After this chapter you will be able to derive a large family of taddhita words in -ika. One who plays with dice is ākṣikaḥ. One who lives by wages is vaitanikaḥ. One who practises dharma is dhārmikaḥ. One whose ware is cakes is āpūpikaḥ. One appointed to a mine is ākarikaḥ. All of them take the affix ṭhak, the default affix of this chapter. You will learn to read each sense-rule for the case of its base. The chapter runs through five of them in turn: the third case, the second, the sixth, the first and the seventh. You will also learn the special affixes that set ṭhak aside for particular words. Some bring first-vowel vṛddhi and some do not. The ṣ-marked ones make a feminine in -ī by ṅīṣ. Four rules from later books of Pāṇini are read in where Bhaṭṭoji needs them. There are 78 sūtras, and every one is worked on a concrete word.
"mā śabdaṃ kārṣīḥ" iti āha → māśabdikaḥThe first rule makes ṭhak the heading affix of the whole chapter. Four vārttikas, under this rule and the next, add senses of saying, asking and going. On the running example, one who says "do not make a sound" is a māśabdikaḥ. The second rule comes from Pāṇini's seventh book. It stops an augment in svāgata and the other words of its list.
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.
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.
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.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.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.
akṣair dīvyati → ākṣikaḥNow the senses begin. Each run of senses is opened by a sūtra that fixes the case of the base. The first run uses tena, "with that": the base is in the third case (the instrumental). It names the instrument of the action. On the running example, one who plays with dice is ākṣikaḥ. Three apavādas in this group replace ṭhak with aṇ, ṭhañ and ṭhan.
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".
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.
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.
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.
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.
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.
hastinā carati → hāstikaḥThe sense "goes about with that" brings the first affixes marked with ṣ: ṣṭhal and ṣṭhan. A ṣ-marked affix is called ṣit. Its ṣ makes the feminine take ṅīṣ (SK 498). The ṣit affixes of this chapter have no k, ñ or ṇ marker, so they bring no vṛddhi. The words beginning with śvan "dog" need two rules from Pāṇini's seventh book, and Bhaṭṭoji reads them here. On the running example, one who goes about on an elephant is hāstikaḥ.
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.
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.
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.
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:
śvāgaṇikaḥ, feminine with ṅīp (SK 470) śvāgaṇikī;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.
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.
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.
vetanena jīvati → vaitanikaḥThe third case continues with two new senses: "lives by that" and "carries by means of that". On the running example, one who lives by wages is vaitanikaḥ. The apavādas here are ṭhan, cha, ṣṭhan and aṇ. One rule makes ṣṭhan optional, and the pair it gives shows clearly what vṛddhi does: vivadhikaḥ beside vaivadhikaḥ.
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.
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.
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.
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.
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.
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.
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.
kṛtyā nirvṛttam → kṛtrimam; dadhnā saṃsṛṣṭam → dādhikamThe third case continues with three more senses: "brought about by that", "mixed with that" and "moistened with that". This group has the widest spread of apavādas: map, imap, kak, kan, ini, aṇ, and luk, which removes the affix altogether. On the running examples, what is produced by making is kṛtrimam, and what is mixed with curd is dādhikam.
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.
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.
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.
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.
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.
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.
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.
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.
ojasā vartate → aujasikaḥ; pratīpaṃ vartate → prātīpikaḥThe sense vartate "is engaged, behaves" is taught twice. First with the third case, as before. Then the sūtra tat… switches the base to the second case (the accusative), and the second-case run begins. On the running examples, a hero engaged by vigour is aujasikaḥ, and one who behaves contrarily is prātīpikaḥ.
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.
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" → ānvīpikaḥpratilomam "against the grain" → prātilomikaḥpratikūlam "adversely" → prātikūlikaḥanukūlam "favourably" → ānukūlikaḥApplies 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".
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.
pakṣiṇo hanti → pākṣikaḥThe base is now the object of the action, in the second case. The derived word names the person who acts on it. On the running example, one who kills birds is pākṣikaḥ. One rule (SK 1581) brings in the ṣit pair ṣṭhan and ṣṭhac. One vārttika replaces a whole base, and another widens a base to its synonyms and species.
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.
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.
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.
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".
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.
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:
pākṣikaḥ; from śakuni śākunikaḥ; from mayūra "peacock" māyūrikaḥ.mātsyikaḥ; from mīna mainikaḥ; and a species word, read as śākulikaḥ from śakula, a kind of fish (scholars discuss this reading).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.
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).
dharmaṃ carati → dhārmikaḥThe second-case run continues with more verbs. On the running example, one who practises dharma is dhārmikaḥ. The apavādas are ṭhañ, ṭhan and ṇya. The group ends with a rule that needs an established usage (saṃjñā).
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
āpaṇasya dharmyam → āpaṇikamThe sūtra tasya dharmyam switches the base to the sixth case (the genitive), "of that". Dharmya means "not departing from dharma": what is fit to be practised. On the running example, what is dharmya for a market is āpaṇikam. The apavādas are aṇ and añ, and three vārttikas add bases to the añ rule.
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.
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.
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.
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 dharmyam → viśasitṛ + añ → iṭ dropped → viśastṛ → ṛ → r → vṛddhi i → ai → vaiśastram.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.
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.
apūpāḥ paṇyam asya → āpūpikaḥThe sūtra tad asya paṇyam switches the base to the first case (the nominative), "that is his". The derived word names the person, the "his". On the running example, one whose ware is cakes is āpūpikaḥ, a cake-seller. The apavādas are ṭhañ, ṣṭhan, aṇ and īkak.
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.
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".
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.
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.
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.
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.
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.
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.
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.
apūpabhakṣaṇaṃ śīlam asya → āpūpikaḥThe first-case run goes on with more nouns: view, disposition, a slip in study, what is good for him, and what is given to him regularly. On the running example, one whose disposition is eating cakes is āpūpikaḥ. This group has the rule that gives chātraḥ "student", and a rule from Pāṇini's sixth book read in beside it. The apavādas are ṇa, ṭhac, ṭiṭhan and aṇ.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
ākare niyuktaḥ → ākarikaḥThe sūtra tatra niyuktaḥ switches the base to the seventh case (the locative), "there, in that". On the running example, one appointed to a mine is ākarikaḥ. The apavādas are ṭhan and ṣṭhal. The last rule ends the heading of ṭhak, and a verse after it counts the ṣit affixes of the whole chapter.
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.
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.
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".
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.
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.
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:
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.
māśabdikaḥ (SK 1548).svāṅgiḥ, śvābhastriḥ.svāpateyam (SK 1656).cūrṇin), with no vṛddhi (SK 1573).ākṣikaḥ, but tense and number are not (SK 1550).hāstikaḥ).dhānuṣkaḥ).kṛtri, paktri) (SK 1570).daṇḍamātha) (SK 1587).| SK | Sūtra | What it does | Example |
|---|---|---|---|
| 1548 | prāg vahateṣ ṭhak | Heading: ṭhak until tad vahati; vārttika "he says that". | māśabdikaḥ |
| 1549 | svāgatādīnāṃ ca | No aic augment in the svāgata list; vārttikas "says", "asks", "goes to". | svāgatikaḥ, prābhūtikaḥ, sausnātikaḥ, pāradārikaḥ |
| 1550 | tena dīvyati khanati jayati jitam | 3rd case (instrument): plays, digs, conquers, won. | ākṣikaḥ, ābhrikaḥ, ākṣikam |
| 1551 | saṃskṛtam | "Prepared with". | dādhikam, mārīcikam |
| 1552 | kulatthakopadhād aṇ | Aṇ after kulattha and k-penultimate bases. | kaulattham, taittiḍīkam |
| 1553 | tarati | "Crosses by". | auḍupikaḥ |
| 1554 | gopucchāṭ ṭhañ | Ṭhañ after gopuccha. | gaupucchikaḥ |
| 1555 | naudvyacaṣ ṭhan | Ṭhan after nau and two-vowel words. | nāvikaḥ, ghaṭikaḥ, bāhukā |
| 1556 | carati | "Goes about with / eats with". | hāstikaḥ, dādhikaḥ |
| 1557 | ākarṣāt ṣṭhal | Ṣṭhal after ākarṣa. | ākarṣikaḥ, ākarṣikī |
| 1558 | parpādibhyaḥ ṣṭhan | Ṣṭhan after the parpa list. | parpikaḥ, aśvikaḥ |
| 1559 | śvagaṇāṭ ṭhañ ca | Ṭhañ and ṣṭhan after śvagaṇa. | śvāgaṇikaḥ, śvagaṇikaḥ |
| 1560 | śvāder iñi | No aic in śvan-initial stems before iñ (vārttika: before i-). | śvābhastriḥ, śvāgaṇikaḥ |
| 1561 | padāntasyānyatarasyām | Optional for śvan-initial stems ending in pada. | śvāpadam / śauvāpadam |
| 1562 | vetanādibhyo jīvati | "Lives by". | vaitanikaḥ, dhānuṣkaḥ |
| 1563 | vasnakrayavikrayāṭ ṭhan | Ṭhan after vasna, kraya, vikraya. | vasnikaḥ, krayikaḥ |
| 1564 | āyudhāc cha ca | Cha and ṭhan after āyudha. | āyudhīyaḥ, āyudhikaḥ |
| 1565 | haraty utsaṅgādibhyaḥ | "Carries by". | autsaṅgikaḥ |
| 1566 | bhastrādibhyaḥ ṣṭhan | Ṣṭhan after the bhastrā list. | bhastrikaḥ, bhastrikī |
| 1567 | vibhāṣā vivadhāt | Ṣṭhan optionally after vivadha, vīvadha. | vivadhikaḥ / vaivadhikaḥ |
| 1568 | aṇ kuṭilikāyāḥ | Aṇ after kuṭilikā. | kauṭilikaḥ |
| 1569 | nirvṛtte 'kṣadyūtādibhyaḥ | "Brought about by". | ākṣadyūtikam |
| 1570 | ktrer mam nityam | Map obligatorily after ktri-words; vārttika imap. | kṛtrimam, pākimam |
| 1571 | apamityayācitābhyāṃ kakkanau | Kak after apamitya, kan after yācita. | āpamityakam, yācitakam |
| 1572 | saṃsṛṣṭe | "Mixed with". | dādhikam |
| 1573 | cūrṇād iniḥ | Ini after cūrṇa. | cūrṇinaḥ |
| 1574 | lavaṇāl luk | Luk of the affix after lavaṇa. | lavaṇaḥ sūpaḥ |
| 1575 | mudgād aṇ | Aṇ after mudga. | maudgaḥ |
| 1576 | vyañjanair upasikte | "Moistened with", for condiments. | dādhikam |
| 1577 | ojassaho'mbhasā vartate | "Is engaged by" ojas, sahas, ambhas. | aujasikaḥ, sāhasikaḥ |
| 1578 | tat pratyanupūrvam īpalomakūlam | 2nd case begins: "behaves" with prati-/anu- words. | prātīpikaḥ, ānukūlikaḥ |
| 1579 | parimukhaṃ ca | Also parimukha (and paripārśva). | pārimukhikaḥ |
| 1580 | prayacchati garhyam | "Lends" reprehensibly; vārttika vṛdhuṣi. | dvaiguṇikaḥ, vārdhuṣikaḥ |
| 1581 | kusīdadaśaikādaśāt ṣṭhanṣṭhacau | Ṣṭhan, ṣṭhac after kusīda, daśaikādaśa. | kusīdikaḥ, daśaikādaśikaḥ |
| 1582 | uñchati | "Gleans". | bādarikaḥ |
| 1583 | rakṣati | "Guards". | sāmājikaḥ |
| 1584 | śabdadarduraṃ karoti | "Makes" śabda, dardura. | śābdikaḥ, dārdurikaḥ |
| 1585 | pakṣimatsyamṛgān hanti | "Kills", with synonyms and species. | pākṣikaḥ, mainikaḥ, hāriṇikaḥ |
| 1586 | paripanthaṃ ca tiṣṭhati | "Stands" (and "kills") paripantham. | pāripanthikaḥ |
| 1587 | māthottarapadapadavyanupadaṃ dhāvati | "Runs along". | dāṇḍamāthikaḥ, pādavikaḥ |
| 1588 | ākrandāṭ ṭhañ ca | Ṭhañ and ṭhak after ākranda. | ākrandikaḥ |
| 1589 | padottarapadaṃ gṛhṇāti | "Takes" a -pada compound. | paurvapadikaḥ |
| 1590 | pratikaṇṭhārthalalāmaṃ ca | "Takes" pratikaṇṭha, artha, lalāma. | prātikaṇṭhikaḥ, ārthikaḥ |
| 1591 | dharmaṃ carati | "Practises"; vārttika adharma. | dhārmikaḥ, ādharmikaḥ |
| 1592 | pratipatham eti ṭhaṃś ca | Ṭhan and ṭhak after pratipatham, "goes". | prātipathikaḥ |
| 1593 | samavāyān samavaiti | "Joins" assemblies. | sāmavāyikaḥ, sāmūhikaḥ |
| 1594 | pariṣado ṇyaḥ | Ṇya after pariṣad. | pāriṣadyaḥ |
| 1595 | senāyā vā | Ṇya optionally after senā. | sainyāḥ / sainikāḥ |
| 1596 | saṃjñāyāṃ lalāṭakukkuṭyau paśyati | "Looks at", as an established name. | lālāṭikaḥ, kaukkuṭikaḥ |
| 1597 | tasya dharmyam | 6th case begins: "dharmya for". | āpaṇikam |
| 1598 | aṇ mahiṣyādibhyaḥ | Aṇ after the mahiṣī list. | māhiṣam, yājamānam |
| 1599 | ṛto 'ñ | Añ after ṛ-stems; vārttikas nara, viśasitṛ, vibhājayitṛ. | yātram, nārī, vaiśastram |
| 1600 | avakrayaḥ | "Levy on". | āpaṇikaḥ |
| 1601 | tad asya paṇyam | 1st case begins: "his ware". | āpūpikaḥ |
| 1602 | lavaṇāṭ ṭhañ | Ṭhañ after lavaṇa. | lāvaṇikaḥ |
| 1603 | kisarādibhyaḥ ṣṭhan | Ṣṭhan after the kisara list. | kisarikaḥ, kisarikī |
| 1604 | śalāluno 'nyatarasyām | Ṣṭhan optionally after śalālu. | śalālukaḥ / śālālukaḥ |
| 1605 | śilpam | "His craft". | mārdaṅgikaḥ |
| 1606 | maḍḍukajharjharād aṇ anyatarasyām | Aṇ optionally after maḍḍuka, jharjhara. | māḍḍukaḥ / māḍḍukikaḥ |
| 1607 | praharaṇam | "His weapon". | āsikaḥ, dhānuṣkaḥ |
| 1608 | paraśvadhāṭ ṭhañ ca | Ṭhañ and ṭhak after paraśvadha. | pāraśvadhikaḥ |
| 1609 | śaktiyaṣṭyor īkak | Īkak after śakti, yaṣṭi. | śāktīkaḥ, yāṣṭīkaḥ |
| 1610 | astināstidiṣṭaṃ matiḥ | "His view". | āstikaḥ, nāstikaḥ, daiṣṭikaḥ |
| 1611 | śīlam | "His disposition". | āpūpikaḥ |
| 1612 | chatrādibhyo ṇaḥ | Ṇa after the chatra list. | chātraḥ |
| 1613 | kārmas tācchīlye | Kārma by nipātana; ṇa behaves as aṇ. | kārmaḥ, caurī; but kārmaṇaḥ |
| 1614 | karmādhyayane vṛttam | A slip made in his study. | aikānyikaḥ |
| 1615 | bahvacpūrvapadāṭ ṭhac | Ṭhac after a many-vowel prior member. | dvādaśānyikaḥ |
| 1616 | hitaṃ bhakṣāḥ | "Food good for him". | āpūpikaḥ |
| 1617 | tad asmai dīyate niyuktam | "Regularly given to him". | āgrabhojanikaḥ |
| 1618 | śrāṇāmāṃsaudanāṭ ṭiṭhan | Ṭiṭhan after śrāṇā, māṃsaudana. | śrāṇikaḥ, odanikaḥ |
| 1619 | bhaktād aṇ anyatarasyām | Aṇ optionally after bhakta. | bhāktaḥ / bhāktikaḥ |
| 1620 | tatra niyuktaḥ | 7th case begins: "appointed there". | ākarikaḥ |
| 1621 | agārāntāṭ ṭhan | Ṭhan after -agāra. | devāgārikaḥ |
| 1622 | adhyāyiny adeśakālāt | "Studies" at a prohibited place or time. | śmāśānikaḥ, cāturdaśikaḥ |
| 1623 | kaṭhināntaprastārasaṃsthāneṣu vyavaharati | "Acts in". | vāṃśakaṭhinikaḥ |
| 1624 | nikaṭe vasati | "Dwells near". | naikaṭikaḥ |
| 1625 | āvasathāt ṣṭhal | Ṣṭhal after āvasatha; verse of the six ṣit sūtras; ṭhak ends. | āvasathikaḥ, āvasathikī |