Vaiyākaraṇa-siddhānta-kaumudī — taddhitādhikāre ṭhagadhikāraprakaraṇam

SK 1548 · A 4.4.1प्राग्वहतीयः ठगधिकारः

प्राग्वहतेष्ठक् ॥ १५४८ ॥

prāgvahateṣṭhak

prāg vahateṣ ṭhak — Before [the sūtra marked by] vahati, [the affix] ṭhak [is the heading].

Rule. This sūtra is an adhikāra, a heading. From here up to the sūtra tad vahati (SK 1627, in the next chapter), the affix is ṭhak unless a rule names another. The heading stops before that sūtra, so tad vahati itself is outside it. The word vahati names that sūtra by one of its words.

Ṭhak is heard as ika. Its k is a marker, so it brings first-vowel vṛddhi (SK 1076). The base before it is a bha stem, so its final a or i is deleted (SK 311).

A vārttika extends it: tad āheti māśabdādibhya upasaṃkhyānam. Ṭhak is to be added after māśabda and similar words, in the sense "he says 'that'". An addition of this kind to a rule's scope is called upasaṃkhyāna.

Example.

"mā śabdaṃ kārṣīḥ" iti yaḥ āha "one who says 'do not make a sound'"

→ the affix is added to the segment māśabda of the utterance → māśabda + ṭhak

→ ṭh → ik → māśabda + ika

→ the first vowel is ā, already a vṛddhi vowel; the final a is deleted (SK 311) → māśabdikaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators explain the vārttika. What one says here is a whole sentence-meaning. A sentence carries no case-ending of its own, so the affix comes directly after the segment māśabda.

Watch out. Is the heading's affix ṭhak or ṣṭhak? The sūtra is written vahateṣṭhak, and the ṣ could belong to either word. It is divided vahateḥ ṭhak. A verse at the end of the chapter (SK 1625) lists every ṣ-marked affix of this heading, and ṭhak is not among them. So ṭhak makes its feminine with ṅīp, not ṅīṣ.

Siddhānta-kaumudī

'तद्वहति' इत्यतः प्राक्ठगधिक्रियते ।

Before (prāk) 'tad vahati' (SK 1627), ṭhak is the governing heading (adhikāra).

vārttika

तदहेति माशब्दादिभ्य उपसंख्यानम्

(vārttika) tad āheti māśabdādibhya upasaṃkhyānam — After māśabda etc., [ṭhak] is to be added (upasaṃkhyāna) in the sense 'he says "that"' (tad āha iti).

(वार्तिकम्) ॥ मा शब्दं कार्षीः इति यः आह सः 'माशब्दिकः' ॥

One who says 'mā śabdaṃ kārṣīḥ' ('do not make a sound') is a māśabdikaḥ.

Bālamanoramā

प्राग्वहतेष्ठक् - प्राग्वहतेष्ठक् । वहतीत्येकदेशेनतद्वहति रथयुगप्रासङ्ग॑मिति सूत्रं परामृश्यते इत्यभिप्रेत्याह — तद्वहतीत्यत आति । तदाहेति । इतिशब्दो व्युत्क्रमेण तच्छब्दानन्तरं द्रष्टव्यः । तदित्याहेत्यर्थे माशब्द — स्वागतैत्यादिशब्देभ्यष्ठक उपसङ्ख्यानमित्यन्वयः ।त॑दित्यनेन वाक्यार्थो विवक्षितः । इतिशब्दस्तस्य वाक्यार्थस्य कर्मत्वं गमयति ।मा शब्दं कार्षी॑रित्याहेत्याद्यर्थे तद्वाक्यावयवात् 'माशब्द' इत्यादिशब्दाट्ठगिति यावत् । माशाब्दिक इति । शब्दं मा कार्षीरित्यन्वयः ।माङि लुङि॑ति लोडर्थे लुङ् । 'न माडओगे' इत्यजागमनिषेधः । शब्दं न कुरु इत्यर्थः । अत्र आहेति ब्राऊञ्धात्वर्थव्यक्तवचनक्रियां प्रतिमा शब्दं कार्षी॑रिति वाक्यार्थः कर्म । तद्वाक्यैकदेशो माशब्देति समुदायः । तस्मान्निर्विभक्तिकादयं प्रत्ययः । न हि माशब्देति समुदायाद्विभक्तिरस्ति । एवंच माशब्देति समुदायाट्ठकि 'माशब्दिक' इति रूपम् ।मा शब्दः कारी॑ति पाठे तु कारीति कर्मणि लुङ । शब्दो न कार्य इत्यर्थः । नच तदाहेत्यर्थे माशब्दादिभ्यष्ठगिति यथाश्रुतमब्युपगम्य माशब्दमाहेत्याद्यर्थे माशब्देत्यादिशब्देभ्यो द्वितीयान्तेभ्यष्ठगित्येव कुतो न व्याख्यायत इति वाच्यम्, एवं सति 'आहौ प्रभूतादिभ्यः' इत्युत्तरवार्तिकारम्भवैयर्थध्यापत्तेरिति भावः ।

translator notes

commentary BM: 'vahati' refers, by a part of it (ekadeśa), to the sūtra 'tad vahati rathayugaprāsaṅgam' (SK 1627); hence the kaumudī's 'tad vahati ityataḥ prāk'. BM at SK 1625 (sk.1625.b1) adds that the śloka-vārttika listing the ṣit affixes of this heading is read in the Bhāṣya to settle whether 'prāgvahateṣṭhak' is to be divided as ṭhak or as ṣṭhak; ṭhak is not in that list. Followed for the division 'vahateḥ ṭhak' and for '[the sūtra marked by] vahati' in sutra_en.
commentary BM: the word 'iti' is to be taken out of its order, directly after 'tat' ('tad iti āha'); 'tat' intends a sentence-meaning (vākyārtha), and 'iti' shows that this sentence-meaning is the object of 'says' (the speech-act of the root brūñ). The affix comes after the segment 'māśabda' of the sentence 'mā śabdaṃ kārṣīḥ', which carries no case-ending. BM rejects taking the vārttika as 'māśabdam āha' with ṭhak after second-case words, since the following vārttika 'āhau prabhūtādibhyaḥ' (SK 1549) would then be pointless. TB (printed under sk.1547.t1) agrees that the affix is taught after a sentence (vākya): a sentence, not being a prātipadika, cannot take the second case, so 'tat' denotes the object merely, and that object has the form of a sentence-meaning. Followed for rendering 'tad āha iti' as 'he says "that"' with the utterance as object.
commentary BM: 'mā śabdaṃ kārṣīḥ' has luṅ in the sense of loṭ by 'māṅi luṅ' (SK 2219), and the aṭ augment is barred by 'na māṅyoge' (SK 2228); it means 'do not make a sound'. BM records a reading 'mā śabdaḥ kāri', with luṅ in the object (karma) sense, 'let no sound be made'. TB (under sk.1547.t1) cites the sentence as 'śabdo mā kāri' (one who forbids thus is māśabdika) and adds naityaśabdikaḥ (one who says 'nityaḥ śabdaḥ', 'sound is eternal') and kāryaśabdikaḥ, which the kaumudī does not give. Followed for the gloss of the quoted sentence.
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 example. BM's pratīka reads 'māśābdika', but BM's own conclusion gives the form as 'māśabdika', agreeing with the kaumudī and TB; the source form māśabdikaḥ is kept. TB for this unit is printed at the end of sk.1547.t1 (p30), after 'iti prāgdīvyatīyāḥ samāptāḥ'. The printed kaumudī of NSP (1915, p. 279) reads 'māśabdaḥ kāri iti ya āha sa māśabdikaḥ', i.e. the 'kāri' reading that BM records as a variant and TB cites; the English follows the digital source's 'mā śabdaṃ kārṣīḥ'.

SK 1549 · A 7.3.7V

स्वागतादीनां च ॥ १५४९ ॥

svāgatādīnāṃ ca

svāgatādīnāṃ ca — And [in] svāgata etc. [the augment aic does] not [come].

Rule. In svāgata and the other words of its list, the augment aic does not come. Aic is the pratyāhāra for ai and au; here it names the augment of SK 1098. The word na "not" is carried by anuvṛtti from the sūtra just before this one in the Aṣṭādhyāyī (A 7.3.6). Bhaṭṭoji reads it here, out of its Aṣṭādhyāyī order, beside the ṭhak forms it affects.

Example. In svāgata (su + āgata), the v stands at the end of the pada su. So SK 1098 would put au before it, giving sauvāgatikaḥ. This rule stops that.

"svāgatam" ity āha "one who says 'welcome'" → svāgata + ṭhak (by the vārttika of SK 1548)

→ SK 1098 would add au before the v → this rule blocks the augment

→ the first vowel ā stays → ṭh → ik; the final a deleted → svāgatikaḥ.

svadhvara (su + adhvara) → svadhvara + ṭhak → no augment; the first vowel a → ā → svādhvarikaḥ.

The other words of the list are shown with other affixes:

svaṅgasyāpatyam "offspring of svaṅga" → iñ → svāṅgiḥ; likewise vyāṅgiḥ from vyaṅga and vyāḍiḥ from vyaḍa.
vyavahāreṇa carati "one who proceeds by vyavahāra" → ṭhak (SK 1556) → vyāvahārikaḥ.
svapatau sādhu "what is fit for a svapati, an owner of wealth" → ḍhañ by a later rule (SK 1656) → svāpateyam. Here the augment that is stopped is the one sva would get as a member of the dvārādi list (SK 1386).

Three more vārttikas stand under this rule. Each adds ṭhak in a new sense. In each, the tat of the first vārttika continues, so the base is a second-case word.

āhau prabhūtādibhyaḥ: after prabhūta etc., in the sense "says". prabhūtam āha "one who speaks abundantly" → prābhūtikaḥ. paryāptam āha "one who speaks sufficiently" → pāryāptikaḥ. The base describes the manner of speaking, not a thing said.
pṛcchatau susnātādibhyaḥ: after susnāta etc., in the sense "asks". susnātaṃ pṛcchati "one who asks whether one has bathed well" → sausnātikaḥ. One who asks about a comfortable sleep (sukhaśayana) is saukhaśāyanikaḥ. Sukhaśayana belongs to the anuśatikādi list, so both members take vṛddhi (SK 1438): su → sau, śa → śā.
gacchatau paradārādibhyaḥ: after paradāra etc., in the sense "goes to". paradārān gacchati "one who goes to others' wives" → pāradārikaḥ. One who goes to the guru's bed is gaurutalpikaḥ.

Watch out. The vārttikas under this rule are not part of it. They add senses to the heading of SK 1548; this rule only stops the augment.

Siddhānta-kaumudī

ऐच् न स्यात् । स्वागतमित्याह स्वागतिकः । स्वाध्वरिकः । स्वङ्गस्यापत्यं स्वाङ्गिः । व्यङ्गस्यापत्यं व्याङ्गिः । व्यडस्यापत्यं व्याडिः ॥ व्याहरेण चरति व्यावहारिकः । स्वपतौ साधु स्वापतेयम् ।

[The augment] aic does not come. One who says 'svāgatam' ('welcome') is svāgatikaḥ. [One who says 'svadhvara' is] svādhvarikaḥ. The offspring of svaṅga (svaṅgasyāpatyam) is svāṅgiḥ. The offspring of vyaṅga (vyaṅgasyāpatyam) is vyāṅgiḥ. The offspring of vyaḍa (vyaḍasyāpatyam) is vyāḍiḥ. One who proceeds by vyavahāra (vyavahāreṇa carati) is vyāvahārikaḥ. What is fit for a svapati [the owner of wealth] (svapatau sādhu) is svāpateyam.

vārttika

आहौ प्रभूतादिभ्यः

(vārttika) āhau prabhūtādibhyaḥ — After prabhūta etc., in the sense 'says' (āhau), [ṭhak is to be added].

(वार्तिकम्) ॥ प्रभूतमाह प्राभूतिकः । पार्याप्तिकः ।

One who speaks abundantly (prabhūtam āha) is prābhūtikaḥ; [one who speaks sufficiently (paryāptam āha) is] pāryāptikaḥ.

vārttika

पृच्छतौ सुस्नातादिभ्यः

(vārttika) pṛcchatau susnātādibhyaḥ — After susnāta etc., in the sense 'asks' (pṛcchatau), [ṭhak is to be added].

(वार्तिकम्) ॥ सुस्नातं पृच्छति सौस्नातिकः । सौखशायनिकः । अनुशतिकादिः । गच्छतौ परदारादिभ्यः ॥ पारदारिकः । गौरुतल्पिकः ॥

One who asks [whether one has had] a good bath (susnātaṃ pṛcchati) is sausnātikaḥ. [One who asks about a comfortable sleep (sukhaśayana) is] saukhaśāyanikaḥ; [sukhaśayana belongs to] the anuśatikādi [group]. (vārttika) gacchatau paradārādibhyaḥ — After paradāra etc., in the sense 'goes to' (gacchatau), [ṭhak is to be added]: pāradārikaḥ [one who goes to others' wives]; gaurutalpikaḥ [one who goes to the guru's bed].

Bālamanoramā

स्वागतादीनां च - स्वागतादिगणे-स्वागत, स्वध्वर इति पठितं, तत्र विशेषमाह — स्वागतादीनां च ।न य्वाभ्यां पदान्ताभ्यां पूर्वौ तु ताभ्यामैच॑ इति प्रकरणे 'न कर्मव्यतिहारे' इत्यस्मादुत्तरं सूत्रमिदम् । ऐज्न स्यादिति । शेषपूरणमिदम् ।न य्वाभ्यां पदान्ताभ्यां पूर्वौ तु ताभ्यामैच॑ इति प्राप्त ऐज्न स्यादित्यर्थः । स्वाध्वरिक इति । स्वध्वर इत्याहेत्यर्थः । अथ स्वागतादिगणशेषमुदाहरति — स्वङ्गस्येति । व्याङ्गिरिति । व्यङ्गस्यापत्यमिति विग्रहः । व्यडस्येति । न विद्यते डो यस्य स अडः, विगतोऽडो व्यडः । स्वापतेयमिति ।पथ्यतिथिवसतिस्वपतेर्ढञ् । द्वारादित्वादैच् प्राप्तो निषिध्यते । आहाविति । आहेति पदैकदेशादिकारस्य उच्चारणार्थो निर्देशः । तदिति पूर्ववार्तिकादनुवर्तते । आहेत्यर्थे द्वितीयान्तेभ्यः प्रभूतादिभ्यष्ठग्वाच्य इत्यर्थः । पार्याप्तिक इति । पर्याप्तमाहेत्यर्थः । पृच्छताविति ।त॑दित्यनुवर्तते । पृच्छतीत्यर्थे द्वितीयान्तेभ्यः सुस्नातादिभ्यष्ठग्वाच्य इत्यर्थः । सौखशायनिक इति । सुखशयनं पृच्छतीत्यर्थः । अनुशतिकादिरिति । 'सुखशयनशब्द' इति शेषः । ततश्चअनुशतिकादीनां चे॑ति पूर्वोत्तरपदयोरादिवृद्धिरिति भावः । गच्छताविति । तदित्यनुवर्तते । गच्छतीत्यर्थे परदारादिभ्यो द्वितीयान्तेभ्यष्ठगित्यर्थः । पारदारिक इति । परदारान्गच्छतीत्यर्थः । गौरुतल्पिक इति । गुरुतल्पं गच्छतीत्यर्थः । गुरुतल्पो=गुरुस्त्री ।

translator notes

commentary TB (printed under sk.1547.t1) on 'aic na syāt': the aic augment that would come by 'na yvābhyāṃ padāntābhyāṃ pūrvau tu tābhyām aic' (SK 1098) is prohibited by this sūtra, because 'na' (nañ) is carried forward (anuvṛtti) from 'na karmavyatihāre' (A 7.3.6). BM agrees on the rule's place: it stands directly after 'na karmavyatihāre' in the section of 'na yvābhyām …', and the kaumudī's 'aic na syāt' is a completion of the sentence (śeṣapūraṇa), meaning that the aic otherwise due by 'na yvābhyām …' does not come. Followed for the bracketed supplement in sutra_en and k1.
commentary BM: svāgata and svadhvara are read in the svāgatādi group; svādhvarikaḥ is 'one who says svadhvara'. With 'svaṅgasya' BM says the kaumudī now illustrates the rest of the svāgatādi group (so svāṅgi, vyāṅgi, vyāḍi and svāpateya are not ṭhak forms); vyaḍa is 'vigata-aḍa', aḍa being 'one who has no ḍa'. svāpateyam has ḍhañ by 'pathyatithivasatisvapater ḍhañ' (SK 1656); there the aic due because [sva] is in the dvārādi group ('dvārādīnāṃ ca', SK 1386) is what is prohibited. TB (under sk.1547.t1) agrees, adding that the dvārādi effect is seen in sauvam ('svasyedam'; OCR 'kha' for 'sva'). Followed for the separation of the gaṇa examples from the ṭhak examples.
commentary On svapatau sādhu: sādhu is rendered 'fit for', not 'good for', per the policy stated at 'tatra sādhuḥ' (SK 1650), where BM and TB exclude the hita sense; 'the owner of wealth' follows TB's gloss of svapati ('svasya patiḥ') at SK 1656 (printed under sk.1655.t1).
commentary BM: 'āhau' mentions the part of the word 'āha' with an i for the sake of pronunciation; 'tat' is carried forward (anuvṛtti) from the preceding vārttika (SK 1548), so ṭhak is to be stated after prabhūta etc. ending in the second case, in the sense 'says'. TB (under sk.1547.t1): 'upasaṃkhyānam' is supplied from the preceding vārttika (anuṣajyate), and 'āhau' is an imitation (anukaraṇa) of the base-part of 'āha' with an adventitious i. Followed for the bracketed '[ṭhak is to be added]'.
commentary TB (under sk.1547.t1): on prābhūtikaḥ, the affix comes after an adverbial qualifier of the action (kriyāviśeṣaṇa), in the sense of the speaker. BM only glosses pāryāptika as 'paryāptam āha' and takes prabhūta etc. as second-case words. Followed for 'speaks abundantly' and 'speaks sufficiently' rather than 'says prabhūta'.
commentary BM: in 'pṛcchatau' and in 'gacchatau' 'tat' is carried forward (anuvṛtti), so ṭhak comes after second-case susnāta etc. and paradāra etc.; saukhaśāyanika is 'one who asks about sukhaśayana'. On 'anuśatikādiḥ' BM supplies 'the word sukhaśayana' as subject: by 'anuśatikādīnāṃ ca' (SK 1438) vṛddhi comes on the first vowel of both members. pāradārika is 'one who goes to others' wives', gaurutalpika 'one who goes to the guru's bed', gurutalpa meaning the guru's wife. Followed for the bracketed subject of 'anuśatikādiḥ' and for the glosses.
textual The source reads 'vyāhareṇa carati vyāvahārikaḥ'; the derivative presupposes vyavahāra, and the translation follows vyavahāreṇa, which is the reading of the printed kaumudī in NSP (1915, p. 280). The commentaries do not quote the phrase. 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. The third vārttika 'gacchatau paradārādibhyaḥ' stands inside prose block k5 and is labelled in the English. TB for this unit is printed under sk.1547.t1 (p30).

SK 1550 · A 4.4.2V

तेन दीव्यति खनति जयति जितम् ॥ १५५० ॥

tena dīvyati khanati jayati jitam

tena dīvyati khanati jayati jitam — [After a word in the third case (tena), ṭhak comes] in the senses 'plays with that', 'digs with that', 'conquers with that' and 'conquered with that'.

Rule. After a word in the third case, ṭhak comes in four senses: "plays with that", "digs with that", "conquers with that", and "won with that". The third-case word must name the instrument (karaṇa), the means of the action.

Example.

akṣair dīvyati "plays with dice" → akṣa + ṭhak

→ k marker, so first-vowel vṛddhi: a → ā → ṭh → ik

→ the final a deleted (SK 311) → ākṣikaḥ.

abhryā khanati "digs with a spade" → abhri + ṭhak → vṛddhi a → ā; the final i deleted → ābhrikaḥ.

akṣair jayati "conquers with dice" → ākṣikaḥ.

akṣair jitam "won with dice" → ākṣikam, the thing won.

Applies when / blocked by. In devadattena jitam "won by Devadatta" there is no ṭhak. The third case there names the agent, not the instrument.

Watch out. Tense, person and number are not part of the sense. So ākṣikaḥ is also one who played or will play with dice, and those who play are ākṣikāḥ. But the role of the word is part of it. ākṣikaḥ names the player or the winner; ākṣikam names what was won. The form never means "played by dice".

Siddhānta-kaumudī

अक्षैर्दीव्यति आक्षिकः । अभ्र्या खनति आभ्रिकः । अक्षैर्जयति आक्षिकः । अक्षैर्जितमाक्षिकम् ॥

[One who] plays with dice (akṣair dīvyati): ākṣikaḥ. [One who] digs with a spade (abhryā khanati): ābhrikaḥ. [One who] conquers with dice (akṣair jayati): ākṣikaḥ. [What is] won with dice (akṣair jitam): ākṣikam.

Tattvabodhinī

NSP p. 280

—तेन दीव्यति—। इह कालपुरुषसंख्या न विवक्षिताः । तेनाक्षैरदेवीत् देविष्यति वा आक्षिक इति भवति । एवमक्षैर्देविष्यसि देविष्यामि वा आक्षिकः, दीव्यन्ति दीव्यथ दीव्यामो वा आक्षिकाः । कारकं तु विवक्षितमेव ‘जयति, जितम्’ इति कर्तृकर्मणोः पृथगुपादानात् । तेनाक्षैर्द्यूतः अक्षैः खातः, इति कर्माद्यर्थे आक्षिक इति न भवति ॥— अभ्येति । ‘अभ्रिः स्त्री काष्ठकुद्दालः’ इत्यमरः

Bālamanoramā

तेन दीव्यति खनति जयति जितम् - तेन दीव्यति । तेन दीव्यति, तेन खनति, तेन जयति, तेन जितमिति विग्रहेषु तृतीयान्ताट्ठगित्यर्थः । पारदारिक इति परदारान्गच्छतीत्यर्थः । अभ्रिः=कुद्दालः ।देवदत्तेन जित॑मित्यत्र तु न ठक्, करणतृतीयान्तादेव तद्विधेः ।

translator notes

commentary BM: in the analyses tena dīvyati, tena khanati, tena jayati and tena jitam, ṭhak comes after the third-case word; abhri is a spade (kuddāla). But in 'devadattena jitam' ('won by Devadatta') there is no ṭhak, because the affix is enjoined only after a third-case word denoting the instrument (karaṇa). Followed for the bracketed 'third case' in sutra_en and for rendering every example with an instrument ('with dice', 'with a spade').
commentary TB: time, person and number are not intended here: ākṣikaḥ is also said of one who played (adevīt) or will play (deviṣyati) with dice, and of 'you/I will play' (deviṣyasi, deviṣyāmi); with dīvyanti, dīvyatha, dīvyāmaḥ the form is ākṣikāḥ. The kāraka, however, is intended, since agent and object are taken up separately in 'jayati' and 'jitam'; hence in an object sense such as 'played by dice' (TB's OCR 'ghūtaḥ', corrected to dyūtaḥ from the print) or 'dug by dice' ākṣika does not occur. TB quotes Amara for abhri as a feminine word meaning a wooden spade (OCR 'kāṣṭhakuhālaḥ', corrected to kāṣṭhakuddālaḥ; pratīka OCR 'abhyeti' for the kaumudī's abhryā). Followed for the tenseless '[one who] plays / digs / conquers' and for the agent reading of ākṣikaḥ as against the object reading of ākṣikam.
textual BM's block here also carries a gloss 'pāradārika iti paradārān gacchatīty arthaḥ', which belongs to the example pāradārikaḥ of SK 1549 (vārttika 'gacchatau paradārādibhyaḥ') and is repeated there in BM's own block; it has no bearing on this sūtra.

SK 1551 · A 4.4.3V

संस्कृतम् ॥ १५५१ ॥

saṃskṛtam

saṃskṛtam — [After a word in the third case (tena), ṭhak comes] in the sense 'prepared (saṃskṛta) with that'.

Rule. Tena continues from SK 1550. Ṭhak comes after a third-case word in the sense "prepared with that".

Example.

dadhnā saṃskṛtam "prepared with curd" → dadhi + ṭhak

→ vṛddhi a → ā → the final i deleted (SK 311) → dādhikam.

marīcibhiḥ saṃskṛtam "prepared with peppers" → marīci + ṭhak → vṛddhi a → ā → mārīcikam.

Applies when / blocked by. Why is this a separate sūtra and not part of SK 1550? One of Bhaṭṭoji's commentators says it is split off "for the sake of what follows". This is taken to mean that only the sense "prepared" is carried into SK 1552, not the senses of SK 1550.

Watch out. Chapter 28 had saṃskṛtaṃ bhakṣāḥ (SK 1217), also about food "prepared". There the base was in the seventh case and the affixes were aṇ etc. Here the base is in the third case and the affix is ṭhak.

Siddhānta-kaumudī

दध्ना संस्कृतं दाधिकम् । मारीचिकम् ॥

Prepared with curd (dadhnā saṃskṛtam): dādhikam. [Prepared with peppers (marīci):] mārīcikam.

Tattvabodhinī

NSP p. 280

—संस्कृतम् । योगविभाग उत्तरार्थः ॥—बाहुकेति । सूत्रे षकारः सांहितिको, न त्वनुबन्ध इति न डीष् । तथा च ‘आकर्षात् पर्पादेः’ इत्यादि श्लोकवार्तिकं षित्वविवेचनाय प्रकरणान्ते पठिष्यति ॥—निकषोपल इति । सुवर्णपरीक्षार्थः ॥—पाठान्तरमिति । एतच्च भ्वादौ ‘कषखष-’ इत्यादिदण्डके ‘आकर्षात्ष्ठल्’ इति माधवेनोपन्यस्तम् । किं तु ‘आकर्षात्पर्पादेः’ इति वार्तिकस्याननुगुणम् । तत्र हि नीरेफपाठे वृत्तासंगतिप्रसङ्गात् ॥—पर्प इति । ‘पर्प गतौ’ । ‘हलश्च’ इति करणे घञ् ॥ इहान्तर्गणसूत्रं ‘पादः पच्च’ इति । पादाभ्यां चरति पदिकः ॥ यत्तु वार्तिकं पद्भाव ‘इके चरतावुपसंख्यानम्’ इति सोऽस्यैव प्रपञ्चः ॥ पर्प, अश्व, अश्वत्थ, रथ, जाल, न्याय, व्याल, पादः पत्

Bālamanoramā

संस्कृतम् - संस्कृतम् । तेनेत्येव संस्कृतमित्यर्थे तृतीयान्ताट्ठगित्यर्थः । 'सस्कृतं भक्षाः' इत्यत्र तु सप्तम्यन्तादणादि विधिः । मारीचिकमिति । मरीचिभिः संस्कृतमित्यर्थः ।

translator notes

commentary BM: 'tena' is carried forward (anuvṛtti) into this rule (tena ity eva), so ṭhak comes after a third-case word in the sense 'prepared'. In 'saṃskṛtaṃ bhakṣāḥ' (SK 1217), by contrast, aṇ etc. are enjoined after a seventh-case word. mārīcikam means 'prepared with peppers' (marīcibhiḥ saṃskṛtam). Followed for the bracketed 'third case (tena)' in sutra_en and for the bracketed analysis of mārīcikam.
textual TB (sk.1551.t1) opens: the separation of this rule from the preceding one (yogavibhāga, SK 1550 'tena dīvyati…') is 'for the sake of what follows' (uttarārthaḥ) [translator's inference: so that 'saṃskṛtam' alone, and not the senses of SK 1550, is carried into 'kulatthakopadhād aṇ', SK 1552, whose BM supplies 'saṃskṛtam']. This does not change the English of k1. The rest of sk.1551.t1 comments on later units: bāhukā (SK 1555), nikaṣopala and the variant reading ākaṣa (SK 1557), and parpa with the gaṇa-internal sūtra 'pādaḥ pac ca' (SK 1558).

SK 1552 · A 4.4.4V

कुलत्थकोपधादण् ॥ १५५२ ॥

kulatthakopadhādaṇ

kulatthakopadhād aṇ — After kulattha and after [a word] whose penultimate (upadhā) is k, aṇ [in the sense 'prepared (saṃskṛta) with it'].

Rule. In the sense "prepared with that", aṇ comes after kulattha "horse-gram". It also comes after a base whose upadhā, its penultimate sound, is k. This aṇ is an apavāda of ṭhak.

Example.

kulatthaiḥ saṃskṛtam "prepared with horse-gram" → kulattha + aṇ

→ aṇ is ṇit: vṛddhi u → au → the final a deleted → kaulattham.

tittiḍīka "tamarind" → the last sound is a, the one before it k, so its upadhā is k

→ tittiḍīka + aṇ → vṛddhi i → ai → taittiḍīkam "prepared with tamarind".

Watch out. Aṇ is heard as plain a, not ika. So there is no -ik- in kaulattham.

Siddhānta-kaumudī

ठकोऽपवादः । कुलत्थैः संस्कृतं कौलत्थम् । तैत्तिडीकम् ॥

[This aṇ is] an apavāda (special rule setting aside) of ṭhak. Prepared with kulattha (horse-gram) (kulatthaiḥ saṃskṛtam): kaulattham. [Prepared with tittiḍīka (tamarind):] taittiḍīkam.

Bālamanoramā

कुलत्थकोपधादण् - कुलत्थकोपधादण् ।संस्कृतमित्यर्थे तृतीयान्ता॑दिति शेषः । तैन्तिणीकमिति । तिन्तिणीकेन संस्कृतमित्यर्थः ।

translator notes

commentary BM: 'in the sense saṃskṛtam, after a third-case word' is to be supplied (iti śeṣaḥ). Followed for the bracket in sutra_en.
commentary BM on the second example reads 'taintiṇīkam' and explains it as 'prepared with tintiṇīka' (tintiṇīkena saṃskṛtam), i.e. a base in -ka, which is what brings it under 'kopadha'. Followed for the bracketed gloss 'prepared with … (tamarind)'; the base is given in the kaumudī's own spelling (see the translator's note).
translator The bracketed base tittiḍīka is inferred from the kaumudī's form taittiḍīkam (vṛddhi of the first vowel of tittiḍīka, a by-form of tintiḍīka, tamarind); the kaumudī does not state the base.
textual The kaumudī reads 'taittiḍīkam', and the printed kaumudī of NSP (1915, p. 280) independently has the same form (OCR 'taittiṅīkam'). BM's lemma reads 'taintiṇīkam', from the base tintiṇīka; this is recorded as BM's reading, with no judgement on the kaumudī's. No TB on this unit: the TB block under sk.1551.t1 runs on into SK 1555, 1557 and 1558 but has nothing on SK 1552.

SK 1553 · A 4.4.5V

तरति ॥ १५५३ ॥

tarati

tarati — [After a word in the third case (tena), ṭhak comes] in the sense 'crosses (tarati) [by means of that]'.

Rule. Ṭhak comes after a third-case word in the sense "crosses by means of that".

Example.

uḍupena tarati "crosses by a raft" → uḍupa + ṭhak

→ vṛddhi u → au → ṭh → ik; the final a deleted → auḍupikaḥ.

Applies when / blocked by. The sūtra does not repeat "with that". The third case is carried on from SK 1550, as Bhaṭṭoji's own analysis uḍupena shows.

Siddhānta-kaumudī

उडुपेन तरति औडुपिकः ॥

One who crosses by a raft (uḍupena tarati): auḍupikaḥ.

translator notes

commentary BM on the next sūtra (sk.1554.b1, 'gopucchāṭ ṭhañ') supplies 'in the sense tarati, after a third-case word' (taratīty arthe tṛtīyāntād iti śeṣaḥ), and BM on SK 1555 (sk.1555.b1) likewise reads 'tarati' with a third-case word (nāvā tarati, ghaṭena tarati). Followed for the bracketed 'third case' and '[by means of that]' in sutra_en; the kaumudī's own analysis 'uḍupena tarati' shows the same third case.
translator The carrying forward of 'tena' (from 'tena dīvyati khanati jayati jitam', SK 1550) and of ṭhak (from the heading 'prāg vahateṣ ṭhak', SK 1548) into this rule is not stated for this unit by any commentary; it is supplied in brackets from the kaumudī's analysis and from BM on the neighbouring units (BM on SK 1551 states 'tena ity eva' for 'saṃskṛtam').
textual This unit has no BM block. The neighbouring BM blocks were checked: sk.1552.b1 treats only 'kulatthakopadhād aṇ' (kaulattha, taittiḍīka), and sk.1554.b1 treats 'gopucchāṭ ṭhañ' (its supplement of 'tarati' is cited above). No TB on this sūtra was found: sk.1551.t1 comments on SK 1551, 1555 (bāhukā), 1557 and 1558, and the next TB block, sk.1559.t1, begins with SK 1559; neither treats 'tarati' or auḍupika.

SK 1554 · A 4.4.6V

गोपुच्छाट्ठञ् ॥ १५५४ ॥

gopucchāṭṭhañ

gopucchāṭ ṭhañ — After gopuccha, ṭhañ [comes, in the sense 'crosses by means of that'].

Rule. After gopuccha "a cow's tail", ṭhañ comes in the sense of crossing.

Example.

gopucchena tarati "crosses holding a cow's tail" → gopuccha + ṭhañ

→ ñ marker, so vṛddhi: o → au → ṭh → ik; the final a deleted → gaupucchikaḥ.

Watch out. Ṭhañ gives the same written form as ṭhak would. Both are heard as ika, and both bring first-vowel vṛddhi. They differ in accent.

Siddhānta-kaumudī

गौपुच्छिकः ॥

[One who crosses by means of a cow's tail (gopucchena tarati):] gaupucchikaḥ.

Bālamanoramā

गोपुच्छाट्ठञ् - गोपुच्छाट्ठञ् ।तरतीत्यर्थे तृतीयान्ता॑दिति शेषः ।

translator notes

commentary BM: 'in the sense tarati, after a third-case word' is to be supplied (taratīty arthe tṛtīyāntād iti śeṣaḥ). Followed for the bracket in sutra_en and for the bracketed analysis 'gopucchena tarati' in k1, which the kaumudī does not give.
textual No TB on this sūtra was found: the nearest TB blocks, sk.1551.t1 (which comments on SK 1551, 1555, 1557 and 1558) and sk.1559.t1 (which begins with SK 1559), do not treat 'gopucchāṭ ṭhañ' or gaupucchika.

SK 1555 · A 4.4.7V

नौद्व्यचष्ठन् ॥ १५५५ ॥

naudvyacaṣṭhan

naudvyacaṣ ṭhan — After nau ('boat') and after [a word] of two vowels (dvyac), [in the third case, in the sense 'crosses (tarati) by means of it'], ṭhan [comes].

Rule. In the sense of crossing, ṭhan comes after nau "boat" and after a word with two vowels (dvyac). Ṭhan is heard as ika. Its marker is n, so it brings no vṛddhi.

Example.

nāvā tarati "crosses by boat" → nau + ṭhan → nau + ika

→ au becomes āv before the vowel (SK 61) → nāvikaḥ.

ghaṭena tarati "crosses by a pot" → ghaṭa has two vowels → ghaṭa + ika

→ no vṛddhi; the final a deleted → ghaṭikaḥ.

bāhubhyāṃ tarati "crosses by her two arms" → bāhu has two vowels → bāhu + ṭhan

→ the stem ends in u, so ṭh → k (SK 1221) → bāhuka

→ feminine with ṭāp (SK 454) → bāhukā strī "a woman who swims across".

Watch out. The affix is ṭhan, not ṣṭhan. The ṣ in the sūtra is the s of dvyacas turned into ṣ by sandhi before ṭh. So it is not a marker, and there is no feminine in ṅīṣ. The verse at SK 1625 lists the real ṣ-marked affixes of this heading, and this one is not there.

Siddhānta-kaumudī

नाविकः । घटिकः । बाहुभ्यां तरति बाहुका स्त्री ॥

[One who crosses by a boat (nāvā tarati):] nāvikaḥ. [One who crosses by a pot (ghaṭena tarati):] ghaṭikaḥ. A woman who crosses by her two arms (bāhubhyāṃ tarati) is bāhukā.

Bālamanoramā

नौद्व्यचष्ठन् - नोद्व्यचष्ठन् ।ठ॑निति च्छेदः । ष्टुत्वकृतः सस्य षकारः । तरतीत्यर्थे नौशब्दात् द्व्यचश्च तृतीयान्ताट्ठनित्यर्थः । नाविक इति । नावा तरतीत्यर्थः । घटिक इति । घटेन तरतीत्यर्थः । बाहुका स्त्रीति । उकः परत्वाट्ठस्य कः । अदन्तत्वाट्टाप् ।

translator notes

commentary BM: the division is 'ṭhan' (ṭhan iti cchedaḥ); the ṣ is the s [of the ablative ending of dvyacas] turned into ṣ by ṣṭutva ('ṣṭunā ṣṭuḥ', SK 113) before ṭh. The sense is: in the sense 'tarati', ṭhan after the word nau and after a disyllabic word, ending in the third case. Followed for reading the affix as ṭhan (not ṣṭhan) and for the bracketed supplements in sutra_en ('tarati' is the sense of SK 1553).
commentary TB, printed under sk.1551.t1 (on 'bāhukā'): the ṣ in the sūtra is produced by sandhi (sāṃhitika), not an anubandha, so ṅīṣ does not come; accordingly the śloka-vārttika 'ākarṣāt parpādeḥ …' is given at the end of the prakaraṇa (SK 1625) to discriminate which affixes are ṣit. TB under sk.1625.t1 again cites 'naudvyacaṣ ṭhan' as the case where the ṣ is only sāṃhitika. Followed for treating bāhukā as a feminine without ṅīṣ.
commentary BM: nāvika means 'crosses by a boat' (nāvā tarati), ghaṭika 'crosses by a pot' (ghaṭena tarati); in bāhukā, ka replaces ṭha because it follows uk ('isusuktāntāt kaḥ', SK 1221), and ṭāp comes because the stem ends in a ('ajādyataṣ ṭāp', SK 454). Followed for the bracketed analyses of nāvikaḥ and ghaṭikaḥ; the kaumudī itself states none of these operations.

SK 1556 · A 4.4.8V

चरति ॥ १५५६ ॥

carati

carati — [After a word in the third case, ṭhak comes in the sense] 'goes about or eats (carati) [by means of it]'.

Rule. Ṭhak comes after a third-case word in the sense carati. The root car has two meanings, "to go" and "to eat", and the rule takes both: "goes about with that" and "eats with that".

Example.

hastinā carati "goes about on an elephant" → hastin + ṭhak → hastin + ika

→ the ṭi in is deleted by nas taddhite (SK 679) → hast + ika

→ vṛddhi a → ā → hāstikaḥ.

śakaṭena carati "goes about by cart" → śākaṭikaḥ.

dadhnā bhakṣayati "eats with curd" → dādhikaḥ.

Siddhānta-kaumudī

तृतीयान्ताद्गच्छति भक्षयतीत्यर्थयोष्ठक् स्यात् । हस्तिना चरति हास्तिकः । शाकटिकः । दध्ना भक्षयति दाधिकः ॥

After [a word] ending in the third case, ṭhak comes in the two senses 'goes' (gacchati) and 'eats' (bhakṣayati). One who goes about on an elephant (hastinā carati) is hāstikaḥ; [one who goes about by cart (śakaṭena)] śākaṭikaḥ. One who eats with curd (dadhnā bhakṣayati) is dādhikaḥ.

Bālamanoramā

चरति - चरति । गच्छतिभक्षयतीति ।चरगतिभक्षणयो॑रिति चरधातोरर्थद्वये वृत्तेरिति भावः । हास्तिक इति । ठकि इके 'नस्तद्धिते' इति टिलोपः

translator notes

commentary BM: the two glosses 'gacchati, bhakṣayati' are given because the root car is used in both senses (dhātupāṭha 'cara gatibhakṣaṇayoḥ'). Followed for rendering the two senses as 'goes (about)' and 'eats'.
commentary BM on hāstikaḥ: when [the affix] has become ika, the ṭi [-in of hastin] is elided by 'nas taddhite' (SK 679). The kaumudī gives the form only; the English does not add the step.
textual BM reads 'ṭhani ike' in its note on hāstika, although the kaumudī prescribes ṭhak here; 'ṭhaki' may be expected. Preserved as transmitted. No TB comment on this sūtra was found in this unit or in the neighbouring TB blocks (sk.1551.t1, which covers SK 1555, 1557, 1558; sk.1559.t1).

SK 1557 · A 4.4.9V

आकर्षात् ष्ठल् ॥ १५५७ ॥

ākarṣāt ṣṭhal

ākarṣāt ṣṭhal — After ākarṣa, ṣṭhal [in the sense 'goes about (carati) with it'].

Rule. After ākarṣa "touchstone", ṣṭhal comes in the sense "goes about with that". Ṣṭhal is heard as ika. Its markers are ṣ and l; the l concerns accent. It brings no vṛddhi.

Example.

ākarṣeṇa carati "goes about with a touchstone" → ākarṣa + ṣṭhal → ākarṣa + ika

→ the final a deleted → ākarṣikaḥ.

Feminine: the affix is ṣit → ṅīṣ (SK 498) → ākarṣikī.

Applies when / blocked by. Bhaṭṭoji records a variant reading of the sūtra, ākaṣāt. Scholars discuss it, since it does not fit the metre of the verse at SK 1625.

Siddhānta-kaumudī

आकर्षो निकषोपलः । आकषादिति पाठान्तरम् । तेन चरति आकर्षिकः । षित्वान्ङीष् । आकर्षिकी ॥

ākarṣa is the touchstone (nikaṣopala). 'ākaṣāt' is a variant reading. He goes about with it (tena carati): ākarṣikaḥ. Because [the affix] has the marker ṣ, ṅīṣ [comes in the feminine]: ākarṣikī.

Bālamanoramā

आकर्षात् ष्ठल् - आकर्षात्ष्ठल् । तेन चरतीत्यर्थे तृतीयान्तादाकर्षशब्दात्ष्ठलित्यर्थः ।

translator notes

commentary BM: in the sense 'tena carati', after the word ākarṣa in the third case, ṣṭhal. Followed for the bracket in sutra_en.
commentary TB on this unit is printed under sk.1551.t1: the nikaṣopala is [a stone] for testing gold (suvarṇaparīkṣārthaḥ), followed for 'touchstone'. On the variant reading: Mādhava cites it in the daṇḍaka of bhvādi beginning 'kaṣa khaṣa', but it does not fit the ślokavārttika 'ākarṣāt parpādeḥ' (SK 1625), since the reading without r would break the metre (vṛttāsaṃgati). The English reports the variant neutrally, as the kaumudī does. TB's OCR gave the cited reading as 'ākarṣāt pral' (corrected to 'ākarṣāt ṣṭhal' from the print, which appears to keep the r); context requires the r-less variant; read through, not emended.
textual The digital source read 'nikāṣopalaḥ' (a digitization slip); corrected to nikaṣopalaḥ, the reading of the 1915 Nirṇaya-sāgara print (p. 280), verified against a printed copy.

SK 1558 · A 4.4.10V

पर्पादिभ्यः ष्ठन् ॥ १५५८ ॥

parpādibhyaḥ ṣṭhan

parpādibhyaḥ ṣṭhan — After parpa etc., [in the third case, in the sense 'goes about (carati) by means of it'], ṣṭhan [comes].

Rule. After parpa and the other words of its list, ṣṭhan comes in the sense "goes about by that". Ṣṭhan is heard as ika. It is ṣit, and it brings no vṛddhi. A parpa is the seat on which the lame get about.

Example.

parpeṇa carati "goes about on a parpa" → parpa + ṣṭhan

→ no vṛddhi; the final a deleted → parpikaḥ; feminine with ṅīṣ → parpikī.

aśvena carati "goes about on a horse" → aśvikaḥ.

rathena carati "goes about by chariot" → rathikaḥ.

Watch out. The first vowel stays short: aśvikaḥ, not āśvikaḥ. That is the mark of an affix with no vṛddhi.

Siddhānta-kaumudī

पर्पेण चरति । पर्पिकः पर्पिकी । येन पीठेन पङ्गवश्चरन्ति न पर्पः । अश्विकः । रथिकः ॥

One who goes about by a parpa (parpeṇa carati): parpikaḥ, [feminine] parpikī. The seat (pīṭha) by which the lame go about is [called] parpa. [One who goes about on a horse (aśvena)] aśvikaḥ; [by chariot (rathena)] rathikaḥ.

Bālamanoramā

पर्पादिभ्यः ष्ठन् - पर्पादिभ्यः ष्ठन् । ष्ठन् इति च्छेदः ।चरतीत्यर्थे तृतीयान्तेभ्य॑ इति शेषः । षित्त्वं ङीषर्थमित्याह — पर्पिकीति । अश्विक इति । अश्वेन चरतीत्यर्थः ।

translator notes

commentary BM: the division is 'ṣṭhan' (ṣṭhan iti cchedaḥ); 'after third-case words, in the sense carati' is the remainder to be supplied. Followed for the bracket in sutra_en ('carati' of SK 1556).
commentary BM: the ṣit character [of ṣṭhan] is for ṅīṣ, which is why the kaumudī gives parpikī; aśvikaḥ means 'goes about on a horse' (aśvena carati). Followed for the bracketed analysis of aśvikaḥ and for marking parpikī as the feminine.
commentary TB, printed under sk.1551.t1 (on 'parpa'): parpa is from the root 'parpa gatau' with ghañ in the instrumental sense (karaṇa) by 'halaś ca' (SK 3300), i.e. 'that by which one moves'. TB adds that the gaṇa contains the internal sūtra 'pādaḥ pac ca' (pādābhyāṃ carati padikaḥ), of which the vārttika 'padbhāva ike caratāv upasaṃkhyānam' is an expansion, and lists the gaṇa as parpa, aśva, aśvattha, ratha, jāla, nyāya, vyāla, pādaḥ pat … Followed for taking carati here in its sense 'goes about' and for 'by which the lame go about'; the gaṇa material is not in the kaumudī and is not added.
textual The source reads 'yena pīṭhena paṅgavaś caranti na parpaḥ'; the 'na' makes no sense in the definition and 'sa' ('that is parpa') is evidently intended, and the printed kaumudī of NSP (1915, p. 280) reads 'sa parpaḥ'. Translated as a definition; the transmitted reading is preserved in the source.

SK 1559 · A 4.4.11V

श्वगणाट्ठञ्च ॥ १५५९ ॥

śvagaṇāṭṭhañca

śvagaṇāṭ ṭhañ ca — After śvagaṇa, ṭhañ, and [ṣṭhan; after a word in the third case, in the sense 'goes about (carati) by means of it'].

Rule. After śvagaṇa "a pack of dogs", ṭhañ comes in the sense "goes about with that". By ca "and", ṣṭhan comes as well. The rule is an apavāda of ṭhak, so ṭhak itself does not come.

Example. Bhaṭṭoji gives the examples two sūtras later, under SK 1560:

with ṭhañ: śvāgaṇikaḥ, feminine with ṅīp (SK 470) śvāgaṇikī;
with ṣṭhan: śvagaṇikaḥ, feminine with ṅīṣ (SK 498) śvagaṇikī.

Watch out. There is a problem with ṭhañ. Śvan belongs to the dvārādi list (SK 1386). Such words take the augment au in place of vṛddhi, which would give śauvagaṇikaḥ. The next two rules settle this.

Siddhānta-kaumudī

चात् ष्ठन् ॥

By 'ca', ṣṭhan [comes as well].

Tattvabodhinī

NSP p. 280

—श्वगणाट्ठञ्च । ठकोऽपवादः ॥—इदमेव ज्ञापकमिति । द्वारादिगणे श्वनशब्दः पठ्यते, न तु श्वभस्त्र श्वदंष्ट्रेत्यादिस्तथा च ‘श्वादेरिञि’ इति निषेधसूत्रमेव व्यर्थं सद्वारादिषु तदादिविधिं ज्ञापयतीत्यर्थः ॥ फलं तु द्वारपालस्यायं दौवारपाल इत्यादावैजागमस्य प्रवृत्तिः

Bālamanoramā

श्वगणाट्ठञ्च - श्वगणाट्ठञ् च । 'उक्तविषये' इति शेषः । श्वगणशब्दात्तृतीयान्ताच्चरतीत्यर्थे ठञ् ष्ठन् च स्यादित्यर्थः । श्वागणिक इत्युदाहरणं वक्ष्यति । तत्र श्वन्शब्दस्य द्वारादित्वादेजागमे प्राप्ते ।

translator notes

commentary BM: 'in the domain already stated' (uktaviṣaye) is the remainder to be supplied: after śvagaṇa in the third case, in the sense carati, ṭhañ and ṣṭhan come. Followed for the bracket in sutra_en ('tena' of SK 1550, 'carati' of SK 1556). BM's text renders the syllable śva as 'ā' throughout this passage (āgaṇa for śvagaṇa, ān for śvan); it is read through as śva.
commentary TB: the rule is an apavāda of ṭhak (ṭhako 'pavādaḥ), so ṭhak does not also come after śvagaṇa. Followed in not listing ṭhak in sutra_en.
commentary BM: the example śvāgaṇika will be given later; there, since śvan belongs to the dvārādi class, the aic augment (in place of vṛddhi) would apply, which is what 'śvāder iñi' (SK 1560) and its vārttika then address. The kaumudī gives no example under this sūtra.
translator The examples of this rule stand after the intervening sūtra 'śvāder iñi' and its vārttika, at SK 1560: śvāgaṇikaḥ, śvāgaṇikī (with ṭhañ) and śvagaṇikaḥ, śvagaṇikī (with ṣṭhan).

SK 1560 · A 7.3.8V

श्वादेरिञि ॥ १५६० ॥

śvāderiñi

śvāder iñi — [The augment aic does] not [come in an aṅga] beginning with śvan, when iñ follows.

Rule. When iñ follows, the augment aic does not come in an aṅga that begins with śvan. An aṅga is the base to which an affix is added. The word na "not" is carried on from A 7.3.6.

Example.

śvabhastrasyāpatyam "the offspring of Śvabhastra" → śvabhastra + iñ (SK 1095)

→ the dvārādi augment would come → this rule blocks it

→ ordinary vṛddhi a → ā; the final a deleted → śvābhastriḥ.

Likewise śvadaṃṣṭra → śvādaṃṣṭriḥ.

Applies when / blocked by. Only śvan is in the dvārādi list, not śvabhastra. So how could the augment arise for śvabhastra at all? It arises only if a word beginning with śvan also counts as dvārādi. The prohibition would be pointless otherwise. So this rule is a jñāpaka, an indicator. It shows that tadādividhi works in the dvārādi list: a rule that names a word also applies to words that begin with it. The result is seen in śauvāvahanam, the name of a town belonging to śvāvahana, which does take the augment.

A vārttika corrects the wording: ikārādāv iti vācyam. Read "before an affix beginning with i" in place of "before iñ". Now the prohibition reaches the ika of ṭhañ:

śvagaṇena carati "goes about with a pack of dogs" → śvagaṇa + ṭhañ (SK 1559) → śvagaṇa + ika

→ the affix begins with i, so no augment → ordinary vṛddhi a → ā → śvāgaṇikaḥ; feminine śvāgaṇikī.

With ṣṭhan there is no vṛddhi at all → śvagaṇikaḥ; feminine śvagaṇikī.

Siddhānta-kaumudī

ऐच् न । श्वभस्त्रस्यापत्यं श्वाभस्त्रिः । श्वादंष्ट्रिः । तदादिविधौ चेदमेव ज्ञापकम् ॥ ॥

[The augment] aic does not come. The offspring of śvabhastra (śvabhastrasyāpatyam) is śvābhastriḥ. [The offspring of śvadaṃṣṭra is] śvādaṃṣṭriḥ. And this very [rule] is the indicator (jñāpaka) for an operation [taught for a word] applying to what begins with it (tadādividhi) [in the dvārādi group].

vārttika

इकारादाविति वाच्यम्

(vārttika) ikārādāv iti vācyam — It should be stated [as] 'when [an affix] beginning with i [follows]' (ikārādau) [instead of 'iñi'].

(वार्तिकम्) ॥ श्वगणेन चरति श्वागणिकः । श्वागणिकी । श्वगणिकः । श्वगणिकी ॥

One who goes about with a pack of dogs (śvagaṇena carati) is śvāgaṇikaḥ, [feminine] śvāgaṇikī; [or] śvagaṇikaḥ, [feminine] śvagaṇikī.

Tattvabodhinī

alignment inferredNSP p. 280

—इकारादाविति । सूत्रे इञीत्यपनीय इकारादाविति पठनीयमित्यर्थः । अन्ये तु इञीति स्थाने इतीति पठनीयम् । तथा चाङ्गाक्षिप्तप्रत्ययस्य विशेष्यत्वात् ‘यस्मिन्विधिस्तदादौ-’ इत्यनेन इकारादिर्लभ्यते इत्याह—श्वगणिकीति । ष्ठनः षित्वान्डीष्

Bālamanoramā

श्वादेरिञि - श्वादेरिञि । 'न कर्मव्यतिहारे' इत्यतो नेत्यनुवर्तते । अङ्गस्येत्यधिकृतम् । श्वन्शब्द आदिर्यस्येति विग्रहः । श्वन्शब्दपूर्वपदस्याङ्गस्य इञि परे नैजागम इत्यर्थः । श्वाभस्त्रिरिति ।अत इञ् । श्वादंष्ट्रिरिति ।श्वदंष्ट्रस्याऽपत्यमित्यर्थः । ननु श्वन्शब्द एव द्वारादौ पठते नतु श्वभस्त्रशब्दः । ततश्च तस्य द्वारादित्वाऽभावादैजागमप्रसक्तिरेव नेत्यत आह — तदादिविधाविति । द्वारादिगणे श्वन्शब्दस्य पाठेऽपि अस्मादेव प्रतिषेधात् श्वन्शब्दपूर्वकस्याङ्गस्य द्वारादिगणे ग्रहणं विज्ञायत इत्यर्थः । तत्फलं तु आवहनस्येदं शौववहानं नाम नगरम् ।ननु प्रकृते श्वागणिके इञभावात्कथमयं निषेध इत्यत आह — इकारादाविति वाच्यमिति । इञीति परित्यज्य इकारादाविति वाच्यमित्यर्थः । इढि तु व्यपदेशित्त्वेन इकारादित्वम् । श्वागणिक इति ठञि आदिवृद्धिः । श्वगणिक इति । ष्ठनि रूपम् । श्वागणिकीति । ठञन्तात्टिड्ढाण॑ञिति ङीप् । श्वगणिकीति । षित्त्वान्ङीष् ।

translator notes

commentary BM: 'na' is carried forward (anuvṛtti) from 'na karmavyatihāre' (A 7.3.6), and 'aṅgasya' is the governing heading; 'śvādi' is analysed 'that of which śvan is the beginning'. So: when iñ follows, the aic augment does not come for an aṅga whose prior member is śvan. Followed for the bracketed supplements in sutra_en.
commentary BM: śvābhastri has iñ by 'ata iñ' (SK 1095). On 'tadādividhau': Objection: only śvan is read in the dvārādi group, not śvabhastra, so the aic (by 'dvārādīnāṃ ca', SK 1386) could not even arise for it. Answer: although śvan alone is read in dvārādi, from this very prohibition it is understood that an aṅga with śvan as its prior member is included in dvārādi; the result is seen in śauvāvahanam, the name of a town ('belonging to śvāvahana'). TB (printed under sk.1559.t1) gives the same jñāpaka argument: the prohibitory sūtra, being otherwise pointless, indicates tadādividhi within dvārādi, whose fruit is the aic in dauvārapāla ('dvārapālasyāyam'). Followed for the bracketed '[in the dvārādi group]' and for the sense of tadādividhi.
commentary BM: Objection: in śvāgaṇika there is no iñ, so how can this prohibition apply? Hence the vārttika: drop 'iñi' and state 'ikārādau'; in ṭhañ (become ika) the i-initialness holds by vyapadeśivadbhāva. Followed for the bracketed '[instead of iñi]'.
commentary TB: 'iñi' in the sūtra is to be removed and 'ikārādau' read; others hold that 'iti' (the bare i) is to be read in place of 'iñi', and then, since the affix implied by 'aṅga' is what is qualified, 'beginning with i' is obtained by 'yasmin vidhis tadādau [algrahaṇe]'. Translated as the replacement reading, with the alternative recorded here.
commentary BM: śvāgaṇikaḥ has ṭhañ (from 'śvagaṇāṭ ṭhañ ca', SK 1559) with vṛddhi of the first vowel; śvagaṇikaḥ is the form with ṣṭhan (added by 'ca' there); śvāgaṇikī has ṅīp by 'ṭiḍḍhāṇañ …' (SK 470) after the ṭhañ-form; śvagaṇikī has ṅīṣ because ṣṭhan is ṣit ('ṣidgaurādibhyaś ca', SK 498). TB agrees on ṅīṣ from the ṣ of ṣṭhan. The kaumudī itself names none of these affixes; the translation leaves them to this note.
textual The digital source read 'śvādaṃṣṭiḥ' (a digitization slip); corrected to śvādaṃṣṭriḥ, the reading of the 1915 Nirṇaya-sāgara print (p. 280), verified against a printed copy. The block also ends in a stray empty double daṇḍa, an ingest artefact; nothing is lost.
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 examples. The BM text regularly garbled 'śva' as a vowel sign 'ā' (e.g. for śvādeḥ, śvābhastriḥ, śvāgaṇika); these encoding faults are corrected in the source. TB on this sūtra's jñāpaka is printed under sk.1559.t1.

SK 1561 · A 7.3.9V

पदान्तस्यान्यतरस्याम् ॥ १५६१ ॥

padāntasyānyatarasyām

padāntasyānyatarasyām — [For an aṅga beginning with śvan (śvādeḥ)] that ends in pada, [the prohibition of the augment aic holds] optionally.

Rule. For an aṅga that begins with śvan and ends in the word pada, the prohibition of SK 1560 holds only optionally (anyatarasyām). So the augment aic comes optionally.

Example.

śvāpadasyedam "this belongs to a beast of prey" → śvāpada + aṇ (tasyedam, SK 1500)

→ without the augment → śvāpadam

→ with the augment au before the v → śauvāpadam.

Watch out. An option on a prohibition gives an option on the thing prohibited. So both forms are correct.

Siddhānta-kaumudī

श्वादेरङ्गस्य पदशब्दान्तस्यैज्वा । श्वापदस्येदं श्वापदम् । शौवापदम् ॥

For an aṅga that begins with śvan and ends in the word pada, aic [comes] optionally. This belongs to a śvāpada ('beast of prey'; śvāpadasyedam): śvāpadam [without the augment], or śauvāpadam [with the augment au].

Tattvabodhinī

alignment inferredNSP p. 280

—श्वापदस्येति । ‘अन्येषामपि दृश्यते’ इति दीर्घः ॥—धानुष्क इति । वेतनादिगणे धनुर्दण्डेति पठ्यते तच्च संघातविगृहीतार्थम् । तथा च धानुर्दण्डिकः, दाण्डिक इत्यप्युदाहार्यम्

Bālamanoramā

पदान्तस्यान्यतरस्याम् - प्रसङ्गादाह — पदान्तस्यान्यतरस्याम् ।श्वादेरिञी॑त्यस्यमादुत्तरं सूत्रमिदम् । पदं-पदशब्दोऽन्तो यस्येति विग्रहः । तदाह — पदशब्दान्तस्येति ऐज्वेति । निषेधविकल्पे सति विधिविकल्पः । फलित इति भावः । श्वापदस्येति । शुनः पदमिव पदं यस्येति विग्रहः ।शुनो दन्तदंष्ट्रे॑त्यादिना दीर्घः । शौवापदमिति ।तस्येद॑मित्यण् । 'वृद्धाच्छः' इति तु न , अनभिधानादित्याहुः । अन्ये तु श्वपुच्छवद्दीर्घाऽभावे अणमाहुः ।

translator notes

commentary BM: the sūtra is given here incidentally (prasaṅgāt); in the Aṣṭādhyāyī it stands directly after 'śvāder iñi' (SK 1560). [Translator: that 'śvādeḥ' is understood from there, and 'aṅgasya' from the adhikāra that BM names under SK 1560, is shown by the kaumudī's own gloss 'śvāder aṅgasya'; BM does not say 'anuvartate' here.] The compound padānta is analysed 'that of which the word pada is the end'. On 'aij vā': since the prohibition ('na', which BM under SK 1560 says is carried forward from 'na karmavyatihāre') is optional, an optional injunction [of aic] results (niṣedhavikalpe sati vidhivikalpaḥ phalitaḥ). Followed for sutra_en (optional prohibition) and for rendering the kaumudī's 'aij vā' as the optional occurrence of aic, with the bracketed labels of the two forms.
commentary On śvāpada: BM analyses it as a bahuvrīhi, 'that whose foot is like a dog's foot' (śunaḥ padam iva padaṃ yasya), with the long ā by the vārttika 'śuno dantadaṃṣṭrā…' [under 'anyeṣām api dṛśyate', SK 3539]; TB (sk.1561.t1) derives the long vowel directly from 'anyeṣām api dṛśyate'. On śauvāpadam BM says the aṇ is by 'tasyedam' (SK 1500), and 'vṛddhāc chaḥ' (SK 1337) does not apply 'because it is not used so (anabhidhāna), as they say'; others (the text is compressed: 'śvāpucchavad dīrghābhāve aṇam āhuḥ') account for the aṇ with reference to the absence of lengthening, as with śvapuccha (the BM text's single 'ā' stood for 'śva', as 'āā' did for 'śvā', now corrected in the source; the short vowel is what the parallel of 'absence of lengthening' requires). The kaumudī states no affix; the English does not name one.
textual BM's digital text here writes a doubled ā where the conjunct śv- is expected (e.g. 'āāpadasya' for śvāpadasya, 'āādeḥ' for śvādeḥ); read through. The second half of TB sk.1561.t1 (on dhānuṣka and the gaṇa entry dhanurdaṇḍa) belongs to SK 1562.

SK 1562 · A 4.4.12V

वेतनादिभ्यो जीवति ॥ १५६२ ॥

vetanādibhyo jīvati

vetanādibhyo jīvati — After vetana ('wages') etc., [in the third case, ṭhak comes] in the sense 'lives (jīvati) [by that]'.

Rule. After vetana "wages" and the other words of its list, in the third case, ṭhak comes in the sense "lives by that".

Example.

vetanena jīvati "lives by wages" → vetana + ṭhak

→ vṛddhi e → ai → ṭh → ik; the final a deleted → vaitanikaḥ.

dhanuṣā jīvati "lives by the bow" → dhanus + ṭhak

→ the stem ends in us, so ṭh → k (SK 1221) → dhanus + ka

→ s → ṣ by iṇaḥ ṣaḥ (SK 153) → vṛddhi a → ā → dhānuṣkaḥ.

Watch out. In dhānuṣkaḥ there is no i before the k. After is, us, t or u, ṛ, ḷ, the whole ṭh becomes k, not ik.

Siddhānta-kaumudī

वेतनेन जीवति वैतनिकः । धानुष्कः ॥

One who lives by wages (vetanena jīvati) is vaitanikaḥ. [One who lives by the bow (dhanuṣā jīvati)] dhānuṣkaḥ.

Bālamanoramā

वेतनादिभ्यो जीवति - वेतनादिभ्यो जीवति ।जीवतीत्यर्थे तृतीयान्तेभ्यष्ठ॑गिति शेषः । वैतनिक इति । वेतनेन जीवतीत्यर्थः । धानुष्क इति । धनुषा जीवतीत्यर्थः । उसन्तात्परत्वाट्ठस्य कः । 'इणः षः' इति षत्वम् ।

translator notes

commentary BM: 'ṭhak after third-case words in the sense jīvati' is the remainder to be supplied. Followed for the bracket in sutra_en.
commentary BM: dhānuṣka means 'lives by the bow' (dhanuṣā jīvati); ka replaces ṭha because it follows [a stem] ending in us ('isusuktāntāt kaḥ', SK 1221), and ṣ comes by 'iṇaḥ ṣaḥ' (SK 153). Followed for the bracketed analysis of dhānuṣkaḥ; the kaumudī gives the form without its derivation.
commentary TB, printed under sk.1561.t1 (on 'dhānuṣka'): the vetanādi gaṇa reads 'dhanurdaṇḍa', and this is meant to cover both the compound and its separated members (saṃghātavigṛhītārtham); so dhānurdaṇḍikaḥ and dāṇḍikaḥ (OCR 'daṇḍikaḥ', corrected from the print) should also be cited as examples. These forms are TB's, not the kaumudī's, and are not added to the English.

SK 1563 · A 4.4.13V

वस्नक्रयविक्रयाट्ठन् ॥ १५६३ ॥

vasnakrayavikrayāṭṭhan

vasnakrayavikrayāṭ ṭhan — After vasna ('price'), kraya ('buying') and vikraya ('selling'), [in the third case, in the sense 'lives (jīvati) by that'], ṭhan [comes].

Rule. After vasna "price", and after kraya "buying" and vikraya "selling", ṭhan comes in the sense "lives by that". Ṭhan brings no vṛddhi.

Example.

vasnena jīvati "lives by the price of things" → vasna + ṭhan

→ no vṛddhi; the final a deleted → vasnikaḥ.

The sūtra names krayavikraya. Bhaṭṭoji says this is for taking both the compound as a whole (saṃghāta) and its members taken separately (vigṛhīta). So there are three forms:

krayavikraya → krayavikrayikaḥ; kraya → krayikaḥ; vikraya → vikrayikaḥ.

Watch out. vasnikaḥ, not vāsnikaḥ: ṭhan has no k, ñ or ṇ marker.

Siddhānta-kaumudī

वस्नेन मूल्येन जीवति वस्निकः । क्रयविक्रयग्रहणं संघातविगृहीतार्थम् । क्रयविक्रयिकः । क्रयिकः । विक्रयिकः ॥

One who lives by vasna, i.e. by the price (mūlya) [of things], is vasnikaḥ. The mention of krayavikraya is for the sake of [covering both] the compound as a whole (saṃghāta) and [its members] taken separately (vigṛhīta): krayavikrayikaḥ, krayikaḥ, vikrayikaḥ.

Bālamanoramā

वस्नक्रयविक्रयाट्ठन् - वस्नक्रयविक्रयाट्ठन् । जीवतीत्यर्थे तृतीयान्तेभ्यो वस्नादिभ्यष्ठन् स्यादित्यर्थः । सङ्घातविगृहीतार्थमिति । व्याख्यानादिति भावः ।

translator notes

commentary BM: the sense is that ṭhan comes after vasna etc., ending in the third case, in the sense 'jīvati' (of SK 1562). Followed for the bracket in sutra_en.
commentary BM on 'saṃghātavigṛhītārtham': this is known from the explanatory tradition (vyākhyānāt). Followed in rendering the phrase as the purpose of the mention of krayavikraya, yielding both the compound form and the two separate forms. No TB comment on this sūtra was found here or in the neighbouring TB blocks (sk.1561.t1, sk.1564.t1); TB's own explanation of the same phrase is given under a different sūtra (sk.1618.t1, SK 1618).
textual The digital source read 'mulyena' (a digitization slip); corrected to mūlyena, the reading of the 1915 Nirṇaya-sāgara print (p. 280), verified against a printed copy.

SK 1564 · A 4.4.14V

आयुधाच्छ च ॥ १५६४ ॥

āyudhāccha ca

āyudhāc cha ca — After āyudha, cha as well [as ṭhan, in the sense 'lives (jīvati) by it'].

Rule. After āyudha "weapon", cha comes in the sense "lives by that". By ca, the ṭhan of SK 1563 comes as well. Cha is heard as īya and brings no vṛddhi.

Example.

āyudhena jīvati "lives by a weapon" → āyudha + cha → ch → īy → āyudha + īya

→ the final a deleted → āyudhīyaḥ.

With ṭhan → āyudhikaḥ.

Siddhānta-kaumudī

चाट्ठन् । आयुधेन जीवति आयुधीयः । आयुधिकः ॥

By 'ca', ṭhan [also comes]. He lives by a weapon (āyudhena jīvati): āyudhīyaḥ; āyudhikaḥ.

Tattvabodhinī

NSP p. 280

—आयुधाच्छ च । आयुध्यन्ते अनेनेति आयुधं ‘घञर्थे कविधानम्’ इति कः

Bālamanoramā

आयुधाच्छ च - आयुधाच्छ च । जीवतीत्यर्थे तृतीयान्तादायुधशब्दाच्छः स्याट्ठन् चेत्यर्थः ।

translator notes

commentary BM: in the sense jīvati, after the word āyudha in the third case, cha comes, and ṭhan. Followed for the bracket in sutra_en; the ṭhan drawn in by 'ca' is the affix of the preceding rule (SK 1563, 'vasnakrayavikrayāṭ ṭhan'), as the kaumudī's 'cāṭ ṭhan' states.
textual TB (sk.1564.t1) only derives the base: āyudha is 'that by which they fight' (āyudhyante anena), with ka by 'ghañarthe kavidhānam'. It does not affect the English. TB's OCR pratīka read 'āyudhābcha', corrected to āyudhāc cha from the print.

SK 1565 · A 4.4.15V

हरत्युत्सङ्गादिभ्यः ॥ १५६५ ॥

haratyutsaṅgādibhyaḥ

haraty utsaṅgādibhyaḥ — After utsaṅga ('hip, lap') etc., [in the third case, ṭhak comes] in the sense 'carries (harati) [by means of it]'.

Rule. After utsaṅga "hip" and the other words of its list, in the third case, ṭhak comes in the sense "carries by means of that". Harati here means "carries" or "takes up", not "steals".

Example.

utsaṅgena harati "carries on the hip" → utsaṅga + ṭhak

→ vṛddhi u → au; the final a deleted → autsaṅgikaḥ.

Siddhānta-kaumudī

उत्सङ्गेन हरत्यौत्सङ्गिकः ॥

One who carries on the hip (utsaṅgena harati) is autsaṅgikaḥ.

Tattvabodhinī

NSP p. 280–281

—हरत्युत्सङ्गा- दिभ्यः । एभ्यस्तृतीयान्तेभ्यष्ठक् स्यादुपादत्ते नयति वेत्यर्थे ॥ उत्सङ्ग, उडुप, उत्थित, पिटक, पिटाक

Bālamanoramā

हरत्युत्सङ्गादिभ्यः - हरत्युत्सङ्गादिभ्यः । हरतीत्यर्थे तृतीयान्तेभ्य इत्सङ्गादिभ्यष्ठक् स्यादित्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 281 १ उपसिके इति—सेचनेन मृदूकरणमुपसेकः । २ क्रियाविशेषणत्वादिति—फलव्यापारयोरुभयोरपि धात्वर्थेन क्रियात्वा-दभेदसंवन्धेन फलाश्रयत्वेन कर्मसंज्ञके फले विशेषणत्वादित्यर्थः । अयंभावः—फलाश्रयत्वेन फलस्य कर्मसंज्ञायामपि तस्याप्रातिपदिकत्वाद्वितीयायाः असंज्ञेन्मुखिन्तविक्रेणमुभातिपादिकाद्वितीया भवत्येवेति भावः ।

translator notes

commentary BM: ṭhak comes after utsaṅga etc., ending in the third case, in the sense 'harati'. Followed for the bracket in sutra_en.
commentary TB (sk.1565.t1): ṭhak comes after these third-case words in the sense 'takes up or conveys' (upādatte nayati vā; OCR 'velaye', corrected to 'vety arthe' from the print), and it begins the gaṇa: utsaṅga, uḍupa, utthita (OCR 'ulthita', corrected), piṭaka, piṭāka. Followed for rendering harati as 'carries' rather than 'steals'.

SK 1566 · A 4.4.16V

भस्त्रादिभ्यः ष्ठन् ॥ १५६६ ॥

bhastrādibhyaḥ ṣṭhan

bhastrādibhyaḥ ṣṭhan — After bhastrā etc., [in the third case, the affix] ṣṭhan [comes in the sense 'carries' (harati)].

Rule. After bhastrā "leather bag" and the other words of its list, ṣṭhan comes in the sense of carrying. It is ṣit and brings no vṛddhi.

Example.

bhastrayā harati "carries in a leather bag" → bhastrā + ṣṭhan → bhastrā + ika

→ the final ā deleted (SK 311) → bhastrikaḥ.

Feminine: ṣit → ṅīṣ (SK 498) → bhastrikī.

Siddhānta-kaumudī

भस्त्रया हरति भस्त्रिकः । षित्वान्ङीष् । भस्त्रिकी ॥

One who carries by means of a bhastrā, a leather bag (bhastrayā harati): bhastrikaḥ. Because [the affix] has ṣ as it (ṣit), ṅīṣ [comes in the feminine]: bhastrikī.

Tattvabodhinī

NSP p. 281

—भस्त्रादिभ्यः ष्ठन् । भस्त्रा चर्मविकारः । शीर्षभारशब्दोऽत्र पठ्यते निपातनाच्छीर्षभावः सप्तमीसमासश्च, ‘तत्पुरुषे कृति-’ इति वा अलुक् । पक्षे शीर्षभारः

Bālamanoramā

भस्त्राऽऽदिभ्यः ष्ठन् - भस्त्रादिभ्यः ष्ठन् ।ष्ठ॑निति छेदः । हरतीत्यर्थे तृतीयान्तेभ्यो भस्त्रादिभ्यः ष्ठन् स्यादित्यर्थः । षित्त्वादिति ।ङी॑षिति शेषः ।

translator notes

commentary BM: the sūtra is to be divided 'ṣṭhan' (not 'ṭhan'); ṣṭhan comes after bhastrā etc. in the third case, in the sense 'harati' [of SK 1565]; on 'ṣittvāt', 'ṅīṣ' is to be supplied. The śloka-vārttika at SK 1625 counts 'bhastrādibhyaḥ' among the ṣit affixes of the ṭhak heading (so BM at sk.1625.b1). Followed for the division ṣṭhan and the brackets in sutra_en.
commentary TB: bhastrā is a thing made of leather (carmavikāra); followed for 'leather bag'. TB also reports a word of the form śīrṣ(e)bhāra read in this list (see the textual note): śīrṣa [for śiras] by nipātana and a seventh-case compound, with optional non-elision of the case-ending by 'tatpuruṣe kṛti bahulam' (SK 972), [giving śīrṣebhāra]; in the other option śīrṣabhāraḥ. The kaumudī does not give the list; recorded, not translated.
textual TB as OCR'd (so also NSP, 1915, p. 281) reads 'śīrṣabhāraśabdo 'tra paṭhyate … pakṣe śīrṣabhāraḥ'. The seventh-case compound with aluk and the contrast 'in the other option śīrṣabhāraḥ' presuppose that the word read in the gaṇa is śīrṣebhāra; the first 'śīrṣabhāra' is presumably śīrṣebhāra. TB's OCR pratīka 'bhallādibhyaḥ ṣṭan' and 'bhallā carmavikāraḥ' have been corrected to bhastrā- (ṣṭhan) from the print. Does not affect the kaumudī English. TB for harati at SK 1565 (sk.1565.t1) glosses it 'upādatte nayati vā' ('takes up or carries').
translator The rule giving ṅīṣ after a ṣit-final base is 'ṣidgaurādibhyaś ca' (SK 498); the kaumudī does not name it.
textual TB's OCR pratīka read 'bhallādibhyaḥ ṣṭan' and its gloss 'bhallā' for bhastrā; corrected to bhastrādibhyaḥ ṣṭhan, bhastrā from the print (NSP 1915, p. 281).

SK 1567 · A 4.4.17V

विभाषा विवधात् ॥ १५६७ ॥

vibhāṣā vivadhāt

vibhāṣā vivadhāt — After vivadha, optionally, [ṣṭhan comes, after the third case, in the sense 'carries' (harati)].

Rule. After vivadha, ṣṭhan comes optionally (vibhāṣā) in the sense of carrying. In the other option the heading affix ṭhak comes. A vivadha is a wooden pole carried on the shoulder, with slings tied at both ends.

Example.

vivadhena harati "carries by a shoulder-pole"

→ with ṣṭhan: no vṛddhi → vivadhikaḥ

→ with ṭhak: vṛddhi i → ai → vaivadhikaḥ.

Applies when / blocked by. The words vivadha and vīvadha both mean this pole. By a principle, what is altered in one part is not a different word (ekadeśavikṛtam ananyavat). So vīvadha takes ṣṭhan too: vīvadhikaḥ, feminine vīvadhikī.

Watch out. Put vivadhikaḥ beside vaivadhikaḥ and you see the whole difference between ṣṭhan and ṭhak: one leaves the first vowel alone, the other raises it to vṛddhi.

Siddhānta-kaumudī

विवधेन हरति विवधिकः । पक्षे ठक् । वैवधिकः । एकदेशविकृतस्यानन्यत्वाद्वीवधादपि ष्ठन् । वीवधिकः । वीवधिकी । विवधवीवधशब्दौ उभयतो बद्धशिक्ये स्कन्धवाह्ये काष्ठे वर्तेते ॥

One who carries by means of a vivadha (vivadhena harati): vivadhikaḥ. In the other option, ṭhak: vaivadhikaḥ. Because what is altered in one part is not other [than the original] (ekadeśavikṛtasya ananyatvāt), ṣṭhan comes after vīvadha as well: vīvadhikaḥ, [feminine] vīvadhikī. The words vivadha and vīvadha denote a wooden pole carried on the shoulder, with slings (śikya) tied at both ends.

Tattvabodhinī

alignment inferredNSP p. 281

—एकदेशविकृतस्येति । ‘वीवधाचेति वक्तव्यम्’ इति वार्तिकं न्यायसिद्धार्थकथनपरमिति भावः ॥ वृत्तिकृत्तु सूत्रे विवधशब्दं प्रक्षिप्य ‘विभाषा विवधवीवधात्’ इति पपाठ

Bālamanoramā

विभाषा विवधात् (विवधवीवधात्) - विभाषा विवधात् ।हरतीत्यर्थे तृतीयान्तात् ष्ठ॑निति शेषः ।

translator notes

commentary BM: 'ṣṭhan' (from SK 1566) is to be supplied, after a third-case word, in the sense 'harati'. Followed for the brackets in sutra_en.
commentary TB on 'ekadeśavikṛtasya': the vārttika 'vīvadhāc ceti vaktavyam' merely states what is already established by this principle (nyāya); the Vṛttikāra, by contrast, inserted vīvadha into the sūtra and read 'vibhāṣā vivadhavīvadhāt'. BM's pratīka as printed carries that reading in parentheses. Followed in rendering the kaumudī's clause as the stated ground (a principle), not as a vārttika, and in keeping the sūtra as 'vibhāṣā vivadhāt'.
translator The kaumudī gives no ṭhak form from vīvadha; none is supplied.
textual The digital source read 'vīvadhavīvadhaśabdau' (a digitization slip); corrected to vivadhavīvadhaśabdau, the reading of the 1915 Nirṇaya-sāgara print (p. 281), verified against a printed copy.

SK 1568 · A 4.4.18V

अण् कुटिलिकायाः ॥ १५६८ ॥

aṇ kuṭilikāyāḥ

aṇ kuṭilikāyāḥ — After kuṭilikā, aṇ [comes, after the third case, in the sense 'carries off' (harati)].

Rule. After kuṭilikā, aṇ comes in the sense "carries off by means of that". A kuṭilikā is a hunter's crooked gait. It is also a smith's iron tool, the tongs.

Example.

kuṭilikayā harati mṛgān "carries off deer by a crooked gait" → kuṭilikā + aṇ

→ vṛddhi u → au; the final ā deleted → kauṭilikaḥ, a hunter.

kuṭilikayā harati aṅgārān "carries off coals with the tongs" → kauṭilikaḥ, a smith.

Watch out. The -ik- here is part of the base kuṭilikā. The affix aṇ adds only a.

Siddhānta-kaumudī

कुटिलिका व्याधानां गतिविशेषः कर्मारोपकरणभूतं लोहं च । कुटिलिकया हरति मृगानङ्गारान्वा कौटिलिको व्याधः कर्मारश्च ॥

kuṭilikā is a particular gait of hunters, and [also] an iron [implement] serving as a smith's tool. One who carries off deer or coals by means of a kuṭilikā (kuṭilikayā harati mṛgān aṅgārān vā) is kauṭilikaḥ: a hunter, and a smith.

Bālamanoramā

अण् कुटिलिकायाः - अण् कुटिलिकायाः । हरतीत्यर्थे तृतीयान्तात्कुटिलिकाशब्दादण् स्यादित्यर्थः । कर्मारो लोहकारः, तस्य यत् अङ्गारतप्तलोहादिग्रहणसाधनं लोहविकारभूतं सन्दंशापरनामधेयं, तदपि कुटिलिकेत्यर्थः ।

translator notes

commentary BM: aṇ comes after kuṭilikā in the third case, in the sense 'harati'. Followed for the brackets in sutra_en.
commentary BM: karmāra is the ironworker (lohakāra); his implement made of iron, the means of grasping iron heated in coals etc., otherwise called saṃdaṃśa (tongs), is also kuṭilikā. Followed for reading 'karmāropakaraṇabhūtaṃ loham' as 'an iron [implement] serving as a smith's tool' (karmāra-upakaraṇa-bhūta, with sandhi a + u = o) and for 'smith'.
textual No TB on this sūtra: the unit has no TB block, sk.1567.t1 treats vivadha only, sk.1569 has no TB block, and sk.1570.t1 begins with 'trer man nityam'.

SK 1569 · A 4.4.19V

निर्वृत्तेऽक्षद्यूतादिभ्यः ॥ १५६९ ॥

nirvṛtte'kṣadyūtādibhyaḥ

nirvṛtte 'kṣadyūtādibhyaḥ — After akṣadyūta etc. [in the third case, ṭhak comes] in the sense 'brought about (nirvṛtta) by it'.

Rule. After akṣadyūta "dice-play" and the other words of its list, in the third case, ṭhak comes in the sense "brought about (nirvṛtta) by that".

Example.

akṣadyūtena nirvṛttam "brought about by dice-play" → akṣadyūta + ṭhak

→ vṛddhi a → ā; the final a deleted → ākṣadyūtikam, said of enmity: ākṣadyūtikaṃ vairam.

Siddhānta-kaumudī

अक्षद्यूतेन निर्वृत्तमाक्षद्यूतिकं वैरम् ॥

Brought about by dice-play (akṣadyūtena nirvṛttam): ākṣadyūtikam, [said of] enmity (vaira).

Bālamanoramā

निर्वृत्तेऽक्षद्यूतादिभ्यः - निर्वृत्तेऽक्षद्यूतादिभ्यः । निर्वृत्तमित्यर्थे तृतीयान्तेभ्योऽक्षद्यूतादिभ्यष्ठगित्यर्थः ।

translator notes

commentary BM: in the sense nirvṛtta, after akṣadyūta etc. in the third case, ṭhak. Followed for the bracket in sutra_en.
textual The digital source read 'akṣadyutena' (a digitization slip); corrected to akṣadyūtena, the reading of the 1915 Nirṇaya-sāgara print (p. 281), verified against a printed copy. No TB on this unit: TB under sk.1567.t1 and sk.1570.t1 has nothing on it.

SK 1570 · A 4.4.20V

क्त्रेर्मम् नित्यम् ॥ १५७० ॥

ktrermam nityam

ktrer mam nityam — After [a third-case word ending in] ktri, [the affix] map [comes] obligatorily (nityam) [in the sense 'produced by that'].

Rule. After a third-case word whose base ends in the affix ktri, map comes obligatorily (nityam) in the sense "produced by that". Ktri is a kṛt affix, an affix added to a root; it is heard as tri and is taught in a later chapter (SK 3266). Map is heard as ma; it brings no vṛddhi.

Example.

√kṛ "make" + ktri → kṛtri → kṛtri + map → kṛtrimam "produced by making, artificial".

√pac "cook" + ktri → paktri → paktrimam "produced by cooking".

Applies when / blocked by. A taddhita is normally optional (SK 1072), so the plain phrase stays usable beside it. Nityam removes that option here. A ktri-word is never used without map. So the analysis cannot use the ktri-word itself. Bhaṭṭoji analyses with other words: kṛtyā nirvṛttam, and likewise paktyā nirvṛttam. Kṛti and pakti are formed with a different affix.

The tri here is the affix, not the numeral tri "three". One of Bhaṭṭoji's commentators points out that a rule takes an affix, not a look-alike word.

A vārttika adds a second affix: bhāvapratyayāntād imab vaktavyaḥ. After a third-case word ending in a bhāva affix, an affix that names the action itself, imap comes. Imap is heard as ima.

pākena nirvṛttam "produced by cooking" → pāka + imap

→ the final a deleted → pākimam.

Likewise tyāgena nirvṛttam → tyāgimam.

Watch out. Nityam does not reach the vārttika. So pākimam can be analysed with its own word pāka: pākena nirvṛttam.

Siddhānta-kaumudī

त्रिप्रत्ययान्तप्रकृतिकात्तृतीयान्तान्निर्वृत्तेऽर्थे मप्स्यान्नित्यम् । कृत्या निर्वृत्तं कृत्रिमम् । पक्त्रिमम् ।

After a third-case word whose base ends in the affix tri, map comes obligatorily (nityam) in the sense 'produced (nirvṛtta) [by that]'. Produced by making (kṛtyā nirvṛttam): kṛtrimam. [Likewise] paktrimam [produced by cooking].

vārttika

भावप्रत्ययान्तादिमब्वक्तव्यः

(vārttika) bhāvapratyayāntād imab vaktavyaḥ — After [a third-case word] ending in an affix [expressing] the bhāva, imap should be stated [in the sense 'produced by that'].

(वार्तिकम्) ॥ पाकेन निर्वृत्तं पाकिमम् । त्यागिमम् ॥

Produced by cooking (pākena nirvṛttam): pākimam. [Produced by giving up (tyāgena nirvṛttam):] tyāgimam.

Tattvabodhinī

NSP p. 281

—त्रेर्मन्नित्यम् । नित्यग्रहणं स्वातन्त्र्येण प्रयोगं वारयितुम् । अत एव लौकिके विग्रहवाक्ये क्तिनादीनां प्रयोगो, न तु क्त्रेः, तदाह—कृत्या निर्वृत्तमिति । एवमग्रेऽपि पाकेन निर्वृत्तमिति विग्रहो बोध्यः । संख्यावाची त्रिशब्दो नेह गृह्यते, प्रत्ययाप्रत्यययोः प्रत्ययस्यैव ग्रहणात् ‘णिजां त्रयाणाम्’ इति लिङ्गाच्च । ननु नित्यग्रहणेन निर्वृत्तार्थविवक्षायां मपं विना त्रिप्रत्ययान्तस्य प्रयोगनिवारणेऽपि तदविवक्षायां तस्य स्वातन्त्र्येण प्रयोगो दुर्वार इति चेत् । न । नित्यमिति योगं विभज्य तत्सामर्थ्यादर्थविशेषानादरेणैव स्वातन्त्र्यवारणात् ॥—इमविति । एवं च मप् न कर्तव्यः । तथा हि ‘भावप्रत्ययान्तादिमप्’ । ततः ‘त्रेः’ । पूर्वेण सिद्धे नियमार्थमिदं त्रिप्रत्ययान्त इमव्विषय एवेति । तेन त्रिप्रत्ययान्तप्रयोगो निवर्तते । ततो ‘नित्यम्’ अनेन निर्वृत्तार्थाविवक्षायामपि त्र्यन्तस्य स्वातन्त्र्यं वार्यते । एवं च संख्यावाचित्रिशब्दस्य ग्रहणशङ्कैव नास्ति, भावप्रत्ययान्तादित्यनुवृत्तेः । स्वरेऽपि विशेषो नास्ति, उदात्तनिवृत्तिस्वरेण इमप इकारस्योदात्तत्वात्

Bālamanoramā

क्त्रेर्मम् नित्यं - त्रेर्मम्नित्यम् । तेन निर्वृत्तमित्यर्थेड्वितः क्त्रि॑रिति क्त्रिप्रत्ययान्तान्नित्यं मप्प्रत्ययः स्यादित्यर्थः ।समर्थानां प्रथमाद्वे॑ति महाविकल्पनिवृत्त्यर्थं नित्यग्रहणात् । ततश्च अस्मिन्नर्थे मप्प्रत्ययं विना क्त्रिप्रत्ययान्तस्य प्रयोगो नेति भाष्ये स्पष्टम् । एवं चात्र अस्वपदविग्रहं दर्शयति — कृत्या निर्वृत्तमिति । अत्र विग्रहवाक्येस्त्रियां क्तिन्नि॑ति क्तिन्नन्तोऽयं कृतिशब्दः । कृत्रिममिति । 'डुकृञ् करणे' इति धातोःड्वितः क्त्रि॑रिति क्त्रिप्रत्ययान्तान्मप् । पक्त्रिममिति । पक्त्या निर्वृत्तमित्यस्वपदविग्रहः । 'डुपचष् पाके' इत्यस्मात्क्त्रिप्रत्ययान्तान्मप् । इमब्वक्तव्य इति । निर्वृत्तमित्यर्थे तृतीयान्ता॑दिति शेषः । अत्र नित्यमिति न संबध्यते इत्यभिप्रेत्य लौकिकस्वपदविग्रहं दर्शयति — पाकेन निर्वृत्तमिति ।

translator notes

commentary BM: the affix is ktri [BM text 'kri', corrected] of 'ḍvitaḥ ktriḥ' (SK 3266): kṛtrima is from ḍukṛñ, paktrima from ḍupacaṣ, each with ktri and then map. 'nityam' is taken to exclude the great option (mahāvibhāṣā) of 'samarthānāṃ prathamād vā' (SK 1072); hence, as the Bhāṣya makes clear, a ktri-ending word is not used in this sense without map, and the kaumudī therefore shows an analysis with words other than the derivative's own members (asvapadavigraha): kṛti in 'kṛtyā nirvṛttam' is a ktin-form ('striyāṃ ktin', SK 3272), and paktrima is analysed 'paktyā nirvṛttam'. TB agrees: 'nitya' prevents independent use of the ktri-form, so ktin etc., not ktri, appear in the worldly analysis; objection: that bars independent use only when the sense 'produced' is intended; answer: 'nityam' is split off as a separate rule (yogavibhāga) and by its force independent use is barred without regard to the sense. Followed for 'obligatorily' and for the bracketed vigraha of paktrimam.
commentary TB: the numeral tri is not taken here, because of the principle that of an affix and a non-affix [of the same form] only the affix is taken, and because of the indication (liṅga) in 'nijāṃ trayāṇām' (A 7.4.75). Followed for rendering the kaumudī's 'tripratyaya' as 'the affix tri'.
commentary BM: with the vārttika 'in the sense nirvṛtta, after a third-case word' is to be supplied; 'nityam' is not connected with it, so the kaumudī gives a worldly analysis with the derivative's own member (laukika svapadavigraha), 'pākena nirvṛttam'. Followed for the bracketed supplements in k2.
commentary TB proposes that map need not be taught at all: read 'bhāvapratyayāntād imap', then 'treḥ' as a restriction (niyama) that a tri-form occurs only in the domain of imap, then 'nityam' to bar the tri-form's independent use even where the sense 'produced' is not intended; the numeral tri is then out of question because 'bhāvapratyayāntāt' is carried forward, and the accent is unaffected. TB's reformulation is recorded, not translated into the kaumudī.
textual The source sūtra reads 'ktrer mam nityam' and is kept in sutra_en; the kaumudī's own gloss reads 'tripratyaya', and both commentators' pratīkas read 'trer' (BM 'trer mam nityam', TB 'trer man nityam'), TB's discussion of the numeral tri presupposing that reading. 'mam' is map with the p assimilated before 'nityam'. 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. BM's 'pakrima' for paktrimam (OCR) has been corrected.

SK 1571 · A 4.4.21V

अपमित्ययाचिताभ्यां कक्कनौ ॥ १५७१ ॥

apamityayācitābhyāṃ kakkanau

apamityayācitābhyāṃ kakkanau — After apamitya and yācita, kak and kan [respectively, in the sense 'produced (nirvṛtta) by that'].

Rule. In the sense "produced by that", kak comes after apamitya, and kan comes after yācita, respectively. Apamitya "having exchanged" is an indeclinable ending in lyap. Lyap is heard as ya; it replaces the affix ktvā "having done" when the root is compounded with a prefix. Both kak and kan are heard as ka. Kak has the marker k and brings vṛddhi; kan does not.

Example.

apamitya nirvṛttam "produced by having exchanged" → apamitya + kak

→ vṛddhi a → ā; the final a deleted → āpamityakam.

yācitena nirvṛttam "produced by what was asked for" → yācita + kan

→ no vṛddhi; the final a deleted → yācitakam.

Applies when / blocked by. An indeclinable such as apamitya cannot stand in the third case. So Bhaṭṭoji's commentators take it in the first case, as the sūtra itself names it. That is why Bhaṭṭoji's analysis says apamitya nirvṛttam, not an instrumental.

Siddhānta-kaumudī

अपमित्येति ल्यबन्तम् । अपमित्य निर्वृत्तं आपमित्यकम् । याचितेन निर्वृत्तं याचितकम् ॥

apamitya is [a form] ending in lyap. Produced by having exchanged (apamitya nirvṛttam): āpamityakam [with kak]. Produced by what was asked for (yācitena nirvṛttam): yācitakam [with kan].

Tattvabodhinī

alignment inferredNSP p. 281

—अपमित्येति । ‘उदीचां माङः—’ इति क्त्वाप्रत्यये अपेत्यनेन सह गतिसमासः क्त्वोल्यप् । ‘मयतेरिदन्यतरस्याम्’ इति इत्वम् ‘ह्रस्वस्य-’ इति तुक् । ल्यबन्तादस्मात्तृतीयान्तात्प्रत्ययो न भवति, किं तु वचनात्प्रथमान्तादेवेति बोध्यम्

Bālamanoramā

अपमित्ययाचिताभ्यां कक्कनौ - अपमित्ययाचिताभ्याम् । ल्यबन्तमिति । 'मेङ् प्रणिदाने' इत्यस्यमादिंवनिमयार्थकात्उदीचां माङो व्यतिहारे॑ इति क्त्वाप्रत्यये गतिसमासे ल्यपिमयतेरिदन्यतरस्या॑मिति इत्त्वेह्रस्वस्य पिती॑ति तुगागमे अपमित्येत्यव्ययम्, 'क्त्वातोसुन्कसुनः' इत्युक्तेरित्यर्थः । निर्वृत्तमित्यर्थे अपमित्येत्यव्ययात्प्रथमान्ताद्याचितशब्दाच्च तृतीयान्तात्कक् कन् च यथासङ्ख्यं स्यातामित्यर्थः । अपमित्येत्यंशे तृतीयान्तत्वाऽसंभवात्प्रथमान्ताद्याचितशब्दाच्च तृतीयान्तात्कक् कन् च यथासङ्ख्यं स्यातामित्यर्थः । अपमित्येत्यंशे तृतीयान्तत्वाऽसंभवात्प्रथमान्तादिति लभ्यते ।

translator notes

commentary BM: in the sense 'nirvṛtta' [that of SK 1569], kak comes after the indeclinable apamitya, which is in the first case, and kan after yācita in the third case, respectively (yathāsaṃkhyam); since a third case is impossible for apamitya, 'after a first-case word' is understood for it. Followed for the bracketed 'respectively' in sutra_en and for the bracketed assignment of kak and kan to the two examples.
commentary On 'lyabantam': BM and TB derive apamitya from 'meṅ praṇidāne' in the sense of exchange: ktvā by 'udīcāṃ māṅo vyatīhāre' (SK 3317), gati-compounding with apa and lyap for ktvā, i for the root vowel by 'mayater id anyatarasyām' (SK 3318), the augment tuk by 'hrasvasya piti kṛti tuk' (SK 2858; TB's OCR 'luk' and 'klā-' are corrected to tuk and ktvā- from the print), so apamitya is an indeclinable by 'ktvātosunkasunaḥ' (SK 450). TB adds that the affix comes after this lyap-final word not as a third-case word but, by the express statement (vacanāt), after it as a first-case word. Followed for 'having exchanged' (apamitya) and for keeping 'apamitya nirvṛttam' without an instrumental; the derivation itself is the commentators', not the kaumudī's.
textual BM's block (sk.1571.b1) reads the pratīka as 'lyabandham' for the kaumudī's lyabantam, and transmits the sentence beginning 'apamityety aṃśe tṛtīyāntatvāsaṃbhavāt' twice, the first time running on into a repeat of the preceding clause; read through as a duplication in the digital text.

SK 1572 · A 4.4.22V

संसृष्टे ॥ १५७२ ॥

saṃsṛṣṭe

saṃsṛṣṭe — [After a word in the third case, ṭhak comes] in the sense 'mixed (saṃsṛṣṭa) [with that]'.

Rule. After a third-case word, ṭhak comes in the sense "mixed with that" (saṃsṛṣṭa).

Example.

dadhnā saṃsṛṣṭam "mixed with curd" → dadhi + ṭhak

→ vṛddhi a → ā; the final i deleted → dādhikam.

Siddhānta-kaumudī

दध्ना संसृष्टं दाधिकम् ॥

Mixed with curd (dadhnā saṃsṛṣṭam): dādhikam.

Bālamanoramā

संसृष्टे - संसृष्टे । संसृष्टमित्यर्थे तृतीयान्ताट्ठगित्यर्थः ।

translator notes

commentary BM: in the sense saṃsṛṣṭa, ṭhak after a third-case word (saṃsṛṣṭam ity arthe tṛtīyāntāṭ ṭhag ity arthaḥ). Followed for the brackets in sutra_en.
textual BM's gloss had 'ṭhāg' for ṭhak (OCR); corrected in the source. No TB on this sūtra was found: the neighbouring TB blocks sk.1571.t1 (on apamitya, SK 1571) and sk.1576.t1 (on 'vyañjanair upasikte', SK 1576) do not treat it, and SK 1572–1575 carry no TB block.

SK 1573 · A 4.4.23V

चूर्णादिनिः ॥ १५७३ ॥

cūrṇādiniḥ

cūrṇād iniḥ — After cūrṇa [in the third case], ini [comes, in the sense 'mixed (saṃsṛṣṭa) with that'].

Rule. After cūrṇa "powder", in the third case, ini comes in the sense "mixed with that". It brings no vṛddhi.

Example.

cūrṇaiḥ saṃsṛṣṭāḥ apūpāḥ "cakes mixed with powders" → cūrṇa + ini

→ the final a deleted → the stem cūrṇin → plural cūrṇinaḥ, said of the cakes.

Siddhānta-kaumudī

चूर्णैः संसृष्टाश्चूर्णिनोऽपूपाः ॥

Cakes (apūpāḥ) mixed with powders (cūrṇaiḥ saṃsṛṣṭāḥ): cūrṇinaḥ.

Bālamanoramā

चूर्णादिनिः - चूर्णादिनिः ।संसृष्टमित्यर्थे तृतीयान्ता॑दिति शेषः ।

translator notes

commentary BM: 'in the sense saṃsṛṣṭa, after a third-case word' is to be supplied (saṃsṛṣṭam ity arthe tṛtīyāntād iti śeṣaḥ). Followed for the brackets in sutra_en.
textual The source sūtra 'cūrṇādiniḥ' is divided cūrṇāt + iniḥ (so the source's padaccheda). No TB on this sūtra was found: SK 1572–1575 carry no TB block, and the neighbouring blocks sk.1571.t1 and sk.1576.t1 treat SK 1571 and SK 1576 only.

SK 1574 · A 4.4.24V

लवणाल्लुक् ॥ १५७४ ॥

lavaṇālluk

lavaṇāl luk — After lavaṇa [in the third case], luk [of the affix enjoined by the preceding sūtra takes place, in the sense 'mixed (saṃsṛṣṭa) with that'].

Rule. After lavaṇa "salt", in the third case, the affix of this sense disappears by luk. Luk is a named kind of affix-disappearance. The affix removed is the ṭhak of SK 1572, since the ini of SK 1573 is taught for cūrṇa alone.

Example.

lavaṇena saṃsṛṣṭaḥ "mixed with salt" → lavaṇa + ṭhak

→ luk removes the affix → lavaṇa

→ lavaṇaḥ sūpaḥ "salted soup"; lavaṇaṃ śākam "a salted vegetable dish".

Watch out. The bare word lavaṇa now means "salted". It takes the gender of the thing it describes: masculine with sūpaḥ, neuter with śākam.

Siddhānta-kaumudī

लवणेन संसृष्टो लवणः सूपः । लवणं शाकम् ॥

Mixed with salt (lavaṇena saṃsṛṣṭaḥ): lavaṇaḥ, [said of] soup (sūpaḥ); lavaṇam, [said of] a vegetable dish (śākam).

Bālamanoramā

लवणाल्लुक् - लवणाल्लुक् ।पूर्वसूत्रविहितस्ये॑ति शेषः ।

translator notes

commentary BM: 'of the [affix] enjoined by the preceding sūtra' is to be supplied (pūrvasūtravihitasyeti śeṣaḥ). Followed for the bracket in sutra_en.
translator BM does not name the sūtra it means by 'the preceding sūtra'. Since the ini of 'cūrṇād iniḥ' (SK 1573) is taught after cūrṇa only, it cannot arise after lavaṇa; 'the preceding sūtra' can therefore only be the rule whose affix could stand after lavaṇa, namely the ṭhak of 'saṃsṛṣṭe' (SK 1572). The English keeps BM's wording. The sense 'mixed with that' and the third case are supplied from 'saṃsṛṣṭe' (BM there: 'saṃsṛṣṭam ity arthe tṛtīyāntāt') and match the kaumudī's analysis 'lavaṇena saṃsṛṣṭaḥ'.
textual No TB on this sūtra was found: SK 1572–1575 carry no TB block, and the neighbouring blocks sk.1571.t1 and sk.1576.t1 treat SK 1571 and SK 1576 only.

SK 1575 · A 4.4.25V

मुद्गादण् ॥ १५७५ ॥

mudgādaṇ

mudgād aṇ — After mudga [in the third case], aṇ [in the sense 'mixed (saṃsṛṣṭa) with it'].

Rule. After mudga (a kind of bean), in the third case, aṇ comes in the sense "mixed with that".

Example.

mudgaiḥ saṃsṛṣṭaḥ "mixed with mudga beans" → mudga + aṇ

→ vṛddhi u → au; the final a deleted → maudgaḥ, said of boiled rice: maudga odanaḥ.

Siddhānta-kaumudī

मौद्ग ओदनः ॥

[Mixed with mudga beans:] maudgaḥ, [said of] boiled rice (odana).

Bālamanoramā

मुद्गादण् - मुद्गादण् ।तेन संसृष्टमित्यर्थे तृतीयान्ता॑दिति शेषः । मौद्ग ओदन इति । मुद्गैः संसृष्ट इत्यर्थः ।

translator notes

commentary BM: in the sense 'tena saṃsṛṣṭam', after a third-case word, is to be supplied (iti śeṣaḥ); maudga odana means 'mixed with mudgas' (mudgaiḥ saṃsṛṣṭaḥ). Followed for the brackets in sutra_en and for the bracketed analysis of the example.
textual No TB on this unit: TB under sk.1571.t1 and sk.1576.t1 has nothing on mudga.

SK 1576 · A 4.4.26V

व्यञ्जनैरुपसिक्ते ॥ १५७६ ॥

vyañjanairupasikte

vyañjanair upasikte — After [third-case words denoting] vyañjanas (condiments), [ṭhak comes] in the sense 'moistened' (upasikta) [with that].

Rule. After third-case words for condiments (vyañjana), ṭhak comes in the sense "moistened with that" (upasikta). A condiment is what brings out the flavour of rice and other food.

Example.

dadhnā upasiktam "moistened with curd" → dadhi + ṭhak → dādhikam.

Applies when / blocked by. SK 1572 would already give this form. So one of Bhaṭṭoji's commentators reads this sūtra as a niyama, a rule that restricts rather than adds. On his reading, condiment words take ṭhak in the sense "moistened" only. His counter-example is a pot mixed with, it seems, sauce: no ṭhak there. How this fits Bhaṭṭoji's own dādhikam "mixed with curd" at SK 1572 is not explained; scholars discuss this.

Watch out. You have now met dādhika- four times: prepared with curd (SK 1551), eating with curd (SK 1556), mixed with curd (SK 1572), and moistened with curd (here). The form is the same; the sense-rule differs. How the last two fit together under the niyama reading is the open question noted above.

Siddhānta-kaumudī

ठक् । दध्ना उपसिक्तं दाधिकम् ॥

ṭhak [comes]. Moistened with curds (dadhnā upasiktam): dādhikam.

Tattvabodhinī

NSP p. 281

—व्यञ्जनैरुप— व्यज्यते अनेन ओदनादिरस इति व्यञ्जनं तद्वाचिभ्यः उपसिक्त इत्यर्थे ठक् स्यात्

Bālamanoramā

व्यञ्जनैरुपसिक्ते - व्यञ्जनैरुपसिक्ते । उपसिक्तमित्यर्थे तृतीयान्तेभ्यो व्यञ्जनवाचिभ्यष्ठगित्यर्थः । सेचनेन मृदूकरणमुपसेकः । संसृष्ट इत्येव सिद्धे नियमार्थं सूत्रम् — ॒व्यञ्जनवाचिभ्य उपसिक्त एवे॑ति । तेनेह न, सूत्रेन संसृष्टा स्थाली ।

translator notes

commentary BM: ṭhak comes after third-case words denoting vyañjana, in the sense 'upasikta'; upaseka is softening by sprinkling. TB: vyañjana is 'vyajyate anena odanādirasaḥ', that by which the flavour of rice etc. is brought out. Followed for 'condiments' and 'moistened'.
commentary BM: since [the form] would already be established by 'saṃsṛṣṭe' (SK 1572), this sūtra is a restriction (niyama): 'after words denoting vyañjana, only in the sense upasikta'. Hence [ṭhak does] not [come] here: 'sūtrena [sic; sūpena?] saṃsṛṣṭā sthālī'. Recorded as the commentator's account of the rule's scope; nothing is added to the kaumudī.
textual BM's counter-example reads 'sūtrena saṃsṛṣṭā sthālī'; 'sūpena' ('with sauce') may be intended, but the reading is uncertain and is not emended. BM's pratīka 'vyañḍanair' (OCR) has been corrected.

SK 1577 · A 4.4.27V

ओजस्सहोऽम्भसा वर्तते ॥ १५७७ ॥

ojassaho'mbhasā vartate

ojassaho'mbhasā vartate — After ojas, sahas and ambhas [in the third case, ṭhak comes] in the sense 'is engaged (vartate) [by that]'.

Rule. After ojas "vigour", sahas "daring" and ambhas "water", in the third case, ṭhak comes in the sense "is engaged by that" (vartate).

Example.

ojasā vartate "is engaged by vigour" → ojas + ṭhak → ojas + ika

→ vṛddhi o → au → aujasikaḥ, a hero.

sahasā vartate "is engaged by daring" → vṛddhi a → ā → sāhasikaḥ, a thief.

ambhasā vartate "moves by means of water" → āmbhasikaḥ, a fish.

Watch out. These stems end in -as, not -is or -us. So ṭh becomes ik, and the forms have -asika, unlike dhānuṣkaḥ.

Siddhānta-kaumudī

ओजसा वर्तते औजसिकः शूरः । साहसिकश्चौरः । आम्भसिको मत्स्यः ॥

One who is engaged [in action] by vigour (ojasā vartate): aujasikaḥ, a hero. [One engaged by daring (sahasā):] sāhasikaḥ, a thief. [One engaged by means of water (ambhasā):] āmbhasikaḥ, a fish.

Bālamanoramā

ओजस्सहोऽम्भसा वर्तते - ओजःसहो । वर्तते व्याप्रियते इत्यर्थे ओजस्, सहस्, अम्भस् — एभ्यः तृतीयान्तेभ्यष्ठक् स्यादित्यर्थः । औजसिक इति । ओजसा बलेन वर्तते, युद्धे व्याप्रियत इत्यर्थः । साहसिक इति । सहसा=प्राणवियोगाभ्युपगमेन स्तेये व्याप्रियत इत्यर्थः । आम्भसिक इति । अम्भसा हेतुना संचारे व्याप्रियत इत्यर्थः ।

translator notes

commentary BM: vartate means vyāpriyate ('is occupied, engaged'); ṭhak comes after the third-case words ojas, sahas, ambhas. aujasika: engaged by strength (bala), i.e. in battle; sāhasika: sahasā means 'by accepting the loss of life', [one so] engaged in theft; āmbhasika: engaged in moving about with water as the cause. Followed for 'is engaged', the bracket in sutra_en, and 'daring' for sahas.
textual No TB on this sūtra: the unit has no TB block, sk.1576.t1 treats vyañjana only, and sk.1578.t1 begins with 'tat pratyanu'.

SK 1578 · A 4.4.28V

तत् प्रत्यनुपूर्वमीपलोमकूलम् ॥ १५७८ ॥

tat pratyanupūrvamīpalomakūlam

tat pratyanupūrvam īpalomakūlam — After īpa, loman and kūla preceded by prati or anu, in the second case (tat), [ṭhak comes in the sense 'behaves' (vartate)].

Rule. The word tat stands for a second-case word. After īpa, loman and kūla preceded by prati or anu, in the second case, ṭhak comes in the sense vartate "behaves". From here the base is in the second case until SK 1596.

Example.

pratīpaṃ vartate "behaves contrarily" → pratīpa + ṭhak

→ vṛddhi a → ā; the final a deleted → prātīpikaḥ.

The others:

anvīpam "agreeably" → ānvīpikaḥ
pratilomam "against the grain" → prātilomikaḥ
pratikūlam "adversely" → prātikūlikaḥ
anukūlam "favourably" → ānukūlikaḥ

Applies when / blocked by. Vartate takes no object. So why is the base in the second case? Because the word qualifies the action (kriyāviśeṣaṇa): it says how one behaves. Such a qualifier stands in the second case. Scholars discuss this, and one later grammar puts such qualifiers in the first case only.

Watch out. Do not build meanings for pratīpa and anvīpa from their parts. Bhaṭṭoji's commentators treat them as conventional words (rūḍhi) meaning simply "adverse" and "favourable".

Siddhānta-kaumudī

द्वितीयान्तादस्माद्वर्तत इत्यस्मिन्नर्थे ठक् स्यात् । क्रियाविशेषणत्वाद्द्वितीया । प्रतीपं वर्तते प्रातीपिकः । आन्वीपिकः । प्रातिलोमिकः । आनुलोमिकः । प्रातिकूलिकः । आनुकूलिकः ॥

After this [group], ending in the second case, ṭhak comes in the sense 'behaves' (vartate). The second case is because [the word] is a qualifier of the action (kriyāviśeṣaṇa). One who behaves contrarily (pratīpaṃ vartate) is prātīpikaḥ; [one who behaves agreeably (anvīpam)] ānvīpikaḥ; [against the grain (pratilomam)] prātilomikaḥ; [with the grain (anulomam)] ānulomikaḥ; [adversely (pratikūlam)] prātikūlikaḥ; [favourably (anukūlam)] ānukūlikaḥ.

Tattvabodhinī

NSP p. 281

—तत्प्रत्यनु—। वृत्तेरकर्मकत्वात्कथं तस्य द्वितीयान्तेन प्रतीपमित्यादिना संवन्ध इत्याशङ्कायामाह—क्रियाविशेषणत्वादिति ॥—प्रतीपमिति । प्रतिगता आपोऽस्मिन्निति बहुव्रीहिः । ‘ऋक्पूः—’ इत्यकारः समासान्तः । ‘द्यन्तरुपसर्गेभ्यः—’ इति ईत्वम् । व्युत्पत्तिमात्रमिदम् । प्रतिकूलानुकूलपर्याया हीमे रूढिशब्दाः ॥—आन्वीपिक इति । अन्वीपमित्यत्र ‘ऊदनोर्देशे’ इत्युत्वं तु न भवत्यदेशत्वात्

Bālamanoramā

तत् प्रत्यनुपूर्वमीपलोमकूलम् - तत्प्रत्यनुपूर्व ।त॑दिति द्वितीयान्तानुकरणम् । प्रत्यनुपूर्वेभ्यो द्वितीयान्तेभ्य ईपलोमकूलशब्देभ्यो वर्तते इत्यर्थे ठक् स्यादित्यर्थः । ननु प्रतीपं वर्तते इत्यादिवक्ष्यमाणविग्रहेषु वर्ततेरकर्मकत्वात्कथं द्वितीयेत्यत आह — क्रियाविशेषणत्वादिति । इदंच कारकनिरूपणे निरूपितम् ।क्रियाविशेषणानां प्रथमान्तत्वमेवे॑ति तु शब्देन्दुशेखरे प्रतीपमिति । प्रतिगता आपो यस्मिन्निति बहुव्रीहिः । 'ऋक्पूः' इत्यकारः समासान्तः । द्व्यन्तरूपसर्गेभ्योऽप ई॑दिति ईत्त्वम् । अनुगता आपो यस्मिन् तदन्वीपम् । 'ऊदनोर्देशे' इत्यूत्त्वं तु न, अदेशत्वात् । प्रतीपान्वीपशब्दौ हि प्रतिकूलानुकूलशब्दपर्यायौ रूढौ । अवयवार्थेषु तु नाभिनिवेष्टव्यम् ।

translator notes

commentary BM: 'tat' is an imitation (anukaraṇa) of a second-case ending, so ṭhak comes after the second-case words īpa, loman and kūla preceded by prati or anu, in the sense 'vartate'. Followed for 'in the second case (tat)' in sutra_en.
commentary BM: Objection: in the analyses 'pratīpaṃ vartate' etc., vartate is intransitive, so how the second case? Hence 'kriyāviśeṣaṇatvāt'; this was set out in the kāraka section. BM reports that the Śabdenduśekhara holds qualifiers of the action to be in the first case only. TB raises the same doubt and gives the same answer. Followed for 'qualifier of the action'.
commentary TB and BM: pratīpa is the bahuvrīhi 'pratigatā āpo 'smin' with the samāsānta a by 'ṛkpūrabdhūḥpathām …' (SK 940) and ī by 'dvyantarupasargebhyo 'pa īt' (SK 941); anvīpa is 'anugatā āpo yasmin', and ū by 'ūd anor deśe' (SK 942) does not come because no region is meant. Both say this is etymology only (TB 'vyutpattimātram'): pratīpa and anvīpa are conventional words (rūḍhi) synonymous with pratikūla and anukūla, and BM warns against insisting on the meanings of the parts. Followed for the glosses 'contrarily' and 'agreeably'.
textual The digital source read 'dvitāyāntāt' (a digitization slip); corrected to dvitīyāntāt, the reading of the 1915 Nirṇaya-sāgara print (p. 281), verified against a printed copy. The digital source had also dropped ānulomikaḥ after prātilomikaḥ; it is restored from the same print and translated. BM's gloss of the sūtra read 'īṣa' for 'īpa' (OCR); corrected in the source.

SK 1579 · A 4.4.29V

परिमुखं च ॥ १५७९ ॥

parimukhaṃ ca

parimukhaṃ ca — And [after] parimukha [in the second case, ṭhak comes in the sense 'behaves (vartate)'].

Rule. After parimukha, in the second case, ṭhak comes in the sense vartate. The ca gathers in a word not named: paripārśva.

Example.

parimukhaṃ vartate → parimukha + ṭhak → vṛddhi a → ā → pārimukhikaḥ.

By ca: paripārśva → pāripārśvikaḥ.

Applies when / blocked by. One of Bhaṭṭoji's commentators reads pari in two ways. With pari meaning "avoiding", pārimukhikaḥ is a servant who keeps out of his master's sight. With pari meaning "all around", he stays wherever his master's face turns. pāripārśvikaḥ has the same two readings.

Siddhānta-kaumudī

परिमुखं वर्तते पारिमुखिकः । चात्पारिपार्श्विकः ॥

He behaves (vartate) parimukham: pārimukhikaḥ. By 'ca', [also] pāripārśvikaḥ [from paripārśva].

Tattvabodhinī

alignment inferredNSP p. 281–282

—परिमुखमिति । ‘अपपरी वर्जने’ इति परेः कर्मप्रवचनीयसंज्ञायां ‘पञ्चम्यपाङ्परिभिः’ इति पञ्चमी, अपपरिबहिरञ्चवः पञ्चम्या’ इत्यव्ययीभावः । ततष्ठक् । स्वामिनो मुखं वर्जयित्वा यः सेवको वर्तते स पारिमुखिकः ॥ यदा तु सर्वतोभावे परिशब्दः प्रादिसमासश्च, तदा यतो यतः स्वामिनो मुखं ततस्ततो यो वर्तते स एवमुच्यते । एवं पारिपार्श्विकोऽप्यर्थद्वये वोध्यः

Bālamanoramā

परिमुखं च - परिमुखं च । अस्माद्द्वितीयान्ताद्वर्तते । इत्यर्थे ठगित्यर्थः । चादिति । चकारादनुक्तसमुच्चयार्थात् परिपार्श्वमित्यस्मादपि ठकि पारिपार्श्विकः ।

translator notes

commentary BM: from this [word] in the second case, in the sense vartate, ṭhak. Followed for the bracket in sutra_en (translator's identification of the sources: the second case from 'tat' of the preceding sūtra, SK 1578; the sense from 'vartate' of SK 1577).
commentary BM: 'ca' has the sense of gathering in what is not stated (anuktasamuccaya), so ṭhak comes also after paripārśva, giving pāripārśvika. Followed for the bracketed '[from paripārśva]'. BM's text was garbled here by encoding faults (paripārśva, pāripārśvika); corrected in the source.
commentary TB gives two analyses of parimukham, and the English leaves the word untranslated to keep both open. (1) pari in the sense 'excluding' is a karmapravacanīya by 'apaparī varjane', taking the fifth case by 'pañcamy apāṅparibhiḥ', with the avyayībhāva by 'apaparibahirañcavaḥ pañcamyā'; then ṭhak: pārimukhika is a servant who behaves avoiding his master's face. (2) When pari means 'all around' (sarvatobhāva) and the compound is a prādi compound, it is one who stays wherever the master's face is turned. pāripārśvika likewise has both senses. TB under SK 1586 adds that paripantha, like parimukha, is an avyayībhāva or a tatpuruṣa and, as a kriyāviśeṣaṇa, stands as object (hence the second case) though the verb is intransitive.

SK 1580 · A 4.4.30V

प्रयच्छति गर्ह्यम् ॥ १५८० ॥

prayacchati garhyam

prayacchati garhyam — [After a second-case word, ṭhak comes] in the sense 'lends' (prayacchati), [if what is lent is] reprehensible (garhya).

Rule. After a second-case word, ṭhak comes in the sense "lends that", when what is lent is reprehensible (garhya).

Example. Money lent so that it comes back double is called dviguṇa "double", after its purpose.

dviguṇaṃ prayacchati "lends money to get double back" → dviguṇa + ṭhak

→ vṛddhi i → ai; the final a deleted → dvaiguṇikaḥ.

Likewise triguṇa → traiguṇikaḥ.

A vārttika adds a replacement: vṛddher vṛdhuṣibhāvo vaktavyaḥ. Here vṛddhi is an ordinary word meaning "interest", not the grammatical term. When ṭhak follows, vṛddhi is replaced by vṛdhuṣi.

vṛddhiṃ prayacchati "lends money meant for interest" → vṛddhi + ṭhak

→ vṛddhi → vṛdhuṣi → vṛddhi ṛ → ār; the final i deleted → vārdhuṣikaḥ, a usurer.

Applies when / blocked by. The lending is reprehensible because the rate goes against the dharmaśāstra, the law-books. The word garhyam keeps these forms from meaning a debtor who pays back double.

Watch out. The replacement vṛdhuṣi comes only together with ṭhak. So the bare word vārdhuṣi in the lexicon Amarakośa is a problem. Scholars discuss this.

Siddhānta-kaumudī

द्विगुणार्थं द्विगुणं तत्प्रयच्छति द्वैगुणिकः । त्रैगुणिकः ।

[Money lent] for the sake of [becoming] double is 'double' (dviguṇa); one who lends that (tat prayacchati) is dvaiguṇikaḥ. [Likewise] traiguṇikaḥ.

vārttika

वृद्धेर्वृधुषिभावो वक्तव्यः

(vārttika) vṛddher vṛdhuṣibhāvo vaktavyaḥ — The substitution of vṛdhuṣi for vṛddhi should be stated.

(वार्तिकम्) ॥ वार्धुषिकः ॥

vārdhuṣikaḥ [one who lends money meant for interest (vṛddhi)].

Tattvabodhinī

NSP p. 282

—प्रयच्छति—। द्वितीयान्तात्प्रयच्छत्यर्थे ठक् स्यात् यत्प्रयच्छति गर्ह्य चेत्तत् ॥—द्विगुणार्थं द्विगुणमिति । तादर्थ्यात्ताच्छब्द्यमिति भावः ॥ वहुवृद्धयुद्देश्यकदानकर्मतयास्य द्रव्यस्य गर्ह्यत्वम् ॥—वार्धुषिक इति । वृद्ध्यर्था वृद्धिः तां प्रयच्छतीति विग्रहः ॥ अथ कथं ‘वृद्ध्याजीवश्च वार्धुषिः’ इत्यमरः । ठक्संनियोगेनैव वृधुषिभावस्वीकारात् । अत्राहुः—निरङ्कुशाः कवय इति ॥ गर्ह्यमिति किम् । द्विगुणं त्रिगुणं वा वृद्धिं प्रयच्छत्यधमर्णं इत्यर्थे द्वैगुणिक इत्यादि माभूत्

Bālamanoramā

प्रयच्छति गर्ह्यम् - प्रयच्छति गर्ह्यम् । तदिति द्वितीयान्तमनुवर्तते । गर्ह्यं प्रयच्छतीत्यर्थे द्वितीयान्ताट्ठगित्यर्थः । द्विगुणार्थं द्रव्यं द्विगुणमिति । द्वैगुणिक इति वक्ष्यमाणोदाहरणे द्विगुणशब्देन द्विगुणार्थं द्रव्यं विवक्षितमित्यर्थः । तत्प्रयच्छति द्वैगुणिक इति । द्विगुणीभवितुं स्वद्रव्यमृणं प्रयच्छतीत्यर्थः ।अशीतिभागो वृद्धिः स्यान्मासि मासि सबन्धकः॑ इत्यादिधर्मशास्त्रविरुद्धत्वादिह गर्ह्यमिति भावः । वृद्धेरिति । वृद्धिशब्दादुक्तार्थे ठकि प्रकृतेर्वृधुषि इत्यादेशो वाच्य इत्यर्थः । इकारान्त आदेशः । वार्धुषिक इति । वृद्ध्यर्थं द्रव्यं-वृद्धिः, तत्प्रयच्छतीत्यर्थे वृद्धिशब्दाट्ठक इकादेशे प्रकृतेर्वृधुष्यादेश इति भावः ।वृद्ध्याजीवस्तु वार्धुषि॑रिति तु प्रमाद एव ।

translator notes

commentary BM: 'tat', a second-case ending, is carried forward (anuvṛtti); ṭhak comes after a second-case word in the sense 'lends what is reprehensible'. TB: ṭhak comes after a second-case word in the sense 'lends', provided that what he lends is reprehensible ('yat prayacchati garhyaṃ cet tat'). Followed for the bracketed supplements in sutra_en.
commentary BM: in the example, the word dviguṇa intends money meant to become double; dvaiguṇika is one who lends his own money as a loan so that it doubles, and this is garhya because it contravenes dharmaśāstra ('aśītibhāgo vṛddhiḥ syān māsi māsi sabandhakaḥ', interest of one-eightieth monthly on a pledged loan). TB: the naming is by purpose (tādarthyāt tācchabdyam); the money is garhya as the object of a lending aimed at large interest; 'garhyam' serves to exclude dvaiguṇika etc. in the sense of a debtor who pays back double or triple interest. Followed for the bracketed 'money lent' and 'becoming'.
commentary BM: when ṭhak comes after vṛddhi in the stated sense, vṛdhuṣi, a substitute ending in i, replaces the base; vārdhuṣika is 'one who lends vṛddhi', i.e. money meant for interest. BM calls Amara's 'vṛddhyājīvas tu vārdhuṣiḥ' simply an error (pramāda). TB also takes the substitution as made only in conjunction with ṭhak (ṭhaksaṃniyogena) and so asks how Amara has 'vārdhuṣi'; it reports the answer 'poets are unrestrained' (niraṅkuśāḥ kavayaḥ). Followed for the bracketed gloss of vārdhuṣikaḥ.
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 example. BM's 'gahrra' for garhya (an encoding fault) has been corrected in the source.

SK 1581 · A 4.4.31V

कुसीददशैकादशात् ष्ठन्ष्ठचौ ॥ १५८१ ॥

kusīdadaśaikādaśāt ṣṭhanṣṭhacau

kusīdadaśaikādaśāt ṣṭhanṣṭhacau — After kusīda and daśaikādaśa, ṣṭhan and ṣṭhac [respectively come in the sense 'lends', what is lent being reprehensible].

Rule. In the sense of reprehensible lending, ṣṭhan comes after kusīda, and ṣṭhac after daśaikādaśa, respectively. Both are ṣit, so both take ṅīṣ in the feminine. Their markers n and c differ only in accent. Neither brings vṛddhi.

Example. Kusīda is interest, and by extension the money lent to earn it.

kusīdaṃ prayacchati "lends money at interest" → kusīda + ṣṭhan

→ no vṛddhi; the final a deleted → kusīdikaḥ; feminine kusīdikī.

Daśaikādaśa names ten coins lent on the terms "give back eleven". The ten are called "eleven", because they are for the sake of eleven. The analysis is a karmadhāraya: ekādaśa te ca te vastuto daśa ca "they are eleven, and in fact they are ten". Its closing a, a samāsānta, is set down by nipātana in this very sūtra.

daśaikādaśān prayacchati "lends ten-for-elevens" → daśaikādaśa + ṣṭhac

→ no vṛddhi → daśaikādaśikaḥ; feminine daśaikādaśikī.

Watch out. The derived word names the creditor, the one who gives ten and takes eleven. It is he who is blamed, not the debtor.

Siddhānta-kaumudī

गर्ह्यार्थाभ्यामाभ्यामेतौ स्तः प्रयच्छतीत्यर्थे । कुसीदं वृद्धिस्तदर्थं द्रव्यं कुसीदं तत्प्रयच्छति कुसीदिकः । कुसीदिकी । एकादशार्थत्वादेकादश ते च ते वस्तुतो दशचेति विग्रहेऽकारः समासान्त इहैव सूत्रे निपात्यते । दशैकादशिकः । दशैकादशिकी । दशैकादशान्प्रयच्छतीत्युत्तमर्ण एवेहापि तद्धितार्थः ॥

After these two, when they denote [something] reprehensible, these two [affixes] come in the sense 'lends'. Kusīda is interest (vṛddhi); the money [lent] for the sake of it is [also] kusīda; one who lends that is kusīdikaḥ, [feminine] kusīdikī. [In daśaikādaśa:] because they are for the sake of eleven, [ten coins are] 'eleven'; in the analysis 'they are eleven and they are in reality ten' (ekādaśa te ca te vastuto daśa ca), the samāsānta a is prescribed by nipātana in this very sūtra: daśaikādaśikaḥ, [feminine] daśaikādaśikī. [The analysis is] 'he lends ten-for-elevens' (daśaikādaśān prayacchati); here too [in the derivative] the meaning of the taddhita is the creditor (uttamarṇa) alone.

Tattvabodhinī

alignment inferredNSP p. 282

—निपात्यते इति । अत एव व्याख्यातृप्रयोगोऽप्युपपद्यत इत्याशयेनोदाहरति—दशैकादशानिति । ‘संख्याया अल्पीयस्याः’ इति पूर्वनिपातः ॥—उत्तमर्ण एवेति । दश दत्त्वा एकादश गृह्णातीति तस्यैव गर्ह्यत्वादिति भावः

Bālamanoramā

कुसीददशैकादशात् ष्ठन्ष्ठचौ - कुसीद । गर्ह्यार्थाभ्यामिति । कुसीद, दशैकादश — आभ्यां द्वितीयान्ताभ्यां गर्ह्यार्थकाभ्यां प्रयच्छतीत्यर्थे क्रमात्ष्ठन्ष्ठचौ स्त इत्यर्थः । षित्त्वं ङीषर्थमित्याह — कुसीदिकीति । नित्त्वचित्त्वयोस्तु स्वरे विशेषः । अथ ष्ठच् प्रकृतिं दशैकादशशब्दं व्युत्पादयति — एकादशार्थत्वादित्यादिना । यत्र एकादश निष्कान् अधिकान् प्रत्यर्पयेति समयं कृत्वा दश निष्का ऋणत्वेन दीयन्ते, तत्र ऋणत्वेन गृहीता दश निष्का एकादशार्थत्वादेकादशशब्देन उपचर्यन्ते । ततश्च एकादश च ते दश चेति कर्मधारयेसङ्ख्याया अल्पीयस्या॑ इति दशन्शब्दस्य पूर्वनिपातः । इहैव निपातनादकारः समासान्तः, टिलोपः, दशैकादशा इति रूपमित्यर्थः । दशैकादशिक इति । एकादश निष्कानधिकान् ग्रहीतुं दश निष्कान् अधमर्णाय प्रयच्छतीति यावत् । अथ लौकिकविग्रहवाक्यं दर्शयति — दशैकादशान् प्रयच्छतीति । इहापीति । विग्रहवाक्ये यथा उत्तमर्णः प्रधानत्वेन निर्दिश्यते, तथा समासेऽपि उत्तमर्ण एव ऋणदातैव तद्धितार्थः प्रधानभूत इत्यर्थः ।

translator notes

commentary BM: after kusīda and daśaikādaśa, ending in the second case and denoting something reprehensible, ṣṭhan and ṣṭhac come in order (krama) in the sense 'lends'. The ṣ of both is for ṅīṣ (kusīdikī); the n and c make a difference only in accent. Followed for 'respectively' in sutra_en and 'these two [affixes]'.
commentary BM on the base of ṣṭhac: where ten niṣkas are given as a loan on the agreement 'return eleven', the ten received as debt are figuratively called 'eleven' because they are for the sake of eleven. Then in the karmadhāraya 'ekādaśa ca te daśa ca' daśan is placed first by 'saṃkhyāyā alpīyasyāḥ'; by nipātana here the samāsānta a comes, with ṭi-lopa, giving daśaikādaśa. daśaikādaśika is one who lends ten niṣkas to a debtor in order to take eleven. TB also cites 'saṃkhyāyā alpīyasyāḥ' for the order. Followed for the bracketed 'ten coins' and for the order of the members.
commentary TB on 'nipātyate': because of this nipātana even the commentators' usage [of the bare compound daśaikādaśa] is justified, and with that in view the kaumudī cites 'daśaikādaśān'. On 'uttamarṇa eva': it is the creditor who gives ten and takes eleven, so the reprehensibility is his. Followed for 'the creditor alone'.
commentary BM: with 'daśaikādaśān prayacchati' the kaumudī shows the worldly analysis (laukika vigraha); on 'iha api': as the creditor is named as principal in the analysis, so in the derivative too the creditor, the lender, is the principal meaning of the taddhita. Followed for '[The analysis is]' and for taking 'here too' as '[in the derivative]'.

SK 1582 · A 4.4.32V

उञ्छति ॥ १५८२ ॥

uñchati

uñchati — [After a word in the second case, ṭhak comes in the sense] 'gleans (uñchati) it'.

Rule. After a second-case word, ṭhak comes in the sense "gleans that". To glean (uñcha) is to pick up, one by one, what has fallen on the ground.

Example.

badarāṇi uñchati "gleans jujube-berries" → badara + ṭhak

→ vṛddhi a → ā; the final a deleted → bādarikaḥ.

Applies when / blocked by. The second case is carried on from the tat of SK 1578, as Bhaṭṭoji's analysis badarāṇi shows.

Siddhānta-kaumudī

बदराण्युञ्छति बादरिकः ॥

He gleans jujube-berries (badarāṇi uñchati): bādarikaḥ.

Tattvabodhinī

NSP p. 282

—उञ्छति । भूमौ पतितस्यैकैकस्योपादानमुञ्छः ॥—सामाजिक इति । समजन्ति अस्मिन्निति समाजः समूहः

Bālamanoramā

रक्षति - रक्षति । अस्मिन्नर्थे द्वितीयान्ताट्ठगित्यर्थः ।

translator notes

commentary TB (sk.1582.t1): uñcha is picking up, one by one, what has fallen on the ground. Followed for 'gleans'. TB's OCR 'bhūyau' has been corrected to bhūmau from the print. The rest of sk.1582.t1 (on sāmājika, samāja as 'that in which they gather') belongs to SK 1583.
translator The bracketed 'second case' is the translator's: no commentary on this unit states it. It rests on the accusative in the kaumudī's analysis (badarāṇi uñchati) and on the 'tat' (second case) that BM on SK 1580 says is carried forward (tad iti dvitīyāntam anuvartate).
textual The BM block filed under this unit (sk.1582.b1) has the pratīka 'rakṣati' and comments on SK 1583 ('in this sense, after a second-case word, ṭhak'); there is no BM on uñchati itself.

SK 1583 · A 4.4.33V

रक्षति ॥ १५८३ ॥

rakṣati

rakṣati — [After a word in the second case, ṭhak comes] in the sense 'protects (rakṣati) [that]'.

Rule. After a second-case word, ṭhak comes in the sense "guards that".

Example.

samājaṃ rakṣati "guards an assembly" → samāja + ṭhak

→ vṛddhi a → ā; the final a deleted → sāmājikaḥ.

A samāja is a gathering, "that in which people come together".

Siddhānta-kaumudī

समाजं रक्षति सामाजिकः ॥

One who protects an assembly (samājaṃ rakṣati): sāmājikaḥ.

translator notes

commentary BM (printed under SK 1582 as sk.1582.b1, with the pratīka 'rakṣati'): in this sense ṭhak comes after a second-case word (asminn arthe dvitīyāntāṭ ṭhag ity arthaḥ). Followed for the brackets in sutra_en.
commentary TB (printed within sk.1582.t1, after its note on 'uñchati'): 'sāmājika iti': samāja is 'that in which [people] come together' (samajanti asminn iti), a gathering (samūha). Followed for rendering samāja as 'assembly'.
textual This unit has no BM block of its own. Its BM and TB sit under the preceding unit SK 1582: sk.1582.b1 bears the pratīka 'rakṣati' (the BM on 'uñchati' itself is not in that block), and sk.1582.t1 treats first 'uñchati' and then 'sāmājika'.

SK 1584 · A 4.4.34V

शब्ददर्दुरं करोति ॥ १५८४ ॥

śabdadarduraṃ karoti

śabdadarduraṃ karoti — [After the second-case words] śabda and dardura, [ṭhak comes] in the sense 'makes (karoti) that'.

Rule. After the second-case words śabda "word" and dardura, ṭhak comes in the sense "makes that".

Example.

śabdaṃ karoti "makes words" → śabda + ṭhak

→ vṛddhi a → ā; the final a deleted → śābdikaḥ.

darduraṃ karoti "makes a dardura" → dārdurikaḥ.

Applies when / blocked by. With śabda, "makes" means "analyses into base and affix". So śābdikaḥ is a grammarian. The form is not used for a donkey that "makes a noise" (śabdaṃ karoti kharaḥ).

Watch out. Dardura has many meanings. One of Bhaṭṭoji's commentators takes it here as a musical vessel, and the dārdurikaḥ as a potter. Another lists its many senses and says to take the one that fits. Scholars discuss this.

Siddhānta-kaumudī

शब्दं करोति शाब्दिकः । दार्दुरिकः ॥

[One who] 'makes' words (śabdaṃ karoti) [i.e. analyses them into base and affix]: śābdikaḥ. [One who makes a dardura:] dārdurikaḥ.

Tattvabodhinī

NSP p. 282

—शब्दं करोतीति । प्रकृतिप्रत्ययविभागेन व्युत्पादयतीत्यर्थः । अभिधानस्वाभाव्यात् व्युत्पादन एवायं प्रत्ययः । नेह शब्दं करोति वर्वरः खरो वा ॥—दार्दुरिक इति । कुलालः । वाद्यभाण्डवाचीह दर्दुरशब्दः

Bālamanoramā

शब्ददर्दुरं करोति - शब्ददर्दुरं करोति । शब्दं करोति, दर्दुरं करोतीति विग्रहे द्वितीयान्ताट्ठगित्यर्थः । इह शब्दविषये प्रकृतिप्रत्ययविभागपूर्वकज्ञाने करोतिर्वर्तते, व्याख्यानात् । तेनेह न — शब्दं करोति खरः । दार्दुरिक इति ।दर्दुरस्तोयदे भेके वाद्यभाण्डाऽद्रिभेदयोः । दर्दुरा चण्डिकायां स्यात्पामजाले तु दर्दुर॑मिति विश्वः । इह यथायोग्यमन्वयः ।

translator notes

commentary BM: in the analyses śabdaṃ karoti and darduraṃ karoti, ṭhak comes after the second-case word. With śabda, karoti is used, according to the explanation (vyākhyāna), of knowledge preceded by the division into base and affix (prakṛtipratyayavibhāga); hence not in 'śabdaṃ karoti kharaḥ' ('the donkey makes a noise'). TB (sk.1584.t1) agrees: karoti means 'analyses by the division into base and affix', and by the nature of denotation (abhidhānasvābhāvya) the affix occurs only for such analysis, not in 'śabdaṃ karoti barbaraḥ kharo vā'. Followed for the bracketed gloss of śābdikaḥ.
commentary On dārdurikaḥ the two differ in precision: BM quotes Viśva for the many senses of dardura (masculine: cloud, frog, a musical vessel, a particular mountain; feminine: Caṇḍikā; neuter: a mass of skin eruptions, pāmajāla) and says it is to be construed as fits; TB states that here dardura denotes a musical vessel (vādyabhāṇḍa) and dārdurika is a potter (kulāla). The English leaves dardura untranslated and does not gloss dārdurikaḥ.

SK 1585 · A 4.4.35V

पक्षिमत्स्यमृगान् हन्ति ॥ १५८५ ॥

pakṣimatsyamṛgān hanti

pakṣimatsyamṛgān hanti — [After the second-case words] pakṣin ('bird'), matsya ('fish') and mṛga ('deer, wild animal'), [ṭhak comes] in the sense 'kills (hanti) them'.

Rule. After the second-case words pakṣin "bird", matsya "fish" and mṛga "wild animal, deer", ṭhak comes in the sense "kills them".

A vārttika widens the bases: svarūpasya paryāyāṇāṃ viśeṣāṇāṃ ca grahaṇam. Each of the three words takes in its own form, its synonyms (paryāya), and the words for its species (viśeṣa). An iṣṭi of the Bhāṣya, a statement of what the author of the great commentary on Pāṇini wishes, narrows this for fish. Of the synonyms of matsya, only mīna counts.

Example.

pakṣiṇo hanti "kills birds" → pakṣin + ṭhak

→ the ṭi in deleted (SK 679) → vṛddhi a → ā → pākṣikaḥ.

The examples come in three sets of three. Each set gives the word itself, a synonym, and a species:

birds: pākṣikaḥ; from śakuni śākunikaḥ; from mayūra "peacock" māyūrikaḥ.
fish: mātsyikaḥ; from mīna mainikaḥ; and a species word, read as śākulikaḥ from śakula, a kind of fish (scholars discuss this reading).
beasts: from mṛga mārgikaḥ (ṛ → ār); from hariṇa "deer" hāriṇikaḥ; from sāraṅga sāraṅgikaḥ.

Watch out. In mātsyikaḥ the y stays. SK 499 (chapter 15) deletes the y of matsya, but only before the feminine ī.

Siddhānta-kaumudī

।

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

vārttika

स्वरूपस्य (पर्यायाणां) विशेषाणां च ग्रहणम्

(vārttika) svarūpasya (paryāyāṇāṃ) viśeṣāṇāṃ ca grahaṇam — [By the words pakṣin, matsya and mṛga] their own form, (their synonyms,) and [the words for] their particular kinds are taken.

(वार्तिकम्) ॥ मत्स्यपर्यायेषु मीनस्यैव (भाष्येष्टिः) ॥ पक्षिणो हन्ति पाक्षिकः । शाकुनिकः । मायूरिकः । मात्स्यिकः । मैनिकः । शाकुनिकः । मार्गिकः । हारिणिकः । सारङ्गिकः ॥

Among the synonyms of matsya, [only] mīna [is taken] (an iṣṭi of the Bhāṣya). [One who] kills birds (pakṣiṇo hanti): pākṣikaḥ; śākunikaḥ; māyūrikaḥ. mātsyikaḥ; mainikaḥ; śākunikaḥ [so the source; probably read śākulikaḥ]. mārgikaḥ; hāriṇikaḥ; sāraṅgikaḥ.

Tattvabodhinī

alignment inferredNSP p. 282

—मात्स्यिक इति । ‘मत्स्यस्य ज्याम्’ इति परिगणनात् ‘सूर्यतिष्या’—इति यलोपाभावः ॥—हारिणिक इति । नन्विदं पर्यायस्योदाहरणं न भवति हरिणस्य मृगविशेषत्वात्तथा चात्र पर्यायस्योदाहरणं किमिति न प्रदर्शितमिति चेत् । अत्राहुः । आरण्यकचतुष्पात्सु हरिणे च मृगशब्दो वर्तते । यदा हरिणवाची मृगशब्दः, तदा मृगपर्यायस्योदाहरणं भवत्येवेति

Bālamanoramā

पक्षिमत्स्यमृगान् हन्ति - पक्षिमत्स्यमृगान्हन्ति । अस्मिन्नर्थे पक्ष्यादिशब्देभ्यो द्वितीयान्ताट्ठगित्यर्थः । स्वरूपस्येति । पक्षिमत्स्यमृगशब्दैस्तत्तत्स्वरूपाणां, तत्तत्पर्यायाणां, तद्विशेषवाचिनां च ग्रहणमित्यर्थः,स्वं रूप॑मिति सूत्रभाष्ये तथोक्तेरिति भावः । मीनस्यैवेति । मत्स्यपर्यायेषु मीनस्यैव ग्रहणं, न त्वनिमिषादिशब्दानामित्यर्थः । इदमपिस्वं रूप॑मित्यत्र भाष्ये स्थितम् । पाक्षिक इति — स्वरूपस्योदाहरणम् । शाकुनिक इति — पक्षिपर्यायस्य । मायूरिक इति — पक्षिविशेषस्य । तथा मात्स्यिकः, मैनिकः, शाकलिक इति क्रमेण स्वरूपपर्यायविशेषाणामुदाहरणम् । तथा मार्गिकः, हारिणिकः, सारङ्गिक इति क्रमेण स्वरूपपर्यायविशेषाणामुदाहरणम् ।

translator notes

commentary BM: ṭhak comes after pakṣin etc. in the second case in this sense. The vārttika means that by the words pakṣin, matsya and mṛga their own forms, their respective synonyms and the words for their respective kinds are taken, as the Bhāṣya on 'svaṃ rūpaṃ śabdasyāśabdasaṃjñā' (SK 25) states. Followed for 'particular kinds' (viśeṣa) and for reading the parenthesised 'paryāyāṇām' as part of the vārttika's content.
commentary BM: 'mīnasyaiva' means that among the synonyms of matsya only mīna is taken, not animiṣa and the like; this too stands in the Bhāṣya on 'svaṃ rūpam'. The nine examples are three triads, each in the order own form, synonym, particular kind: pākṣika, śākunika, māyūrika; mātsyika, mainika, śākalika [OCR; probably śākulika]; mārgika, hāriṇika, sāraṅgika. Followed for the bracketed '[only]' and for grouping the examples into three sets.
commentary TB: in mātsyika the y is not dropped by 'sūryatiṣyāgastyamatsyānāṃ ya upadhāyāḥ' (SK 499), because for matsya that deletion is restricted (parigaṇana) to 'matsyasya ṅyām' (before ṅī). On hāriṇika TB answers an objection that it is not an example of a synonym, hariṇa being a particular kind of mṛga: mṛga denotes both wild quadrupeds and the deer, and when mṛga means the deer, hāriṇika does exemplify a synonym. TB thus agrees with BM's placing of hāriṇika as the synonym example.
textual k1 contains only a daṇḍa. 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. The parentheses round 'paryāyāṇām' in k2 and round 'bhāṣyeṣṭiḥ' in k3 are the edition's and are kept. In k3 the source repeats śākunikaḥ (the pakṣi-synonym example) as the third of the matsya examples, where BM's enumeration requires the viśeṣa example for matsya. The 1915 NSP print has the same śākunikaḥ (page 282, broken 'śāku-nikaḥ' across a line). BM's OCR here reads śākalika, itself probably a misreading of śākulika (from śakula, a kind of fish); the Wikisource BM text (sources/wikisource-bm, purva-3-1 pp. 146-147) reads śākulikaḥ in both the kaumudī and the BM. The source reading śākunikaḥ is kept in the English with the probable reading bracketed; no emendation is made in the text.
textual The digital source read 'hāriṇitaḥ' (a digitization slip); corrected to hāriṇikaḥ, the reading of the 1915 Nirṇaya-sāgara print (p. 282), verified against a printed copy. BM and TB also have hāriṇikaḥ.

SK 1586 · A 4.4.36V

परिपन्थं च तिष्ठति ॥ १५८६ ॥

paripanthaṃ ca tiṣṭhati

paripanthaṃ ca tiṣṭhati — And after paripantha [in the second case, ṭhak comes] in the sense 'stands' (tiṣṭhati) [as well as 'kills'].

Rule. After the second-case word paripantha, ṭhak comes in the sense "stands". By ca, the sense "kills" of SK 1585 is drawn in as well.

Example.

paripanthaṃ tiṣṭhati "stands avoiding the road, or covering it" → paripantha + ṭhak

→ vṛddhi a → ā; the final a deleted → pāripanthikaḥ, a thief.

paripanthaṃ hanti "kills in the same manner" → pāripanthikaḥ.

Applies when / blocked by. Tiṣṭhati takes no object, so why the second case? Paripantham qualifies the action. With pari meaning "avoiding", it is an avyayībhāva. With pari meaning "all around", it is a prādi compound. Either way it stands in the second case as a qualifier of the action, like parimukham (SK 1579).

Siddhānta-kaumudī

अस्माद्द्वितीयान्तात्तिष्ठति हन्ति चेत्यर्थे ठक् स्यात् । पन्थानं वर्जयित्वा व्याप्य वा तिष्ठति पारिपन्थिकश्चौरः । परिपन्थं हन्ति पारिपन्थिकः ॥

After this [word], ending in the second case, ṭhak comes in the sense 'stands' and 'kills'. One who stands avoiding the road (panthānaṃ varjayitvā), or covering [it] (vyāpya), is a pāripanthikaḥ, a thief. One who kills (hanti) paripantham [in the same adverbial sense: avoiding or covering the road] is [also] a pāripanthikaḥ.

Tattvabodhinī

NSP p. 282

—परिपन्थं च—। परिमुखवदयमव्ययीभावस्तत्पुरुषो वा क्रियाविशेषत्वात्तिष्ठतेरकर्मकत्वेऽपि परिपन्थस्य कर्मत्वमस्त्येवेत्याह—द्वितीयान्तादिति । चकारो भिन्नक्रमः प्रत्ययार्थं समुच्चिनोतीत्याह ॥—तिष्ठति हन्ति चेति ॥—माथ इति । मथ्यते गन्तृभिरिति माथः ‘मथे विलोडने’ । कर्मणि घञ् ॥—पदोत्तरपदम्—। परशब्द उत्तरपदं यस्य तत्पदोत्तरपदम् । पदान्तमिति तु नोक्तम्, वहुच्पूर्वान्मा भूदिति ॥—प्रतिकण्ठमिति । कण्ठं कण्ठं प्रतीति यथार्थेऽव्ययीभावः ‘लक्षणेनाभिप्रती आभिमुख्ये’ इत्यनेन वा । यस्तु प्रतिगतः कण्ठं प्रतिकण्ठ इति प्रादिसमासः, तस्येह न ग्रहणं व्याख्यानादित्याहुः

Bālamanoramā

परिपन्थं च तिष्ठति - परिपन्थं च तिष्ठति । अस्मादिति । परिपन्थशब्दादित्यर्थः । चकाराद्धन्तीत्यनुकृष्यते । तदाह — तिष्ठति हन्ति चेति । पन्थानं वर्जयित्वेति । एतेन 'अपपरी वर्जने' इति परेः कर्मप्रवचनीयत्वेपञ्चम्यपाङ्परिभि॑रिति पञ्चम्याम्अपपरिबहिरञ्चवः पञ्चम्ये॑ति अव्ययीभावसमासः सूचितः । व्याप्य वेति । एतेन सर्वतःशब्दपर्यायस्य परेः परिगतः पन्था इति प्रादिसमासे परिपन्थशब्द इति सूचितम् । अव्ययीभावः, प्रादिसमासो वेत्यपि बोध्यम् । उभयथाऽपि क्रियाविशेषणत्वाद्द्वितीयान्तत्वम् । इदमेव सूचयितुं प्रकृतेरपि द्वितीयोच्चारणमिति वृत्तिकृतः इदमेवाभिप्रेत्य विग्रहं दर्शयति — परिपन्थं तिष्ठतीति ।

translator notes

commentary BM: by 'ca', 'hanti' (from 'pakṣimatsyamṛgān hanti', SK 1585) is drawn in (anukṛṣyate); hence the kaumudī's 'tiṣṭhati hanti ca'. TB: 'ca' stands out of its natural order (bhinnakrama) and adds [a second] affix-meaning. Followed for '[as well as kills]' in sutra_en.
commentary BM: 'panthānaṃ varjayitvā' indicates that pari is a karmapravacanīya by 'apaparī varjane' (SK 596), takes the fifth case by 'pañcamyapāṅparibhiḥ' (SK 598), and forms an avyayībhāva by 'apaparibahirañcavaḥ pañcamyā' (SK 666); 'vyāpya vā' indicates pari in the sense 'all round' (sarvataḥ) with a prādi compound 'parigataḥ panthāḥ'. Either way the second case is because the word qualifies the action (kriyāviśeṣaṇa); the vṛttikāra says the base is uttered in the second case to indicate just this, and the kaumudī's analysis 'paripanthaṃ …' is given with that in view. TB: like parimukha (SK 1579) this is an avyayībhāva or a tatpuruṣa; although tiṣṭhati is intransitive, paripantha has object-status as a qualifier of the action. Followed for the two glosses of the first example and for keeping paripantham in the second example tied to that same sense.
textual BM's gloss 'vyāpta vā' (OCR) has been corrected to the kaumudī's 'vyāpya vā'. TB's block here (sk.1586.t1) runs on into the matter of the next units: its comments on 'mātha' and 'padottarapadam' (SK 1587, 1589) and 'pratikaṇṭham' (SK 1590) are printed under this unit.

SK 1587 · A 4.4.37V

माथोत्तरपदपदव्यनुपदं धावति ॥ १५८७ ॥

māthottarapadapadavyanupadaṃ dhāvati

māthottarapadapadavyanupadaṃ dhāvati — After [a word in the second case] having mātha as its final member, and after padavī and anupada, [ṭhak comes] in the sense 'runs (dhāvati) [along] it'.

Rule. Ṭhak comes in the sense "runs along that". It comes after a second-case word whose last member (uttarapada) is mātha "path", and after padavī "track" and anupada.

Example. A daṇḍamātha is a path shaped like a staff (daṇḍākāro māthaḥ). The word belongs to the śākapārthivādi class of compounds, in which a middle word is dropped: daṇḍa-[ākāra]-mātha.

daṇḍamāthaṃ dhāvati "runs along a staff-straight path" → daṇḍamātha + ṭhak

→ vṛddhi a → ā; the final a deleted → dāṇḍamāthikaḥ.

padavīṃ dhāvati → the final ī deleted → pādavikaḥ.

anupadaṃ dhāvati → ānupadikaḥ.

Watch out. Dhāv "run" is a verb of motion, so it can take an object in the second case: the path run along.

Siddhānta-kaumudī

दण्डाकारो माथः पन्थाः दण्डमाथः । दण्डमाथं धावति दाण्डमाथिकः । पादविकः । आनुपदिकः ॥

A mātha, i.e. a path (panthāḥ), shaped like a staff (daṇḍākāra) is a daṇḍamātha. He runs along the daṇḍamātha (daṇḍamāthaṃ dhāvati): dāṇḍamāthikaḥ. [He runs along the padavī:] pādavikaḥ. [He runs anupadam:] ānupadikaḥ.

Bālamanoramā

माथोत्तरपदपदव्यनुपदं धावति - माथोत्तर । माथोत्तरपद, पदवी, अनुपद — एभ्यो द्वितीयान्तेभ्यो धावतीत्यर्थे ठगित्यर्थः । माथपदं व्याचष्टे — माथः पन्था इति । मथ्यते गन्तृभिराहन्यते इति व्युत्पत्तेरिति भावः । दण्डमाथ इति । शाकपार्थिवादिः । पन्थानं धावतीति धावतेर्गत्यर्थत्वात् सक्रमकत्वम् । पादविक इति । पदवीं धावतीति विग्रहः । आनुपदिक इति । अनुपदं धावतीति विग्रहः ।

translator notes

commentary BM: after mātha-final words, padavī and anupada in the second case, ṭhak in the sense dhāvati. Followed for the bracket in sutra_en. BM's pratīka gloss prints 'mathottarapada' (short a); the sūtra and kaumudī read mātha.
commentary BM: 'māthaḥ panthāḥ' glosses mātha, which is so called because it is trodden, beaten down (mathyate, āhanyate) by those who go; daṇḍamātha belongs to the śākapārthivādi class (translator's gloss: compounds with the middle member elided, here daṇḍa-[ākāra]-mātha, matching the kaumudī's analysis daṇḍākāro māthaḥ). Followed in rendering the first sentence as the analysis of the compound. TB (printed under sk.1586.t1) gives the same derivation: mathyate gantṛbhiḥ, from 'mathe viloḍane' with ghañ in the object sense.
commentary BM: in 'panthānaṃ dhāvati' the verb dhāv takes an object because it denotes motion (gatyartha). BM supplies the analyses padavīṃ dhāvati for pādavikaḥ and anupadaṃ dhāvati for ānupadikaḥ, which the kaumudī does not state. Followed for the bracketed analyses and for 'runs along'.

SK 1588 · A 4.4.38V

आक्रन्दाट्ठञ्च ॥ १५८८ ॥

ākrandāṭṭhañca

ākrandāṭ ṭhañ ca — After ākranda [in the second case], ṭhañ as well [as ṭhak, in the sense 'runs to it' (dhāvati)].

Rule. After the second-case word ākranda, ṭhañ comes in the sense "runs to that". By ca, ṭhak comes too. An ākranda is the place where the distressed cry out.

Example.

ākrandaṃ dhāvati "runs to the place of cries" → ākranda + ṭhañ or + ṭhak

→ the first vowel is already ā; the final a deleted → ākrandikaḥ.

Watch out. Both affixes give the same written form. They differ in accent.

Siddhānta-kaumudī

अस्माट्ठञ् स्याच्चाट्ठक् धावतीत्यर्थे । आक्रन्दं दुःखिनां रोदनस्थानं धावति आक्रन्दिकः ॥

After this [word, in the second case,] ṭhañ comes, and by 'ca' ṭhak, in the sense 'runs to' (dhāvati). He runs to the ākranda, the place where the distressed cry out (duḥkhināṃ rodanasthānam): ākrandikaḥ.

Bālamanoramā

आक्रन्दाट्ठञ्च - आक्रन्दाट्ठञ्च । अस्मादिति । आक्रन्दशब्दाद्द्वितीयान्तादित्यर्थः । आक्रन्दन्ति । अस्मिन्नित्याक्रन्दः । तदाह — रोदनस्थानमिति ।

translator notes

commentary BM: 'asmāt' means after the word ākranda in the second case (dvitīyāntāt); ākranda is analysed as 'ākrandanti asminn iti' (that in which they cry out), hence the kaumudī's 'place of crying'. Followed for '[in the second case]' in sutra_en and k1, for taking rodanasthāna as a place and for the accusative construal of the example.
translator The kaumudī gives the single form ākrandikaḥ and does not say whether it is meant with ṭhañ or with ṭhak; both yield it (the two affixes, ñit and kit, both cause ādivṛddhi and differ only in accent). The sense dhāvati is the one the kaumudī itself supplies from the preceding rule (SK 1587).
textual No TB on this unit: the TB block under sk.1586.t1, which runs on into SK 1587, 1589 and 1590, has nothing on ākranda. BM's OCR 'ākandanti' has been corrected to ākrandanti.

SK 1589 · A 4.4.39V

पदोत्तरपदं गृह्णाति ॥ १५८९ ॥

padottarapadaṃ gṛhṇāti

padottarapadaṃ gṛhṇāti — After [a word in the second case] whose final member (uttarapada) is pada, [ṭhak comes in the sense] 'takes (gṛhṇāti) it'.

Rule. After a second-case word whose last member is pada, ṭhak comes in the sense "takes that".

Example.

pūrvapadaṃ gṛhṇāti "takes the prior member" → pūrvapada + ṭhak

→ vṛddhi ū → au; the final a deleted → paurvapadikaḥ.

uttarapadaṃ gṛhṇāti "takes the last member" → auttarapadikaḥ.

Watch out. Uttarapada means the last member of a compound. So the base must be a compound whose final word is pada, as pūrvapada is.

Siddhānta-kaumudī

पूर्वपदं गृह्णाति पौर्वपदिकः । औत्तरपदिकः ॥

He takes the prior member (pūrvapadaṃ gṛhṇāti): paurvapadikaḥ. [He takes the final member:] auttarapadikaḥ.

Bālamanoramā

पदोत्तरपदं गृह्णाति - पदोत्तरपदम् । पदशब्द उत्तरपदं यस्य तस्माद्द्वितीयान्ताद्गृह्णातीत्यर्थे ठक्स्यादित्यर्थः ।

translator notes

commentary BM: after [a word] whose uttarapada is the word pada, in the second case, in the sense gṛhṇāti, ṭhak. Followed for the brackets in sutra_en.
commentary TB on this unit is printed under sk.1586.t1: padottarapada is that whose final member is the word pada; 'padānta' (ending in pada) was not said, so that [the affix] should not come after [a word with] bahuc prefixed (bahucpūrvān mā bhūt). Followed for rendering uttarapada as 'final member' of a compound rather than 'ending'.

SK 1590 · A 4.4.40V

प्रतिकण्ठार्थललामं च ॥ १५९० ॥

pratikaṇṭhārthalalāmaṃ ca

pratikaṇṭhārthalalāmaṃ ca — And after pratikaṇṭha, artha and lalāma, [in the second case, ṭhak comes in the sense 'takes (gṛhṇāti)'].

Rule. After pratikaṇṭha, artha and lalāma, in the second case, ṭhak comes. By ca, the sense "takes" of SK 1589 continues.

Example.

pratikaṇṭhaṃ gṛhṇāti → pratikaṇṭha + ṭhak → vṛddhi a → ā → prātikaṇṭhikaḥ.

arthaṃ gṛhṇāti → ārthikaḥ.

lalāmaṃ gṛhṇāti "takes a mark" → lālāmikaḥ.

Applies when / blocked by. Pratikaṇṭham is read as an avyayībhāva, "throat by throat" or "facing the throat". One of Bhaṭṭoji's commentators excludes the reading as a prādi compound.

Siddhānta-kaumudī

एभ्यो गृह्णात्यर्थे ठक् स्यात् । प्रतिकण्ठं गृह्णाति प्रातिकण्ठिकः । आर्थिकः लालामिकः ॥

After these, ṭhak comes in the sense 'takes' (gṛhṇāti). One who takes pratikaṇṭham [throat by throat, or facing the throat] is prātikaṇṭhikaḥ. [One who takes artha] ārthikaḥ; [one who takes a mark (lalāma)] lālāmikaḥ.

Bālamanoramā

प्रतिकण्ठार्थललामं च - प्रतिकण्ठार्थ । एभ्य इति । प्रतिकण्ठ, अर्थ, ललाम — इत्येभ्य इत्यर्थः । आर्थिक इति । अर्थं गृह्णातीत्यर्थः । लालामिक इति । ललामं=चिह्नं, तद्गृह्णातीत्यर्थः ।लिङ्गं ललामं च ललाम चे॑त्यमरः ।

translator notes

commentary BM: 'ebhyaḥ' = after pratikaṇṭha, artha and lalāma; ārthika means 'takes artha' (arthaṃ gṛhṇāti); lālāmika means 'takes a lalāma', lalāma being a mark (cihna), citing Amara 'liṅgaṃ lalāmaṃ ca lalāma ca'. Followed for the bracketed analyses of ārthikaḥ and lālāmikaḥ. BM does not specify which sense of artha is meant; the English leaves it untranslated.
commentary TB, printed under sk.1586.t1 (on 'pratikaṇṭham'): pratikaṇṭham is an avyayībhāva in the yathā sense ('kaṇṭhaṃ kaṇṭhaṃ prati', throat by throat), or else by 'lakṣaṇenābhipratī ābhimukhye' (SK 668); the prādi compound 'pratigataḥ kaṇṭham = pratikaṇṭhaḥ' is not taken here, on the authority of the explanatory tradition (vyākhyānāt), as they say. Followed for the bracket, which gives both of TB's senses (the second being the ābhimukhya avyayībhāva, 'facing the throat') and excludes the prādi reading.
translator Neither the kaumudī nor BM here states the case; 'in the second case' is supplied from the accusative form of the sūtra itself (lalāmam), from the kaumudī's analysis 'pratikaṇṭhaṃ gṛhṇāti', and from BM on the preceding sūtra 'padottarapadaṃ gṛhṇāti' (SK 1589: 'dvitīyāntāt gṛhṇāti ity arthe'). By 'ca', 'gṛhṇāti' of SK 1589 is understood.

SK 1591 · A 4.4.41V

धर्मं चरति ॥ १५९१ ॥

dharmaṃ carati

dharmaṃ carati — [After] dharma [in the second case, ṭhak comes] in the sense 'practises (carati) it'.

Rule. After the second-case word dharma, ṭhak comes in the sense "practises that". "Practises" means habitual practice, not a single chance act.

Example.

dharmaṃ carati "practises dharma" → dharma + ṭhak

→ vṛddhi a → ā; the final a deleted → dhārmikaḥ.

A vārttika adds: adharmāc ceti vaktavyam, "and after adharma".

adharmaṃ carati → adharma + ṭhak → vṛddhi a → ā → ādharmikaḥ.

Applies when / blocked by. Why is the vārttika needed? A rule that names a base does not reach words that merely end in that base. This is a maxim that limits tadantavidhi. So the sūtra's dharma does not cover adharma.

Watch out. A wicked man who does one good act by chance is not dhārmikaḥ, and a good man who slips once is not ādharmikaḥ. The sense is a settled habit.

Siddhānta-kaumudī

धार्मिकः ।

[He practises dharma:] dhārmikaḥ.

vārttika

अधर्माच्चेति वक्तव्यम्

(vārttika) adharmāc ceti vaktavyam — It should be stated: 'and after adharma'.

(वार्तिकम्) ॥ आधर्मिकः ॥

[He practises adharma:] ādharmikaḥ.

Tattvabodhinī

NSP p. 282

—धर्मं चरति । चरतिरिहासेवायां न त्वनुष्ठानमात्रे । तेन दैववशाद्धर्मे प्रवृत्तो दुर्वृत्तो धार्मिक इति नोच्यते । आसेवा हि स्वारसिकी प्रवृत्तिः । एवं दैववशादधर्मे प्रवृत्तो यः सद्वृत्त अधार्मिक इति नोच्यते

Bālamanoramā

धर्मं चरति - धर्मं चरति । चरतीत्यर्थे द्वितीयान्ताद्धर्मशब्दाट्ठगित्यर्थः । अधर्माच्चेतीति ।ग्रहणवता प्रातिपदिकेन तदन्तविधिर्नास्ती॑ति तदन्ताऽग्रहणादप्राप्ते आरम्भः ।

translator notes

commentary BM: in the sense carati, after dharma in the second case, ṭhak. Followed for the bracket in sutra_en.
commentary TB: carati here means habitual practice (āsevā), not mere performance; hence a wicked man who by chance (daivavaśāt) happens to engage in dharma is not called dhārmika, āsevā being spontaneous inclination (svārasikī pravṛttiḥ); likewise a virtuous man who by chance engages in adharma is not called ādharmika. Followed for 'practises' rather than 'performs'.
commentary BM: the vārttika is undertaken where the affix would not otherwise apply (aprāpte ārambhaḥ): by the maxim 'grahaṇavatā prātipadikena tadantavidhir nāsti' (there is no tadantavidhi with an expressly named prātipadika), the rule for dharma does not extend to a word ending in dharma, so adharma is not covered by the sūtra.
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 example.

SK 1592 · A 4.4.42V

प्रतिपथमेति ठंश्च ॥ १५९२ ॥

pratipathameti ṭhaṃśca

pratipatham eti ṭhaṃś ca — After pratipatham, in the sense 'goes (eti)', ṭhan [comes], and [ṭhak].

Rule. After pratipatham, in the sense "goes", ṭhan comes, and by ca, ṭhak. Pratipatham is an avyayībhāva, "toward the path" or "path by path", with the closing a (samāsānta).

Example.

pratipatham eti "goes along the path" → pratipatha + ṭhak

→ vṛddhi a → ā; the final a deleted → prātipathikaḥ.

Watch out. Bhaṭṭoji gives only the ṭhak form, with vṛddhi. He does not give a ṭhan form.

Siddhānta-kaumudī

प्रतिपथमेति प्रातिपथिकः ॥

One who goes pratipatham [toward the path, or path by path] is prātipathikaḥ.

Tattvabodhinī

NSP p. 282

—प्रतिपथमिति । ‘वीप्सायामाभिमुख्ये वा अव्ययीभावः । ‘ऋक्पूः’—इति समासान्तः

Bālamanoramā

प्रतिपथमेति ठंश्च - प्रतिपथमेति ठंश्च । प्रतिपथमित्यव्ययीभावादेतीत्यर्थे ठन्ठक्च स्यादित्यर्थः । प्रतिपथमिति ।लक्षणेनाभिप्रती आभिमुख्ये॑ इत्यव्ययीभावः । 'ऋक्पूः' इति समासान्तः ।

translator notes

commentary BM: after the avyayībhāva pratipatham, in the sense 'eti', ṭhan and ṭhak come ('ca' adds ṭhak of the heading). Followed for sutra_en.
commentary BM: pratipatham is an avyayībhāva by 'lakṣaṇenābhipratī ābhimukhye' (SK 668), i.e. 'facing/toward the path', with the samāsānta [a] by 'ṛkpūḥ …' (SK 940). TB (sk.1592.t1): an avyayībhāva either in the sense of repetition (vīpsā, 'path by path') or of facing (ābhimukhya), with the same samāsānta. Since TB leaves both open, the English brackets both senses.
translator The kaumudī gives only prātipathikaḥ, with initial vṛddhi, which is the ṭhak form; the form expected from ṭhan (without vṛddhi) is not given in the kaumudī, BM or TB, and is not supplied.

SK 1593 · A 4.4.43V

समवायान् समवैति ॥ १५९३ ॥

samavāyān samavaiti

samavāyān samavaiti — [After second-case words denoting] assemblies (samavāya), [ṭhak comes] in the sense 'joins (samavaiti) them'.

Rule. After second-case words for assemblies (samavāya), ṭhak comes in the sense "joins them as a member". The plural samavāyān in the sūtra brings in every word with this meaning, not only the word samavāya.

Example.

samavāyān samavaiti "joins assemblies" → samavāya + ṭhak

→ vṛddhi a → ā; the final a deleted → sāmavāyikaḥ.

samūhān samavaiti "joins groups" → sāmūhikaḥ.

Siddhānta-kaumudī

सामवायिकः । सामूहिकः ॥

[One who joins assemblies (samavāyān samavaiti):] sāmavāyikaḥ. [One who joins groups (samūhān):] sāmūhikaḥ.

Tattvabodhinī

NSP p. 282–283

—समवा- यान्—। समूहवाचिभ्यो द्वितीयान्तेभ्यष्ठक् स्यात्समवैतीत्यर्थे ॥ इह समवपूर्वस्येणोऽर्थः प्रविश्यैकदेशीभवनम् । तत्र गुणभूतप्रवेशापेक्षया समवायानिति द्वितीयानिर्देशः । विशेष्यापेक्षया तु लोके सप्तमी प्रायेण प्रयुज्यते ‘कुरुक्षेत्रे समवेताः’ इति यथा । ‘एत्येधति—’ इति वृद्धिरिह न भवति, एजादित्वाभावात् ॥—सैन्याः । सैनिका इति । द्वितीयान्ताण्य- ठकौ ॥ यत्तु ‘सेनायां समवेता ये सैन्यास्ते सैनिकाश्च ते’ इति निघण्टुषूक्तं तत्फलितार्थकथनपरं बोध्यम् ॥—संज्ञा- याम्—। ललाटकुक्कुटीशब्दाभ्यां द्वितीया । ताभ्यां पश्यतीत्यर्थे ठक् स्यात्सम्यग्ज्ञानं संज्ञा प्रसिद्धिस्तस्याः प्रसिद्धिविषय- भूतेर्थे इत्यर्थः ॥—लालाटिक इति । दूरे स्थित्वा प्रभोर्ललाटं पश्यति न तु कार्येषूपतिष्ठत इत्यर्थः ॥ ‘लालाटिकः प्रभोर्भालदर्शी कार्याक्षमश्च यः’ । कौक्कुटिको भिक्षुरिति । संन्यासी हि पादविक्षेपपर्याप्तदेशपर्यन्तमेव चक्षुः संयम्य गच्छतीति भावः ॥—धर्म्यमिति । धर्मादनपेतं धर्म्यम् । ‘धर्मपथ्यर्थन्यायादनपेते’ इति यत्

Bālamanoramā

समवायान् समवैति - समवायान्समवैति । द्वितीयान्तेभ्यः समवायवाचिशब्देभ्यः समवैतीत्यर्थे ठगित्यर्थः । बहुवचनात्तदर्थवाचिशब्दग्रहणम् । समवैति=मेलयतीत्यर्थः ।

translator notes

commentary BM: ṭhak comes in the sense 'samavaiti' after second-case words denoting a samavāya; because of the plural (samavāyān), words expressing that sense are taken, not the word samavāya alone; samavaiti means melayati ('joins with'). TB (sk.1593.t1) likewise has 'after second-case words denoting a group (samūha)'. Followed for 'words denoting' in sutra_en and for taking sāmūhikaḥ as the example from the synonym samūha.
commentary TB: the sense of sam-ava-i here is entering [a group] and becoming one part of it (praviśyaikadeśībhavanam); the second case in 'samavāyān' is with respect to the subordinate 'entering', whereas in ordinary usage, with respect to the qualificand, the seventh case is mostly used, as in 'kurukṣetre samavetāḥ'. The vṛddhi of 'ety-edhaty-…' does not apply here, there being no ec-initial [form]. Followed for 'joins' (as a member) rather than 'assembles'. The rest of sk.1593.t1 comments on SK 1595 (sainyāḥ, sainikāḥ), SK 1596 (saṃjñāyām, lālāṭika, kaukkuṭika) and SK 1597 (dharmya).

SK 1594 · A 4.4.44V

परिषदो ण्यः ॥ १५९४ ॥

pariṣado ṇyaḥ

pariṣado ṇyaḥ — After pariṣad [in the second case], ṇya [in the sense 'joins (samavaiti) it'].

Rule. After the second-case word pariṣad "assembly", ṇya comes in the sense "joins that". Ṇya is heard as ya; its ṇ brings vṛddhi. It is an apavāda of ṭhak.

Example.

pariṣadaṃ samavaiti "joins the assembly" → pariṣad + ṇya

→ vṛddhi a → ā → pāriṣadyaḥ.

Siddhānta-kaumudī

परिषदं समवैति पारिषद्यः ॥

He joins the assembly (pariṣadaṃ samavaiti): pāriṣadyaḥ.

Bālamanoramā

परिषदो ण्यः - परिषदो ण्यः । द्वितीयान्तात्परिषच्छब्दात्समवैतीत्यर्थे ठगपवादो ण्य इत्यर्थः ।

translator notes

commentary BM: after the word pariṣad in the second case, in the sense samavaiti, ṇya, an apavāda (special rule setting aside) of ṭhak. Followed for the brackets in sutra_en; the kaumudī itself does not name the rule it sets aside.
textual No TB on this unit: TB under sk.1593.t1, which runs on into SK 1595, 1596 and 1597, has nothing on pariṣad.

SK 1595 · A 4.4.45V

सेनाया वा ॥ १५९५ ॥

senāyā vā

senāyā vā — After senā [in the second case], optionally [ṇya, in the sense 'joins (samavaiti) it'].

Rule. After the second-case word senā "army", ṇya comes optionally (vā). In the other option, ṭhak.

Example.

those who join the army (senā) → senā + ṇya or + ṭhak

→ with ṇya: vṛddhi e → ai; the final ā deleted → sainyāḥ

→ with ṭhak: → sainikāḥ.

Siddhānta-kaumudī

ण्यः स्यात्पक्षे ठक् । सैन्याः । सैनिकाः ॥

ṇya comes; in the other alternative, ṭhak. [Those who join the army (senā):] sainyāḥ; sainikāḥ.

Bālamanoramā

सेनाया वा - सेनाया वा । ण्यः स्यादिति । शेषपूरणमिदम् । द्वितीयान्तात्सेनाशब्दात्समवैतीत्यर्थे ण्यो वा स्यादित्यर्थः । सैन्याः सैनिका इति । सेनां मेलयन्तीत्यर्थः ।

translator notes

commentary BM: 'ṇyaḥ syāt' is a completion of what the sūtra leaves unsaid (śeṣapūraṇam): after the word senā in the second case, in the sense samavaiti, ṇya comes optionally; sainyāḥ, sainikāḥ mean 'they join (melayanti) the army'. TB (printed under sk.1593.t1): sainyāḥ, sainikāḥ are ṇya and ṭhak after the second-case word, and the lexical line 'senāyāṃ samavetā ye sainyās te sainikāś ca te', with its locative, only states the resulting sense (phalitārthakathana). Followed for the bracketed sense in sutra_en and the bracketed analysis of the examples.

SK 1596 · A 4.4.46V

संज्ञायां ललाटकुक्कुट्यौ पश्यति ॥ १५९६ ॥

saṃjñāyāṃ lalāṭakukkuṭyau paśyati

saṃjñāyāṃ lalāṭakukkuṭyau paśyati — [After] lalāṭa and kukkuṭī [in the second case, ṭhak comes] in the sense 'looks at (paśyati) it', when [the derivative is] an established designation (saṃjñā, i.e. rūḍhi).

Rule. After the second-case words lalāṭa "forehead" and kukkuṭī "hen", ṭhak comes in the sense "looks at that". The rule holds only when the derived word is an established designation (saṃjñā). Here saṃjñā means rūḍhi, a meaning fixed by usage, not a newly coined label.

Example.

lalāṭaṃ paśyati "looks at the forehead" → lalāṭa + ṭhak

→ vṛddhi a → ā → lālāṭikaḥ, a servant who watches his master's forehead and does no work.

kukkuṭīṃ paśyati → kukkuṭī + ṭhak → vṛddhi u → au; the final ī deleted → kaukkuṭikaḥ, a mendicant.

Applies when / blocked by. Here kukkuṭī does not mean the hen herself. By lakṣaṇā, secondary meaning, kukkuṭī stands for the small space a hen can fly over. The mendicant keeps his gaze within that space as he walks.

Siddhānta-kaumudī

ललाटं पश्यति लालाटिकः सेवकः । कुक्कुटीशब्देन तत्पातार्हः स्वल्पदेशो लक्ष्यते ॥ कौक्कुटिकोभिक्षुः ॥

He looks at the forehead (lalāṭaṃ paśyati): lālāṭikaḥ, a servant. By the word kukkuṭī a small space, [only as much as is] fit for the flight (pāta) of a hen (tat-pāta-arha), is indicated by lakṣaṇā (secondary signification). kaukkuṭikaḥ, a mendicant (bhikṣu).

Bālamanoramā

संज्ञायां ललाटकुक्कुट्यौ पश्यति - संज्ञायाम् । ललाटकुक्कुटीशब्दाभ्यां पश्यतीत्यर्थे ठक् स्यात्संज्ञायामित्यर्थः । संज्ञा=रूढिः, न त्वाधुनिकः सङ्केतः । लालाटिकः सेवक इति । दूरे स्थित्वा प्रभोर्ललाटं पश्यति, नतु कार्ये प्रवर्तत इत्यर्थः ।लालाटिकः प्रभोर्भालदर्शी कार्याऽक्षमश्च यः॑ इत्यमरः । कौक्कुटिक इति । कुक्कुटीपतनार्हदेशं पश्यतीत्यर्थः ।

translator notes

commentary BM: after lalāṭa and kukkuṭī, in the sense paśyati, ṭhak, when a saṃjñā is meant; saṃjñā here is rūḍhi (established conventional usage), not a newly stipulated convention (ādhunikaḥ saṅketaḥ). TB (printed under sk.1593.t1) likewise: after the two words in the second case, in the sense paśyati, ṭhak, saṃjñā meaning currency (prasiddhi), i.e. in a sense that is the object of established usage. Followed for 'an established designation' in sutra_en (rather than 'a name', which could suggest the newly stipulated label BM rules out) and for the second case.
commentary BM: the lālāṭika servant stands at a distance looking at his master's forehead and does not apply himself to the work, citing Amara 'lālāṭikaḥ prabhor bhāladarśī kāryākṣamaś ca yaḥ'; TB (under sk.1593.t1) gives the same explanation and verse. The English keeps the kaumudī's bare 'a servant'.
commentary BM: kaukkuṭika is one who looks at the space fit for a hen's flight (kukkuṭīpatanārhadeśa). TB (under sk.1593.t1): a saṃnyāsin walks restraining his gaze to no more than the space covered by one step (pādavikṣepaparyāptadeśaparyantam eva). Followed for taking 'tat' in tat-pāta-arha as kukkuṭī (BM) and for the restrictive '[only as much as]' (TB). TB's OCR kukuṭī for kukkuṭī has been corrected from the print.
textual The source runs 'kaukkuṭikobhikṣuḥ' together without a space; read as kaukkuṭiko bhikṣuḥ.

SK 1597 · A 4.4.47V

तस्य धर्म्यम् ॥ १५९७ ॥

tasya dharmyam

tasya dharmyam — [After a word in the sixth case, ṭhak comes in the sense] 'what is dharmya (in keeping with dharma) for it'.

Rule. After a sixth-case word, ṭhak comes in the sense "what is dharmya for that".

Example.

āpaṇasya dharmyam "what is dharmya for a market" → āpaṇa + ṭhak

→ the first vowel is already ā; the final a deleted → āpaṇikam.

Siddhānta-kaumudī

आपणस्य धर्म्यमापणिकम् ॥

What is dharmya for a market (āpaṇasya dharmyam): āpaṇikam.

Bālamanoramā

तस्य धर्म्यम् - तस्य धर्म्यम् । धर्मादनपेतं धर्म्यम्, आचरितुं योग्यमित्यर्थः । धर्म्यमित्यर्थे षष्ठ्यन्ताट्ठगित्यर्थः ।

translator notes

commentary BM: dharmya is 'what does not depart from dharma' (dharmād anapetam), i.e. what is fit to be practised (ācaritum yogyam); in the sense dharmya, after a sixth-case word, ṭhak. TB (printed under sk.1593.t1) gives the same analysis, with yat by 'dharmapathyarthanyāyād anapete' (A 4.4.92). Followed for the bracket in sutra_en and for the gloss of dharmya.
translator dharmya is kept untranslated in the example: neither the kaumudī nor the commentaries say what the dharmya of a market concretely is (a customary due or the like).

SK 1598 · A 4.4.48V

अण् महिष्यादिभ्यः ॥ १५९८ ॥

aṇ mahiṣyādibhyaḥ

aṇ mahiṣyādibhyaḥ — After mahiṣī etc., aṇ [comes, in the sense 'dharmya (in keeping with dharma) for that'].

Rule. After mahiṣī "chief queen" and the other words of its list, aṇ comes in the sense "what is dharmya for that".

Example.

mahiṣyā dharmyam "what is dharmya for the chief queen" → mahiṣī + aṇ

→ vṛddhi a → ā; the final ī deleted (SK 311) → māhiṣam.

Likewise from yajamāna "the sacrificer" → yājamānam.

Siddhānta-kaumudī

महिष्या धर्म्यं माहिषम् । याजमानम् ॥

What is dharmya for the chief queen (mahiṣyā dharmyam): māhiṣam. [Likewise] yājamānam [what is dharmya for the sacrificer (yajamāna)].

Bālamanoramā

अण् महिष्यादिभ्यः - अण् महिष्यादिभ्यः ।षष्ठ्यन्तेभ्यो धर्म्यमित्यर्थे॑ इति शेषः ।

translator notes

commentary BM: 'after sixth-case words, in the sense dharmya' is to be supplied (ṣaṣṭhyantebhyo dharmyam ity arthe iti śeṣaḥ). Followed for the bracket in sutra_en. For dharmya itself: BM on SK 1597 (sk.1597.b1) glosses it as dharmād anapetam, not departing from dharma, i.e. fit to be practised; TB (at the end of sk.1593.t1) gives the same, with yat by 'dharmapathyarthanyāyād anapete'. Followed for 'in keeping with dharma'.
textual BM's gloss had 'seṣaḥ' for śeṣaḥ and 'ṣaṣṭhantebhyo' (OCR); corrected in the source. No TB on this sūtra was found: sk.1593.t1 reaches 'dharmyam' (SK 1597) and stops, and the next TB block, sk.1600.t1, begins with 'avakrayaḥ' (SK 1600).
translator The bracketed analysis of yājamānam is supplied by the translator on the model of the first example; the kaumudī gives the form only.

SK 1599 · A 4.4.49V

ऋतोऽञ् ॥ १५९९ ॥

ṛto'ñ

ṛto 'ñ — After [a word in the sixth case] ending in ṛ, añ [comes in the sense 'dharmya (in keeping with dharma) for it'].

Rule. After a sixth-case word ending in ṛ, añ comes in the sense "what is dharmya for that". Añ is heard as a; its ñ brings vṛddhi.

Example.

yātur dharmyam "what is dharmya for a yātṛ" → yātṛ + añ

→ the final ṛ becomes r before the vowel → vṛddhi (the ā stays ā) → yātram.

Three vārttikas follow.

narāc ceti vaktavyam: añ also after nara "man". narasya dharmyā "she who is dharmya for a man" → nara + añ → nāra → feminine with ṅīp, since the stem ends in añ (SK 470) → nārī.
viśasitur iḍlopaś cāñ ca vaktavyaḥ: after viśasitṛ "slaughterer", the augment iṭ is dropped, and añ comes. Iṭ is the augment i inside viśas-i-tṛ. viśasitur dharmyam → viśasitṛ + añ → iṭ dropped → viśastṛ → ṛ → r → vṛddhi i → ai → vaiśastram.
vibhājayitur ṇilopaś cāñ ca vācyaḥ: after vibhājayitṛ "distributor", the ṇi is dropped, and añ comes. Ṇi is the causative affix, heard in the -ay- of vibhājayitṛ. vibhājayitur dharmyam → ṇi dropped → vṛddhi i → ai → vaibhājitram.

Watch out. The ṛ does not disappear; it turns into its consonant r before the vowel of the affix. That gives the -tra ending of yātram, vaiśastram and vaibhājitram.

Siddhānta-kaumudī

यातुर्धर्म्यं यात्रम् ।

What is dharmya for a yātṛ (yātur dharmyam): yātram.

vārttika

नराच्चेति वक्तव्यम्

(vārttika) narāc ceti vaktavyam — It should be stated: 'and after nara'.

(वार्तिकम्) ॥ नरस्य धर्म्या नारी ।

[She who is] dharmya for a man (narasya dharmyā): nārī.

vārttika

विशसितुरिड्लोपश्चाञ्च वक्तव्यः

(vārttika) viśasitur iḍlopaś cāñ ca vaktavyaḥ — After viśasitṛ, lopa of the iṭ and añ should be stated.

(वार्तिकम्) ॥ विशसितुर्धर्म्यं वैशस्त्रम् ।

What is dharmya for a slaughterer (viśasitur dharmyam): vaiśastram.

vārttika

विभाजयितुर्णिलोपश्चाञ्च वाच्यः

(vārttika) vibhājayitur ṇilopaś cāñ ca vācyaḥ — After vibhājayitṛ, lopa of the ṇi and añ should be stated.

(वार्तिकम्) ॥ विभाजयितुर्धर्म्यं वैभाजित्रम् ॥

What is dharmya for a distributor (vibhājayitur dharmyam): vaibhājitram.

Bālamanoramā

ऋतोऽञ् - ऋतोऽञ् । ऋदन्तात्षष्ठन्ताद्धम्र्यमित्यर्थे अञित्यर्थः । नारीति । अञन्तत्वान्ङीबिति भावः । इड्लोप इति । इटो लोप इत्यर्थः । वैशस्त्रमिति । विशसितृशब्दादञि इटो लोपे ऋकारस्य यणि आदिवृद्धिः । वैभाजित्रमिति । विभाजयितृशब्दादञि णिलोपः ।

translator notes

commentary BM: after a word ending in ṛ in the sixth case, in the sense dharmya, añ. Followed for the bracket in sutra_en ('tasya dharmyam', SK 1597). Under SK 1597 BM glosses dharmya as dharmād anapetam, what does not depart from dharma, i.e. what is fit to be practised; TB (under sk.1593.t1) gives the same, with yat by 'dharmapathyarthanyāyād anapete'. Followed for rendering dharmya.
commentary BM: nārī takes ṅīp because it ends in añ. Followed for construing the feminine dharmyā with nārī as '[she who is]'.
commentary BM glosses iḍlopa as lopa of the iṭ, and gives the steps the kaumudī leaves implicit: viśasitṛ + añ, lopa of iṭ, yaṇ [r] in place of ṛ, initial vṛddhi, giving vaiśastra. For vaibhājitram BM gives only añ after vibhājayitṛ with lopa of ṇi; the kaumudī gives the forms alone.
textual The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3, k5 and k7, closing the vārttikas in k2, k4 and k6; it is left untranslated, and k3, k5 and k7 are Bhaṭṭoji's own examples. No TB on this sūtra was found: TB's neighbouring blocks sk.1593.t1 (which reaches 'dharmyam' of SK 1597) and sk.1600.t1 (which begins with 'avakrayaḥ', SK 1600) do not treat it.

SK 1600 · A 4.4.50V

अवक्रयः ॥ १६०० ॥

avakrayaḥ

avakrayaḥ — [After a sixth-case word, ṭhak comes in the sense] avakraya ('dues, levy').

Rule. After a sixth-case word, ṭhak comes in the sense avakraya. Bhaṭṭoji defines avakraya as wealth to be collected by the king: a due or levy.

Example.

āpaṇasya avakrayaḥ "the levy on a market" → āpaṇa + ṭhak → āpaṇikaḥ.

Applies when / blocked by. The sixth case is carried on from tasya (SK 1597), which is why Bhaṭṭoji says "after a sixth-case word".

Watch out. The same base gives āpaṇikam (SK 1597) and āpaṇikaḥ (here). The masculine goes with avakrayaḥ, which is masculine.

Siddhānta-kaumudī

षष्ठ्यन्ताट्ठक् स्यादवक्रयेऽर्थे । आपणस्यावक्रय आपणिकः । राजग्राह्यं द्रव्यमवक्रयः ॥

After a sixth-case word ṭhak comes in the sense avakraya. The avakraya of a market (āpaṇasya avakrayaḥ): āpaṇikaḥ. An avakraya is wealth (dravya) to be collected by the king.

Tattvabodhinī

NSP p. 283

—अवक्रयः । अवक्रीयते अनेनेति करणे ‘एरच्’ ॥—पण्यमिति । पणितव्येऽर्थे ‘अवद्यपण्य—’ इति यदन्तो निपातितः ॥—शला- लुक इति । ‘इसुसुक्तान्तात्कः’ । ठक्पक्षे त्वादिवृद्धिः । शालालुकः ॥—मार्दङ्गिक इति । मृदङ्गशब्देन मृदङ्गवादनं लक्ष्यते । मुख्यार्थे तु प्रयोगो न भवति, अनभिधानादिति भवः

Bālamanoramā

अवक्रयः - अवक्रयः । तस्येत्यनुवर्तते । तदाह — षष्ठन्तादिति ।

translator notes

commentary BM: 'tasya' is carried forward (anuvartate) into this rule, and that is why the kaumudī says 'ṣaṣṭhyantāt'. Followed for the bracketed 'after a sixth-case word' in sutra_en (the source of 'tasya' is not named by BM; translator's identification: 'tasya dharmyam', SK 1597).
commentary TB: avakraya is 'avakrīyate anena', that by means of which hiring is done, with ac in the instrumental (karaṇa) sense by 'erac' (SK 3231). Taken with the kaumudī's own definition (rājagrāhyaṃ dravyam), followed for rendering avakraya as 'dues, levy' rather than 'sale'.
textual TB's block filed under this unit (sk.1600.t1) continues past avakraya with glosses on paṇyam, śalāluka and mārdaṅgika, which belong to SK 1601, 1604 and 1605; they were read but not used here.

SK 1601 · A 4.4.51V

तदस्य पण्यम् ॥ १६०१ ॥

tadasya paṇyam

tad asya paṇyam — [After a word in the first case, ṭhak comes in the sense] 'that is his ware (paṇya)'.

Rule. After a first-case word, ṭhak comes in the sense "that is his ware (paṇya)". A paṇya is goods to be sold.

Example.

apūpāḥ paṇyam asya "cakes are his ware" → apūpa + ṭhak

→ vṛddhi a → ā; the final a deleted → āpūpikaḥ.

Watch out. From here the words tad asya "that is his" are carried on into the sūtras that follow. Each later sūtra names only the new noun: craft, weapon, view, and so on.

Siddhānta-kaumudī

अपूपाः पण्यमस्य आपूपिकः ॥

Cakes (apūpāḥ) are his ware: āpūpikaḥ.

Bālamanoramā

तदस्य पण्यम् - तदस्य पण्यम् । अस्मिन्नर्थे प्रथमान्ताट्ठगित्यर्थः । विक्रेतव्यं द्रव्यं-पण्यम् । लवणाट्ठञ् ।तदस्य पण्य॑मित्येव ।

translator notes

commentary BM: in this sense, after a first-case word, ṭhak; paṇya is goods to be sold (vikretavyaṃ dravyam). TB (printed under sk.1600.t1): paṇya is given as a finished form (nipātita) with yat in the sense 'to be traded' (paṇitavya) by 'avadyapaṇya-' (A 3.1.101). Followed for the bracket in sutra_en and for 'ware'.
textual The BM block here (sk.1601.b1) ends with 'lavaṇāṭ ṭhañ. tad asya paṇyam ity eva', which is BM on SK 1602 and recurs in that unit's BM.

SK 1602 · A 4.4.52V

लवणाट्ठञ् ॥ १६०२ ॥

lavaṇāṭṭhañ

lavaṇāṭ ṭhañ — After lavaṇa, ṭhañ [in the sense 'that is his ware (paṇya)'].

Rule. After lavaṇa "salt", ṭhañ comes in the sense "that is his ware".

Example.

lavaṇaṃ paṇyam asya "salt is his ware" → lavaṇa + ṭhañ

→ vṛddhi a → ā; the final a deleted → lāvaṇikaḥ, a salt-seller.

Watch out. Compare SK 1574. There lavaṇa in the third case lost its affix: lavaṇaḥ sūpaḥ "salted soup".

Siddhānta-kaumudī

लावणिकः ॥

[He whose ware is salt (lavaṇa):] lāvaṇikaḥ.

Bālamanoramā

लवणाट्ठञ् - विक्रेतव्यं द्रव्यं-पण्यम् । लवणाट्ठञ् ।तदस्य पण्य॑मित्येव । लावणिक इति । लवणमस्य पण्यमित्यर्थः ।

translator notes

commentary BM: 'tad asya paṇyam' (SK 1601) holds here (ity eva); lāvaṇika means 'salt is his ware' (lavaṇam asya paṇyam). Followed for the bracket in sutra_en and for the bracketed analysis of the form, which the kaumudī gives bare.
textual BM's block here opens, without a pratīka, with 'vikretavyaṃ dravyaṃ paṇyam', its gloss on SK 1601 (also found under sk.1601.b1). No TB on this unit: TB under sk.1600.t1, which runs on into SK 1601, 1604 and 1605, has nothing on lavaṇa.

SK 1603 · A 4.4.53V

किसरादिभ्यः ष्ठन् ॥ १६०३ ॥

kisarādibhyaḥ ṣṭhan

kisarādibhyaḥ ṣṭhan — After kisara etc., ṣṭhan [in the sense 'that is his ware (paṇya)'].

Rule. After kisara and the other words of its list, ṣṭhan comes in the sense "that is his ware". The list runs kisara, uśīra, nalada and so on. All its words name particular fragrant substances.

Example.

kisaraṃ paṇyam asya "kisara is his ware" → kisara + ṣṭhan

→ no vṛddhi; the final a deleted → kisarikaḥ.

Feminine: ṣit → ṅīṣ → kisarikī.

Siddhānta-kaumudī

किसरं पण्यमस्य किसरिकः । षित्वान्ङीष् । किसरिकी । किसर, उशीर, नलद, इत्यादि । किसरादयः सर्वे सुगन्धिद्रव्यविशेषवाचिनः ॥

Kisara is his ware (kisaraṃ paṇyam asya): kisarikaḥ. Because [the affix] has the marker ṣ, ṅīṣ [comes in the feminine]: kisarikī. [The list is] kisara, uśīra, nalada, and so on. Kisara and the rest all denote particular fragrant substances.

Bālamanoramā

किशरादिभ्यः ष्ठन् - किसरादिभ्यः ष्ठन् । तदस्य पण्यमित्येव ।ष्ठ॑न्निति च्छेदः । तदाह — षित्त्वान्ङीषिति ।

translator notes

commentary BM: 'tad asya paṇyam' (SK 1601) holds here (ity eva); the segmentation is 'ṣṭhan' (ṣṭhann iti cchedaḥ), and hence the kaumudī says 'ṣitvān ṅīṣ'. Followed for the bracket in sutra_en and for reading the affix as ṣṭhan rather than ṭhan. BM's pratīka spells the base kiśara; the kaumudī has kisara, kept.
textual No TB on this unit: the TB block under sk.1600.t1, which runs on into SK 1601, 1604 and 1605, has nothing on kisara.

SK 1604 · A 4.4.54V

शलालुनोऽन्यतरस्याम् ॥ १६०४ ॥

śalāluno'nyatarasyām

śalāluno 'nyatarasyām — After śalālu, [in the first case, in the sense 'that is his ware (paṇya)'], ṣṭhan [comes] optionally.

Rule. After śalālu, a fragrant substance, ṣṭhan comes optionally in the sense "that is his ware". In the other option, ṭhak.

Example. Śalālu ends in u, so with either affix ṭh → k (SK 1221).

With ṣṭhan: śalālu + ka → no vṛddhi → śalālukaḥ; feminine with ṅīṣ → śalālukī.

With ṭhak: vṛddhi a → ā → śālālukaḥ; feminine with ṅīp (SK 470) → śālālukī.

Watch out. The two feminines look alike in their ending. They come by different rules: ṅīṣ for the ṣit affix, ṅīp for ṭhak.

Siddhānta-kaumudī

ष्ठन्स्यात् पक्षे ठक् । शलालुकः । शलालुकी । शालालुकः । शालालुकी । शलालुः सुगन्धिद्रव्यविशेषः ॥

ṣṭhan comes; in the other alternative, ṭhak. [With ṣṭhan:] śalālukaḥ, [feminine] śalālukī. [With ṭhak:] śālālukaḥ, [feminine] śālālukī. Śalālu is a particular fragrant substance.

Bālamanoramā

शलालुनोऽन्यतरस्याम् - शलालुनोऽन्यतरस्याम् ।ष्ठ॑न्निति शेषः ।तदस्य पण्यमित्येव ।शलालुक इति । शलालु पण्यमस्येति विग्रहः । उकः परत्वाट्ठस्य कः । षित्त्वस्य फलमाह — शलालुकीति ।

translator notes

commentary BM: 'ṣṭhan' [of SK 1603] is the remainder to be supplied, and 'tad asya paṇyam' (SK 1601) continues (ity eva); śalāluka is analysed 'śalālu is his ware' (śalālu paṇyam asya). Followed for the bracketed supplements in sutra_en.
commentary BM: in śalālukaḥ ka replaces ṭha because it follows uk ('isusuktāntāt kaḥ', SK 1221); śalālukī shows the result of the ṣit character [of ṣṭhan, i.e. ṅīṣ]. TB, printed under sk.1600.t1 (on 'śalāluka'): ka by 'isusuktāntāt kaḥ'; in the ṭhak alternative there is vṛddhi of the first vowel: śālālukaḥ. Followed for assigning the two pairs of forms to ṣṭhan and ṭhak respectively. The feminine śālālukī of the ṭhak form is not explained by either commentator here.
translator The ṭhak feminine śālālukī takes ṅīp because ṭhak is among the affixes listed in 'ṭiḍḍhāṇañ …' (SK 470); this is the translator's inference, not stated in the kaumudī, BM or TB.
textual The digital source read 'suganthi-' (a digitization slip); corrected to sugandhi-, the reading of the 1915 Nirṇaya-sāgara print (p. 283), verified against a printed copy.

SK 1605 · A 4.4.55V

शिल्पम् ॥ १६०५ ॥

śilpam

śilpam — [After a word in the first case, ṭhak comes in the sense 'that is his] śilpa (craft)'.

Rule. After a first-case word, ṭhak comes in the sense "that is his craft (śilpa)". A śilpa is skill in some activity.

Example.

mṛdaṅgavādanaṃ śilpam asya "playing the mṛdaṅga is his craft" → mṛdaṅga + ṭhak

→ vṛddhi ṛ → ār; the final a deleted → mārdaṅgikaḥ.

Applies when / blocked by. A drum is not a skill. So the base mṛdaṅga stands by lakṣaṇā for the playing of the mṛdaṅga. That is why Bhaṭṭoji's analysis says mṛdaṅgavādanam, not mṛdaṅgaḥ.

Siddhānta-kaumudī

मृदङ्गवादनं शिल्पमस्य मार्दङ्गिकः ॥

Playing the mṛdaṅga (mṛdaṅgavādana) is his craft: mārdaṅgikaḥ.

Tattvabodhinī

NSP p. 283

—शिल्पं कौशलम् । तच्च मृदङ्गवादनविषयकम्, तेन मृदङ्गवादनविषयके मृदङ्गशब्दस्य लक्षणेति निष्कर्षः

Bālamanoramā

शिल्पम् - शिल्पम् । तदस्य शिल्पमित्यर्थे प्रथमान्ताट्ठगित्यर्थः । क्रियासु कौशलं शिल्पम् । ननु 'मार्दङ्गिक' इत्युदाहरणं वक्ष्यति, तत्र मृदङ्गं शिल्पमिति कथं विग्रहः, मृदङ्गस्य शिल्पत्वाऽसंभवात् । तत्राह — मृदङ्गवादनमिति । मृदङ्गवादनविषयकमित्यर्थः । मृदङ्गशब्दो लक्षणया मृदङ्गवादनविषयक इति भावः ।

translator notes

commentary BM: in the sense 'tad asya śilpam', after the first case, ṭhak; śilpa is skill in activities (kriyāsu kauśalam). TB likewise glosses śilpa as kauśala. Followed for the bracket in sutra_en (BM on SK 1614 states that 'tad asya' is carried forward (anuvartate) from 'tad asya paṇyam', SK 1601).
commentary BM raises the objection that mṛdaṅga itself cannot be a śilpa, and answers with the kaumudī's 'mṛdaṅgavādana': [the skill] has mṛdaṅga-playing as its object, the word mṛdaṅga standing by lakṣaṇā for mṛdaṅga-playing. TB here concludes the same (lakṣaṇā of mṛdaṅga for what has mṛdaṅga-playing as object), and TB printed under sk.1600.t1 adds that the affix is not used with mṛdaṅga in its primary sense, by anabhidhāna. Followed in taking mṛdaṅgavādana as the kaumudī's statement of the intended sense of the base, not as the base itself.

SK 1606 · A 4.4.56V

मड्डुकझर्झरादणन्यतरस्याम् ॥ १६०६ ॥

maḍḍukajharjharādaṇanyatarasyām

maḍḍukajharjharād aṇ anyatarasyām — After maḍḍuka and jharjhara, optionally aṇ [in the sense 'that is his craft (śilpa)'].

Rule. After maḍḍuka and jharjhara, two musical instruments, aṇ comes optionally in the sense "that is his craft". In the other option, ṭhak.

Example.

maḍḍukavādanaṃ śilpam asya "playing the maḍḍuka is his craft"

→ with aṇ: vṛddhi a → ā; the final a deleted → māḍḍukaḥ

→ with ṭhak: → māḍḍukikaḥ.

Likewise jhārjharaḥ and jhārjharikaḥ.

Siddhānta-kaumudī

मड्डुकवादनं शिल्पमस्य माड्डुकः । माड्डुकिकः । झार्झरः । झार्झरिकः ॥

Playing the maḍḍuka (maḍḍukavādana) is his craft: māḍḍukaḥ; māḍḍukikaḥ. jhārjharaḥ; jhārjharikaḥ.

Bālamanoramā

मड्डुकझर्झरादणन्यतरस्याम् - मड्डुकझर्झरात् ।तदस्य शिल्प॑मित्येव । पक्षे ठक् ।मड्डुकझर्झरौ — वाद्यविशेषौ ।

translator notes

commentary BM: 'tad asya śilpam' (SK 1605) holds here (ity eva); in the other alternative ṭhak; maḍḍuka and jharjhara are particular musical instruments (vādyaviśeṣau). Followed for the bracket in sutra_en and for taking māḍḍukikaḥ and jhārjharikaḥ as the ṭhak forms, which the kaumudī gives without naming the affix.
textual No TB on this unit: TB under sk.1605.t1, sk.1607.t1 and sk.1608.t1 (which runs into SK 1610) has nothing on maḍḍuka or jharjhara.

SK 1607 · A 4.4.57V

प्रहरणम् ॥ १६०७ ॥

praharaṇam

praharaṇam — [After a first-case word, ṭhak comes in the sense 'that is his] praharaṇa (weapon)'.

Rule. After a first-case word, ṭhak comes in the sense "that is his weapon (praharaṇa)". Tad asya holds here as well.

Example.

asiḥ praharaṇam asya "the sword is his weapon" → asi + ṭhak

→ vṛddhi (a → ā); the final i deleted → āsikaḥ.

dhanuḥ praharaṇam asya "the bow is his weapon" → dhanus + ṭhak

→ ṭh → k after us (SK 1221) → s → ṣ (SK 153) → vṛddhi → dhānuṣkaḥ.

Watch out. dhānuṣkaḥ appeared under SK 1562 as "one who lives by the bow". Here it means "one whose weapon is the bow". One form, two sense-rules.

Siddhānta-kaumudī

तदस्येत्येव । असिः प्रहरणमस्य आसिकः । धानुष्कः ॥

'tad asya' ('that [is] his') [holds] here as well (ity eva). The sword is his weapon (asiḥ praharaṇam asya): āsikaḥ. [He whose weapon is the bow:] dhānuṣkaḥ.

Tattvabodhinī

NSP p. 283

—प्रहरणम् । प्रह्रियते अनेनेति प्रहरणमायुधम् ॥—धानुष्क इति । ‘इसुसुक्तान्तात्कः’ । ‘इणः षः’ इति विसर्गस्य षः

Bālamanoramā

प्रहरणम् - प्रहरणम् ।तदस्ये॑त्येव । प्रहरणवाचिनः प्रथमान्तात्तदस्येत्यर्थे ठगित्यर्थः । प्रह्रियतेऽनेनेति प्रहरणम् आयुधम् । धानुष्क इति । धनुः प्रहरणमस्येति विग्रहः । उसन्तात्परत्वाट्ठस्य कः । 'इणः षः' इति षः ।

translator notes

commentary BM: 'tad asya' holds (ity eva); ṭhak comes after a first-case word denoting a praharaṇa in the sense 'that is his'. praharaṇa is 'prahriyate anena', 'that with which one strikes', i.e. a weapon (āyudha); TB gives the same analysis and gloss. Followed for the brackets in sutra_en and for 'weapon'.
commentary BM: the analysis of dhānuṣka is 'dhanuḥ praharaṇam asya'; because [ṭha] follows an us-final [base], ka replaces ṭha, and ṣ comes by 'iṇaḥ ṣaḥ' (SK 153). TB names the first rule, 'isusuktāntāt kaḥ' (SK 1221), and specifies that ṣ replaces the visarga. Followed for the bracketed analysis of dhānuṣkaḥ; the derivation is the commentators', the kaumudī giving only the form.

SK 1608 · A 4.4.58V

परश्वधाट्ठञ्च ॥ १६०८ ॥

paraśvadhāṭṭhañca

paraśvadhāṭ ṭhañ ca — After paraśvadha, ṭhañ as well [as ṭhak, in the sense 'that is his praharaṇa (weapon)'].

Rule. After paraśvadha "axe", ṭhañ comes in the sense "that is his weapon". By ca, ṭhak comes too.

Example.

paraśvadhaḥ praharaṇam asya "the axe is his weapon" → paraśvadha + ṭhañ or + ṭhak

→ vṛddhi a → ā; the final a deleted → pāraśvadhikaḥ.

Watch out. As in SK 1588, both affixes give the same written form.

Siddhānta-kaumudī

पारश्वधिकः ॥

[He whose weapon is the paraśvadha (axe):] pāraśvadhikaḥ.

Tattvabodhinī

NSP p. 283

—परश्वधाट्ठञ् । चाट्ठक् । ‘द्वयोः कुठारः स्वधितिः परशुश्च परश्वधः’ ॥—परलोक इति । एतच्चाभिधानशक्तिस्वाभाव्याल्लभ्यते ॥—आस्तिक इति । अस्ति- नास्तिशब्दौ निपातौ । यद्वा वचनसामर्थ्यादस्तीत्याख्यातात्, नास्तीति निपाताख्यातसमुदायाच्च प्रत्ययः ॥—दिष्ट- मिति । ‘दैवं दिष्टं भागधेयम्’ इत्यमरः ॥ ‘नालम्बते दैष्टिकताम्’ इति माघः ॥ ‘प्रमाणानुगा मतिर्दिष्टा’ इति प्राचोक्ति- स्तूपेक्ष्या । दिष्टशब्दस्य स्त्रीत्वे प्रमाणानुगमात्स्त्रीवाचकत्वे चोक्तकोशविरोधादिति दिक्

Bālamanoramā

परश्वधाट्ठञ्च - परश्वधाट्ठञ् च ।तदस्य प्रहरण॑मित्येव । चाट्ठक् । 'परशुश्च परश्वधः' इत्यमरः ।

translator notes

commentary BM: 'tad asya praharaṇam' (SK 1607) holds here (ity eva), and by 'ca' ṭhak [also comes]; TB likewise: 'cāṭ ṭhak'. Followed for the bracket in sutra_en and for the bracketed analysis of the example.
commentary BM cites Amara 'paraśuś ca paraśvadhaḥ', TB the fuller line 'dvayoḥ kuṭhāraḥ svadhitiḥ paraśuś ca paraśvadhaḥ'. Followed for glossing paraśvadha as 'axe'. BM's text rendered śva as 'ā' here (paraāādha), and TB's OCR read 'ṭṭuñ', 'drak' for ṭṭhañ, ṭhak; both corrected in the source.
translator The kaumudī gives the single form pāraśvadhikaḥ; neither it nor the commentaries say whether it is meant with ṭhañ or with ṭhak, both of which yield it.

SK 1609 · A 4.4.59V

शक्तियष्ट्योरीकक् ॥ १६०९ ॥

śaktiyaṣṭyorīkak

śaktiyaṣṭyor īkak — After śakti and yaṣṭi, īkak [in the sense 'that is his weapon (praharaṇa)'].

Rule. After śakti "spear" and yaṣṭi "staff", īkak comes in the sense "that is his weapon". Īkak is heard as īka; its k brings vṛddhi.

Example.

śaktiḥ praharaṇam asya "the spear is his weapon" → śakti + īkak

→ vṛddhi a → ā; the final i deleted before the ī → śāktīkaḥ.

yaṣṭiḥ praharaṇam asya → yāṣṭīkaḥ.

Watch out. The long ī belongs to the affix, not the base.

Siddhānta-kaumudī

शाक्तीकः । याष्टीकः ॥

[He whose weapon is the spear (śakti):] śāktīkaḥ. [He whose weapon is the staff (yaṣṭi):] yāṣṭīkaḥ.

Bālamanoramā

शक्तियष्ट्योरीकक् - शक्तियष्टओरीकक् । शक्तियष्टिशब्दाभ्यां प्रथमान्ताभ्यां प्रहरणवाचिभ्यामस्येत्यर्थे ईकक् स्यादित्यर्थः ।

translator notes

commentary BM: after the words śakti and yaṣṭi, in the first case and denoting a weapon (praharaṇa), in the sense 'asya', īkak. Followed for the bracket in sutra_en and for the bracketed analyses of the two forms, which the kaumudī gives bare.
textual No TB on this unit: TB under sk.1608.t1 runs on into SK 1610 but has nothing on śakti or yaṣṭi.

SK 1610 · A 4.4.60V

अस्तिनास्तिदिष्टं मतिः ॥ १६१० ॥

astināstidiṣṭaṃ matiḥ

astināstidiṣṭaṃ matiḥ — [After] asti, nāsti and diṣṭa [in the first case, ṭhak comes in the sense 'that is his] mati (view)'.

Rule. After asti "it exists", nāsti "it does not exist" and diṣṭa "fate", in the first case, ṭhak comes in the sense "that is his view (mati)". Tad asya holds here as well.

Example.

asti paraloka iti matir yasya "one whose view is 'the other world exists'" → asti + ṭhak

→ vṛddhi a → ā; the final i deleted → āstikaḥ.

nāstīti matir yasya "one whose view is 'it does not exist'" → nāstikaḥ.

diṣṭam iti matir yasya "one whose view is 'it is fate'" → vṛddhi i → ai → daiṣṭikaḥ.

Applies when / blocked by. What kind of word is asti? Bhaṭṭoji's commentators take asti and nāsti as indeclinables. Or else, because the sūtra names them in so many words, as the finite verb asti itself.

Watch out. The words say nothing of "the other world". That the view concerns it comes from how the derived word is actually used.

Siddhānta-kaumudī

तदस्येत्येव । अस्तिपरलोक इत्येवं मतिर्यस्य स आस्तिकः । नास्तीति मतिर्यस्य स नास्तिकः । दिष्टमिति मतिर्यस्य स दैष्टिकः ॥

'tad asya' ('that [is] his') [holds] here as well (ity eva). He whose view (mati) is thus: 'the other world exists (asti paralokaḥ)' is āstikaḥ. He whose view is 'it does not exist (nāsti)' is nāstikaḥ. He whose view is 'fate (diṣṭam)' is daiṣṭikaḥ.

Bālamanoramā

अस्तिनास्तिदिष्टं मतिः - अस्ति नास्ति । तदस्येत्येवेति । अस्तीति मतिरस्यास्ति, नास्तीति मतिरस्यास्ति, दिष्टमिति मतिरस्यास्तीत्यर्थेषु क्रमेण अस्तीत्यस्मान्नास्तीत्यस्माद्दिष्टमित्यस्माच्च प्रथमान्ताट्ठगित्यर्थः । अस्तिनास्तिशब्दौ निपातौ । यद्वा वचनादेव आख्यातात्प्रत्ययः ।दैवं दिष्ट॑मित्यमरः ।

translator notes

commentary BM: 'tad asya' holds (ity eva); in the senses 'he has the view "it exists"', 'he has the view "it does not exist"', 'he has the view "fate"', ṭhak comes respectively after asti, nāsti and diṣṭam, [each] in the first case. Followed for the brackets in sutra_en.
commentary On the bases asti and nāsti: BM and TB (printed under sk.1608.t1) take them as indeclinables (nipāta); alternatively, by the express statement of the sūtra (BM 'vacanād eva', TB 'vacanasāmarthyāt'), the affix comes after the finite verb (ākhyāta) asti, and (TB) after the combination of nipāta and finite verb, nāsti. Followed in keeping asti and nāsti as quoted words, without categorizing them in the English.
commentary TB (under sk.1608.t1) on 'paraloka': that [the view concerns] the other world is obtained from the natural expressive capacity (abhidhānaśaktisvābhāvya) [of the derivative]. Followed for rendering 'asti paralokaḥ' as the content of the view.
commentary BM and TB (under sk.1608.t1) cite Amara 'daivaṃ diṣṭaṃ bhāgadheyam'; TB adds Māgha 'nālambate daiṣṭikatām' and sets aside an older statement (prācām ukti) 'pramāṇānugā matir diṣṭā', since it would contradict the lexicon both in making diṣṭa feminine and in taking it as 'following the means of knowledge'. Followed for 'fate'.
textual The digital source read 'nāstīti matir yasya na nāstikaḥ' (a digitization slip); corrected to nāstīti matir yasya sa nāstikaḥ, the reading of the 1915 Nirṇaya-sāgara print (p. 283), verified against a printed copy.

SK 1611 · A 4.4.61V

शीलम् ॥ १६११ ॥

śīlam

śīlam — [After a word in the first case, ṭhak comes in the sense 'that is his] śīla (habitual disposition)'.

Rule. After a first-case word, ṭhak comes in the sense "that is his disposition (śīla)". Śīla is one's settled nature.

Example.

apūpabhakṣaṇaṃ śīlam asya "eating cakes is his disposition" → apūpa + ṭhak

→ vṛddhi a → ā; the final a deleted → āpūpikaḥ.

Applies when / blocked by. As in SK 1605, apūpa stands by lakṣaṇā for eating cakes.

Watch out. āpūpikaḥ is now both "a cake-seller" (SK 1601) and "one given to eating cakes" (here). SK 1616 adds a third sense.

Siddhānta-kaumudī

अपूपभक्षणं शीलमस्य आपूपिकः ॥

Eating cakes (apūpabhakṣaṇa) is his habit (śīla): āpūpikaḥ.

Bālamanoramā

शीलम् - शीलम् । अस्येत्यर्थे शीलवाचिनः प्रथमान्ताट्ठगित्यर्थः । शीलं=स्वभावः । अपूपभक्षणमिति । अपूपशब्दस्तद्भक्षणे लाक्षणिक इति भावः ।

translator notes

commentary BM: in the sense 'asya', after a first-case word denoting the śīla, ṭhak; śīla is svabhāva (one's nature). Followed for the bracket in sutra_en and for 'habitual disposition'.
commentary BM: by 'apūpabhakṣaṇa' the kaumudī indicates that the word apūpa stands by lakṣaṇā (secondary signification) for the eating of it. Followed in taking apūpabhakṣaṇa as the stated sense of the base apūpa, not as the base itself.
textual No TB on this unit: TB under sk.1608.t1 (running into SK 1610) and sk.1612.t1 has nothing on śīlam.

SK 1612 · A 4.4.62V

छत्रादिभ्यो णः ॥ १६१२ ॥

chatrādibhyo ṇaḥ

chatrādibhyo ṇaḥ — After chatra etc., ṇa [comes, after a word in the first case, in the sense 'that is his śīla (habitual disposition)'].

Rule. After chatra and the other words of its list, ṇa comes in the sense "that is his disposition". Ṇa is heard as a; its ṇ brings vṛddhi.

Example. A chatra "umbrella" cannot be a disposition. So the word is used figuratively: covering the teacher's faults, as an umbrella covers.

guror doṣāṇām āvaraṇaṃ chatraṃ tac chīlam asya "covering the teacher's faults is his disposition" → chatra + ṇa

→ vṛddhi a → ā; the final a deleted → chātraḥ, a student.

Watch out. Another commentator, cited by one of Bhaṭṭoji's commentators, says the sūtra would have been better worded with aṇ. Scholars discuss this. The next rule shows that ṇa in fact behaves as aṇ.

Siddhānta-kaumudī

गुरोर्दोषाणामावरणं छत्रं तच्छीलमस्य छात्रः ॥

The chatra ('umbrella') is the covering (āvaraṇa) of the teacher's faults; he whose śīla that is: chātraḥ (a student).

Tattvabodhinī

NSP p. 283–284

—छत्रादिभ्यो णः । ‘छत्रा- दिभ्योऽण्' इत्येव सुवचमिति 'कार्मस्ताच्छील्ये' इति सूत्रे कैयटः ॥—ताच्छील्ये णे इति । कर्मन्शब्दस्य छत्रादित्वादिति भावः ॥—चौरीत्यादि । चुरा शीलमस्याः तपः शीलमस्या इति विग्रहे णप्रत्यये सति तदन्तान्डीप् सिध्यतीत्यर्थः

Bālamanoramā

छत्रादिभ्यो णः - छत्रादिभ्यो णः । एभ्यः प्रथमान्तेभ्योऽस्य शीलमित्यर्थे णप्रत्ययः स्यादित्यर्थः । छत्रं शीलमस्य छात्र इत्युदाहरणं वक्ष्यति, तत्र छत्रस्य शीलत्वानुपपत्तेः छत्रपदं गुरुदोषावरणे गौणमित्याह — गुरोरिति । शीलमित्यर्थे छत्रादित्वाण्णप्रत्यये कृते- ।

translator notes

commentary BM: after these words in the first case, in the sense 'this is his śīla', the affix ṇa. Followed for the bracket in sutra_en (translator's identification of the source: 'śīlam', SK 1611).
commentary BM: since a chatra cannot be a śīla, the word chatra is here gauṇa (figurative), for the covering of the teacher's faults, and the kaumudī's first clause states that. Followed in rendering 'guror doṣāṇām āvaraṇaṃ chatram' as the gloss of the figurative sense rather than as a definition of chatra. BM's gloss breaks off ('ṇapratyaye kṛte-') and continues under SK 1613.
commentary TB (sk.1612.t1) on this sūtra: Kaiyaṭa, under 'kārmas tācchīlye' (SK 1613), says that 'chatrādibhyo 'ṇ' would be well stated [instead of ṇa]. Recorded for the evidence trail; it does not change the English, which renders the sūtra as transmitted.

SK 1613 · A 6.4.172V

कार्मस्ताच्छील्ये ॥ १६१३ ॥

kārmastācchīlye

kārmas tācchīlye — [The form] kārma [is established] when disposition (tācchīlya) [is to be expressed].

Rule. The form kārma is set down by nipātana in the sense of disposition (tācchīlya). What is set down is the deletion of the ṭi before ṇa. This rule is from Pāṇini's sixth book; Bhaṭṭoji reads it here because karman is in the chatrādi list.

Example.

karmaśīlaḥ "one whose disposition is action" → karman + ṇa (SK 1612)

→ the ṭi an deleted → vṛddhi a → ā → kārmaḥ.

Applies when / blocked by. Nas taddhite (SK 679) would already delete the ṭi. So why set the form down? Because of an (SK 1155), which keeps the ṭi before aṇ. The nipātana is needed only if ṇa counts as aṇ. So the rule is a jñāpaka: the ṇa of disposition carries out the operations of aṇ.

This has a result. After aṇ, the feminine takes ṅīp (SK 470). So after this ṇa it does too.

curā śīlam asyāḥ "stealing is her disposition" → curā + ṇa → caura → ṅīp → caurī.

tapaḥ śīlam asyāḥ "austerity is her disposition" → tapas + ṇa → tāpasa → tāpasī.

(Curā and tapas are both in the chatrādi list.)

Watch out. Without the sense of disposition, karman takes the aṇ of tasyedam (SK 1500). Then an keeps the ṭi, and the form is kārmaṇaḥ.

Siddhānta-kaumudī

कार्म इति ताच्छील्ये णे टिलोपो निपात्यते । कर्मशीलः कार्मः । नस्तद्धिते SK 679 इत्येव सिद्धे अण्कार्यं ताच्छीलिके णेऽपि । तेन चौरी तापसीत्यादि सिद्धम् । ताच्छील्ये किम् । कार्मणः ॥

In kārma, lopa of the ṭi before ṇa in the sense of disposition (tācchīlya) is established by nipātana. One whose disposition is action (karmaśīlaḥ): kārmaḥ. Since [the ṭi-lopa] would already be established by 'nas taddhite' (SK 679), [this nipātana shows that] the operations of aṇ [apply] also before the ṇa [enjoined] in the sense of disposition (tācchīlika). Hence caurī, tāpasī, etc. are established. Why 'in the sense of disposition'? kārmaṇaḥ.

Bālamanoramā

कार्मस्ताच्छील्ये - कार्मस्ताच्छील्ये । तच्छीलं यस्य स तच्छीलः, तस्य भावस्ताच्छील्यम् । तस्मिन्वाच्ये 'कार्म' इति भवतीत्यर्थः । णप्रत्यये परे टिलोपः स्यादिति यावत् । तदाह — टिलोपो निपात्यत इति ।णो ।ञपो॑त्यनन्तरम्इति ज्ञापनार्थमिद॑मिति शेषः । अत्र टिलोपविधिर्हि 'अन्' इति प्रकृतिभावनिवृत्त्यर्थः । ततश्च अणि विहितस्य प्रकृतिभावस्य णप्रत्यये परतः प्रतिषेधादण्कार्यकारित्वं णप्रत्ययस्य ज्ञाप्यत इति भावः । तेनेति । चुरा शीलमस्याः, तपः शीलमस्या इति विग्रहे चुरातपःशब्दाभ्यां छत्रादित्वाण्णप्रत्यये सति तदन्ताभ्यामणन्तकार्ये ङीपि चौरी तापसीति सिद्धमित्यर्थः । कार्मणा इति ।तस्येद॑मित्यणि 'कार्मस्ताच्छील्ये' इत्यस्याऽप्रवृत्त्या 'अन्' इति प्रकृतिभावान्न टिलोप इति भावः ।

translator notes

commentary BM: tacchīla is one who has that as disposition, and tācchīlya is the state of being so; when that is to be expressed, 'kārma' occurs, i.e. ṭi-lopa before the affix ṇa; hence the kaumudī's 'is established by nipātana'. After 'aṇkāryaṃ tācchīlike ṇe 'pi' the words 'iti jñāpanārtham idam' ('this is for the purpose of indicating that…') are to be supplied. The ṭi-lopa is taught to set aside the prakṛtibhāva (retention of the base) taught by 'an' (SK 1155); since the prakṛtibhāva enjoined before aṇ is here prohibited before ṇa, this indicates that ṇa carries out the operations of aṇ. Followed for both bracketed supplements in the second sentence ('[the ṭi-lopa]', '[this nipātana shows that]').
commentary BM on 'tena': in the analyses curā śīlam asyāḥ and tapaḥ śīlam asyāḥ, ṇa comes after curā and tapas because they belong to chatrādi (SK 1612), and after the ṇa-final words ṅīp comes as an aṇ-operation, giving caurī and tāpasī. On kārmaṇaḥ: with aṇ by 'tasyedam' (SK 1500) this sūtra does not apply, so by the prakṛtibhāva of 'an' there is no ṭi-lopa. The English keeps the kaumudī's bare 'hence' and 'why…? kārmaṇaḥ'; BM fixes what 'hence' (tena) points back to, namely the aṇ-operations before ṇa.
commentary TB, printed under sk.1612.t1: on SK 1612 it cites Kaiyaṭa on 'kārmas tācchīlye' (this sūtra), who says that 'chatrādibhyo 'ṇ' would be well stated [instead of ṇa]; then, on this unit's 'tācchīlye ṇe', [ṇa comes] because karman belongs to chatrādi; on 'caurī etc.', with ṇa in the analyses curā śīlam asyāḥ and tapaḥ śīlam asyāḥ, ṅīp after the ṇa-final word is established. Agrees with BM; followed for 'before ṇa' as the ṇa of chatrādi (SK 1612).
textual BM's digital text here is garbled where it quotes the kaumudī: it reads 'ṇo |ñapo ity anantaram' (so the source, with a stray daṇḍa), evidently standing for 'ṇe 'pīty anantaram' ('after [the words] ṇe 'pi'); it also read 'tacchīsam' for tacchīlam (now corrected) and reads 'kārmaṇā' for kārmaṇaḥ. Read through; the rest not emended.

SK 1614 · A 4.4.63V

कर्माध्ययने वृत्तम् ॥ १६१४ ॥

karmādhyayane vṛttam

karmādhyayane vṛttam — [After a first-case word, ṭhak comes in the sense 'of him', if what it denotes is] an act (karma) that has occurred (vṛtta) in [his] study (adhyayana).

Rule. After a first-case word, ṭhak comes in the sense of the sixth case, "his". The condition is that the first-case word names an act that occurred during his study. Tad asya is carried on here.

Example. Bhaṭṭoji explains aikānyikaḥ: one who, at the examination, made one slip, a wrong recitation. The base is ekam anyat "one other", compounded by SK 728 into ekānya.

ekam anyad vṛttam asya → ekānya + ṭhak

→ vṛddhi e → ai; the final a deleted → aikānyikaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators add dvaiyanyikaḥ and traiyanyikaḥ, "with two" and "with three" slips. In dvyanya the y stands at the end of the pada dvi. So SK 1098 applies: no vṛddhi, and ai is put before the y.

Siddhānta-kaumudī

प्रथमान्तात्षष्ठ्यर्थे ठक् स्यादध्ययने वृत्ता या क्रिया सा चेत्प्रथमान्तस्यार्थः । ऐकान्यिकः । यस्याध्ययने प्रवृत्तस्य परीक्षाकाले विपरीतोच्चारणरूपं स्खलितमेकं जातं सः ॥

After a first-case word, ṭhak comes in the sense of the sixth case, if the meaning of the first-case word is an action (kriyā) that has occurred in [the course of] study. aikānyikaḥ: the one of whom, while engaged in study, at the time of examination, one slip (skhalita) consisting in a wrong recitation has occurred.

Tattvabodhinī

NSP p. 284

—कर्माध्ययने—'तदस्य' इत्यनुवर्तते, ठगिहाधिक्रियत एव तदाह—प्रथमान्तादित्यादि ॥—ऐकान्यिक इति । एकमन्यदिति विग्रह्य 'तद्धितार्थं'—इति समासः, ततष्ठक् । एवं द्वैयन्यिकः त्रैयन्यिक इत्युदाहार्यम् । इह तु वृद्धिं बाधित्वा 'न य्वाभ्याम्'—इत्यैच्

Bālamanoramā

कर्माध्ययने वृत्तम् - कर्माध्ययने वृत्तम् ।तदस्य पण्य॑मित्यतस्तदस्येत्यनुवर्तते ।तदस्य कर्माध्ययने वृत्त॑मित्यर्थनिर्देशः । तत्रत॑दित्यनेन विशेष्येण कर्म वृत्तमित्यन्वेति । कर्मशब्दः क्रियापरः । वृत्तमित्यस्य जातमित्यर्थः । वृत्तं कर्म प्रति विशेष्यसमर्पकं तदिति प्रथमोच्चारितम् । ततश्च स्य अध्ययनविषयेतत्कर्म वृत्त॑मित्यर्थे तच्छब्दगम्यविशेष्यवाचकात्प्रथमान्ताट्ठक् स्यादित्यर्थः । तदाह — प्रथमान्तादिति ।वृत्तं कर्म प्रति विशेष्यसमर्पका॑ दिति शेषः । अध्ययने वृत्तेति । विषयसप्तम्येषा । या क्रियेति । अनेन कर्मशब्दः क्रियापर इति सूचितम् । प्रथमान्तस्यार्थ इति ।अनेन कर्म वृत्त॑मित्येतत्तदित्यस्य प्रथमान्तस्य विशेषणमिति सूचितम् । तदित्यननुवृत्तौ कर्मशब्दस्यैव सूत्रे प्रथमानिर्दिष्टत्वात्तत एव प्रत्ययः स्यात्, नतु तद्विशेष्यवाचकात्, तस्य प्रथमानिर्दिष्टत्वाऽभावादित्यभिप्रेत्योदाहरति — एकमन्यद्वृत्तमस्य ऐकान्यिक इति । 'तद्धितार्थ' इति समासे एकान्यशब्दाट्ठगिति भावः । द्वैयन्यिकः, त्रैयन्यिकः । ऐजागमो विशेषः ।

translator notes

commentary BM: 'tad asya' is carried forward (anuvṛtti) from 'tad asya paṇyam' (SK 1601), so the stated sense is 'tad asya karmādhyayane vṛttam'. 'tat' is the qualified term (viśeṣya), with which 'karma vṛttam' is construed as qualifier; 'karma' means action (kriyā) and 'vṛtta' means 'occurred' (jāta); 'adhyayane' is a locative of domain (viṣayasaptamī). So ṭhak comes after the first-case word that expresses the qualified [thing] conveyed by 'tat'; were 'tat' not carried forward, the affix would come after the word karma itself, which alone stands in the first case in the sūtra. TB: 'tad asya' is carried forward and ṭhak is the heading here, hence the kaumudī's 'prathamāntāt …'. Followed for the bracketed supplements in sutra_en and for 'action' in k1.
commentary TB: aikānyika is formed by analysing 'ekam anyat', compounding by 'taddhitārthottarapadasamāhāre ca' (SK 728), and then adding ṭhak; likewise dvaiyanyika and traiyanyika are to be given as examples, where vṛddhi is set aside and aic comes by 'na yvābhyām …' (SK 1098). BM agrees and names the aic augment as the special feature of dvaiyanyika and traiyanyika. The kaumudī gives aikānyikaḥ only; the others are recorded here, not added to the translation.
textual BM introduces the example as 'ekam anyad vṛttam asya aikānyikaḥ' (OCR 'etam', corrected), which suggests that its text of the kaumudī carried that analysis before aikānyikaḥ; the source kaumudī has no analysis, and none is supplied in the translation.

SK 1615 · A 4.4.64V

बह्वच्पूर्वपदाट्ठच् ॥ १६१५ ॥

bahvacpūrvapadāṭṭhac

bahvacpūrvapadāṭ ṭhac — After [a word] whose prior member (pūrvapada) has many vowels (bahvac), ṭhac [comes, in the sense of the preceding sūtra].

Rule. In the same sense as SK 1614, ṭhac comes after a compound whose prior member (pūrvapada) has many vowels (bahvac). Ṭhac is heard as ika; its marker c brings no vṛddhi.

Example.

dvādaśānyāni karmāṇy adhyayane vṛttāny asya "twelve wrong acts occurred in his study" → the compound dvādaśānya (SK 728)

→ dvādaśānya + ṭhac → no vṛddhi; the final a deleted → dvādaśānyikaḥ, one who made twelve wrong readings.

Likewise trayodaśānyikaḥ, "with thirteen".

Watch out. Dvādaśa has three vowels, so it is bahvac. Compare eka in SK 1614, with two vowels: there the affix is ṭhak, with vṛddhi.

Siddhānta-kaumudī

प्राग्विषये । द्वादशान्यानि कर्माण्यध्ययने वृत्तान्यस्य द्वादशान्यिकः । द्वादशापपाठा अस्य जाता इत्यर्थः ॥

In the domain (viṣaya) of the preceding [sūtra]. He of whom twelve 'other' actions (karma) have occurred in study (dvādaśa anyāni karmāṇy adhyayane vṛttāny asya): dvādaśānyikaḥ. The meaning is: twelve wrong readings (apapāṭha) have occurred for him.

Bālamanoramā

बह्वच्पूर्वपदाट्ठच् - बह्वच्पूर्वपदाट्ठच् ।तदस्य कर्माध्ययने वृत्त॑मित्यनुवर्तते । तदाह — प्राग्विषये इति । द्वादशान्यिक इति । 'तद्धितार्थ' इति समासः । एवं त्रयोदशान्यिकः चित्त्वान्नादिवृद्धिः ।

translator notes

commentary BM: 'tad asya karmādhyayane vṛttam' (SK 1614) is carried forward (anuvartate) into this rule; that is what the kaumudī's 'prāgviṣaye' says. Followed for 'the domain of the preceding [sūtra]' and for the bracket in sutra_en.
commentary BM: dvādaśānyika is compounded by 'taddhitārtha…' (SK 728); likewise trayodaśānyikaḥ; because [the affix] is cit, there is no vṛddhi of the initial vowel (nādivṛddhiḥ). The kaumudī gives dvādaśānyikaḥ only; the rest is recorded here, not added to the translation.
textual No TB bears on this sūtra: TB for SK 1614 (sk.1614.t1) ends with 'na yvābhyām' and TB for SK 1616 (sk.1616.t1) begins with 'hitaṃ bhakṣāḥ'; this unit has no TB block of its own.

SK 1616 · A 4.4.65V

हितं भक्षाः ॥ १६१६ ॥

hitaṃ bhakṣāḥ

hitaṃ bhakṣāḥ — [After a word in the first case, ṭhak comes in the sense 'that is] beneficial [for him]', [provided what is beneficial is] eatables (bhakṣāḥ).

Rule. After a first-case word, ṭhak comes in the sense "that is good for him", when what is good is food (bhakṣāḥ).

Example.

apūpabhakṣaṇaṃ hitam asmai "eating cakes is good for him" → apūpa + ṭhak → āpūpikaḥ.

Applies when / blocked by. The sūtra needs "for him", a fourth case (dative), but the running tad asya has "his". One of Bhaṭṭoji's commentators recasts the asya into the dative (vipariṇāma). Another also allows drawing tad asmai back (apakarṣa) from the next sūtra, and leaves both ways open.

Watch out. Again apūpa stands for eating cakes. Where the plain sense "the cake is good for him" is meant, there is no ṭhak.

Siddhānta-kaumudī

अपूपभक्षणं हितमस्मै आपूपिकः ॥

Eating cakes (apūpabhakṣaṇa) is beneficial for him (hitam asmai): āpūpikaḥ.

Tattvabodhinī

NSP p. 284

—हितं भक्षाः । 'अस्य' इति प्रकृतमपीह हितयोगाच्चतुर्थ्या विपरिणम्यते, 'तदस्मै'—इत्यस्यापकर्षो वेत्याशयेनाह—अपूपभक्षणं हितमस्मा इति । अपूपशब्दस्तद्भक्षणे लाक्षणिक इति भावः

Bālamanoramā

हितं भक्षाः - हितं भक्षाः । तदस्येत्यनुवृत्तम् । तत्र षष्ठी चतुर्थ्याविपरिणम्यते, हितयोगात् । तत् अस्मै हितमित्यर्थे प्रथमान्ताट्ठक् स्यात्, यद्धितं भक्षाश्चेत्ते स्युरित्यर्थः । संस्कृतं भक्षा इति वद्व्याख्येयम् । अपूपभक्षणमिति । अनेन अपूपशब्दोऽपूपभक्षणे लाक्षणिक इति सूचितम् । अपूपो हितमित्यर्थे तु न ठक्, अभिधानस्वाभाव्यादिति भावः ।

translator notes

commentary BM: 'tad asya' has been carried forward (anuvṛtta), and its sixth case is changed (vipariṇāma) into the fourth because of the connection with hita; in the sense 'that is beneficial for this one', after the first case, ṭhak, if what is beneficial is eatables; the rule is to be explained like 'saṃskṛtaṃ bhakṣāḥ'. Followed for the bracket in sutra_en.
commentary TB leaves two options open: either 'asya', though in context, is changed into the dative because of hita, or 'tad asmai' is drawn back (apakarṣa) from the following sūtra (SK 1617). Both yield the dative of the kaumudī's 'asmai'; sutra_en's '[for him]' leaves the source of the dative open.
commentary BM and TB: the word apūpa stands by lakṣaṇā for eating cakes, as the kaumudī's 'apūpabhakṣaṇa' shows; BM adds that in the sense 'the cake is beneficial' there is no ṭhak, by the nature of expression (abhidhānasvābhāvya). Followed in taking apūpabhakṣaṇa as the intended sense of the base, not as the base itself.

SK 1617 · A 4.4.66V

तदस्मै दीयते नियुक्तम् ॥ १६१७ ॥

tadasmai dīyate niyuktam

tad asmai dīyate niyuktam — [After a word in the first case, ṭhak comes in the sense] 'that is regularly (niyukta) given to him'.

Rule. After a first-case word, ṭhak comes in the sense "that is regularly given to him". Bhaṭṭoji glosses niyuktam as niyatam "fixed, regular".

Example.

agrabhojanaṃ niyataṃ dīyate asmai "the first portion of food is regularly given to him" → agrabhojana + ṭhak

→ vṛddhi a → ā; the final a deleted → āgrabhojanikaḥ.

Siddhānta-kaumudī

अग्रभोजनं नियतं दीयते अस्मै आग्रभोजनिकः ॥

The first portion of food (agrabhojana) is regularly (niyatam) given to him: āgrabhojanikaḥ.

Bālamanoramā

तदस्मै दीयते नियुक्तम् - तदस्मै दीयते नियतम् । अस्मिन्नर्थे प्रथमान्ताट्ठगित्यर्थः ।

translator notes

commentary BM: in this sense, after a first-case word, ṭhak. Followed for the bracket in sutra_en.
textual The sūtra reads 'niyuktam'; the kaumudī's analysis and BM's pratīka (here and, as 'ity eva', under SK 1618 and 1619) read 'niyatam'. The English renders both as 'regularly'. No TB on this unit: TB under sk.1616.t1 and sk.1618.t1 has nothing on SK 1617.

SK 1618 · A 4.4.67V

श्राणामांसौदनाट्टिठन् ॥ १६१८ ॥

śrāṇāmāṃsaudanāṭṭiṭhan

śrāṇāmāṃsaudanāṭ ṭiṭhan — After śrāṇā and māṃsaudana, ṭiṭhan [in the sense 'that is regularly given to him' (tad asmai dīyate niyuktam)].

Rule. After śrāṇā "gruel" and māṃsaudana "meat and rice", ṭiṭhan comes in the sense "that is regularly given to him". Ṭiṭhan is heard as ika. Its i is only for pronunciation; its ṭ gives ṅīp in the feminine. It brings no vṛddhi.

Example.

śrāṇā niyuktaṃ dīyate 'smai "gruel is regularly given to him" → śrāṇā + ṭiṭhan

→ no vṛddhi; the final ā deleted → śrāṇikaḥ; feminine with ṅīp → śrāṇikī.

The sūtra names māṃsaudana for both the compound and its separate members, as with krayavikraya (SK 1563):

māṃsaudanikaḥ, māṃsikaḥ, odanikaḥ.

Applies when / blocked by. Why teach a new affix at all? Ṭhak would give these meanings already. Bhaṭṭoji's commentators answer: so that odanikaḥ has no vṛddhi.

Siddhānta-kaumudī

श्राणा नियुक्तं दीयतेऽस्मै श्राणिकः । श्राणिकी । मांसौदनग्रहणं संघातविगृहीतार्थम् । मांसौदनिकः । मांसिकः । ओदनिकः ॥

Gruel (śrāṇā) is regularly given to him (śrāṇā niyuktaṃ dīyate 'smai): śrāṇikaḥ; [feminine] śrāṇikī. The mention of māṃsaudana is for the sake of [taking the word both as] the compound (saṃghāta) and [its members] taken separately (vigṛhīta): māṃsaudanikaḥ; māṃsikaḥ; odanikaḥ.

Tattvabodhinī

NSP p. 284

—श्राणा—। 'यवागूरुष्णिका श्राणा विलेपी तरला च सा' इत्यमरः ॥—टिठनिति । इकार उच्चारणार्थः । टो ङीबर्थः ॥—संघातविगृहीतार्थमिति । ओदनिक इत्यत्र हि वृद्धिनिवारणाय टिठनारब्धः । अन्यथा लाघवाट्ठञमेव ब्रूयादिति भावः ॥—आकरिक इति । 'खनिः स्त्रियामाकरः स्यात्' इत्यमरः

Bālamanoramā

श्राणामांसौदनाट्टिठन् - श्राणामांस ।तदस्मै दीयते नियत॑मित्येव । श्राणा=यवागूः ।यवागूरुष्णिका श्राणा विलेपी तरला च से॑त्यमरः । टित्त्वं ङीबर्थम् । तदाह — श्राणिकीति । सङ्घातविगृहीतार्थमिति । ठकैव सिद्धे 'ओदनिक' इत्यत्र आदिवृद्ध्यभावार्थं प्रत्ययान्तरविधानमिति भावः ।

translator notes

commentary BM: 'tad asmai dīyate niyatam' [so BM; the sūtra SK 1617 reads 'niyuktam'] is carried forward (ity eva) into this rule. śrāṇā is yavāgū (gruel), quoting Amara. The marker ṭ serves ṅīp, hence śrāṇikī. Followed for the bracketed sense in sutra_en, 'gruel', and the bracketed '[feminine]'.
commentary On 'saṃghātavigṛhītārtham': BM says that since [the forms] would be established by ṭhak alone, a separate affix is enjoined so that odanika has no initial vṛddhi; TB (sk.1618.t1) says that ṭiṭhan is undertaken to prevent vṛddhi in odanika, for otherwise [Pāṇini] would for brevity have said ṭhañ (OCR 'lāghavāṭ ṭanam', so also the raw NSP OCR page 284; the page image reads 'lāghavāṭ ṭhañam eva', and the source is corrected accordingly). TB also explains ṭiṭhan: the i is for pronunciation and the ṭ serves ṅīp. Both are recorded because they fix why the separated members māṃsa and odana are mentioned at all; the English of k1 follows the kaumudī's wording and does not state the purpose.
textual The digital source read 'saṃdhātavigṛhītārtham' (a digitization slip); corrected to saṃghātavigṛhītārtham, the reading of the 1915 Nirṇaya-sāgara print (p. 284), verified against a printed copy. TB's closing gloss on ākarika belongs to SK 1620 ('tatra niyuktaḥ').

SK 1619 · A 4.4.68V

भक्तादणन्यतरस्याम् ॥ १६१९ ॥

bhaktādaṇanyatarasyām

bhaktād aṇ anyatarasyām — After bhakta, optionally aṇ [in the sense 'that is regularly given to him' (tad asmai dīyate niyuktam)].

Rule. After bhakta "a meal", aṇ comes optionally in the sense "that is regularly given to him". In the other option, ṭhak.

Example.

bhaktam asmai niyuktaṃ dīyate "a meal is regularly given to him"

→ with aṇ: vṛddhi a → ā; the final a deleted → bhāktaḥ

→ with ṭhak: → bhāktikaḥ.

Siddhānta-kaumudī

पक्षे ठक् । भक्तमस्मै नियुक्तं दीयते भाक्तः । भाक्तिकः ॥

In the other alternative, ṭhak. A meal (bhakta) is regularly given to him (bhaktam asmai niyuktaṃ dīyate): bhāktaḥ; bhāktikaḥ.

Bālamanoramā

भक्तादणन्यतरस्याम् - भक्तादणन्यतरस्याम् ।तदस्मै दीयते नियत॑मित्येव ।

translator notes

commentary BM: 'tad asmai dīyate niyatam' (SK 1617) holds here (ity eva). Followed for the bracket in sutra_en.
textual No TB on this unit: TB under sk.1618.t1 (which runs on into SK 1620) has nothing on bhakta.

SK 1620 · A 4.4.69V

तत्र नियुक्तः ॥ १६२० ॥

tatra niyuktaḥ

tatra niyuktaḥ — [After a word in the seventh case, ṭhak comes in the sense] 'appointed (niyukta) there'.

Rule. After a seventh-case word, ṭhak comes in the sense "appointed there". Niyukta means put in charge, for guarding and the like.

Example.

ākare niyuktaḥ "appointed to a mine" → ākara + ṭhak

→ the first vowel is already ā; the final a deleted → ākarikaḥ, the officer of a mine.

Siddhānta-kaumudī

आकरे नियुक्त आकरिकः ॥

Appointed in a mine (ākare niyuktaḥ): ākarikaḥ.

Bālamanoramā

तत्र नियुक्तः - तत्र नियुक्तः । अस्मिन्नर्थे सप्तम्यन्ताट्ठक् स्यादित्यर्थः । नियुक्तः=अधिकृतः । संरक्षणादौ प्रेरित इति यावत् । आकरिक इति । आकरो रत्नाद्युद्भवस्थानम् ।

translator notes

commentary BM: in this sense ṭhak comes after a seventh-case word; niyukta means adhikṛta (put in charge), that is, directed to guarding and the like (saṃrakṣaṇādau prerita). Followed for the bracket in sutra_en and for 'appointed'.
commentary TB on ākarika is printed under sk.1618.t1: it cites Amara 'khaniḥ striyām ākaraḥ syāt' (ākara = khani, a mine); BM glosses ākara as the place where gems and the like originate (ratnādyudbhavasthānam). Followed for 'mine'.

SK 1621 · A 4.4.70V

अगारान्ताट्ठन् ॥ १६२१ ॥

agārāntāṭṭhan

agārāntāṭ ṭhan — After [a word in the seventh case] ending in agāra, ṭhan [comes, in the sense 'appointed (niyukta) there'].

Rule. After a seventh-case word ending in agāra "house", ṭhan comes in the sense "appointed there". Ṭhan brings no vṛddhi.

Example.

devāgāre niyuktaḥ "appointed to a temple" → devāgāra + ṭhan

→ no vṛddhi; the final a deleted → devāgārikaḥ.

Watch out. devāgārikaḥ, not daivāgārikaḥ. With ṭhak the e would have become ai.

Siddhānta-kaumudī

देवागारे नियुक्तो देवागारिकः ॥

Appointed in a temple (devāgāre niyuktaḥ): devāgārikaḥ.

translator notes

translator No commentary treats this sūtra (see the textual note). The brackets in sutra_en carry forward the sense and case of the preceding 'tatra niyuktaḥ' (SK 1620) and are supplied by the translator from the kaumudī's analysis 'devāgāre niyuktaḥ'. For niyukta, BM on SK 1620 (sk.1620.b1) glosses it as adhikṛta, 'put in charge', i.e. directed to guarding and the like; followed for 'appointed'.
textual This unit has no BM block, and no BM or TB on it was found in the neighbouring units: sk.1620.b1 treats only 'tatra niyuktaḥ' (ākarika), sk.1622.b1 treats 'adhyāyiny adeśakālāt'; TB sk.1618.t1 ends with 'ākarika' (SK 1620), and the next TB block, sk.1622.t1, begins with 'adhyāyiny…' (SK 1622).

SK 1622 · A 4.4.71V

अध्यायिन्यदेशकालात् ॥ १६२२ ॥

adhyāyinyadeśakālāt

adhyāyiny adeśakālāt — After [a word in the seventh case] denoting an improper place or time (adeśakāla), [ṭhak comes] in the sense 'one who studies' (adhyāyin).

Rule. After a seventh-case word naming an improper place or time (adeśakāla), ṭhak comes in the sense "one who studies there". The negative in adeśakāla means "prohibited", not merely "other than a place or time".

Example.

śmaśāne 'dhīte "studies in a cremation-ground" → śmaśāna + ṭhak

→ vṛddhi a → ā; the final a deleted → śmāśānikaḥ.

caturdaśyām adhīte "studies on the fourteenth lunar day" → caturdaśī + ṭhak

→ vṛddhi a → ā; the final ī deleted → cāturdaśikaḥ.

Applies when / blocked by. A permitted place or time gives no ṭhak. One of Bhaṭṭoji's commentators cites kāśyām adhīte "studies in Kāśī" and pūrvāhṇe adhīte "studies in the forenoon".

Siddhānta-kaumudī

निषिद्धदेशकालवाचकाट्ठक् स्यादध्येतरि । श्मशानेऽधीते श्माशानिकः । चतुर्दश्यामधीते चातुर्दशिकः ॥

ṭhak comes after [a word] denoting a prohibited place or time, in the sense 'one who studies' (adhyetṛ). One who studies in a cremation-ground (śmaśāne 'dhīte): śmāśānikaḥ. One who studies on the fourteenth [lunar day] (caturdaśyām adhīte): cāturdaśikaḥ.

Tattvabodhinī

NSP p. 284

—अध्यायिन्य—। अदेशकालात् किम् । काश्यामधीते, पूर्वाह्ने अधीते

Bālamanoramā

अध्यायिन्यदेशकालात् - अध्यायिन्यदेशकालात् । निषिद्धेति ।अदेशकाले॑त्यत्र नञ् निषिद्धे वर्तत इति भावः । श्माशानिकः चातुर्दशिक इति । देशकालभिन्नादिति व्याख्याने तु इह न स्यादिति भावः ।

translator notes

commentary BM: the nañ in 'adeśakāla' stands for 'prohibited' (niṣiddha), [which is why the kaumudī says niṣiddha]; were it explained as 'other than place and time' (deśakālabhinna), [ṭhak] would not come here, in śmāśānikaḥ and cāturdaśikaḥ. Followed for 'prohibited' in k1 and 'improper' in sutra_en.
commentary TB gives the counter-examples: why 'adeśakālāt'? [No ṭhak in] 'kāśyām adhīte' ('studies in Kāśī'), 'pūrvāhṇe adhīte' ('studies in the forenoon'), i.e. a permitted place and time. Consistent with BM's 'prohibited'; recorded, not added to the translation.
translator The seventh case in sutra_en is supplied by the translator from 'tatra' (SK 1620): the kaumudī does not restate it here, but its analyses are in the locative (śmaśāne 'dhīte, caturdaśyām adhīte), and SK 1623's 'tatrety eva' presupposes that 'tatra' runs on through this sūtra.

SK 1623 · A 4.4.72V

कठिनान्तप्रस्तारसंस्थानेषु व्यवहरति ॥ १६२३ ॥

kaṭhināntaprastārasaṃsthāneṣu vyavaharati

kaṭhināntaprastārasaṃsthāneṣu vyavaharati — [After seventh-case words] ending in kaṭhina, and [after] prastāra and saṃsthāna, [ṭhak comes] in the sense 'acts (vyavaharati) in that'.

Rule. After seventh-case words ending in kaṭhina "hard", and after prastāra and saṃsthāna, ṭhak comes in the sense "acts in that". "Acts" means does the fitting action there. Tatra holds here as well.

Example. A vaṃśakaṭhina is a region where the bamboos (vaṃśa) are hard.

vaṃśakaṭhine vyavaharati "acts in a region of hard bamboos" → vaṃśakaṭhina + ṭhak

→ vṛddhi a → ā; the final a deleted → vāṃśakaṭhinikaḥ, one who does in that region exactly what is to be done there.

prastāre vyavaharati → prāstārikaḥ.

saṃsthāne vyavaharati → sāṃsthānikaḥ.

Watch out. Vyavaharati here does not mean "trades". Bhaṭṭoji's commentators take prastāra and saṃsthāna both as "arrangement"; scholars discuss the exact sense.

Siddhānta-kaumudī

तत्रेत्येव । वंशकठिने व्यवहरति वांशकठिनिकः । वंशा वेणवः कठिना यस्मिन्देशे स वंशकठिनस्तस्मिन्देशे या क्रिया यथानुष्ठेया तां तथैवानुतिष्ठतीत्यर्थः । प्रास्तारिकः । सांस्थानिकः ॥

'tatra' ('in that') [is carried forward here] as well. [One who] acts in a vaṃśakaṭhina (vaṃśakaṭhine vyavaharati): vāṃśakaṭhinikaḥ. A vaṃśakaṭhina is a region in which the vaṃśas, i.e. the bamboos (veṇavaḥ), are kaṭhina ('hard'); the meaning is: he performs whatever action is to be performed in that region exactly as it is to be performed. prāstārikaḥ. sāṃsthānikaḥ.

Tattvabodhinī

NSP p. 284

—कठिनान्त—। प्रस्तारसंस्थानशब्दौ संनिवेशपर्यायाविति बहवः ॥ प्रस्तारो यज्ञः 'प्रेस्त्रो यज्ञे' इति घञ् । संस्थानं संनिवेश इत्येके ॥—नैकटिको भिक्षुरिति । संन्यासी हि ग्रामस्य निकटे वसन् भिक्षार्थमेव ग्रामे प्रविशति, न तु तत्र वसतीति भावः

Bālamanoramā

कठिनान्तप्रस्तारसंस्थानेषु व्यवहरति - कठिनान्तप्रस्तार । अस्मिन्नर्थे कठिनान्त, प्रस्तार, संस्थान एभ्यः सप्तम्यन्तेभ्यष्ठगित्यर्थः । वंशकठिनशब्दं विवृणोति — वंशा इति । व्यवहरणम्-उचितक्रिया । तदाह — यस्मिन्देशे इति । प्रस्तारसंस्थानशब्दौ अवयवसंनिवेशपर्यायौ ।

translator notes

commentary BM: in this sense ṭhak comes after the seventh-case words kaṭhinānta, prastāra and saṃsthāna. vyavaharaṇa is the appropriate action (ucitakriyā), which the kaumudī's 'yā kriyā yathānuṣṭheyā' spells out. Followed for the bracketed 'seventh-case' in sutra_en (from 'tatra', SK 1620) and for 'acts' rather than 'trades' for vyavaharati.
commentary On prastāra and saṃsthāna the commentators differ: BM takes both as synonyms meaning arrangement of parts (avayavasaṃniveśa); TB (sk.1623.t1) reports that 'many' take them as synonyms meaning arrangement (saṃniveśa), and adds that prastāra, [in a sense] other than a sacrifice (ayajña), has ghañ by 'pre stro 'yajñe' (SK 3203), and that 'some' take saṃsthāna as saṃniveśa. TB as printed (NSP 1915, p. 284) reads 'prastāro yajñaḥ 'prestro yajñe' iti ghañ' (OCR 'presro … ghan', corrected), which as it stands would make prastāra a sacrifice under a rule that gives ghañ only outside a sacrifice (SK 3203: 'ayajñe kim? barhiṣaḥ prastaraḥ'); the avagraha has evidently been lost in both places (read prastāro 'yajñaḥ, pre stro 'yajñe); the print's reading is kept in the source. The kaumudī glosses neither, and the English leaves prāstārikaḥ and sāṃsthānikaḥ unglossed. TB's closing gloss on naikaṭiko bhikṣuḥ belongs to SK 1624.

SK 1624 · A 4.4.73V

निकटे वसति ॥ १६२४ ॥

nikaṭe vasati

nikaṭe vasati — After nikaṭa ('near'), [in the seventh case, ṭhak comes in the sense] 'dwells (vasati) [there]'.

Rule. After the seventh-case word nikaṭa "near", ṭhak comes in the sense "dwells there".

Example.

nikaṭe vasati "dwells nearby" → nikaṭa + ṭhak

→ vṛddhi i → ai; the final a deleted → naikaṭikaḥ, said of a mendicant: naikaṭiko bhikṣuḥ.

Applies when / blocked by. Bhaṭṭoji's commentators say the word is used of a mendicant living near a village. One reads it as breaking the rule that a mendicant live a krośa (a measure of distance) away. Another reads it as living near, not in, the village, and entering only for alms. Scholars discuss this.

Siddhānta-kaumudī

नैकटिको भिक्षुः ॥

A mendicant [who dwells nearby (nikaṭe vasati)] is naikaṭikaḥ.

Bālamanoramā

निकटे वसति - निकटे वसति । अस्मिन्नर्थे सप्तम्यन्तातन्निकटशब्दाट्ठगित्यर्थः । नैकटिको भिक्षुरिति । ग्रामात्क्रोशे भिक्षुणा वस्तव्यमिति शास्त्रमुल्लङ्घ्य निकटे यो भिक्षुर्वसति तत्रैवायं ठगिति भावः । अत्र व्याख्यानमेव शरणम् ।

translator notes

commentary BM: in this sense ṭhak comes after the word nikaṭa ending in the seventh case. Followed for the bracket in sutra_en.
commentary BM on 'naikaṭiko bhikṣuḥ': this ṭhak applies only to a mendicant who, transgressing the injunction that a mendicant must dwell a krośa away from the village, dwells nearby; for this the explanatory tradition is the only recourse (atra vyākhyānam eva śaraṇam). TB, printed under sk.1623.t1 (on 'naikaṭiko bhikṣuḥ'): a renunciant dwelling near the village enters the village only for alms and does not live in it. The two differ in emphasis (BM: a transgression of the krośa rule; TB: residence near, not in, the village); the English gives only the kaumudī's 'a mendicant' and the bracketed sense of the sūtra.

SK 1625 · A 4.4.74V

आवसथात् ष्ठल् ॥ १६२५ ॥

āvasathāt ṣṭhal

āvasathāt ṣṭhal — After āvasatha [in the seventh case, the affix] ṣṭhal [comes in the sense 'dwells there'].

Rule. After the seventh-case word āvasatha "house", ṣṭhal comes in the sense "dwells there". It is ṣit and brings no vṛddhi; its l concerns accent.

Example.

āvasathe vasati "dwells in a house" → āvasatha + ṣṭhal

→ the final a deleted → āvasathikaḥ.

Feminine: ṣit → ṅīṣ → āvasathikī.

The closing verse. A śloka-vārttika, a vārttika in verse, follows:

ākarṣāt parpāder bhastrādibhyaḥ kusīdasūtrāc ca / āvasathāt kisarādeḥ ṣitaḥ ṣaḍ ete ṭhagadhikāre.

"After ākarṣa, after parpa etc., after bhastrā etc., and in the kusīda sūtra; after āvasatha and after kisara etc.: these six in the heading of ṭhak are ṣit."

The six are sūtras:

SK 1557, ṣṭhal after ākarṣa;
SK 1558, ṣṭhan after parpa etc.;
SK 1566, ṣṭhan after bhastrā etc.;
SK 1581, ṣṭhan and ṣṭhac after kusīda and daśaikādaśa;
SK 1625, ṣṭhal after āvasatha;
SK 1603, ṣṭhan after kisara etc.

Bhaṭṭoji notes that "six" counts sūtras. The affixes are seven, because the kusīda sūtra teaches two.

Applies when / blocked by. The verse settles two questions. The heading affix of SK 1548 is ṭhak, not ṣṭhak, since it is not in the list. And the ṣ of SK 1555 is a sandhi product, not a marker, since that sūtra is not in the list either.

Watch out. With this rule the domain of ṭhak ends. The next chapter opens with tad vahati (SK 1627) and a new heading.

Siddhānta-kaumudī

आवसथे वसति आवसथिकः । षित्वान्ङीष् । आवसथिकी ॥

One who dwells in a dwelling (āvasathe vasati) is āvasathikaḥ. Because [the affix] has ṣ as it (ṣit), ṅīṣ [comes]: āvasathikī.

vārttika

आकर्षात्पर्पादेर्भस्त्रादिभ्यः कुसीदसूत्राच्च

(vārttika, a verse) ākarṣāt parpāder bhastrādibhyaḥ kusīdasūtrāc ca — '[The affixes taught] after ākarṣa, after parpa etc., after bhastrā etc., and in the kusīda sūtra,

(वार्तिकम्) ॥ आवसथात्किसरादेः षितः षडेते ठगधिकारे ॥ 1 ॥ षडिति सूत्रषट्केन विहिता इत्यर्थः । प्रत्ययास्तु सप्त ॥ ठकोऽवधिः समाप्तः ॥

āvasathāt kisarādeḥ ṣitaḥ ṣaḍ ete ṭhagadhikāre (1) — after āvasatha, and after kisara etc.: these six within the heading of ṭhak have ṣ as it (ṣit).' 'Six' means 'enjoined by a set of six sūtras'; the affixes, however, are seven. The domain (avadhi) of ṭhak is finished.

Tattvabodhinī

NSP p. 284

—आवसथात्—। लकारः स्वरार्थः । आवसन्त्यस्मिन्नित्यावसथः । 'उपसर्गे वसः' इत्यथप्रत्ययः ॥—कुसीदसूत्रादिति । 'कुसीददशैकादशात्'—इति सूत्रोपात्ताभ्यां प्रकृतिभ्यामित्यर्थः । इह 'नौ द्व्यचष्ठन्' इत्यत्रेव येषां षकारः सांहितिक इति संभाव्यते तेषामेव गणने ष्ठलादेः षित्वमनार्षमिति भ्रमः स्यादतः श्लोकवार्तिककारः षित्प्रत्ययान्सर्वानपि पर्यजीगणत् ॥ ॥ ठकोऽवधिः समाप्तः ॥ युग्य इति । युगं रथाङ्गं वहतीत्यर्थः ॥—प्रासङ्ग इति । प्रासञ्यते असाविति कर्मणि घञ्

Bālamanoramā

आवसथात् ष्ठल् - आवसथात्ष्ठल् । तत्र वसतीत्यर्थे आवसथात्सप्तम्यन्तात्ष्ठलित्यर्थः । आवसथं — गृहम् । षित्त्वं ङीषर्थम् । तदाह — आवसथिकीति । आकर्षादित्यादि । श्लोकवार्तिकमिदम् — ॒प्राग्वहतेष्ठक् इत्यादौ ठगिति वा ष्ठगिति छेद इति संशयनिवृत्त्यर्थम्आकर्षात्ष्ठ॑लिति सूत्रभाष्ये पठितम् । तत्र आकर्षादित्यनेनआकर्षात्ष्ठ॑लिति सूत्रं विवक्षितम् । 'पर्पादिभ्यः' इत्यनेनपर्पादिभ्यः ष्ठ न्निति सूत्रं विवक्षितम् । 'भस्त्रादिभ्यः' इत्यनेनभस्त्रादिभ्यः ष्ठ॑न्निति सूत्रं विवक्षितम् । कुसीदसूत्रादित्यनेनकुसीददशैकादशात् ष्ठन्ष्ठचौ॑ इति सूत्रं विवक्षितम् । आवसथादित्यनेनआवसथात्ष्ठ॑लिति सूत्रं विवक्षितम् । किसरादेरित्यनेनकिसरादिभ्यः ष्ठ॑न्निति सूत्रं विवक्षितम् । 'प्राग्वहतेष्ठक्' इत्यधिकारे एतैः सूत्रैर्विहिताः षट् प्रत्ययाः षित इत्यर्थः । ननुकुसीदे॑ति सूत्रे प्रत्ययद्वयविधानादेतत्सूत्रषट्कविहिता सप्त प्रत्यया लभ्यन्त इति षट् षित इति कथमित्यत आह — षडितीति ।ष॑डित्यनेन सूत्राभिप्रायं षट्त्वं विवक्षितमिति भावः । *****इति बालमनोरमायाम् प्राग्वहतीयाः ।*****अथ ठञधिकारः । — — — — — —

translator notes

commentary BM: ṣṭhal comes after seventh-case āvasatha in the sense 'tatra vasati' ('dwells there'); āvasatha is a house; the ṣ is for ṅīṣ. TB: the l is for accent; āvasatha is 'āvasanty asmin', with the affix atha by 'upasarge vasaḥ'. Followed for the bracketed supplements in sutra_en.
commentary BM: this is a śloka-vārttika, read in the Bhāṣya on 'ākarṣāt ṣṭhal' to remove the doubt whether in 'prāgvahateṣ ṭhak' (SK 1548) and the like the division is ṭhak or ṣṭhak. Its items denote sūtras: 'ākarṣāt ṣṭhal' (SK 1557), 'parpādibhyaḥ ṣṭhan' (SK 1558), 'bhastrādibhyaḥ ṣṭhan' (SK 1566), 'kusīdadaśaikādaśāt ṣṭhanṣṭhacau' (SK 1581), 'āvasathāt ṣṭhal' (SK 1625) and 'kisarādibhyaḥ ṣṭhan' (SK 1603); the affixes these six sūtras teach within the heading 'prāgvahateṣ ṭhak' are ṣit. TB takes 'kusīdasūtrāt' as 'after the two bases taken up in the kusīda sūtra', and gives the motive thus: were only those affixes counted whose ṣ (OCR prakāraḥ, corrected to ṣakāraḥ from the print) might be suspected to arise from continuous recitation (sāṃhitika), as in 'nau-dvyacaṣ ṭhan' (4.4.7, SK 1555, where the ṣ arises from sandhi of dvyacaḥ with ṭhan; OCR 'nau ghracaṣṭan', corrected from the page image of NSP p. 284), one might wrongly think the ṣ-marking of ṣṭhal etc. not Pāṇini's own (anārṣa); so the author of the śloka-vārttika enumerated all the ṣit affixes. Followed for '[the affixes taught]' and for the sūtra-reference of the items.
commentary BM: Objection: the kusīda sūtra teaches two affixes, so seven affixes are obtained from this set of six sūtras; how then 'six ṣit'? Hence 'ṣaḍ iti': 'six' is meant with reference to the sūtras. Followed for the kaumudī's gloss as a count of sūtras.
textual The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3; it is left untranslated. Here it falls between the two halves of the śloka-vārttika: k2 (kind 'vartika') holds the first half, and k3 opens with the second half, closed by the verse number '1', before Bhaṭṭoji's gloss. The English treats the two halves as one quoted verse. BM's gloss 'āvasatāt' (OCR) has been corrected to āvasathāt.

तद्धिताधिकारे ठगधिकारप्रकरणम्