaṭṭoji reads it here because nyagrodha is in the plakṣa list. There it stands right after SK 1098 (na yvābhyām…). For nyagrodha standing alone (kevala), there is no vṛddhi, and the augment aic (ai or au) comes before the y.
Example.
nyagrodha + aṇ (SK 1542)
→ the vowel after the y takes no vṛddhi
→ ai is placed before the y → naiyagrodha + a
→ the final a deleted → naiyagrodham.
Applies when / blocked by. Bhaṭṭoji's commentators discuss the rule's status. If nyagrodha is derived, from nyak rohati, its y is pada-final. Then SK 1098 already applies, and this sūtra is a niyama, a restriction: the treatment is for nyagrodha alone and not in a compound. If the word is underived, its y is not pada-final. Then this sūtra is a vidhi, an injunction that teaches something new.
Why "standing alone"? In a compound the ordinary vṛddhi comes: nyāgrodhamūlāḥ śālayaḥ "rice grown at the root of a nyagrodha".
Siddhānta-kaumudī
अस्य न वृद्धिरैजागमश्च । नैयग्रोधम् ॥
Of this [word] there is no vṛddhi, and [there is] the augment aic. naiyagrodham.
Tattvabodhinī
NSP p. 279—न्यग्रोधस्य च— केवलस्येति किम् । न्यग्रोधमूले भवाः न्यग्रोधमूलाः शालयः ॥ न्यक् रोहतीति न्यग्रोध इति व्युत्पत्तिपक्षे नियमार्थम्, अव्युत्पत्तिपक्षे तु विध्यर्थम्
Bālamanoramā
न्यग्रोधस्य च केवलस्य - न्यग्रोधस्य च ।न य्वाभ्या॑मित्युत्तरसूत्रमिदम् । अस्येति केवलस्य न्यग्रोधस्येत्यर्थः । केवलत्वं पदान्तरविहीनत्वं । न्यक् रोहितीति न्यग्रोध इति व्युत्पत्तिपक्षे यद्यपिनय्वाभ्या॑मित्येव सिद्धं, यकारस्य पदान्तत्वात् । तथापि केवलस्यैव इति नियमार्थं सूत्रम् । अव्युत्पत्तिपक्षे तु यकारस्य अपदान्तत्वाद्विध्यर्थमेव । केवलस्य किम् । न्याग्रोधमूलाः शालयः ।
translator notes
- BM: this sūtra follows 'na yvābhyāṃ padāntābhyāṃ pūrvau tu tābhyām aic' (SK 1098). [Translator's inference, not stated by BM: the kaumudī's 'na vṛddhiḥ' and 'aijāgamaḥ' are what continue from it.] 'asya' = of nyagrodha when kevala, and kevalatva means being without another pada. Followed for 'Of this [word]' and the bracket in sutra_en.
- BM and TB agree on two views of the rule's status. If nyagrodha is derived as 'nyak rohati iti', the y is pada-final and 'na yvābhyām' would already apply, so the sūtra is restrictive (niyama): the treatment is for kevala nyagrodha only. If the word is underived, the y is not pada-final and the sūtra is an injunction (vidhi). Counter-example (kevalasya kim?): nyāgrodhamūlāḥ śālayaḥ, rice grown at the root of a nyagrodha (BM; TB analyses it as 'nyagrodhamūle bhavāḥ'). Not added to the English.
- textual TB prints the counter-example as 'nyagrodhamūlāḥ', without the ā that BM's 'nyāgrodhamūlāḥ' shows. It is probably an OCR or print loss, and the source is kept as transmitted. naiyagrodham is formed with the aṇ of the preceding 'plakṣādibhyo 'ṇ' (SK 1542, whose list includes nyagrodha). The kaumudī states neither the affix nor the steps.
SK 1544 · A 4.3.165V
जम्ब्वा वा ॥ १५४४ ॥
jambvā vā
jambvā vā — After jambū, optionally [aṇ, when the fruit is meant].
Rule. After jambū, aṇ comes optionally when the fruit is meant.
Example.
jambū + aṇ → vṛddhi a → ā → the final ū, like the u of tārkavam, appears as av → jāmbavam.
In the other option, jambū takes añ by orañ (SK 1519), and phale luk (SK 1541) removes it
→ jambū
→ neuter, agreeing with phalam, so the final vowel is shortened → jambu.
Applies when / blocked by. One commentator quotes the Amarakośa for the result: for the fruit, jambū (feminine), jambu and jāmbava. The feminine form comes by the next rule.
Siddhānta-kaumudī
जम्बूशब्दात्फलेण् वा स्यात् । जाम्बवम् । पक्षे ओरञ् तस्य लुक् जम्बु ॥
After the word jambū, aṇ comes optionally when the fruit [is meant]: jāmbavam. In the other
alternative, [the affix is] añ by 'orañ' (SK 1519), and luk of it [by 'phale luk', SK 1541]:
jambu.
Tattvabodhinī
alignment inferredNSP p. 279—जम्ब्विति । नपुंसकहस्वः । ‘फले जम्ब्वा जम्बूः ल्री जम्बु जाम्बवम्’ ॥—फलपाकेति । फलपाकेन शुष्यन्तीति फलपाकशुषः ॥—ब्रीहयः । मुद्गा इति । विल्वावणो लुक् ॥—मल्लिकेति । अनुदात्तलक्षणस्याञो लुप् ॥ ‘मालादीनां च’ इति फिट्सूत्रान्मल्लिकाशब्दे द्वितीयमुदात्तं । जातीविदारीशब्दौ गौरादिडीषन्तौ ॥—पाटलानीति । विल्वादित्वादण् । साल्वशब्दः प्रातिपदिकस्वरेणान्तोदात्तः
Bālamanoramā
जम्ब्वा वा - जम्ब्वा वा । जम्ब्विति । जम्ब्वाः फलमित्यर्थः । अञो लुकि विशेष्यानुसारेण नपुंसकत्वाद्ध्रस्व इति भावः ।
translator notes
- BM: jambu = jambvāḥ phalam. After luk of añ the word is neuter, in agreement with the qualified [phala], so the final is shortened (hrasva). TB agrees ('napuṃsakahrasvaḥ') and quotes Amara 'phale jambvā jambūḥ strī jambu jāmbavam'. The shortening is presumably by 'hrasvo napuṃsake prātipadikasya' (SK 318), though neither commentator names the rule. Not added to the English. The luk is attributed to 'phale luk' in a bracket, following BM's 'añaḥ luki' and the context.
- textual The later part of sk.1544.t1 (from 'phalapāketi' on: phalapākaśuṣaḥ, vrīhayaḥ, mudgāḥ, mallikā, pāṭalāni) is TB on SK 1545 'lup ca' and its vārttikas, printed under this unit. The source's 'phaleṇ' is read as phale 'ṇ.
SK 1545 · A 4.3.166V
लुप् च ॥ १५४५ ॥
lup ca
lup ca — And [the affix in the sense 'fruit' after jambū optionally undergoes] lup.
Rule. After jambū, the fruit-affix may also disappear by lup, optionally.
Example.
jambvāḥ phalam "the fruit of the jambū" → jambū + the fruit-affix → lup of that affix
→ by lupi yuktavat (SK 1294), gender and number of the base: feminine singular → jambūḥ.
Applies when / blocked by. Why teach lup, when luk already removes the affix? Under lup, the word keeps the base's gender and number, not those of the qualified word. So even "the fruits of the jambū" are jambūḥ, feminine singular.
Two vārttikas extend the lup.
Phalapākaśuṣām upasaṃkhyānam: lup is added (upasaṃkhyāna, an addition to a rule) after words for plants that wither when their fruit ripens. It is an apavāda of phale luk (SK 1541).
"The fruits of the plants called vrīhi", many plants → vrīhi + aṇ (SK 1516) → lup of aṇ
→ by yuktavat, the gender and number of the base: masculine plural → vrīhayaḥ "grains of rice".
Likewise mudgāḥ "mudga beans".
Puṣpamūleṣu bahulam: the lup comes bahulam, "variously", when flowers or roots are meant. Bahula means a rule applies in some cases, not in others, and sometimes gives something else. Three results follow.
- With lup, feminine by yuktavat:
mallikāyāḥ puṣpam "the flower of the mallikā" → mallikā; jātyāḥ puṣpam → jātī; vidāryā mūlam "the root of the vidārī" → vidārī. - No lup, because of the word bahula:
pāṭalāni puṣpāṇi "flowers of the pāṭalī"; sālvāni mūlāni "sālva roots". (The printed text reads pāṭālāni; the form from pāṭalī is pāṭalāni.) - By bāhulaka, "by virtue of bahula", luk instead of lup:
aśokam "the aśoka flower", karavīram "the karavīra flower". Under luk the word follows the neuter puṣpam.
Watch out. Had lup come for aśoka and karavīra, yuktavat would make them masculine: aśokaḥ puṣpam. Bhaṭṭoji's commentators give this as the point of the luk.
Siddhānta-kaumudī
जम्ब्वाः फलप्रत्ययस्य लुप् वा स्यात् । लुपि यक्तवत् SK 1294 जम्ब्वाः फलं जम्बूः ।
Of the affix [denoting] fruit after jambū, lup optionally comes. When there is lup, [the
derivative takes gender and number] as the connected [base] (lupi yuktavat, SK 1294): the
fruit of the jambū (jambvāḥ phalam) is jambūḥ.
vārttikaफलपाकशुषामुपसंख्यानम्
(vārttika) phalapākaśuṣām upasaṃkhyānam — [Lup] is to be added (upasaṃkhyāna) after
[words denoting plants] that wither with the ripening of their fruit.
(वार्तिकम्) ॥ व्रीहयः । मुद्गाः ।
vrīhayaḥ ('grains of rice'). mudgāḥ ('mudga beans').
vārttikaपुष्पमूलेषु बहुलम्
(vārttika) puṣpamūleṣu bahulam — [Lup comes] variously (bahulam) when flowers or roots
[are meant].
(वार्तिकम्) ॥ मल्लिकायाः पुष्पं मल्लिका । जात्याः पुष्पं जाती । विदार्या मूलं विदारी । बहुलग्रहणान्नेह । पाटालानि पुष्पाणि । साल्वानि मूलानि । बाहुलकात्क्वचिल्लुक् । अशोकम् । करवीरम् ॥
The flower of the mallikā (mallikāyāḥ puṣpam) is mallikā. The flower of the jātī (jātyāḥ
puṣpam) is jātī. The root of the vidārī (vidāryā mūlam) is vidārī. Because of the word
bahula, [lup does] not [come] here: pāṭālāni puṣpāṇi ('flowers of the pāṭalī'); sālvāni mūlāni
('sālva roots'). By virtue of bahula (bāhulakāt), in some cases [there is] luk: aśokam
[the aśoka flower]; karavīram [the karavīra flower].
Bālamanoramā
लुप् च - लुप् च । लुकैव सिद्धे सुब्विधेः फलमाह — लुपि युक्तवदिति जम्बूरिति । जम्ब्वाः फलमित्यर्थः । फलप्रत्ययस्य लुपि युक्तवत्त्वेन विशेष्यलिङ्गवचने बाधित्वा स्त्रीत्वमेकवचनं चेत्यर्थः । तथाच जम्ब्वाः फलान्यपि जम्बूरेव ।फलपाकेति । फलपाकेन शुष्यन्तीति फलपाकशुष — ओषधयः, तद्वाचिभ्यः परस्य फलप्रत्ययस्य लुप उपसङ्ख्यानमित्यर्थः ।फले लुगि॑त्यस्यापवादः । व्रीहय इति । व्रीह्राख्यानामोषधीनां फलानीत्यर्थः । एवं मुद्गाः । बिल्वाद्यणो लुप् । युक्तवद्भावात्पुंस्त्वं, नतु विशेष्यनिघ्नत्वम् । पुष्पमूलेष्विति । वार्तिकमिदम् ।विकारावयवप्रत्ययस्य लुप् स्या॑दिति शेषः । पुष्पं मल्लिकेति ।अथ द्वितीयं प्रागीषा॑दित्यनुवृत्तौमादीनां चे॑ति फिट्सूत्रेण मध्योदात्तो मल्लिकाशब्दः । ततःअनुदात्तादेश्चे॑त्यञो लुप् । युक्तवत्त्वात्स्त्रीत्वम् । जातीति । 'लघावन्ते' इत्यन्तोदात्तो जातिशब्दः । ततःअनुदात्तादेश्चे॑त्यञोऽनेन लुप् । युक्तवत्त्वात्स्त्रीत्वम् । जातीति । 'लघावन्ते' इत्यन्तोदात्तो जातिशब्दः । ततःअनुदात्तादेश्चे॑त्यञोऽनेन लुप् । युक्तवत्त्वात्स्त्रीत्वम् ।विदारीति । जातिङीषन्तमिदं प्रत्ययस्वरेणान्तोदात्तम् । अनुदात्ता दित्वादञि तस्य लुप्, युक्तवत्त्वात्स्त्रीत्वम् । पाटलानीति । बिल्वादित्वादण् । एवं साल्वानि । नन्वशोकस्य पुष्पमशोकं, करवीरस्य पुष्पं-करवीरमित्यत्रापिपुष्पमूलेषु बहुल॑मिति लुपि युक्तवत्त्वात्पुंस्त्वे अशोकः पुष्पं, करवीरः पुष्पमिति स्यादित्यत आह — बहुलग्रहणादिति । तथाच युक्तवत्त्वस्याऽप्रवृत्तेः विशेष्यनिघ्नत्वमेवेति । भावः ।
translator notes
- BM gives the point of teaching lup when luk (SK 1541) would already give the form: under lup, by 'yuktavat', the gender and number of the qualified word (viśeṣya) are set aside, and the derivative is feminine and singular [as jambū is]; so even 'the fruits of the jambū' are jambūḥ. Followed for the bracketed 'gender and number'. The alternative forms of the preceding rule (jāmbavam, and jambu with luk of añ) are in SK 1544; TB on this unit is printed under sk.1544.t1 (on jambu, phalapākaśuṣaḥ, vrīhayaḥ, mudgāḥ, mallikā, pāṭalāni).
- BM: phalapākaśuṣaḥ are herbs (oṣadhi) that wither through the ripening of their fruit; the vārttika adds lup of the fruit-affix after words denoting them, an apavāda of 'phale luk' (SK 1541). TB (under sk.1544.t1) glosses the compound the same way ('phalapākena śuṣyanti'). Followed for 'plants' and 'fruit-affix'.
- BM: vrīhayaḥ are the fruits of the plants called vrīhi, and likewise mudgāḥ; it is lup of the aṇ of bilvādi (SK 1516); by yuktavat the gender is masculine, not that of the qualified word. TB (under sk.1544.t1) also names the aṇ of bilvādi, but its OCR reads 'luk' of it, not lup; only lup gives vrīhayaḥ by yuktavat. The discrepancy is recorded, not resolved.
- BM: 'puṣpamūleṣu' is a vārttika, and 'lup of the vikāra/avayava affix' is to be supplied. On the examples: mallikā is madhyodātta by a phiṭ rule (BM 'mādīnāṃ ca', TB 'mālādīnāṃ ca' [so the OCRs]), so the añ of 'anudāttādeś ca' is lupped and the form is feminine by yuktavat; jātī and vidārī likewise have lup of that añ, feminine by yuktavat (BM calls vidārī a jāti-ṅīṣ word, TB calls jātī and vidārī gaurādi-ṅīṣ words); pāṭalāni and sālvāni have the aṇ of bilvādi. Followed for the bracketed '[Lup]'.
- BM on 'bahulagrahaṇāt … bāhulakāt kvacil luk': if the vārttika's lup applied to aśoka and karavīra, yuktavat would make them masculine (aśokaḥ puṣpam, karavīraḥ puṣpam); by bahula, luk comes instead, yuktavat does not operate, and the gender follows the qualified word (neuter aśokam, karavīram). Followed for the bracketed senses of aśokam and karavīram.
- textual The source reads 'lupi yaktavat' for 'lupi yuktavat' (BM's pratīka has yuktavat); translated as yuktavat.
- textual The kaumudī reads 'pāṭālāni'; BM's and TB's pratīkas read 'pāṭalāni', the expected aṇ-form from pāṭalī. The source form is kept and the gloss follows pāṭalī. The NSP footnote printed under sk.1538.n1 records on 'puṣpāṇi' that the Bhāṣya reads 'mūlāni' instead. The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3 and of k5, closing the vārttikas in k2 and k4; it is left untranslated, and k3 and k5 are Bhaṭṭoji's own examples.
SK 1546 · A 4.3.167V
हरीतक्यादिभ्यश्च ॥ १५४६ ॥
harītakyādibhyaśca
harītakyādibhyaś ca — After harītakī and the other words of its list too, [lup of the affix denoting the fruit].
Rule. After harītakī and the other words of its list, the fruit-affix disappears by lup. A vārttika, as Bhaṭṭoji's commentators identify it, limits the effect: harītakyādīnāṃ liṅgam eva prakṛtivat. For these words, only the gender follows the base; the number does not.
Example.
harītakyāḥ phalāni "the fruits of the harītakī"
→ harītakī is antodātta, so anudāttādi → harītakī + añ (SK 1520)
→ lup of añ by this rule, in place of the luk of SK 1541
→ gender from the base: feminine; number from phalāni: plural → harītakyaḥ.
Applies when / blocked by. One commentator gives the rule's full range. The lup removes the mayaṭ of SK 1524 after vṛddha words such as drākṣā, the añ after anudāttādi words, and the aṇ after the rest.
Watch out. Compare SK 1545. There the fruits of the jambū are jambūḥ, singular even for many fruits. Here the fruits of the harītakī are harītakyaḥ, plural, because only the gender follows the base.
Siddhānta-kaumudī
एभ्यः फलप्रत्ययस्य लुप्स्यात् । हरीतक्यादीनां लिङ्गमेव प्रकृतिवत् । हरीतक्याः फलानि हरीतक्यः ॥
After these there is lup of the affix [that denotes] the fruit. [(vārttika), per BM] harītakyādīnāṃ liṅgam eva prakṛtivat — For harītakī and the rest,
only the gender is as that of the base (prakṛtivat) [not the number]. harītakyāḥ phalāni
('the fruits of the harītakī') are harītakyaḥ.
Tattvabodhinī
NSP p. 279—हरीतक्यादिभ्यश्च । इह द्राक्षाप्रभृतिभ्यो ‘नित्यं वृद्ध’— इति प्राप्तस्य मयटो लुप्, अनुदात्तादिभ्योऽन्यः, इतरेभ्यस्त्वणः ॥—लिङ्गमेवेति । वचनं तु विशेष्यवदेव । ‘हरीतक्यादिषु व्यक्तिः’ इत्युक्तत्वादिति भावः
Bālamanoramā
हरीतक्यादिभ्यश्च - हरीतक्यादिभ्यश्च । हरीतक्यादीनामिति । वार्तिकमिदम् । एषां प्रकृतिलिङ्गमेव लुप्तप्रत्ययार्थे अतिदिश्यते, नतु प्रकृतिवचनमपीत्यर्थः । हरीतक्य इति । जातिङीषन्तः प्रत्ययस्वरेणान्तोदात्तो हरीतकीशब्दः । ततोऽनुदात्तादित्वादञि तस्यफले लु॑गिति लुकि प्राप्ते लुपि युक्तवत्त्वात्स्त्रीत्वे विशेष्यानुरोधाद्बहुवचनम् ।
translator notes
- BM identifies 'harītakyādīnāṃ [liṅgam eva prakṛtivat]' as a vārttika. It means that only the gender of the base is carried over to the sense of the elided affix, not also its number. TB agrees: the number is as that of the qualified, citing 'harītakyādiṣu vyaktiḥ' (vyakti = gender). Followed for '[not the number]'. The source files it as kaumudī prose without a vārttika tag, so the English labels it '[(vārttika), per BM]'.
- Steps for harītakyaḥ, from BM (the kaumudī gives only the result). harītakī ends in the jāti-ṅīṣ and is antodātta, so añ comes by 'anudāttādeś ca' (SK 1520). Luk of that añ would follow by 'phale luk' (SK 1541), but this rule gives lup instead. Through 'lupi yuktavad vyaktivacane' (SK 1294) the form is feminine, and it is plural in agreement with the qualified phalāni. TB adds the rule's range: lup of the mayaṭ due by 'nityaṃ vṛddha…' (SK 1524) after drākṣā etc., of añ after anudāttādi words, and of aṇ after the rest.
SK 1547 · A 4.3.168V
कंसीयपरशव्ययोर्यञञौ लुक् च ॥ १५४७ ॥
kaṃsīyaparaśavyayoryañañau luk ca
kaṃsīyaparaśavyayor yañañau luk ca — After kaṃsīya and paraśavya, yañ and añ [respectively, in the sense vikāra], and luk [of their cha and yat].
Rule. After kaṃsīya and paraśavya, yañ and añ come respectively, in the product sense. At the same time, the affixes cha and yat inside those bases disappear by luk. Yañ is heard as ya and is ñit.
Example.
kaṃsāya hitam "good for bell-metal" → kaṃsa + cha (tasmai hitam, under prāk krītāc chaḥ, A 5.1.1) → ch → īy → kaṃsīyam.
kaṃsīyasya vikāraḥ "a product of that" → kaṃsīya + yañ
→ luk of cha → kaṃsa + ya
→ vṛddhi a → ā; the final a deleted by yasyeti ca → kāṃsyam.
paraśave hitam "good for an axe" → paraśu + yat (ugavādibhyo yat, A 5.1.2) → guṇa u → o → av → paraśavyam.
paraśavyasya vikāraḥ → paraśavya + añ
→ luk of yat → paraśu + a
→ the u again → o → av (SK 847); vṛddhi a → ā → pāraśavaḥ.
Applies when / blocked by. Whose luk is meant? Bhaṭṭoji's commentators argue by pariśeṣa, elimination. It cannot be luk of yañ and añ: then teaching them would be pointless. It cannot be luk of the bases, since luk removes only affixes. So it is luk of cha and yat, which sit inside the bases.
Paraśavya is anudāttādi, so it would take añ anyway (SK 1520). One commentator says the rule names it so that the luk of yat comes along with the añ.
Watch out. Do not look for a shorter route. One might delete the final a of paraśavya by yasyeti ca (SK 311). Then one might drop its y, which follows the consonant v, by halas taddhitasya (A 6.4.150, SK 472). That rule drops the y of a taddhita after a consonant, but only before ī. Bhaṭṭoji's commentators point out that the word īti, "before ī", is carried into that rule. Here no ī follows, so it cannot remove the y.
Siddhānta-kaumudī
कंसीयपरशव्यशब्दाभ्यां यञञौ स्तश्छयतोश्च लुक् । कंसाय हितं कंसीयम्, तस्य विकारः कांस्यम् । परशवे हितं परशव्यम्, तस्य विकारः पारशवः ॥
After the words kaṃsīya and paraśavya come yañ and añ [respectively], and there is luk of
cha and of yat. Good for bell-metal (kaṃsāya hitam): kaṃsīyam; a vikāra of that: kāṃsyam.
Good for an axe (paraśave hitam): paraśavyam; a vikāra of that: pāraśavaḥ.
Tattvabodhinī
alignment inferredNSP p. 279–280—कंसीयमिति । ‘प्राक्कीताच्छः’ इत्यधिकारे ‘तस्मै हितम्’ इति छः । तस्यैव छस्यापवादतया ‘उगवादिभ्यो यत्’ परशब्यं दारु । पारशब्यशब्दस्यानुदात्तादित्वादन्यि सिद्धे तत्संनियोगेन यतो लुगर्थं वचनम् । नच ‘यस्येति’— यलोपे कृते ‘हलस्तादितस्य’ इति यलोपेन सिद्धमिष्टमिति भ्रमितव्यम् । इतीत्यनुवृत्तेः ॥ इति प्राग्दीव्यतीयाः समाप्ताः ॥ तदाहेतीति । वाक्यादयं प्रत्ययविधिः, शब्दो माकारीति यो निषेधति स माशब्दिक इत्युच्यते । प्रथा नित्यः शब्द इति य आह स नैत्यशब्दिकः । कार्यशब्दिकः । इह वाक्याद् द्वितीया न संभवत्यप्रातिपदिकत्वात् । तेन तच्छब्देन कर्ममात्रं निर्दिश्यते । तच्च वाक्यार्थरूपमित्याहुः ॥—ऐच न स्यादिति । ‘न य्वाभ्याम्’— इति प्राप्त ऐजागमोऽनेन निषि- ध्येते । ‘न कर्म-’ इत्यतो नञ्जुवर्तनादिति भावः ॥—खापतेयमिति । ‘पथ्यतिथिवसतिखपतेर्बन्’ खशब्दस्य द्वारादिलादैजागमस्य प्राप्तिः । द्वारादिफलं तु खस्येदं सौवमिति ज्ञेयम् ॥—आहाविति । उपसंख्यानमित्यनुषज्यते । आहेति पदे एकदेशस्य प्रकृतिभागस्यागन्तुकेनेकारेण आहावित्यनुकरणम् ॥—प्राभूतिक इति । क्रियाविशेषणाद्वक्तारि प्रत्ययः
Bālamanoramā
कंसीयपरशव्ययोर्यञञौ लुक् च - कंसीयपरशब्द । अत्र यञञोर्न लुक्, विधिवैयथ्र्यात् । नापि प्रकृत्योः, प्रत्ययाऽदर्शनस्यैव लुक्त्वात् । अतः परिशेषात्प्रकृत्येकदेशयोश्छयतोरिति लभ्यते । तदाह — छयतोरिति । कंसीयमिति । कंसो नाम धातुर्लोहविशेषः ।तस्मै हित॑मिति छः । कांस्यमिति । कंसीयशब्दाद्यञि छस्य लुकि आदिवृद्धौयस्येति चे॑त्यकारलोपः । परशब्दमिति ।तस्मै हित॑मित्यधिकारेउगवादिभ्यो य॑दिति ओर्गुणेवान्तो यी॑त्यवादेशः । पारशव इति । परशब्दशब्दादञि यतो लुकि ओर्गुणे पारशवः ।हलस्तद्धितस्ये॑ति तु न, ईतीत्यनुवृत्तेः । अनापत्यत्वात्आपत्यस्य चे॑त्यपि लोपो न प्रसज्यत इति भावः ।*****इति बालमनोरमायाम् प्राग्दीव्यतीयाः ।*****अथ प्राग्घितीय प्रकरणम् । — — — — — — — — -
Footnotes (NSP 1915 ed.)
NSP p. 280 १ स्वपतौ ह्रुति—स्वागतादिगणे स्वपतिशब्दपाठो मन्दप्रयोजनः, ‘स्वशब्दादेश्वात्स्न्यामस्वाध्याययोरेवेति’ नियमेन स्वाराज्या-दाविवात्राप्यैचोऽपाप्तेः । २ संस्कृतमिति—प्रत उत्कर्षाधानं संस्कारः । ३ वेति—एतच्च निषेधविकल्पे विधिविकल्पस्य फलित-त्वादुपपद्यते ।
translator notes
- BM on 'luk': it cannot be luk of yañ and añ themselves, since their prescription would then be pointless; nor of the bases, since luk is only the non-appearance of an affix; so by elimination (pariśeṣa) it is luk of cha and yat, which are parts of the bases. Followed for 'luk of cha and of yat' as the kaumudī states it, and for the bracketed '[of their cha and yat]' in sutra_en.
- BM's derivations: kaṃsa is a metal, a kind of loha; kaṃsīya has cha by 'tasmai hitam'. kāṃsya: yañ after kaṃsīya, luk of cha, vṛddhi of the first vowel, and lopa of a by 'yasyeti ca'. paraśavya (BM's text 'paraśabda'): under the heading 'tasmai hitam', yat by 'ugavādibhyo yat', guṇa of u, and av by 'vānto yi'. pāraśava: añ after paraśavya, luk of yat, guṇa of u ('or guṇaḥ'). The y is not dropped by 'halas taddhitasya', because 'īti' is carried forward there, nor by 'āpatyasya ca', because the affix is not an apatya one. TB (own block): kaṃsīya has cha by 'tasmai hitam' under the heading 'prāk krītāc chaḥ'; yat by 'ugavādibhyo yat' is an apavāda of that cha (paraśavyaṃ dāru); since paraśavya is anudāttādi, añ would already be established, so the statement serves to have luk of yat along with it (tatsaṃniyogena); and one should not think the desired form follows from 'yasyeti ca' plus y-lopa by 'halas taddhitasya', because 'īti' is carried forward. Followed for the bracketed 'respectively' and for 'bell-metal' (kaṃsa as a metal).
- textual The TB block filed under this unit runs past the end of the section: from 'iti prāgdīvyatīyāḥ samāptāḥ, tad āheti' onward, sk.1547.t1 is TB on SK 1548ff (prāg vahateṣ ṭhak and the following rules, p31), and the NSP footnotes sk.1547.n1 (on svapati, saṃskṛtam, vā) belong there too. Source preserved; not used here.