Prakaraṇa 32 · SK 1626–1660
तद्धिताधिकारे प्राग्घितीयप्रकरणम्
taddhitādhikāre prāgghitīyaprakaraṇam · 35 sūtras
SK 1626 · A 4.4.75यदधिकारः प्राग्घितीयः
प्राग्घिताद्यत् ॥ १६२६ ॥
prāgghitādyat
prāg ghitād yat — Before [the sūtra marked by] hita, [the affix] yat [is the heading].
Rule. This sūtra is an adhikāra, a heading. From here up to the sūtra tasmai hitam (SK 1665), the affix is yat unless a rule names another. The heading stops before that sūtra, so tasmai hitam itself is outside it. The word hita in this sūtra names that later sūtra by one of its words.
Yat is heard as ya. Its t is an it, a marker sound, part of the affix as taught but not as heard. The t concerns accent: an affix marked with t brings a particular accent, called the tit-svara. Yat has no ñ, ṇ or k, so it brings no first-vowel vṛddhi, the replacement of the base's first vowel by ā, ai or au. The base before it is a bha stem, the name a stem bears before an affix beginning with a vowel or y. So its final a, ā, i or ī is deleted (SK 311).
Example. The heading teaches no word by itself. Its effect shows in the next rule:
ratha + yat → ratha + ya
→ no vṛddhi → the final a is deleted (SK 311) → rathyaḥ.
Applies when / blocked by. The senses taught before tasmai hitam are called prāgghitīya, "belonging to what comes before hita". That gives the chapter its name. Most rules below name only a new sense, and yat comes by this heading. The others name another affix for one base. Those are apavādas: exceptions that set aside the general yat.
Watch out. Chapter 31's heading, ṭhak, stopped just before tad vahati (SK 1627). So tad vahati is the first sense of this chapter, not the last of that one.
Siddhānta-kaumudī
तस्मै हितम् SK 1665 इत्यतः प्राक् यदधिक्रियते ॥
Before [the sūtra] 'tasmai hitam' (SK 1665), yat is made the heading (adhikriyate).
Bālamanoramā
प्राग्घिताद्यत् - अथ प्राग्घितीयप्रकरणं निरूप्यते — प्राग्घिताद्यत् । हितशब्दस्तद्धटितसूत्रपरः तदाह — तस्यै हितमिति ।
translator notes
- BM opens the section of the prāgghitīya affixes here, and says that the word hita stands for the sūtra containing it (tadghaṭitasūtrapara); hence the kaumudī's 'tasmai hitam ityataḥ prāk'. Followed for '[the sūtra marked by] hita' in sutra_en. BM prints the pratīka of that sūtra as 'tasyai hitam' (OCR/print for tasmai); the kaumudī's 'tasmai hitam' is kept.
- translator The unit carries no Tattvabodhinī block of its own, and the TB printed under the preceding unit (the tail of sk.1625.t1, from 'yugya iti') comments on SK 1627, not on this heading. The span of the heading (up to, not including, SK 1665) is the kaumudī's own statement.
SK 1627 · A 4.4.76V
तद्वहति रथयुगप्रासङ्गम् ॥ १६२७ ॥
tadvahati rathayugaprāsaṅgam
tad vahati rathayugaprāsaṅgam — After ratha, yuga and prāsaṅga [ending in the second case, yat comes] in the sense 'he draws that'.
Rule. After ratha "chariot", yuga "yoke" and prāsaṅga, in the second case, yat comes in the sense "he draws that". The base names the thing drawn. The derived word names the one who draws it.
A prāsaṅga is a piece of wood fastened on the shoulder of young steers while they are being broken in.
Example.
rathaṃ vahati "one who draws a chariot" → ratha + yat
→ the final a is deleted (SK 311) → rathyaḥ.
yugaṃ vahati "one who draws a yoke" → yuga + yat → yugyaḥ.
prāsaṅgaṃ vahati "one who bears the prāsaṅga" → prāsaṅga + yat → prāsaṅgyaḥ.
Applies when / blocked by. The word tat "that" fixes the second case. It is carried by anuvṛtti into the rules that follow, until a rule names another case. Anuvṛtti is the carrying of a word from an earlier rule into a later one that does not repeat it.
Watch out. The derived word names the one that draws, not the thing drawn. rathyaḥ is the animal that draws the chariot, not the chariot.
Siddhānta-kaumudī
रथं वहति रथ्यः । युग्यः । वत्सानां दमनकाले स्कन्धे काष्ठमासज्यते स प्रासङ्गः । तं वहति प्रासङ्ग्यः ॥
One who draws a chariot (rathaṃ vahati) is rathyaḥ. [One who draws a yoke (yuga) is]
yugyaḥ. When young steers (vatsa) are being broken in, a piece of wood is fastened on the
shoulder: that is the prāsaṅga. One who bears it is prāsaṅgyaḥ.
Bālamanoramā
तद्वहति रथयुगप्रासङ्गम् - तद्वहति रथ । रथादि वहतीत्यर्थे द्वितीयान्ताद्रथ युग प्रासङ्ग इति त्रयाद्यत्स्यादित्यर्थः । युग्य इति । रथादिवहनकाले अश्वादिस्कन्धेषु तिर्यग्यत् काष्ठमीषत्प्रोतमासज्यते तद्युगम् । तद्वहतीत्यर्थः । दमनकाले इति । रथादिवहने सुशिक्षितावश्वौ नियुज्य तत्स्कन्धवाह्ययुगे यद्युगान्तरमासज्य तस्मिन्नशिक्षिता अश्वादयो वहनशिक्षार्थ नियुज्यन्ते स प्रासङ्ग इत्यर्थः ।प्रासङ्गो ना युगाद्युगे॑ इत्यमरः ।
translator notes
- BM: yat comes after the three words ratha, yuga and prāsaṅga, ending in the second case, in the sense 'draws ratha etc.' (yat being the affix of the heading 'prāg ghitād yat', SK 1626). Followed for the bracketed supplement in sutra_en.
- TB, printed under sk.1625.t1 (p31): yugya means 'one that draws the yuga (yugaṃ vahati), a part of the chariot'; prāsaṅga is 'that which is attached' (pra-ā-sañj), with ghañ in the object sense (karmaṇi ghañ). Followed for the bracketed completion of the elliptical 'yugyaḥ' and for 'fastened' (āsajyate).
- BM: yuga is the wooden crossbar laid slightly fixed across the shoulders of horses and the like when a chariot is drawn, and yugya is 'one that draws that'; prāsaṅga is a second yoke attached to the yoke on the shoulders of two well-trained horses, in which untrained horses are harnessed to learn drawing (Amara: 'prāsaṅgo nā yugād yuge').
- translator The kaumudī speaks of young steers (vatsa), BM of horses; the kaumudī's wording is kept.
SK 1628 · A 4.4.77V
धुरो यड्ढकौ ॥ १६२८ ॥
dhuro yaḍḍhakau
dhuro yaḍḍhakau — After dhur [ending in the second case], yat and ḍhak [come in the sense 'he draws that'].
Rule. After dhur "yoke-pole", in the second case, two affixes come in the sense "draws": yat and ḍhak. Ḍhak is heard as eya (SK 475). Its k is a marker, so it brings first-vowel vṛddhi (SK 1076).
Example. Bhaṭṭoji starts the yat-form and stops at a problem:
dhuraṃ vahati "one who bears the yoke-pole" → dhur + yat
→ a consonant, the y, follows the r of dhur
→ so hali ca (SK 354) would lengthen the u: dhūryaḥ.
The next rule stops that lengthening. The finished forms are given there.
Applies when / blocked by. One of Bhaṭṭoji's commentators says dhuro ḍhak ca, "and ḍhak after dhur", would have been an easier wording, presumably because yat comes from the heading anyway.
Watch out. Bhaṭṭoji's sentence here is unfinished. It ends "lengthening being due by hali ca", and the next sūtra completes it.
Siddhānta-kaumudī
हलि च SK 354 इति दीर्घे प्राप्ते ॥
[When yat follows dhur,] lengthening [of its vowel] being due by 'hali ca' (SK 354) —
Tattvabodhinī
NSP p. 284–285—धुरो—धुरो ढक् च’ इत्येव सुवचम् ॥—न भ ।—उपधाया इति । ‘उपधायां च’ इति पूर्वसूत्रादेतल्लभ्यत · इति भावः ॥ उपधायाः किम् । प्रतिदीन्नः । इह नान्तस्य भत्वेऽपीकारस्यानुपधात्वान्निषेधो न प्रवर्तते
Bālamanoramā
धुरो यड्ढकौ - धुरो यड्ढकौ । धुरशब्दाद्द्वितीयान्ताद्वहतीत्यर्थे यत्, ढक्च स्यादित्यर्थः ।यड्ढकञो॑विति पाठान्तरम् । हलि चेतीति । 'धुर्वी हिंसायां'भ्राजभासे॑ति क्विप् । 'राल्लोपः' इति लोपः । अश्वादिस्कन्धवाह्यप्रदेशो युगावयवो धुः । धुर्शब्दाद्यतिहलि चे॑ति दीर्घे प्राप्ते सतीत्यर्थः ।
Footnotes (NSP 1915 ed.)
NSP p. 285 १ एकधुर इति—अत्रान्तरङ्गानपीति न्यायेन सवर्णदीर्घात्पूर्वमेव टापो लुक् । २ धनुः करणमिति—धनुरिति करणमात्रो-पलक्षणम्, तेन चोरं विध्यति खड्गेनेत्यादावपि न ।
translator notes
- BM: after the word dhur ending in the second case, yat and ḍhak come in the sense 'draws'. BM records a variant reading of the sūtra with 'yaḍḍhakañau'. Followed for the bracketed supplements in sutra_en.
- TB (sk.1628.t1): 'dhuro ḍhak ca' alone would have been an easy wording (ity eva suvacam).
- translator TB does not say why 'dhuro ḍhak ca' would suffice; presumably because yat is available from the heading 'prāg ghitād yat' (SK 1626) and 'ca' would bring it in (translator's inference).
- BM: dhur is from the root 'dhurvī hiṃsāyām' with kvip by 'bhrāja-bhāsa …', and v is deleted by 'rāl lopaḥ'; the dhur is the part of the yoke that rests on the shoulders of horses and the like. The kaumudī's 'dīrghe prāpte' means: when, with yat after dhur, lengthening is due by 'hali ca'. Followed for the bracketed '[When yat follows dhur]' and '[of its vowel]'.
- translator The kaumudī's sentence is incomplete here: it is continued by the next sūtra, 'na bhakurchurām' (SK 1629), which forbids that lengthening; the forms dhuryaḥ and dhaureyaḥ are given there, not in this unit.
SK 1629 · A 8.2.79V
न भकुर्छुराम् ॥ १६२९ ॥
na bhakurchurām
na bhakurchurām — [Lengthening of the penultimate] does not [occur] for a bha, for kur and for chur.
Rule. The lengthening of the upadhā, the penultimate sound, does not happen in a bha stem. Nor does it happen in the two words kur and chur. The words "penultimate" and "lengthening" are carried from the rules just before this one in the Aṣṭādhyāyī.
Example.
dhur + yat → before yat, which begins with y, dhur is a bha stem (SK 231)
→ hali ca (SK 354) would lengthen the penultimate u
→ this rule forbids it, because dhur is a bha → the u stays short → dhuryaḥ.
With the other affix of SK 1628:
dhur + ḍhak → dhur + eya (SK 475)
→ first-vowel vṛddhi, u → au → dhaureyaḥ.
Applies when / blocked by. Only dhuryaḥ needs this prohibition. In dhaureyaḥ the sound after the r is the vowel e, not a consonant. So hali ca could never apply there.
Watch out. The rule stops only the lengthening of a penultimate vowel. Scholars discuss which earlier sūtra supplies the word "penultimate"; the result is the same.
Siddhānta-kaumudī
भस्य कुर्च्छुरोश्चोपधाया दीर्घो न स्यात् । धुर्यः । धौरेयः ॥
Lengthening (dīrgha) of the penultimate (upadhā) of a bha, and of kur and chur, does not
occur. [Examples, with the affixes of SK 1628:] dhuryaḥ; dhaureyaḥ.
Bālamanoramā
न भकुर्छुराम् - न भकुर्छुराम् । 'र्वोरुपधायाः' इत्यत 'उपधाया' इति दीर्घ इति चानुवर्तते । तदाह — भस्येत्यादिना ।धूर्वहे धुर्यधौरेयधुरीणाः॑ इत्यमरः ।
translator notes
- BM: from 'rvor upadhāyāḥ' [i.e. rvor upadhāyā dīrgha ikaḥ, A 8.2.76] the words 'upadhāyāḥ' (of the penultimate) and 'dīrghaḥ' (lengthening) are carried forward (anuvartate) into this rule; hence the kaumudī's 'bhasya…'. Followed for the bracketed 'lengthening of the penultimate' in sutra_en.
- TB, printed under sk.1628.t1: 'upadhāyāḥ' is obtained from the immediately preceding sūtra 'upadhāyāṃ ca' [A 8.2.78]. Counter-example for 'of the penultimate': pratidīvnaḥ [OCR prints pratidīnnaḥ] — although the n-final stem there is a bha, its i is not the penultimate, so the prohibition does not operate. Followed, with BM, for 'of the penultimate' in sutra_en.
- translator BM (from 'rvor upadhāyāḥ', A 8.2.76) and TB (from 'upadhāyāṃ ca', A 8.2.78) differ on the source of the anuvṛtti of upadhā; the English names neither.
- translator The bracket connects this rule with sk.1628.k1, which the kaumudī leaves open ('when lengthening is due by hali ca (SK 354)'): dhur before yat would be lengthened by hali ca, and this sūtra prevents it because dhur is a bha there. dhuryaḥ and dhaureyaḥ are the yat- and ḍhak-forms of SK 1628 ('bearing the yoke-pole'); the kaumudī simply lists both, and the prohibition is needed only for dhuryaḥ (in dhaureyaḥ no consonant follows the r, so 'hali ca' cannot apply). The kaumudī gives the forms only, not the derivation. The kaumudī spells the second item kurcchur- (kurcchuroḥ) against the sūtra's kurchur-; an orthographic variant, kept.
SK 1630 · A 4.4.78V
खः सर्वधुरात् ॥ १६३० ॥
khaḥ sarvadhurāt
khaḥ sarvadhurāt — After sarvadhurā ('the whole yoke'), kha [in the sense 'draws' (vahati), after the second case].
Rule. After sarvadhurā "the whole yoke", in the second case, the affix kha comes in the sense "draws". It is an apavāda of yat. Kha is heard as īna (SK 475) and brings no vṛddhi.
Sarvadhurā is a tatpuruṣa, a determinative compound: sarvā dhūḥ "the whole yoke". Bhaṭṭoji's commentators explain its shape. The compound takes the samāsānta a, a closing affix added to a whole compound, by ṛkpūrabdhūḥ… (SK 940), and then the feminine ṭāp, heard as -ā.
Example.
sarvadhurāṃ vahati "one who draws the whole yoke" → sarvadhurā + kha
→ kh → īn (SK 475) → sarvadhurā + īna
→ the final ā is deleted (SK 311) → sarvadhurīna
→ the n stands after the r with only a vowel between, so it becomes ṇ (SK 197) → sarvadhurīṇaḥ.
Bhaṭṭoji gives only the analysis and the form. The steps above apply rules you already know.
Watch out. Some copies of the text misprint the analysis as sarvadharāṃ vahati. The correct reading is sarvadhurāṃ vahati, from dhur.
Siddhānta-kaumudī
सर्वधुरां वहतीति सर्वधुरीणः ॥
One who draws the whole yoke (sarvadhurāṃ vahati): sarvadhurīṇaḥ.
Tattvabodhinī
NSP p. 285—खः सर्वधुरात् । सर्वधुराया इति वक्तव्ये नपुंसकनिर्देशः शब्दस्वरूपापेक्षया ‘बन्धुनि बहुव्रीहौ’ इतिवत् ॥—सर्वधुरामिति । ‘पूर्वकालैक—’इति समासः । ‘ऋक्पूरब्धूः’ इति समासान्ते अप्रत्यये टाप्
Bālamanoramā
खः सर्वधुरात् - खः सर्वधुरात् । सर्वा धूः सर्वधुरा । 'पूर्वकाल' इति तत्पुरुषः ।ऋक्पू॑रिति समासान्तः ।परवल्लिङ्ग॑मिति स्त्रीत्वाट्टाप् । इह तु शब्दस्वरूपापेक्षया नपुंसकनिर्देशः । द्वितीयान्तात्सर्वधुराशब्दाद्वहतीत्यर्थे खः स्यादित्यर्थः । सर्वधुरीण इति । सर्वधुरां वहतीत्यर्थः ।स तु सर्वधुरीणो यो भवेत्सर्वधुरावहः॑ इत्यमरः ।
translator notes
- textual The digital source read 'sarvadharāṃ' (a digitization slip); corrected to sarvadhurāṃ, the reading of the 1915 Nirṇaya-sāgara print (p. 285), verified against a printed copy.
- BM: kha comes after the word sarvadhurā ending in the second case, in the sense 'draws' (vahati), i.e. the 'tad vahati' of SK 1627 still holds. Followed for the bracket in sutra_en.
- BM: sarvā dhūḥ = sarvadhurā, a tatpuruṣa by 'pūrvakāla…' (SK 726), with the samāsānta by 'ṛkpūr…' (SK 940); the compound is feminine by 'paravalliṅgam…' (SK 812), hence ṭāp; the neuter form in the sūtra refers to the word-form (śabdasvarūpa). Followed for taking the base as feminine sarvadhurā in sutra_en.
- TB: where 'sarvadhurāyāḥ' would be expected, the sūtra's neuter 'sarvadhurāt' refers to the word-form (śabdasvarūpa), as in 'bandhuni bahuvrīhau' (SK 1005) [OCR 'vandhuni vahunnīhau', corrected]; on 'sarvadhurām': compound by 'pūrvakālaika…' (SK 726), and ṭāp after the samāsānta a by 'ṛkpūrabdhūḥ…' (SK 940). Agrees with BM; followed for the feminine base sarvadhurā.
- translator The kaumudī gives only the analysis and the form; no derivational steps (the replacement of kha, ṇatva) are stated, and none are supplied.
SK 1631 · A 4.4.79V
एकधुराल्लुक् च ॥ १६३१ ॥
ekadhurālluk ca
ekadhurāl luk ca — After ekadhurā ('a single yoke'), [kha in the sense 'draws' (vahati)] and (ca) luk [— which affix undergoes luk is read differently by the commentators].
Rule. After ekadhurā "a single yoke", in the second case, kha comes in the sense "draws". By the word ca "and", luk also comes. Luk is a named kind of affix-disappearance. So there are two forms: one with kha, and one where an affix has disappeared.
Example.
ekadhurāṃ vahati "one who draws a single yoke" → ekadhurā + kha
→ ekadhurā + īna → the ā deleted, the n → ṇ (as in SK 1630) → ekadhurīṇaḥ.
With luk → ekadhuraḥ. The feminine -ā goes too; an editor's note explains this, and Bhaṭṭoji gives only the form.
Applies when / blocked by. Which affix the luk removes is a point scholars discuss. One view: kha itself is optionally removed. Another: the heading's yat is removed, and kha, being taught in so many words, always stays. Either way the two forms are ekadhurīṇaḥ and ekadhuraḥ.
Siddhānta-kaumudī
एकधुरां वहति एकधुरीणः । एकधुरः ॥
One who draws a single yoke (ekadhurāṃ vahati): ekadhurīṇaḥ, [and, with luk,]
ekadhuraḥ.
Tattvabodhinī
NSP p. 285—एकधुराल्लुक् च । चात्खः । एवं च प्राकरणिकस्य यतो लुक्, खस्य तु विधानसामर्थ्याच्छ्रवणमिति फलितं तदाह—एकधुरीण इत्यादि ॥—शाकटो गौरिति । ननु ‘तस्येदम्’ इत्यणा सिद्धम् । यो हि शकटं वहति शकटस्यासौ भवति । अत्राहुः । आरम्भसामर्थ्यादत्र तदन्तविधिः । तेन द्वे शकटे वहति द्वैशकट इत्यत्र ‘द्विगोर्लुगनपत्ये’ इति प्राग्दीव्यतीयो लुङ् न भवति, ‘तस्येदम्’ इत्यणि तु स्यादेव लुगिति
Bālamanoramā
एकधुराल्लुक् च - एकधुराल्लुक् च । एकधुराशब्दाद्द्वितीयान्ताद्वहतीत्यर्थे खः स्यात् । तस्य पक्षे लुगित्यर्थः । एकधुरीणः । एकधुर इति । एकधुरां वहतीत्यर्थः ।
translator notes
- BM: kha comes after the word ekadhurā ending in the second case, in the sense 'draws' (vahati), and that [kha] optionally (pakṣe) undergoes luk; ekadhuraḥ = 'draws a single yoke'.
- TB: 'by ca, kha' — the upshot is that the luk is of the yat of this section (prākaraṇika yat, SK 1626), while kha, by the force of its being enjoined, is heard [i.e. never deleted]; hence the two forms.
- translator BM (luk of kha, optionally) and TB (luk of yat, with kha retained) disagree on what the luk applies to; sutra_en and k1 are left neutral ('with luk').
- translator The kaumudī gives the two forms without naming their affixes; the bracket '[and, with luk,]' is supplied from the sūtra. The second part of sk.1631.t1 (from 'śākaṭo gaur iti') is TB on SK 1632 'śakaṭād aṇ', printed under this unit.
- textual NSP editorial footnote, printed under sk.1628.n1 (NSP 1915, p. 285), on 'ekadhuraḥ': by the maxim 'antaraṅgān api…', the ṭāp is deleted (OCR chuk, corrected to luk) before the lengthening of like vowels (savarṇadīrgha) applies. It does not affect the English.
SK 1632 · A 4.4.80V
शकटादण् ॥ १६३२ ॥
śakaṭādaṇ
śakaṭād aṇ — After śakaṭa ('cart'), [in the second case,] aṇ [comes in the sense 'draws (vahati)'].
Rule. After śakaṭa "cart", in the second case, aṇ comes in the sense "draws". It is an apavāda of yat. Aṇ is heard as a; its ṇ is a marker, so it brings first-vowel vṛddhi (SK 1075).
Example.
śakaṭaṃ vahati "an ox that draws a cart" → śakaṭa + aṇ
→ vṛddhi a → ā → śākaṭa + a
→ the final a deleted (SK 311) → śākaṭo gauḥ.
Applies when / blocked by. One of Bhaṭṭoji's commentators raises an objection. The general sense tasyedam (SK 1500) would already give aṇ, since what draws a cart belongs to the cart. Why teach this rule? The answer rests on ārambha-sāmarthya, the force of a rule's being taught at all. Because the rule is taught, tadantavidhi holds here: it reaches words that end in śakaṭa. Tadantavidhi is the reading by which a rule naming a word also covers words ending in it.
So one who draws two carts is dvaiśakaṭaḥ. Dviśakaṭa is a dvigu, a compound whose first member is a numeral, and under tasyedam its aṇ would disappear by SK 1080. Under this rule it does not.
Siddhānta-kaumudī
शकटं वहति शाकटो गौः ॥
An ox (gauḥ) that draws a cart (śakaṭaṃ vahati) is śākaṭaḥ.
Bālamanoramā
शकटादण् - अगारान्ताट्ठन् । तत्र नियुक्त इत्येव । नित्त्वान्नादिवृद्धिः । तदाह — देवगारिक इति ।
translator notes
- TB, printed under sk.1631.t1 (on 'śākaṭo gauḥ'): Objection: this is already achieved by aṇ under 'tasyedam', since whatever draws a cart belongs to the cart. Response: by the very fact that the rule is undertaken (ārambhasāmarthya), tadantavidhi (the rule applying to a base ending in śakaṭa) holds here; so in dvaiśakaṭaḥ ('draws two carts') the prāgdīvyatīya luk by 'dvigor lug anapatye' does not occur, whereas with aṇ under 'tasyedam' that luk would occur. Recorded as the tradition's account of the rule's scope; the English of the kaumudī is unaffected beyond the bracketed 'draws' carried from SK 1627, which the kaumudī's own 'śakaṭaṃ vahati' shows.
- textual The Bālamanoramā block filed under this unit (sk.1632.b1: 'agārāntāṭ ṭhan… tatra niyukta ity eva… devagārika iti') is BM on 'agārāntāṭ ṭhan' (SK 1621), which carries no BM block of its own; it says nothing about śakaṭād aṇ. So no BM on this sūtra is present in the source; the misfiling is left as it is.
SK 1633 · A 4.4.81V
हलसीराट्ठक् ॥ १६३३ ॥
halasīrāṭṭhak
halasīrāṭ ṭhak — After hala and sīra (both 'plough'), ṭhak [in the sense 'draws' (vahati), after the second case].
Rule. After hala and sīra, both "plough", in the second case, ṭhak comes in the sense "draws". It is an apavāda of yat. Ṭhak is heard as ika (SK 1170) and brings vṛddhi.
Example.
halaṃ vahati "one who draws a plough" → hala + ṭhak
→ ṭh → ik → hala + ika
→ vṛddhi a → ā; the final a deleted (SK 311) → hālikaḥ.
sīra + ṭhak → vṛddhi ī → ai → sairikaḥ.
Applies when / blocked by. The same sūtra, halasīrāṭ ṭhak, already stands in the section of tasyedam (SK 1504, chapter 29). One of Bhaṭṭoji's commentators gives the same answer as at SK 1632. Because this rule is taught, tadantavidhi holds. So dvaihalikaḥ and dvaisīrikaḥ result, where the ṭhak of SK 1504 would disappear by SK 1080.
Siddhānta-kaumudī
हलं वहति हालिकः । सैरिकः ॥
One who draws a plough (halaṃ vahati): hālikaḥ. [Likewise, from sīra:] sairikaḥ.
Tattvabodhinī
NSP p. 285— हलसीरात्—। ननु ‘तस्येदम्’ इत्युपक्रमे हलसीराट्ठक् इति पठितम् । तथा च तेनैव शैषिकेण हालिकः सैरिक · इति सिद्धौ किमनेनेति चेत् । सत्यम् । आरम्भसामर्थ्यादत्रापि तदन्तविधिः । तेन द्वैहलिको द्वैसीरिक · इति भवति, शैषिके ठकि तु प्राग्दीव्यतीयो लुक् स्यात् ॥—जायते अस्यां गर्भं इति व्युत्पत्तिमाश्रित्य आह—जनी वधूरिति । ‘जनिघसिभ्यामिण्’ ‘जनिवध्योश्च’ इति न वृद्धिः । ‘कृदिकारात्—’ इति ङीष् । ततोऽनेन सूत्रेण यति जन्या मातुर्वयस्या । सा हि विवाहादिषु वधूं जामातृसमीपं प्रापयति ॥ कालिदासस्तु वध्वा यानवाहेष्वपि प्रायुङ्क्त—‘यातेति जन्यानवदत्कु- मारी’ इति । जनीं वहन्तीति जन्यास्तानित्यर्थः ॥—पद्या इति । ‘पद्यत्यतदर्थे’ इति पद्भावः ॥ अधनुषा किम् । चोरं विध्यति । संभाव्यते हि चोरव्यधने धनुषः करणता । यदा तु धनुषेति प्रयुज्यते तदा सापेक्षत्वादेव न भवति । एवं च ‘न चेत्तत्र धनुः करणम्’ इत्यत्र ‘संभाव्यते’ इति शेषो बोध्यः ॥—तृन्नन्तमिति । एवं च ‘न लोका’—इत्यादिना कृद्योगषष्ठ्या निषेधात् ‘धनगणम्’—इति प्रयोगो निर्वाध इति भावः
Bālamanoramā
हलसीराट्ठक् - हलसीराट्ठक् । आभ्यां द्वितीयान्ताभ्यां वहतीत्यर्थे ठगित्यर्थः ।
translator notes
- BM: ṭhak comes after these two [hala, sīra] ending in the second case, in the sense 'draws' (vahati). Followed for the bracket in sutra_en.
- TB raises the objection that 'halasīrāṭ ṭhak' is already read in the section opened by 'tasyedam' (SK 1500), as 'halasīrāṭ ṭhak' (SK 1504), so hālikaḥ and sairikaḥ would be obtained by that śaiṣika ṭhak — what is this rule for? Reply: true; but by the force of its being enunciated (ārambhasāmarthya), tadanta-vidhi applies here too, so that dvaihalikaḥ and dvaisīrikaḥ result; with the śaiṣika ṭhak, the prāgdīvyatīya luk [by 'dvigor lug anapatye', SK 1080, which TB does not name] would occur. Recorded; not added to the translation.
- translator The kaumudī analyses only hālikaḥ; the analysis of sairikaḥ is left implicit. The later part of sk.1633.t1 (from 'jāyate asyāṃ garbham') is TB on SK 1634, 1635 and 1636, printed under this unit.
SK 1634 · A 4.4.82V
संज्ञायां जन्याः ॥ १६३४ ॥
saṃjñāyāṃ janyāḥ
saṃjñāyāṃ janyāḥ — janyāḥ [with yat after janī ending in the second case, in the sense 'conveys'], when a name (saṃjñā) [is meant].
Rule. After janī "bride", in the second case, yat comes in the sense "conveys her". It comes only when a name is meant. Saṃjñāyām means "as a name": the word is fixed to one kind of person.
Example.
janīṃ vahati "one who conveys the bride", that is, brings her to the bridegroom → janī + yat
→ the final ī deleted (SK 311) → janya → janyā.
Applies when / blocked by. The sūtra has the plural janyāḥ; Bhaṭṭoji explains the singular janyā. Who exactly bears the name is something scholars discuss. One commentator takes her as the mother's companion who brings the bride; another takes the bridegroom's friends.
Watch out. Janyā here is not the janyaḥ "people's talk" of SK 1649. Same sound, different base and sense.
Siddhānta-kaumudī
जनी वधूः तां वहति प्रापयति जन्या ॥
janī means a bride (vadhū). One who conveys (vahati), that is, brings (prāpayati), her
[to the bridegroom] is janyā.
Bālamanoramā
संज्ञायां जन्याः - संज्ञायां जन्याः । जनीशब्दाद्द्वितीयान्ताद्वहतीत्यर्थे यत्स्यात्संज्ञायामित्यर्थः । जनी वधूरिति । जायतेऽस्यां गर्भ इत्यर्थेजनिघसिभ्या॑मिति जनधातोरिणिजनिवध्योश्चे॑ति वृद्धिप्रतिषेधेकृदिकारा॑दिति ङीषि जनीशब्दस्य निष्पत्तेरिति भावः ।समाः स्नुषाजनीवध्वः॑ इत्यमरः । वहन्तीत्यस्य विवरणं — ॒प्राप्यन्ती॑ति । 'वरगृह' मिति शेषः । जन्या इ ।ति । 'जामातुर्वयस्या' इति शेषः ।जन्याः स्निग्धा वरस्य ये॑ इत्यमरः ।
translator notes
- BM: yat comes after the word janī ending in the second case, in the sense 'conveys', when a name is meant. Followed for the bracketed supplement in sutra_en.
- TB, printed under sk.1633.t1: janī ('she in whom an embryo is born') is formed from jan with iṇ by 'janighasibhyām iṇ', vṛddhi being barred by 'janivadhyoś ca', and ṅīp by 'kṛdikārāt …'; with yat by this sūtra, janyā is the mother's female companion (mātur vayasyā), who at weddings brings the bride to the son-in-law (jāmātṛsamīpam). Kālidāsa used the word also of those who carry the bride's vehicle ('yāteti janyān avadat kumārī', janyāḥ = 'those who convey janī').
- BM: janī is formed from jan with iṇ by 'janighasibhyām', vṛddhi being barred by 'janivadhyoś ca', and ṅīṣ by 'kṛdikārāt' (Amara: 'samāḥ snuṣājanīvadhvaḥ'). BM glosses 'vahanti' by 'prāpayanti', supplies 'the bridegroom's house' (varagṛham) as the goal, and supplies 'the friends of the bridegroom' (jāmātur vayasyāḥ) as the referent of the derivative, citing Amara 'janyāḥ snigdhā varasya ye'.
- translator BM's pratīkas are plural ('vahanti', 'prāpayanti'); its 'janyā iti' and 'jāmātur vayasyā iti' are sandhi-ambiguous (-āḥ + iti gives -ā iti), so that BM reads the plural janyāḥ is an inference from those verbs and from the Amara citation. TB takes the derivative as the feminine janyā. The source kaumudī has the singular 'vahati prāpayati janyā' (so also NSP 1915, p. 285), which is translated as it stands with a neutral 'one who'; '[to the bridegroom]' follows the goal on which both commentators agree (TB jāmātṛsamīpam, BM varagṛham).
SK 1635 · A 4.4.83V
विध्यत्यधनुषा ॥ १६३५ ॥
vidhyatyadhanuṣā
vidhyaty adhanuṣā — [yat, after a word in the second case,] in the sense 'pierces' (vidhyati), when [the piercing is] not by a bow.
Rule. After a word in the second case, yat comes in the sense "pierces it". The condition is that a bow (dhanus) is not the instrument of the piercing. The word tat of SK 1627 is still carried, so the base stands in the second case.
Example.
pādau vidhyanti "they pierce the feet" → pāda + yat
→ Bhaṭṭoji's commentators supply the next step: pad replaces pāda before yat (SK 991, chapter 25) → pad + ya
→ padyāḥ śarkarāḥ "pebbles that pierce the feet".
Applies when / blocked by. One commentator gives the counter-example dhanuṣā coraṃ vidhyati "he pierces the thief with a bow". There is no yat after cora, because a bow is the instrument. Another takes the bow as presumed, not named. Scholars discuss this.
Watch out. The pebbles pierce the feet; they are not "for the feet". SK 991 gives pad only when yat is not in the sense "for that".
Siddhānta-kaumudī
द्वितीयान्ताद्विध्यतीत्यर्थे यत्स्यान्न चेत्तत्र धनुः करणम् । पादौ विध्यन्ति पद्याः शर्कराः ॥
yat comes after [a word] ending in the second case, in the sense 'pierces' (vidhyati),
provided a bow (dhanus) is not the instrument (karaṇa) there. Pebbles that pierce the
feet (pādau vidhyanti): padyāḥ śarkarāḥ.
Bālamanoramā
विध्यत्यधनुषा - विध्यत्यधनुषा । तदिति द्वितीयान्तमनुवर्तते । अधनुषेति सप्तम्यर्थे तृतीया । धनुषोऽभावः-अधनुः, तस्मिन्सतीत्यर्थः । अर्थाऽभावे नञ्तत्पुरुषः,अर्थाभावे अव्ययीभावे अयं विकल्प्यते॑ इत्युक्तत्वात् । द्वितीयान्ताद्विध्यतीत्यर्थे यत्स्याद्धनुष करणस्याऽभावे सतीत्यर्थः । न चेत्तत्रेति । तत्र=वेधने धनुः करणं न चेदित्यर्थः । पद्या इति । पादशब्दाद्यति 'पद्यत्यतदर्थे' इति पद्भावः । अधनुषेति किम् । धनुषा चोरं विध्यति देवदत्तः । अत्र चोराद्यन्न भवति । न चाऽसामर्थ्यादेवात्र यन्नेति वाच्यं, विध्यतीत्यस्य प्रत्ययार्थत्वेन प्रधानतया तस्य सापेक्षत्वेऽपि सामर्थ्याऽविधातात् । अन्यथाऔपगवो देवदत्त उपगुनप्तृत्वा॑ दित्यादौ अणादिकं न स्यात्, प्रत्ययार्थैकदेशस्य व्यधनस्य करणविशेषणित्यसापेक्षत्वाच्चेति शब्देन्दुशेखरे विस्तरः ।
translator notes
- BM: 'tad', [a word] ending in the second case, is carried forward (anuvartate) into this rule. 'adhanuṣā' is a third case in the sense of the seventh: adhanus is 'the absence of a bow' (a nañ-tatpuruṣa in the sense of absence), and the sense is 'when that [absence] obtains', i.e. when a bow as instrument is absent; 'tatra' in the kaumudī = 'in the piercing'. Followed for 'there' and for the wording of sutra_en.
- BM on padyāḥ: yat after pāda, with pad substituted by 'padyaty atadarthe' (SK 991). The kaumudī does not state this step; it is not supplied in the English.
- TB (printed under sk.1633.t1) on padyāḥ: pad is substituted by 'padyaty atadarthe'.
- BM: the counter-example is 'dhanuṣā coraṃ vidhyati devadattaḥ' — no yat after cora; and this is not already excluded by lack of sāmarthya, since 'pierces', being the sense of the affix, is principal and its dependence on other words does not destroy sāmarthya (details in the Śabdenduśekhara).
- TB (printed under sk.1633.t1): the counter-example is 'coraṃ vidhyati', where a bow is presumed (saṃbhāvyate) to be the instrument; when 'dhanuṣā' is actually used, [yat] is excluded by dependence (sāpekṣatva) alone; so in 'na cet tatra dhanuḥ karaṇam' one should supply 'saṃbhāvyate' ('if a bow is not presumed to be the instrument').
- translator BM and TB read the condition differently: for BM an explicit 'dhanuṣā' is excluded by the condition itself; for TB it is excluded by dependence (sāpekṣatva), the condition concerning a presumed bow. The English of k1 renders the kaumudī's words neutrally.
- textual NSP editorial footnote, printed under sk.1628.n1 (NSP 1915, p. 285), on 'dhanuḥ karaṇam': 'bow' stands for any instrument (karaṇamātropalakṣaṇa), so [yat] does not come in 'coraṃ vidhyati khaḍgena' ('pierces the thief with a sword') either. It does not affect the English.
SK 1636 · A 4.4.84V
धनगणं लब्धा ॥ १६३६ ॥
dhanagaṇaṃ labdhā
dhanagaṇaṃ labdhā — [After] dhana ('wealth') and gaṇa ('group'), [in the second case, yat comes in the sense] 'obtainer (labdhā)'.
Rule. After dhana "wealth" and gaṇa "group", in the second case, yat comes in the sense "obtainer".
Example.
dhanaṃ labdhā "one who obtains wealth" → dhana + yat → the final a deleted (SK 311) → dhanyaḥ.
gaṇaṃ labdhā "one who obtains a group" → gaṇa + yat → gaṇyaḥ.
Applies when / blocked by. Why are dhana and gaṇa in the second case, and not the sixth? Bhaṭṭoji answers: "this word labdhā ends in tṛn". Tṛn is a kṛt affix, an affix added to a root. With most kṛt affixes the object takes the sixth case (SK 623). But SK 627 (chapter 16) forbids the sixth case with tṛn. So the object stays in the second case: dhanaṃ labdhā.
Siddhānta-kaumudī
तृन्नन्तमेतत् । धनं लब्धा धन्यः । गणं लब्धा गण्यः ॥
This [word labdhā] ends in tṛn. One who obtains wealth (dhanaṃ labdhā) is dhanyaḥ; one who
obtains a group (gaṇaṃ labdhā) is gaṇyaḥ.
Bālamanoramā
धनगणं लब्धा - धनगणं लब्धा । धनशब्दाद्गणशब्दाच्च द्वितीयान्ताल्लब्धेत्यर्थे यत्स्यादित्यर्थः । ननु लब्धृशब्दस्य तृजन्तस्य कृदन्तत्वात्तद्योगे कर्मणि षष्ठी स्यादित्यत आह — तृन्नन्तमेतदिति । तथाच 'न लोके' ति निषेधान्न षष्ठीति भावः ।
translator notes
- BM: yat comes after dhana and gaṇa, ending in the second case, in the sense 'obtainer'. Objection: labdhṛ, if formed with tṛc, is a kṛdanta, so in construction with it the object should take the sixth case. To meet this the kaumudī says 'tṛnnantam etat': with tṛn the sixth case is prohibited by 'na loka…' (SK 627), so there is no sixth case. Followed for '[word labdhā]' and for reading 'tṛnnantam etat' as justifying the second case in the sūtra.
- TB, printed under sk.1633.t1 (on 'tṛnnantam'): since 'na lokā…' (SK 627) prohibits the sixth case in construction with such kṛt affixes, the usage 'dhanagaṇam' [in the accusative] is unobjectionable. Agrees with BM.
SK 1637 · A 4.4.85V
अन्नाण्णः ॥ १६३७ ॥
annāṇṇaḥ
annāṇ ṇaḥ — After anna ('food') [ending in the second case], ṇa [comes in the sense 'obtainer (labdhā)'].
Rule. After anna "food", in the second case, the affix ṇa comes in the sense "obtainer". It is an apavāda of yat. Ṇa is heard as a. Its ṇ is a marker, so it brings first-vowel vṛddhi (SK 1075).
Example.
annaṃ labdhā "one who obtains food" → anna + ṇa
→ vṛddhi a → ā → ānna + a
→ the final a deleted (SK 311) → ānnaḥ.
Siddhānta-kaumudī
अन्नं लब्धा आन्नः ॥
One who obtains food (annaṃ labdhā) is ānnaḥ.
Bālamanoramā
अन्नाण्णः - अन्नाण्णः ।लब्धेत्यर्थे द्वितीयान्ता॑दिति शेषः ।
translator notes
- BM supplies the remainder (śeṣa): 'labdhā ity arthe dvitīyāntāt' — in the sense 'obtainer', after [anna] ending in the second case. Followed for the bracket in sutra_en. No Tattvabodhinī on this sūtra is printed here or under the neighbouring units (sk.1633.t1 ends with SK 1636; sk.1638.t1 covers only SK 1638).
SK 1638 · A 4.4.86V
वशं गतः ॥ १६३८ ॥
vaśaṃ gataḥ
vaśaṃ gataḥ — [After vaśa ending in the second case, yat comes] in the sense 'gone under the will (vaśa) [of another]'.
Rule. After vaśa "will", in the second case, yat comes in the sense "has gone under it". Bhaṭṭoji's commentators say vaśa here means desire. It is formed from the root vaś with the kṛt affix ap, which a vārttika, a supplementary statement on a sūtra, allows.
Example.
vaśaṃ gataḥ "one who has gone under the will" → vaśa + yat
→ the final a deleted (SK 311) → vaśyaḥ.
Bhaṭṭoji glosses vaśyaḥ as parecchānucārī: "one who moves according to another's will".
Watch out. Why "another's" will, when the sūtra says only "will"? One of Bhaṭṭoji's commentators explains. Everyone follows his own will, so being "under the will" must mean under someone else's.
Siddhānta-kaumudī
वश्यः परेच्छानुचारी ॥
vaśyaḥ: one who moves according to another's will (parecchānucārī).
Tattvabodhinī
NSP p. 285—वशं गतः । वशनं वश इच्छा । ‘वशिरण्योरु-पसंख्यानम्’ इत्यप्
Bālamanoramā
वशं गतः - वशंगतः । वशशब्दाद्द्वितीयान्ताद्गत इत्यर्थे यदित्यर्थः । वश्य इति । वशं गत इति विग्रहः ।वश कान्तौ॑ । कान्तिरिच्छा । वशनं वशः ।वशिरण्योरुपसङ्ख्यान॑मित्यप् । वशमिच्छां, गतः=प्राप्तः । इच्छाधीन इत्यर्थः । वशाधातुश्छान्दस इति लुग्विकरणे वक्ष्यते, तत्प्रायिकमिति भावः । सर्वस्यापि स्वेच्छानुसारित्वादाह — परेच्छानुसारीति ।
translator notes
- BM: yat comes after the word vaśa ending in the second case in the sense 'gone'; the analysis is 'vaśaṃ gataḥ'. vaśa is from 'vaśa kāntau', kānti meaning desire (icchā): vaśana = vaśa, with the affix ap by the vārttika 'vaśiraṇyor upasaṃkhyānam'; so 'vaśaṃ gataḥ' is 'come under desire (icchā)', i.e. dependent on a will. BM adds that the statement, in the section on luk of the vikaraṇa, that the root vaś is Vedic holds only as a general rule (prāyika). Followed for rendering vaśa as 'will' in sutra_en.
- TB (sk.1638.t1): 'vaśanaṃ vaśa icchā' — vaśa is desire, with ap by the vārttika 'vaśiraṇyor upasaṃkhyānam'. Agrees with BM; followed for 'will'.
- BM: the kaumudī says 'another's' because everyone follows his own will, so 'under the will' must mean another's. BM's lemma reads 'parecchānusārī' where the source kaumudī has 'parecchānucārī'; the sense is the same and the source reading is translated. Followed for the bracketed '[of another]' in sutra_en.
SK 1639 · A 4.4.87V
पदमस्मिन् दृश्यम् ॥ १६३९ ॥
padamasmin dṛśyam
padam asmin dṛśyam — [After] pada ('footprint'), [in the first case, yat comes in the sense] 'is visible in this'.
Rule. After pada "footprint", in the first case, yat comes in the sense "is visible in this". The carried second-case tat is recast into the first case. That recasting is vipariṇāma (chapter 31).
Example.
padam asmin dṛśyam "a footprint is visible in it" → pada + yat
→ the final a deleted (SK 311) → padyaḥ kardamaḥ "mud in which a footprint shows".
Bhaṭṭoji adds the meaning: mud that is not too dry.
Watch out. Do not confuse this padyaḥ with the padyāḥ of SK 1635. There the base was pāda "foot", replaced by pad. Here the base is pada "footprint" itself, and nothing is replaced.
Siddhānta-kaumudī
पद्यः कर्दमः । नातिशुष्क इत्यर्थः ॥
Mud (kardamaḥ) [in which a footprint is visible] is padyaḥ; the meaning is 'not too dry'.
Bālamanoramā
पदमस्मिन् दृश्यम् - पदमस्मिन्दृश्यं । प्रथमान्तात्पदशब्दाद्दृश्यत इत्यर्थे यदित्यर्थः । अत्र तदिति द्वितीयान्तमनुवृत्तं प्रथमया विपरिणम्यते ।
translator notes
- BM: yat comes after the word pada ending in the first case, in the sense 'is seen in it'; here the second-case 'tat', carried forward (anuvṛtta), is converted (vipariṇamyate) into the first case. Followed for '[in the first case]' in sutra_en. No Tattvabodhinī on this sūtra is printed here or under the neighbours (sk.1638.t1 covers only SK 1638; sk.1640.t1 begins with SK 1640).
- translator The bracketed '[in which a footprint is visible]' supplies the sūtra's sense for the bare example 'padyaḥ kardamaḥ'.
SK 1640 · A 4.4.88V
मूलमस्याबर्हि ॥ १६४० ॥
mūlamasyābarhi
mūlam asyābarhi — After mūla ('root') [in the first case], [yat] in the sense 'of this' (asya), when [the root] is ābarhi ('subject to pulling up').
Rule. After mūla "root", in the first case, yat comes in the sense "of this [the root] is ābarhi". Ābarha means pulling up (utpāṭana). What has pulling up is ābarhi, "to be pulled up".
Example.
mūlam ābarhi yeṣām "those whose root is to be pulled up" → mūla + yat
→ the final a deleted (SK 311) → mūlyāḥ mudgāḥ "mudga beans whose roots are to be pulled up".
Applies when / blocked by. One of Bhaṭṭoji's commentators adds a picture. These are plants so dry that they cannot be gathered without uprooting.
Watch out. Some editions read āvarhi, with v, and the root behind the word is a point scholars discuss. The derived form mūlyāḥ is the same either way.
Siddhānta-kaumudī
आबर्हणमाबर्ह उत्पाटनं तदस्यास्तीत्याबर्हि । मूलमाबर्हि येषां ते मूल्या मुद्गाः ॥
Ābarha is ābarhaṇa, pulling up (utpāṭana); [that which] has it (tad asyāsti) is ābarhi.
Those whose root is ābarhi, 'subject to pulling up' (mūlam ābarhi yeṣām): mūlyāḥ
mudgāḥ, mudga beans [whose roots are to be pulled up].
Tattvabodhinī
NSP p. 285—मूलमस्यावर्हि । प्रथमान्तादावर्हि इत्युपाधिकान्मूलशब्दादस्येति षष्ठ्यर्थे यत्स्यात् ॥—आवर्हि इति । ‘वृहू उद्यमने’ दन्त्योष्ठ्यादिरयम्, न तु पवर्गादिः ‘उद्वृह रक्षः सह मूलमिन्द्र’ इत्यादिप्रयोगदर्शनात् ॥—मूल्या मुद्गा इति । मूलोत्पाटनं विना संग्रहीतुमशक्याः, मध्यतो लूयमानेषु कोशस्था अपि यस्यामवस्थायां पतेयुस्तामवस्थां प्राप्ताः । सुष्ठु शुष्का इति यावत्
Bālamanoramā
मूलमस्याबर्हि - मूलमस्याबर्हि । आबर्हणमिति । उत्पाटनमित्यर्थः । उपसर्गवशात् 'बृहूउद्यमने' इति धातोरुत्पाटने वृत्तिः । मूल्या मुद्गा इति । मूलत उत्पाटनीया इत्यर्थः ।
translator notes
- TB: yat comes after the word mūla, in the first case and qualified by 'ābarhi' (TB āvarhi; OCR 'āvahiṃ', corrected), in the genitive sense 'of this' (asya). Followed for sutra_en.
- BM: ābarhaṇa = uprooting (utpāṭana); the root 'bṛhū udyamane' is used in the sense of uprooting by force of the upasarga [ā].
- TB (on 'āvarhi iti'): the root is 'vṛhū udyamane', beginning with the dental-labial v, not with the labial stop b, as the usage 'udvṛha rakṣaḥ saha mūlam indra' shows.
- textual The source reads ābarh- (labial stop) in sūtra and kaumudī, in line with BM's 'bṛhū udyamane'. TB's pratīkas ('mūlam asyāvarhi', 'āvarhi iti') and its explicit argument for the dental-labial root show that TB read āvarh-. The NSP 1915 OCR (p. 285) likewise shows āvarh- in sūtra and kaumudī ('āvarhaṇam āvarhaṃ … āvarhi … mūlam āvarhi'), though that OCR also prints v for b elsewhere on the page ('vandhake' for bandhake, sk.1641), so the page image would have to confirm it. A b/v variant, not a corruption; the source reading ābarh- is kept. NSP's 'utpādanaṃ' is an OCR slip for utpāṭanaṃ (BM utpāṭana).
- BM on mūlyāḥ mudgāḥ: 'to be pulled up from the root' (mūlata utpāṭanīyāḥ). Followed for the bracketed gloss in k1.
- TB on mūlyāḥ mudgāḥ: [mudga plants] that cannot be gathered without uprooting, having reached the stage at which, [if cut] in the middle, even the pods would drop, i.e. thoroughly dry. Recorded; the English follows BM's gloss.
- translator The kaumudī does not name the affix in ābarhi (the possessive 'tad asyāsti' sense); none is supplied.
SK 1641 · A 4.4.89V
संज्ञायां धेनुष्या ॥ १६४१ ॥
saṃjñāyāṃ dhenuṣyā
saṃjñāyāṃ dhenuṣyā — When a name (saṃjñā) [is meant], dhenuṣyā [is a ready-made form (nipātana)].
Rule. When a name is meant, the form dhenuṣyā is set down ready-made. This is nipātana. The word dhenu "milch cow" takes the augment ṣuk and the affix ya. An augment (āgama) is a sound added to a form without replacing anything. The augment ṣuk adds the sound ṣ. The affix ya comes svārthe, "in its own sense": it adds no new meaning to dhenu.
Example.
dhenu → the augment ṣuk → dhenuṣ
→ the affix ya → dhenuṣya → feminine → dhenuṣyā.
Bhaṭṭoji glosses it as "a cow placed in pledge". Bhaṭṭoji's commentators explain: a milch cow the debtor gives to the creditor for milking, towards the debt.
Applies when / blocked by. Why ya and not the heading's yat? Bhaṭṭoji's commentators answer by accent. With yat, the word would take the tit-svara. With plain ya it does not. One of them adds that the word is then high-pitched on its last vowel.
Watch out. From this sūtra on, saṃjñāyām is a heading. It runs to the end of the pāda, the quarter-book of the Aṣṭādhyāyī. In this chapter that means every rule from here to SK 1660. The pāda's remaining sūtras are Vedic, and Bhaṭṭoji keeps them for his Vedic section. Bhaṭṭoji's commentators use the heading again and again. It keeps a derived word to its established referent: vayasya is a friend (SK 1643), aurasa a son (SK 1646), tīrtha a teacher (SK 1658).
Siddhānta-kaumudī
धेनुशब्दस्य षुगागमो यप्रत्ययश्च स्वार्थे निपात्यते संज्ञायाम् । धेनुष्या बन्धके स्थिता ॥
For the word dhenu, the augment ṣuk and the affix ya, in its own sense (svārthe), are
given as a ready-made form (nipātana), when a name (saṃjñā) [is meant]. dhenuṣyā: '[a cow]
placed in pledge (bandhaka)'.
Tattvabodhinī
alignment inferredNSP p. 285—यप्रत्यय इति । तेन धेनुष्याशब्दोऽन्त उदात्तः । यति तु तित्स्वरः स्यादिति भावः ॥—संज्ञायामिति । ऋणप्रत्यर्पणाय या धेनुर्दोहनार्थमुत्तमर्णाय दीयते तस्याः संज्ञेयम्
Bālamanoramā
संज्ञायां धेनुष्या - संज्ञायां धेनुष्या । यप्रत्ययश्चेति । यति तु तित्स्वरः स्यादिति भावः । धेनुष्येति । या धेनुर्दोहनार्थमुत्तमर्णाय अधमर्णेन दीयते तस्या इयं संज्ञा । तदाह — बन्धके स्थितेति । अमरवाक्यमिदम् । संज्ञायामित्या पादपरिसमाप्तेरधिकारः । संज्ञा हि रूढिर्विवक्षिता ।
translator notes
- BM: 'saṃjñāyām' is a heading (adhikāra) that runs to the end of the pāda, and saṃjñā here means an established conventional usage (rūḍhi). Recorded for the scope of the heading (§7).
- TB (sk.1641.t1) on 'yapratyayaḥ': hence dhenuṣyā is end-acute; with yat the accent of an affix marked t (tit-svara) would result. Followed for keeping 'the affix ya' distinct from the heading's yat.
- BM on 'yapratyayaḥ': with yat, the accent of an affix marked t (tit-svara) would result. Agrees with TB.
- BM: dhenuṣyā is the name of a milch cow given by the debtor to the creditor for milking; 'bandhake sthitā' is a phrase of Amara. Followed for '[a cow] placed in pledge'.
- TB (sk.1641.t1): it is the name of a cow given to the creditor for milking, towards repayment of the debt (ṛṇapratyarpaṇāya). Agrees with BM.
SK 1642 · A 4.4.90V
गृहपतिना संयुक्ते ञ्यः ॥ १६४२ ॥
gṛhapatinā saṃyukte ñyaḥ
gṛhapatinā saṃyukte ñyaḥ — [After gṛhapati ending in the third case,] ñya [comes] in the sense 'joined with the gṛhapati'.
Rule. After gṛhapati, in the third case, the affix ñya comes in the sense "joined with it". The third case is seen in the sūtra's own wording, gṛhapatinā. Ñya is heard as ya. Its ñ is a marker, so it brings first-vowel vṛddhi (SK 1075). It is an apavāda of yat.
The gṛhapati is the sacrificer (yajamāna).
Example.
gṛhapatinā saṃyuktaḥ "joined with the sacrificer" → gṛhapati + ñya
→ vṛddhi ṛ → ār → gārhapati + ya
→ the final i deleted (SK 311) → gārhapatyaḥ agniḥ "the gārhapatya fire".
Applies when / blocked by. The gārhapatya is one particular sacred fire. Other fires, such as the āhavanīya, are also connected with the sacrificer. Bhaṭṭoji's commentators explain why the word does not reach them: the heading saṃjñāyām is in force. The word names only the one fire.
Siddhānta-kaumudī
गृहपतिर्यजमानस्तेन संयुक्तो गार्हपत्योऽग्निः ॥
The gṛhapati is the sacrificer (yajamāna); joined with him is gārhapatyaḥ, the fire.
Tattvabodhinī
alignment inferredNSP p. 285—गार्हपत्य इति । ‘गृहपतिना’—इति निर्देशादेव तृतीयान्तात्प्रत्ययः । ‘संज्ञायाम्’ इत्यनुवृत्तेराहवनीयादौ नातिप्रसङ्गः
Bālamanoramā
गृहपतिना संयुक्ते ञ्यः - गृहपतिना । अस्मिन्नर्थे गृहपतिशब्दात्तृतीयान्ताञ्ञ्यः स्यादित्यर्थः । गार्हपत्योऽग्निरिति । अग्निविशेष इत्यर्थः । तत्र पत्नीसंयोजेषु अग्निहोत्तरे च गृहपतिदेवताकहोमस्य क्रियमाणत्वाद्गृहपतियोगः । यद्यपिदेवसूहविःषु अग्नये गृहपतये पुरोडाशमष्टाकपालं निर्वपति॑ इति हविर्होम आहवनीये क्रियते, तथापि संज्ञाधिकारादाहवनीये नास्य प्रयोगः ।
translator notes
- TB (sk.1642.t1): from the very wording 'gṛhapatinā' the affix comes after the third-case form; and since 'saṃjñāyām' is carried forward (anuvṛtti), there is no over-extension to the āhavanīya and other fires. Followed for the bracketed '[ending in the third case]'.
- BM: ñya comes after the word gṛhapati ending in the third case, in this sense. Agrees with TB.
- BM: gārhapatya is a particular fire; its connection with the gṛhapati is that the oblation whose deity is Gṛhapati is made in it in the patnīsaṃyājas and the agnihotra. Although in the devasū offerings the cake to Agni Gṛhapati is offered in the āhavanīya, the word is not used of the āhavanīya, because of the heading 'saṃjñāyām'. Followed for rendering 'agniḥ' as 'the fire' (a particular fire) rather than 'a fire'.
SK 1643 · A 4.4.91V
नौवयोधर्मविषमूलमूलसीतातुलाभ्यस्तार्यतुल्यप्राप्यवध्यानाम्यसमसमितसम्मितेषु ॥ १६४३ ॥
nauvayodharmaviṣamūlamūlasītātulābhyastāryatulyaprāpyavadhyānāmyasamasamitasammiteṣu
nauvayodharmaviṣamūlamūlasītātulābhyas tāryatulyaprāpyavadhyānāmyasamasamitasammiteṣu — After nau ('boat'), vayas ('age'), dharma, viṣa ('poison'), mūla, mūla, sītā ('furrow') and tulā ('balance'), [yat, after the third case,] in the senses, respectively, tārya ('to be crossed'), tulya ('equal'), prāpya ('to be attained'), vadhya ('to be slain'), ānāmya ('to be gained'), sama ('equal'), samita ('joined') and sammita ('measured').
Rule. After eight bases in the third case, yat comes in eight senses, yathāsaṅkhya. Yathāsaṅkhya means "respectively": the first base goes with the first sense, the second with the second, and so on. The pairs are:
1. nau "boat" — tārya "to be crossed"
2. vayas "age" — tulya "equal"
3. dharma — prāpya "to be attained"
4. viṣa "poison" — vadhya "to be slain"
5. mūla "capital" — ānāmya "to be gained"
6. mūla — sama "equal"
7. sītā "furrow" — samita "joined with"
8. tulā "balance" — sammita "measured"
The sūtra does not say "third case". Bhaṭṭoji's commentators get it from the sense: with words like "to be crossed" and "equal", only the third case is possible.
Example.
nāvā tāryam "to be crossed by a boat" → nau + yat
→ au becomes āv before the y (SK 63) → nāvyam.
The others follow the same pattern. Where a base ends in a or ā, that vowel is deleted (SK 311):
vayasā tulyaḥ "equal in age" → vayasyaḥ "a friend".dharmeṇa prāpyam "to be attained by dharma" → dharmyam.viṣeṇa vadhyaḥ "to be slain by poison" → viṣyaḥ.mūlena ānāmyam "to be gained by the capital" → mūlyam. Here mūla is the capital a merchant lays out, and mūlyam is the profit over and above it.mūlena samaḥ "equal to the capital" → mūlyaḥ.sītayā saṃmitam → sītyaṃ kṣetram "a field".tulayā saṃmitam "measured by a balance" → tulyam.
Applies when / blocked by. Why is mūla written twice? Normally, of two identical words only one is kept; this is ekaśeṣa. Here it is not done, so that the count comes out right. Eight bases then pair with eight senses. With seven bases, one might wrongly give every base all eight senses.
The heading saṃjñāyām is at work in vayasyaḥ. Bhaṭṭoji's commentators say it means only a friend. An enemy of the same age is not a vayasya.
Watch out. For sītā, Bhaṭṭoji's gloss reads saṃmitam "measured". The sūtra, read respectively, pairs sītā with samita "joined with". His commentators gloss it that way: a field worked by the furrow. Whether that means ploughed or levelled, scholars discuss.
Siddhānta-kaumudī
नावा तार्यं नाव्यम् । वयसा तुल्यो वयस्यः । धर्मेण प्राप्यं धर्म्यम् । विषेण वध्यो विष्यः । मूलेन आनाम्यं मूल्यम् । मूलेन समो मूल्यः । सीतया संमितं सीत्यं क्षेत्रम् । तुलया संमितं तुल्यम् ॥
What can be crossed by a boat (nāvā tāryam): nāvyam. Equal in age (vayasā tulyaḥ):
vayasyaḥ [a friend]. What is to be attained by dharma (dharmeṇa prāpyam): dharmyam.
[One] to be slain by poison (viṣeṇa vadhyaḥ): viṣyaḥ. What is to be gained (ānāmya) by
means of the mūla, the capital (mūlena ānāmyam): mūlyam. Equal to the mūla (mūlena
samaḥ): mūlyaḥ. [A field] measured by the furrow (sītayā saṃmitam): sītyam, a field
(kṣetram). Measured by a balance (tulayā saṃmitam): tulyam.
Tattvabodhinī
NSP p. 285–286—नौवयो-धर्म—। नावादिभ्योऽष्टभ्यो यथासंख्यं तार्यादिष्वष्टस्वर्थेषु यत्स्यात् ॥ इह तार्यादियोगे यथासंभवं करणे कर्तरि हेतौ तुल्यार्थयोगे च तृतीया भवतीति सैवेह समर्थविभक्तिरर्थाल्लभ्यते ॥ अत्र प्रथमं मूलान्तानां पञ्चानां द्वन्द्वं कृत्वा द्वितीयमूलादि-द्वन्द्वेन सह समाहारद्वन्द्वः । मूलान्तानां द्वित्राणां वा मूलादीनामेव वा द्वन्द्वं कृत्वा नावादिषु द्वन्द्वः । तेन सारूप्याभावादे- कशेषो न भवति ॥—नावा तार्यमिति । शक्यार्थे ‘ऋहलोर्ण्यत्’ करणे तृतीया ॥—वयस्य इति । ‘स्निग्धो वयसः सवयाः’ इत्यमरः । ‘वयसा तुल्यः शत्रुः’ इत्यत्र तु न भवति संज्ञाधिकारात् ॥—विषेण वध्य इति । विषेण वधमर्हतीत्यर्थः । ‘दण्डादिभ्यः—’ इति सूत्रेण वधशब्दादर्हार्थे यद्विधानात् ॥—मूलेनानाम्यमिति । मूलं नाम पटादीनामुत्पत्त्यर्थं वणिग्भिर्विनियुक्तं द्रव्यम् । तेन स्वस्मादतिरिक्तं लाभाख्यं यद्द्रव्यमात्मानं प्रति शेषीक्रियते आत्मन उपकारकं क्रियते तत् आनाम्यम् । आङ्पूर्वको नमिरभिभवे वर्तते तस्मात् ‘पोरदुपधात्’ इति यति प्राप्ते अत एव निपातनाण्यत्, तथा चानाम्यमभिभवनीयम् आत्मानं प्रति शेषीकर्तव्यं स च लाभाख्यो भाग एव । लोके तु यावता द्रव्येण पटादिकं विक्रीयते तत्रैव समुदाये मूल्यशब्दः प्रसिद्धो, न तु मूलातिरिक्तभागमात्रे व्युत्पादितः । एवं च लाभमात्रे व्युत्पादितस्य मूल्यशब्दस्य तद्धटिते संघाते निरूढलक्षणा वोध्या ॥—सीतेति । सीता हलाग्रं, संपूर्वादिणः क्तः । समितं संगतं निम्नोन्नतादिरहितं कृतमित्यर्थः । समीकृतमिति यावत् । ‘रथसीताहलेभ्यो यद्विधौ’ इति तदन्तविधिः । परमसीत्यम् । द्वाभ्यां सीताभ्यां समितमिति तद्धितार्थे समासस्ततो यत् । द्विसीत्यम् ॥—तुलया संमितमिति । संमितं परिच्छिन्नम् । रूढिशब्दोऽयं ‘संज्ञायाम्’ इत्यधिकारात् । अतएव ‘तुल्यम्’ इति सदृशमात्रे प्रयुज्यते, न तु तुलायामाग्रहः क्रियते ॥—पथ्यमिति । संज्ञाधिकारादभिधेयनियमः, तेन शास्त्रीयात्पथोऽनपेतमेव पथ्यम् । न तु मार्गादनपेतश्चोरोऽपि
Bālamanoramā
नौवयोधर्मविषमूलमूलसीतातुलाभ्यस्तार्यतुल्यप्राप्य- वध्यानाम्यसमसमितसम्मितेषु - नौवयोधर्म ।नौ, वयस्, धर्म, विष, मूल, सीता, तुला एभ्योऽष्टाभ्यः क्रमात्तार्ये, तुल्ये, प्राप्ये, वध्ये, आनाम्ये, समे, समिते, संमिते चार्थे यत्स्यादित्यर्थः । 'तृतीयान्तेभ्य' इत्यर्थाद्गम्यते । तार्यादियोगे करणे कर्तरि हेतौ तुल्यादियोगे च तस्या एव संभवात् । अत्र मूलशब्दयोर्यथासङ्ख्याप्रवृत्तये नैकशेषः । अन्यथा सप्तानां प्रकृतीनाम् एकैकस्या अष्टस्वप्यर्थेषु प्रत्यय इति भ्रमः स्यात् । तार्यमिति । तरीतुं शक्यमित्यर्थः ।ऋहलोर्ण्यत् । वयसा तुल्य इति । मित्रे एवायं प्रत्ययो, नतु शत्रौ, संज्ञाधिकारात् । मूलेनानाम्यमिति । पटादेरुत्पत्त्यर्थं वणिग्भिर्विनियुक्तं द्रव्यं मूलम् । तेन सह यदधिकं द्रव्यमानम्यते=विक्रेतुः संमतीकरणेन लभ्यते तन्मूल्यमित्यर्थः । लोकास्तु विक्रेतुर्लब्धं सर्वं द्रव्यं मूल्यमिति व्यवहन्ति । तत्र लक्षणा बोध्या । सा च सांप्रतिकी, निरूढा वा । सीतयेति । सीता लाङ्गलपद्धतिः । तया समितं=सङ्गतमित्यर्थः । कृष्टमिति यावत् । तुला=धटा, तया उन्मितमित्यर्थः ।
Footnotes (NSP 1915 ed.)
NSP p. 286 १ धर्मादनपेतमिति—यदनुष्ठानं धर्ममनुवर्तत एव तदित्यर्थः । २ भाक्ता इति—निष्फलीकृता इत्यर्थः । ३ योगविभागादिति—सर्ववेदाग्निर्गुणं श्रीमंगवान् मिति श्रीधरप्रयोगादिति भावः ।
translator notes
- BM: yat comes after the eight bases nau…tulā in the eight senses tārya…sammita respectively (kramāt); that they end in the third case is understood from the sense (arthāt), since with tārya etc. only the third case is possible — of instrument, agent or cause — and with tulya etc. [the third case of comparison]. Followed for '[after the third case]' and 'respectively' in sutra_en.
- TB: yat comes after the eight, nau etc., in the eight senses tārya etc., respectively (yathāsaṃkhyam); since with tārya etc. the third case occurs, as the case may be, of instrument, agent or cause, or with words meaning 'equal', that same case is understood from the sense as the samarthavibhakti. Agrees with BM.
- BM: mūla is read twice and no ekaśeṣa is made so that yathāsaṅkhya can operate; otherwise one might wrongly take the affix to come after each of seven bases in all eight senses. Followed for listing mūla twice in sutra_en.
- TB explains the compounding (a dvandva of the five ending with the first mūla, joined with a dvandva beginning with the second mūla in a samāhāra-dvandva, or alternative groupings), so that for lack of identical form (sārūpya) ekaśeṣa does not occur.
- On nāvyam, BM: tāryam = 'able to be crossed' (tarituṃ śakyam), ṇyat by 'ṛhalor ṇyat' (SK 2872). Followed for 'can be crossed'.
- On nāvyam, TB: ṇyat by 'ṛhalor ṇyat' in the sense of capability (śakyārthe); third case of the instrument. Agrees with BM.
- On vayasyaḥ, BM: the affix is used only for a friend, not for an enemy [of equal age], because of the adhikāra 'saṃjñāyām' (which BM under sk.1641.b1 extends to the end of the pāda). Followed for '[a friend]'.
- On vayasyaḥ, TB: not in 'vayasā tulyaḥ śatruḥ' (an enemy of equal age), because of the adhikāra 'saṃjñāyām'; cites Amara 'snigdho vayasyaḥ savayāḥ' (OCR 'vayasaḥ'). Agrees with BM.
- On viṣyaḥ, TB: 'viṣeṇa vadhyaḥ' (OCR 'vayasyaḥ', corrected) means 'deserves death (vadham arhati) by poison', since 'daṇḍādibhyaḥ' (SK 1731) enjoins yat after vadha in the sense 'deserves'. The English keeps 'to be slain'.
- On mūlyam, BM: mūla is the wealth laid out by merchants for producing cloth etc.; the additional wealth that is 'ānamyate', obtained together with it through the seller's bringing about agreement (vikretuḥ saṃmatīkaraṇena), is mūlyam; ordinary usage calling all the money received by the seller mūlya is by lakṣaṇā, either current or conventional (nirūḍha). Followed for 'capital' and 'to be gained'.
- On mūlyam, TB: mūla is the wealth laid out by merchants for producing cloth etc.; ānāmya (ā + nam, 'to overpower') is the profit-portion over and above it, to be made over to oneself, with ṇyat by nipātana where yat by 'por adupadhāt' (SK 2844) would be due; everyday 'mūlya' for the whole sale-price is nirūḍha-lakṣaṇā. Agrees with BM on the sense.
- textual The kaumudī reads 'sītayā saṃmitaṃ sītyaṃ kṣetram', and NSP 1915 (p. 286) prints the same, so the reading is secure as transmitted and is translated as it stands ('measured'). It departs from the sūtra, where by yathāsaṅkhya sītā goes with samita (the seventh sense) and tulā with sammita (the eighth); BM ('tayā samitaṃ saṅgatam') and TB ('samitaṃ saṅgatam') gloss the sūtra's samita here.
- On sītyam, BM: sītā = the plough-track (lāṅgalapaddhati); samitam = saṅgatam, i.e. ploughed (kṛṣṭam).
- On sītyam, TB glosses sītā as halāgra, the ploughshare (OCR 'halāmaṃ', corrected from the print). samitam (sam + iṇ, with kta) = saṅgatam, made free of low and high places, i.e. levelled (samīkṛtam); by 'rathasītāhalebhyo yadvidhau' tadanta-vidhi applies: paramasītyam, and dvisītyam (taddhitārtha compound 'dvābhyāṃ sītābhyāṃ samitam', then yat).
- translator BM (ploughed) and TB (levelled) gloss samita differently; neither gloss is carried into the English, which renders the kaumudī's saṃmitam.
- On tulyam, BM: tulā = balance (dhaṭā), 'weighed (unmitam) by it'. Recorded.
- On tulyam, TB: saṃmitam = measured (paricchinnam); tulya is a conventional word (rūḍhi) because of the adhikāra 'saṃjñāyām', so it is used for 'similar' in general with no insistence on a balance. Followed for 'measured'.
- translator The last part of sk.1643.t1 (from 'pathyam iti') is TB on SK 1644, printed under this unit.
SK 1644 · A 4.4.92V
धर्मपथ्यर्थन्यायादनपेते ॥ १६४४ ॥
dharmapathyarthanyāyādanapete
dharmapathyarthanyāyād anapete — After dharma, pathin ('path'), artha ('purpose, wealth') and nyāya ('rule, propriety'), [in the fifth case, yat comes in the sense] 'not departed [from it]'.
Rule. After dharma, pathin "path", artha "purpose" and nyāya "propriety", yat comes in the sense "not departed from it". The bases stand in the fifth case, the ablative. The sūtra does not say so. One of Bhaṭṭoji's commentators gets the fifth case from propriety (aucitya): it is the case that fits "not departed".
Example.
dharmād anapetam "what has not departed from dharma" → dharma + yat
→ the final a deleted (SK 311) → dharmyam.
Bhaṭṭoji gives the other three as bare forms: pathyam, arthyam, nyāyyam.
Applies when / blocked by. One of Bhaṭṭoji's commentators applies the saṃjñā heading here too. Pathya is only what keeps to the path laid down in śāstra. A thief who keeps to the road is not pathya.
Watch out. This dharmyam means "not departed from dharma". The dharmyam of SK 1643 means "to be attained by dharma". Same form, different rule and sense.
Siddhānta-kaumudī
धर्मादनपेतं धर्म्यम् । पथ्यम् । अर्थ्यम् । न्याय्यम् ॥
What has not departed from dharma (dharmād anapetam) is dharmyam; [likewise] pathyam,
arthyam, nyāyyam.
Bālamanoramā
धर्मपथ्यर्थन्यायादनपेते - धर्मपथ्यर्थ । धर्म, पथिन्, अर्थ, न्याय एभ्योऽनपेतमित्यर्थे यदित्यर्थः । औचित्यात्पञ्चम्यन्तेभ्य इति लभ्यते । धर्मादनपेतमिति । अप्रच्युतमित्यर्थः । पथ्यमिति । पथोऽनपेतमित्यर्थः । न्याय्यमिति । न्यायादनपेतमित्यर्थः ।
translator notes
- BM: yat comes after dharma, pathin, artha and nyāya in the sense 'not departed'; that they end in the fifth case is obtained from propriety (aucityāt). BM glosses anapeta as apracyuta ('not fallen away'), and pathyam as 'not departed from the path', nyāyyam as 'not departed from nyāya'. Followed for '[in the fifth case]' and 'pathin' in sutra_en.
- translator NSP 1915 editorial footnote, printed under sk.1643.n1 (item 1), on 'dharmād anapetam': a performance (anuṣṭhāna) that does conform to dharma. Recorded for completeness; it does not change the English.
- TB, printed under sk.1643.t1 (on 'pathyam'): because of the heading 'saṃjñāyām' the denotation is restricted — pathya is only what has not departed from the path laid down in śāstra, not a thief who has not strayed from the road. The English keeps the kaumudī's bare forms and does not narrow them.
SK 1645 · A 4.4.93V
छन्दसो निर्मिते ॥ १६४५ ॥
chandaso nirmite
chandaso nirmite — After chandas ('desire', in the third case), [yat] in the sense 'made' (nirmita).
Rule. After chandas, in the third case, yat comes in the sense "made by it". Bhaṭṭoji explains chandas here as desire (icchā).
Example.
chandasā nirmitam "made by desire" → chandas + yat → chandasyam.
Bhaṭṭoji glosses it as icchayā kṛtam, "made at will".
Watch out. Chandas also means a metre. One of Bhaṭṭoji's commentators says that sense is not taken here, because of the heading saṃjñāyām.
Siddhānta-kaumudī
छन्दसा निर्मितं छन्दस्यम् । इच्छया कृतमित्यर्थः ॥
What is made by chandas (chandasā nirmitam): chandasyam. The meaning is 'made by
desire' (icchayā kṛtam), [i.e. made at will].
Tattvabodhinī
NSP p. 286—छन्दसो— ‘छदि संवरणे’ इति चुरादिरिच्छायामपि वर्तते, धातूनामनेकार्थत्वात् । ततो घञि इच्छापर्यायश्छन्दःशब्दः प्रसिद्ध एव ‘स्वच्छन्दोच्छलदच्छकच्छ—’ इत्यादौ ॥ असुनि तु यः सान्तः सोऽत्र प्रकृतिस्तत्र निर्माणे इच्छायाः करणत्वात्सामर्थ्यात्तृतीयान्तात्प्रत्ययः ॥—इच्छया कृतमिति । यद्यपि वेदे त्रिष्टुवादि च सान्तश्छन्दःशब्दोऽस्ति तथापि इह न गृह्यते संज्ञाधिकारात्, किं त्विच्छापर्याय एव स गृह्यत इति भावः ॥—पुत्र इति । संज्ञाधिकारान्नेह । उरसा निर्मितं सुखम् ॥—द्वयस्य—। प्रीणातीति प्रियः ‘इगुपध—’ इति कः । कृद्योगात्कर्मणि षष्ठी, अलौकिके तद्धितप्रकृतिभागे तु वचनसामर्थ्यादेव ॥ एवमन्यत्रापि वोध्यम्
Bālamanoramā
छन्दसो निर्मिते - छन्दसो निर्मिते । छन्दश्शब्दात्तृतीयान्तान्निर्मितेऽर्थे । यदित्यर्थः । इच्छयेति । छन्दःशब्द इच्छावाचीति भावः ।छन्दः पद्येऽभिलाषे चे॑त्यमरः ।
translator notes
- BM: yat comes after the word chandas ending in the third case, in the sense 'made' (nirmita). Followed for sutra_en.
- TB (sk.1645.t1): since desire is the instrument in making, the affix comes after the third case by sāmarthya. Agrees with BM on the case in sutra_en.
- BM: the kaumudī's 'icchayā' shows that the word chandas here denotes desire (Amara: 'chandaḥ padye 'bhilāṣe ca'). Followed for 'desire' in sutra_en and k1.
- TB (sk.1645.t1): 'chadi saṃvaraṇe' (curādi) is also used for desire, roots having many senses; the s-final chandas (with asun) is the base here, and although chandas in the Veda also means a metre such as triṣṭubh, that is not taken here because of the adhikāra 'saṃjñāyām' — only the synonym of icchā is taken. Followed, with BM, for 'desire' in sutra_en and k1.
- translator The rest of sk.1645.t1 is TB on SK 1646 (from 'putra iti') and SK 1647 (from 'hṛdayasya'), printed under this unit.
SK 1646 · A 4.4.94V
उरसोऽण् च ॥ १६४६ ॥
uraso'ṇ ca
uraso 'ṇ ca — And after uras ('breast'), aṇ [also comes, after a third-case word, in the sense 'made (nirmita)'].
Rule. After uras "breast", in the third case, aṇ comes in the sense "made by it". By the word ca "and", yat comes as well. The sense "made" is carried from SK 1645.
Example.
urasā nirmitaḥ putraḥ "a son made from the breast" → uras + aṇ
→ vṛddhi u → au → aurasaḥ.
With yat: uras + yat → no vṛddhi → urasyaḥ.
Applies when / blocked by. The referent is always a son. Bhaṭṭoji's commentators take that from the heading saṃjñāyām. So happiness "produced by the breast" is not called aurasa.
Siddhānta-kaumudī
चाद्यत् । उरसा निर्मितः पुत्रः औरसः । उरस्यः ॥
By 'ca' ('and'), yat [comes as well]. A son made from the breast (urasā nirmitaḥ putraḥ) is
aurasaḥ; [with yat,] urasyaḥ.
Bālamanoramā
उरसोऽण् च - उरसोऽण्च ।तृतीयान्तान्निर्मिते इत्यर्थे॑ इति शेषः । उरस्य इति ।अङ्गादङ्गात्सम्भवसि हृदयादधिजायसे॑ इति श्रुतेरिति भावः । 'पुत्र' इति संज्ञाधिकाराल्लब्धम् ।
translator notes
- BM supplies the remainder (śeṣa): 'tṛtīyāntān nirmite ity arthe' — after [uras] ending in the third case, in the sense 'made'. Followed for the bracket in sutra_en.
- translator That 'nirmite' is the word of the preceding sūtra, SK 1645 chandaso nirmite, is the translator's identification; BM does not name the source.
- BM on 'urasyaḥ': the idea rests on the śruti 'aṅgād aṅgāt saṃbhavasi hṛdayād adhijāyase' ('from limb after limb you arise; from the heart you are born'); and 'putra' (the son as the thing denoted) is obtained from the heading 'saṃjñāyām'. Followed for keeping 'son' as the kaumudī's fixed referent rather than an arbitrary example.
- TB, printed under sk.1645.t1 (on 'putra iti'): because of the saṃjñā heading the affix does not apply in, e.g., 'urasā nirmitaṃ sukham' (happiness produced by the breast). Agrees with BM on 'son' as the fixed referent.
SK 1647 · A 4.4.95V
हृदयस्य प्रियः ॥ १६४७ ॥
hṛdayasya priyaḥ
hṛdayasya priyaḥ — After hṛdaya ('heart'), [in the sixth case, yat comes in the sense] 'pleasing (priya) [to it]'.
Rule. After hṛdaya "heart", in the sixth case, yat comes in the sense "pleasing to it". One of Bhaṭṭoji's commentators takes priya as "that which pleases". The heart is what is pleased.
Example.
hṛdayasya priyaḥ "pleasing to the heart" → hṛdaya + yat
→ hṛd replaces hṛdaya before yat (SK 988, chapter 25) → hṛd + ya
→ hṛdyo deśaḥ "a place pleasing to the heart".
Watch out. Bhaṭṭoji quotes SK 988 by its opening words. Some copies misprint them as hṛdasya. The rule is hṛdayasya hṛllekha…: "for hṛdaya", the word being replaced.
Siddhānta-kaumudī
हृद्यो देशः । हृदस्य हृल्लेख-SK 988 इति हृदादेशः ॥
A place pleasing to the heart is hṛdyaḥ (hṛdyo deśaḥ). The substitute hṛd [for hṛdaya comes]
by 'hṛdayasya hṛllekha…' (SK 988).
Bālamanoramā
हृदयस्य प्रियः - हृदयस्य प्रियः । षष्ठ्यन्ताद्धृदयशब्दात्प्रिय इत्यर्थे यत्स्यादित्यर्थः ।
translator notes
- BM: yat comes after the word hṛdaya ending in the sixth case, in the sense 'priya'. Followed for '[in the sixth case]' in sutra_en.
- TB, printed under sk.1645.t1 (pratīka OCR'd as 'dvayasya', i.e. hṛdayasya): priya is 'prīṇāti iti', 'that which pleases', with the affix ka by 'igupadha…'; the sixth case [of hṛdaya] is the objective genitive due to construction with a kṛt, and in the non-worldly (alaukika) analysis of the taddhita base it holds by the force of the statement itself; so elsewhere too. Followed for rendering priya as 'pleasing [to]' (agentive) rather than 'dear [to]'.
- textual The source prints the quoted sūtra as 'hṛdasya hṛllekha-'. SK 988, to which the cross-reference points, is 'hṛdayasya hṛllekhayadaṇlāseṣu' (A 6.3.50), which teaches hṛd for hṛdaya before lekha, yat, aṇ and lāsa, and NSP 1915 (p. 286) reads 'hṛdayasya hṛllekha-' (OCR 'hallekha'). The English quotes the rule as hṛdayasya; the source's 'hṛdasya' is a corruption.
SK 1648 · A 4.4.96V
बन्धने चर्षौ ॥ १६४८ ॥
bandhane carṣau
bandhane carṣau — And [yat comes after hṛdaya ending in the sixth case] in the sense 'means of binding' (bandhana), when ṛṣi [the Veda] is denoted.
Rule. After hṛdaya, ending in the sixth case, yat comes also in the sense bandhana, when the Veda (ṛṣi) is meant. Bandhana here is the means of binding: that by which the heart is bound.
Example.
hṛdayasya bandhanam "that by which the heart is bound" → hṛdaya + yat
→ hṛd for hṛdaya (SK 988), as in SK 1647 → hṛdyaḥ.
The word names a vaśīkaraṇa-mantra, a Vedic formula for bringing someone under control.
Applies when / blocked by. The word ṛṣi can also mean a seer. One of Bhaṭṭoji's commentators says the rule does not apply when a seer such as Vasiṣṭha is meant. The heading saṃjñāyām keeps the word to the Veda.
Watch out. Bhaṭṭoji does not repeat the hṛd substitute here. He stated it under SK 1647, and it applies in the same way.
Siddhānta-kaumudī
हृदयशब्दात् षष्ठ्यन्ताद्बन्धने यत्स्याद्वेदेऽभिधेये । हृदयस्य बन्धनं हृद्यो वशीकरणमन्त्रः ॥
After the word hṛdaya ending in the sixth case, yat comes in the sense 'means of binding'
(bandhana), when the Veda is what is denoted. That by which the heart is bound (hṛdayasya
bandhanam) is hṛdyaḥ: a mantra for bringing [someone] under control (vaśīkaraṇa-mantra).
Tattvabodhinī
NSP p. 286—वन्धने—। वध्यतेऽनेनेति वन्धनः । करणे ल्युट् ॥—वशीकरणमन्त्र इति । तेन हि परहृदयं वशीक्रियते । संज्ञाधिकाराद्वसिष्ठादावृषौ नायं यत् ॥—मत—। तस्य करणमिति । कर्मणि षष्ठी ॥—हलस्येति । कर्षणं कर्षस्तद्योगात्कर्मणि षष्ठी । करणस्य कर्तृत्वविवक्षायां कर्तरि षष्ठी वा ॥ ‘रथसीता—’ इति तदन्तविधिः । द्विहल्यः । त्रिहल्यः
Bālamanoramā
बन्धने चर्षौ - बन्धने चर्षौ ।
translator notes
- TB (sk.1648.t1): bandhana is 'that by which one is bound', with lyuṭ in the instrument sense; the vaśīkaraṇa-mantra is so called because by it another's heart is brought under control; and because of the heading 'saṃjñāyām' this yat does not apply when a seer (ṛṣi) such as Vasiṣṭha is meant. Followed for taking ṛṣi as the Veda (as the kaumudī's 'vede') and for rendering bandhana as 'means of binding' in sutra_en and k1.
- translator BM on this sūtra (sk.1648.b1) gives only the pratīka.
- translator The substitute hṛd for hṛdaya in hṛdyaḥ is not mentioned in this unit; the kaumudī states it under the preceding sūtra (SK 1647) by 'hṛdayasya hṛllekha…' (SK 988; the source there misprints 'hṛdasya', see the textual note on sk.1647.k1).
- textual The digital source read 'ṣaṭhyantād' (a digitization slip); corrected to ṣaṣṭhyantād, the reading of the 1915 Nirṇaya-sāgara print (p. 286), verified against a printed copy.
SK 1649 · A 4.4.97V
मतजनहलात् करणजल्पकर्षेषु ॥ १६४९ ॥
matajanahalāt karaṇajalpakarṣeṣu
matajanahalāt karaṇajalpakarṣeṣu — After mata ('knowledge'), jana ('people') and hala ('plough'), [in the sixth case, yat comes] in the senses karaṇa, jalpa ('talk') and karṣa ('drawing, ploughing') [respectively].
Rule. After mata "knowledge", jana "people" and hala "plough", in the sixth case, yat comes in three senses. The senses are karaṇa, jalpa "talk" and karṣa "ploughing". Bhaṭṭoji's examples pair them in order: mata with karaṇa, jana with jalpa, hala with karṣa.
Karaṇa here is left open. It is either the act of bringing knowledge about (bhāva) or the means to it (sādhana).
Example.
matasya karaṇam "the karaṇa of knowledge" → mata + yat → the final a deleted (SK 311) → matyam.
janasya jalpaḥ "the talk of people" → jana + yat → janyaḥ.
halasya karṣaḥ "the ploughing of the plough" → hala + yat → halyaḥ.
Applies when / blocked by. One of Bhaṭṭoji's commentators lets tadantavidhi apply with hala. So the rule also reaches a compound ending in hala, giving dvihalyaḥ.
Watch out. Some copies misprint the gloss as halasya karpaḥ. The sūtra's word is karṣa, so read halasya karṣaḥ. And this janyaḥ "people's talk" is not the janyā of SK 1634.
Siddhānta-kaumudī
मतं ज्ञानं तस्य करणं भावः साधनं वा मत्यम् । जनस्य जल्पो जन्यः । हलस्य कर्षो हल्यः ॥
Mata is knowledge (jñāna); its karaṇa — [whether] the act [of bringing it about] (bhāva) or
the means [to it] (sādhana) — is matyam. The talk of people (janasya jalpaḥ) is janyaḥ. The
karṣa of the plough (halasya karṣaḥ) is halyaḥ.
translator notes
- TB, printed under sk.1648.t1 (this unit has no commentary block of its own): in 'tasya karaṇam' the sixth case is objective (karmaṇi ṣaṣṭhī). On 'halasya': karṣa is karṣaṇa ('drawing'), and by construction with it the sixth case is objective; or, when the instrument [the plough] is intended as agent, it is the agentive sixth. By 'rathasītā…' tadantavidhi holds: dvihalyaḥ, trihalyaḥ. Followed for '[in the sixth case]' in sutra_en and for leaving 'the karṣa of the plough' open between the objective and the agentive construal.
- translator '[respectively]' in sutra_en rests on the kaumudī's pairing of the examples (mata–karaṇa, jana–jalpa, hala–karṣa); no commentary on this unit states yathāsaṃkhya. The kaumudī leaves karaṇa open between bhāva (the action) and sādhana (the means), and the English keeps both.
- textual The digital source read 'halasya karpo halyaḥ' (a digitization slip); corrected to karṣo, the reading of the 1915 Nirṇaya-sāgara print (p. 286), verified against a printed copy. The sūtra ('karṣeṣu') and TB's gloss ('karṣaṇaṃ karṣaḥ') agree.
SK 1650 · A 4.4.98V
तत्र साधुः ॥ १६५० ॥
tatra sādhuḥ
tatra sādhuḥ — [After a word ending in the seventh case, yat comes] in the sense 'good (sādhu) at that'.
Rule. After a word in the seventh case, yat comes in the sense "sādhu in that": good at it, or fit for it. Bhaṭṭoji's commentators gloss sādhu as "proficient" or "fit".
Example.
agre sādhuḥ "good at the front" → agra + yat → the final a deleted (SK 311) → agryaḥ.
sāmasu sādhuḥ "good at the sāmans" → sāman + yat
→ the stem keeps its -an by ye cābhāvakarmaṇoḥ (SK 1154, chapter 27) → sāmanyaḥ.
Keeping the original form in this way is prakṛtibhāva.
karman + yat → the -an kept in the same way → karmanya
→ the n after r, with only m and a between, becomes ṇ (SK 197) → karmaṇyaḥ "good at work".
śaraṇa + yat → the final a deleted (SK 311) → śaraṇyaḥ.
Applies when / blocked by. Sādhu here does not mean "good for", that is, beneficial. That sense belongs to tasmai hitam (SK 1665), in the next chapter. Why the beneficial sense is excluded here is a point scholars discuss.
Watch out. Always read sādhu in SK 1650–1657 as "good at" or "fit for". Never read it as "good for".
Siddhānta-kaumudī
अग्रे साधुः अग्र्यः । सामसु साधुः सामन्यः । येचाभावकर्मणोः SK 1154 इति प्रकृतिभावः । कर्मण्यः । शरण्यः ॥
Good at the front (agre sādhuḥ): agryaḥ. Good at the sāmans (sāmasu sādhuḥ): sāmanyaḥ;
by 'ye cābhāvakarmaṇoḥ' (SK 1154) the base remains as it is (prakṛtibhāva). karmaṇyaḥ.
śaraṇyaḥ.
Tattvabodhinī
NSP p. 286—तत्र साधुः । साधुरिह प्रवीणो योग्यो वा गृह्यते । नोपकर्ता । तत्र हि परत्वात् ‘तस्मै हितम्’ इत्यनेन भाव्यम् । संज्ञाधिकारादुपकर्ता न गृह्यत इत्यन्ये
Bālamanoramā
तत्र साधुः - तत्र साधुः । सप्तम्यन्तात्साधुरित्यर्थे यत्स्यादित्यर्थः । अग्रय इति । अग्रे साधुरित्यर्थः । साधुरत्र प्रवीणो गृह्यते, नतु हितः, तत्रतस्मै हित॑मिति वक्ष्यमाणत्वात् ।
translator notes
- BM: yat after a word ending in the seventh case in the sense 'sādhu'; sādhu here means 'proficient' (pravīṇa), not 'beneficial' (hita), because 'tasmai hitam' (SK 1665) is to be taught separately. Followed for the seventh case in sutra_en.
- TB (sk.1650.t1): sādhu means proficient (pravīṇa) or fit (yogya), not 'one who benefits' (upakartṛ), since for that sense 'tasmai hitam' would apply as the later rule (paratvāt); others (anye) say the benefactor sense is excluded by the heading 'saṃjñāyām'. BM grounds the exclusion in 'tasmai hitam' being taught separately; TB in 'tasmai hitam' prevailing as the later rule, and it reports a further view grounding it in 'saṃjñāyām'.
- translator Rendering policy for sādhu in this rule and the rules that continue it (SK 1650–1657): 'good at' (proficient in; BM and TB pravīṇa) or, where the example requires, 'fit for' (TB yogya); never 'good for', which is the hita ('beneficial') sense that BM ('na tu hitaḥ') and TB ('nopakartā') exclude.
- translator The prakṛtibhāva remark stands after sāmanyaḥ; it concerns the n-stems, so it covers karmaṇyaḥ (from karman) as well, but not śaraṇyaḥ (from śaraṇa). The kaumudī does not say which operation the prakṛtibhāva blocks.
SK 1651 · A 4.4.99V
प्रतिजनादिभ्यः खञ् ॥ १६५१ ॥
pratijanādibhyaḥ khañ
pratijanādibhyaḥ khañ — After pratijana etc. [ending in the seventh case], khañ [comes in the sense 'good at that'].
Rule. After pratijana and the other words of its list, in the seventh case, khañ comes in the sense "good at that". It is an apavāda of yat. Khañ is heard as īna (SK 475). Its ñ is a marker, so it brings first-vowel vṛddhi (SK 1075).
Pratijanam means "person by person". Bhaṭṭoji's commentators call it an avyayībhāva, the compound that behaves as an indeclinable, in the distributive sense (vīpsā), the sense "each and every". The list (gaṇa) includes pratijana, idaṃyuga, saṃyuga, sarvajana and viśvajana.
Example.
pratijanaṃ sādhuḥ "good towards every person" → pratijana + khañ
→ pratijana + īna (SK 475)
→ vṛddhi a → ā → prātijana + īna
→ the final a deleted (SK 311) → prātijanīnaḥ.
Likewise: saṃyuga → sāṃyugīnaḥ; sarvajana → sārvajanīnaḥ; viśvajana → vṛddhi i → ai → vaiśvajanīnaḥ.
Watch out. Compare sarvadhurīṇaḥ (SK 1630) with sārvajanīnaḥ. In the second, sounds such as j stand between the r and the n. SK 197 does not work across a j, so the n stays.
Siddhānta-kaumudī
प्रतिजनं साधुः प्रातिजनीनः । सांयुगीनः । सार्वजनीनः । वैश्वजनीनः ॥
Good towards every person (pratijanaṃ sādhuḥ): prātijanīnaḥ. [Likewise] sāṃyugīnaḥ
[from saṃyuga], sārvajanīnaḥ [from sarvajana], vaiśvajanīnaḥ [from viśvajana].
Tattvabodhinī
alignment inferredNSP p. 286—प्रतिजनमिति । जनो जनः इति प्रतिजनम् । वीप्सायामव्ययीभावः । प्रतिजन, इदंयुग, संयुग, पापकुल, परस्यकुल, अमुष्यकुल, सर्वजन, विश्वजन, पञ्चजन ॥ ‘परस्यामुष्य’ षष्ठ्योर्निपातनादलुक् ॥—भक्त इति । ‘भिस्सा स्त्री भक्तमन्धोऽन्नम्’ इत्यमरः
Bālamanoramā
प्रतिजनादिभ्यः खञ् - प्रतिजनादिभ्यः खञ् । तत्र साधुरित्येव । सप्तम्यन्तेभ्य एभ्यः साधुरित्यर्थे खञ् स्यादित्यर्थः । प्रातिजनीन इति ।प्रतिजन॑मिति वीप्सायामव्ययीभावः । तत्र साधुरित्यर्थः । एवं-वैश्वजनीनः ।
translator notes
- BM: 'tatra sādhuḥ' (SK 1650) is still in force (ity eva); khañ comes after these words ending in the seventh case in the sense 'good at'. Followed for the bracketed supplements in sutra_en (§7).
- TB (sk.1651.t1): pratijanam is 'jano janaḥ', 'person by person', an avyayībhāva in the distributive sense (vīpsā). TB lists the group (pratijana, idaṃyuga, saṃyuga, … parasyakula, amuṣyakula, sarvajana, viśvajana, …), noting non-deletion (aluk) of the sixth-case ending in parasya- and amuṣya- by nipātana. Followed for 'towards every person'.
- BM: 'pratijanam' is an avyayībhāva in the distributive sense (vīpsā); the sense is 'good at that' (tatra sādhuḥ). Agrees with TB.
SK 1652 · A 4.4.100V
भक्ताण्णः ॥ १६५२ ॥
bhaktāṇṇaḥ
bhaktāṇ ṇaḥ — After bhakta ('cooked rice, food'), ṇa [comes, after a seventh-case word, in the sense 'fit (sādhu) for it'].
Rule. After bhakta "cooked rice, food", in the seventh case, ṇa comes in the sense "fit for that". It is an apavāda of yat. Ṇa is heard as a and brings vṛddhi (SK 1075).
Example.
bhakte sādhavaḥ "fit for cooked food" → bhakta + ṇa
→ vṛddhi a → ā → bhākta + a
→ the final a deleted (SK 311) → bhāktāḥ śālayaḥ "rice grains fit for cooked food".
Siddhānta-kaumudī
भक्ते साधवो भाक्ताः शालयः ॥
Rice grains (śālayaḥ) fit for cooked food (bhakte sādhavaḥ) are bhāktāḥ.
Bālamanoramā
भक्ताण्णः - भक्ताण्णः । सप्तम्यन्तादस्मात्साधुरित्यर्थ इति शेषः ।
translator notes
- BM supplies the remainder (śeṣa): 'saptamyantād asmāt sādhur ity arthe' — after this [word] ending in the seventh case, in the sense 'sādhu'. Followed for the bracket in sutra_en; 'sādhu' is that of 'tatra sādhuḥ' (SK 1650).
- translator sādhu is rendered 'fit for' rather than 'good for', following the policy stated at SK 1650: BM there takes sādhu as pravīṇa and TB (sk.1650.t1) as pravīṇa or yogya ('fit'), both excluding the hita ('beneficial') sense.
- TB, printed under sk.1651.t1 (on 'bhakta iti'), cites Amara: 'bhissā strī bhaktam andho 'nnam', i.e. bhakta is boiled rice, food. Followed for 'cooked food'.
- translator NSP 1915 editorial footnote, printed under sk.1643.n1 (item 2), glosses 'bhāktāḥ' as 'niṣphalīkṛtāḥ'. This may mean 'husked, threshed' (cf. phalīkaraṇa, husking grain), which would suit rice grains fit for cooking, but the sense is not certain and it is not used in the English.
SK 1653 · A 4.4.101V
परिषदो ण्यः ॥ १६५३ ॥
pariṣado ṇyaḥ
pariṣado ṇyaḥ — After pariṣad ('assembly'), ṇya [comes, after a seventh-case word, in the sense 'good (sādhu) in it'].
Rule. After pariṣad "assembly", in the seventh case, ṇya comes in the sense "good at that". Ṇya is heard as ya and brings vṛddhi (SK 1075).
The rule is also split in two. This is yoga-vibhāga, the splitting of one sūtra into two (chapter 31). The first part, pariṣadaḥ, gives the affix ṇa after pariṣad. The second part, ṇyaḥ, gives ṇya.
Example.
pariṣadi sādhuḥ "good in an assembly" → pariṣad + ṇya
→ vṛddhi a → ā → pāriṣadyaḥ.
By the split rule, with ṇa → vṛddhi → pāriṣadaḥ.
Bhaṭṭoji also records a reading parṣad, giving pārṣadaḥ.
Watch out. Some copies misprint the first form as pāripadyaḥ; the correct form is pāriṣadyaḥ. For the second, the printed text reads pariṣadaḥ. Since ṇa brings vṛddhi, the form must be pāriṣadaḥ, with ā as its first vowel.
Do not confuse this rule with SK 1594 in chapter 31. It has the same wording, pariṣado ṇyaḥ, but a different sense.
Siddhānta-kaumudī
पारिपद्यः । परिषद इति योगविभागाण्णोऽपि । परिषदः । पर्षद इति पाठः । पार्षदः ॥
pāriṣadyaḥ. By splitting the rule (yogavibhāga) at 'pariṣadaḥ', ṇa also [comes]:
pāriṣadaḥ. 'parṣadaḥ' is [also] a reading: pārṣadaḥ.
Bālamanoramā
परिषदो ण्यः - परिषदो ण्यः ।सप्तम्यन्तात्साधुरित्यर्थ॑ इति शेषः । योगेति । परिषद इति प्रथमो योगः । परिषदो णः स्यादित्यर्थः । ततो 'ण्यः' इति द्वितीयो योगः । परिषदो ण्यः स्यादित्यर्थः ।
translator notes
- BM supplies the remainder (śeṣa): 'saptamyantāt sādhur ity arthe' — after [pariṣad] ending in the seventh case, in the sense 'sādhu'. Followed for the bracket in sutra_en.
- BM on 'yogavibhāga': the first rule is 'pariṣadaḥ', meaning 'ṇa comes after pariṣad'; then 'ṇyaḥ' is the second rule, meaning 'ṇya comes after pariṣad'. Followed for 'splitting the rule at pariṣadaḥ'.
- translator That the ṇa of the first split rule is the ṇa of the preceding sūtra (SK 1652, bhaktāṇ ṇaḥ), carried on by anuvṛtti, is the translator's inference; BM only states the result.
- translator 'parṣada iti pāṭhaḥ' is rendered neutrally: it may mean that the sūtra is also read with parṣad (parṣado ṇyaḥ), or that parṣad is read as a further base; either way the form given is pārṣadaḥ. No Tattvabodhinī on this sūtra is printed here or under the neighbours (sk.1651.t1 ends with SK 1652; sk.1655.t1 begins with SK 1655). The NSP editorial footnote printed under sk.1643.n1 (item 3) comments on 'yogavibhāgāt', apparently citing a usage by Śrīdhara as its motive; the OCR there is too garbled to use.
- textual Two forms in the source are corrupt; the English gives the corrected forms. (1) The source reads 'pāripadyaḥ' (p for ṣ); NSP 1915 (p. 286) reads pāriṣadyaḥ, as the sūtra's pariṣad requires. (2) The source reads 'pariṣadaḥ' as the form derived with ṇa, which lacks the initial vṛddhi that ṇa brings (the next form, pārṣadaḥ, has it); pāriṣadaḥ is read. Here NSP 1915 (p. 286, OCR) also prints 'pariṣadaḥ', possibly with a lost ā-sign, and the Patel TEI kaumudī (sources/skk-tei) has 'pāripadyaḥ … pariṣadaḥ' like the source, so no witness has pāriṣadaḥ: the correction rests on the grammar alone. The source readings are left as they stand.
SK 1654 · A 4.4.102V
कथादिभ्यष्ठक् ॥ १६५४ ॥
kathādibhyaṣṭhak
kathādibhyaṣ ṭhak — After kathā ('story') etc., ṭhak [comes, after a seventh-case word, in the sense 'good (sādhu) in it'].
Rule. After kathā "story" and the other words of its list, in the seventh case, ṭhak comes in the sense "good at that". It is an apavāda of yat. Ṭhak is heard as ika (SK 1170) and brings vṛddhi (SK 1076).
Example.
kathāyāṃ sādhuḥ "one good at stories" → kathā + ṭhak
→ kathā + ika → vṛddhi a → ā; the final ā deleted (SK 311) → kāthikaḥ.
Siddhānta-kaumudī
कथायां साधुः काथिकः ॥
One good at stories (kathāyāṃ sādhuḥ) is kāthikaḥ.
Bālamanoramā
कथाऽऽदिभ्यष्ठक् - कथादिभ्यष्ठगित्यादि स्पष्टम् ।
translator notes
- translator BM here says only 'kathādibhyaṣ ṭhag ityādi spaṣṭam' ('kathādibhyaṣ ṭhak and the following are clear'), and no Tattvabodhinī on this sūtra is printed here or under the neighbours (sk.1651.t1 ends with SK 1652; sk.1655.t1 begins with SK 1655). The bracket in sutra_en is supplied from the kaumudī's own example ('kathāyāṃ sādhuḥ') and from BM at SK 1651, which says 'tatra sādhuḥ' (SK 1650) continues (tatra sādhur ity eva).
SK 1655 · A 4.4.103V
गुडादिभ्यष्ठञ् ॥ १६५५ ॥
guḍādibhyaṣṭhañ
guḍādibhyaṣ ṭhañ — After guḍa ('jaggery') etc., ṭhañ [comes, after a seventh-case word, in the sense 'fit (sādhu) for it'].
Rule. After guḍa "jaggery" and the other words of its list, in the seventh case, ṭhañ comes in the sense "fit for that". It is an apavāda of yat. Ṭhañ is heard as ika (SK 1170), or as ka after a stem in u (SK 1221). Its ñ brings vṛddhi (SK 1075).
One of Bhaṭṭoji's commentators gives the list: guḍa, kulmāṣa, saktu, apūpa, māṣa, odana, ikṣu, veṇu, and others.
Example.
guḍe sādhuḥ "fit for jaggery" → guḍa + ṭhañ
→ guḍa + ika → vṛddhi u → au; the final a deleted → gauḍika ikṣuḥ "sugar-cane fit for jaggery".
barley fit for groats (saktu) → saktu + ṭhañ
→ saktu ends in u, so ṭh → k (SK 1221) → saktu + ka
→ vṛddhi a → ā → sāktukā yavāḥ "barley fit for groats".
Siddhānta-kaumudī
गुडे साधुर्गौडिक इक्षुः । साक्तुका यवाः ॥
Sugar-cane (ikṣuḥ) fit for jaggery (guḍe sādhuḥ) is gauḍikaḥ; barley (yavāḥ) [fit for
groats (saktu)] is sāktukāḥ.
Tattvabodhinī
NSP p. 286–287—गुडादिभ्यष्ठञ् । गुड, कुल्माष, सक्तु, अपूप, माष, ओदन, इक्षु, वेणु, सङ्ग्राम, संघात, प्रवास, निवास, वृत् ॥—वसतिरिति । वसेश्चेत्यतिप्रत्ययः । स्वस्य पतिः स्वपतिराढ्यस्तस्मिन्स्वापतेयम्
Bālamanoramā
गुडादिभ्यष्ठञ् - पथ्यतिथीत्यादि स्पष्टम् ।
translator notes
- TB (pratīka OCR 'guḍādibhyaḥ pṛñ', corrected to ṭhañ) gives the gaṇa: guḍa, kulmāṣa, saktu [OCR 'saku', corrected], apūpa, māṣa, odana, ikṣu, veṇu, saṅgrāma, saṃghāta, pravāsa, nivāsa. Followed for taking sāktukāḥ as formed from saktu, a member of the gaṇa, and for the bracket '[fit for groats (saktu)]'.
- translator BM here says only 'pathyatithītyādi spaṣṭam' ('pathyatithi… and the following are clear'), naming the next sūtra (SK 1656); it gives no gloss on this one. The bracket in sutra_en follows 'tatra sādhuḥ' (SK 1650), which BM at SK 1651 says continues, and the kaumudī's own 'guḍe sādhuḥ'. sādhu is rendered 'fit for', not 'good for', per the policy stated at SK 1650 (BM and TB there exclude the hita sense).
SK 1656 · A 4.4.104V
पथ्यतिथिवसतिस्वपतेर्ढञ् ॥ १६५६ ॥
pathyatithivasatisvapaterḍhañ
pathyatithivasatisvapater ḍhañ — After pathin ('road'), atithi ('guest'), vasati ('dwelling') and svapati ('owner'), ḍhañ [comes, after a seventh-case word, in the sense 'fit (sādhu) for it'].
Rule. After pathin "road", atithi "guest", vasati "dwelling" and svapati "owner", in the seventh case, ḍhañ comes in the sense "fit for that". It is an apavāda of yat. Ḍhañ is heard as eya (SK 475) and brings vṛddhi (SK 1075).
Example.
pathi sādhuḥ "what is fit for the road" → pathin + ḍhañ → pātheyam. Bhaṭṭoji gives the form directly, without the steps.
atithi + ḍhañ → vṛddhi a → ā; the final i deleted (SK 311) → ātitheyam.
Vasati is dwelling (vasana). A night fit for dwelling → vasati + ḍhañ → vāsateyī rātriḥ.
svapati + ḍhañ → svāpateyaṃ dhanam "wealth". One of Bhaṭṭoji's commentators explains svapati as the owner of wealth (sva), a rich man. Svāpateya is wealth fit for him.
Watch out. You met svāpateyam in chapter 31 (SK 1549). There the lesson was that sva takes no augment au. Here you see its affix, ḍhañ, and its sense, "fit for the owner". The word is svapatau sādhu: fit for, not "good for".
Siddhānta-kaumudī
पथि साधुः पाथेयम् । आतिथेयम् । वसनं वसतिस्तत्र साधुर्वासतेयी रात्रिः । स्वापतेयं धनम् ॥
What is fit for the road (pathi sādhuḥ) is pātheyam; [so also] ātitheyam. vasati is
dwelling (vasana); a night fit for it is vāsateyī (vāsateyī rātriḥ). Wealth [fit for its
owner] is svāpateyam (svāpateyaṃ dhanam).
translator notes
- TB, printed under sk.1655.t1 (this unit has no commentary block of its own): 'vasatiḥ' — the affix ati by 'vaseś ca'; 'svapati' is 'svasya patiḥ', the owner of wealth (sva, the noun 'property', not the reflexive), [i.e. a rich man: the next word is āḍhyas, OCR 'ātmyas', corrected from the print], and what is [fit] for him (tasmin) is svāpateyam. Followed for 'vasati is dwelling' (an action noun, as the kaumudī's 'vasanaṃ vasatiḥ' says) and for '[fit for its owner]'.
- translator BM gives no gloss on this sūtra (its only remark, printed under sk.1655.b1, is 'pathyatithītyādi spaṣṭam'). The bracket in sutra_en follows 'tatra sādhuḥ' (SK 1650), continuing per BM at SK 1651, and the kaumudī's own 'pathi sādhuḥ'; the stem pathin for the sūtra's 'pathi-' is the translator's. sādhu is rendered 'fit for', not 'good for', per the policy stated at SK 1650 (BM and TB there exclude the hita sense).
SK 1657 · A 4.4.105V
सभाया यः ॥ १६५७ ॥
sabhāyā yaḥ
sabhāyā yaḥ — After sabhā [ending in the seventh case], [the affix] ya [comes in the sense 'good (sādhu) at that'].
Rule. After sabhā "assembly", in the seventh case, the affix ya comes in the sense "good at that". The affix is ya, without the marker t.
Example.
sabhāyāṃ sādhuḥ "good in an assembly" → sabhā + ya
→ the final ā deleted (SK 311) → sabhyaḥ.
Applies when / blocked by. Why ya and not the heading's yat? One of Bhaṭṭoji's commentators answers as at SK 1641. With yat, the word would take the tit-svara.
Watch out. In the Aṣṭādhyāyī the next sūtra is a Vedic rule. Bhaṭṭoji leaves it for his Vedic section (SK 3455). So the next section here, SK 1658, is A 4.4.107.
Siddhānta-kaumudī
सभ्यः ॥
sabhyaḥ [good in an assembly (sabhā)].
Tattvabodhinī
NSP p. 287—सभाया यः । यति तु तित्स्वरः स्यात् ‘ऋतुभवत्युक्थ्यः’ इति यत् । न च ‘यतो नावः’ इत्याद्युदात्तता शङ्क्या । ‘यदुत्पत्तिवेलायां द्व्यच्कस्य यदन्तस्यादिरुदात्तः’ इति वेदभाष्ये स्थापितत्वात् ॥ पक्षान्तरे तु ‘नमः शष्प्याय च फेन्याय च’ इत्यादिवदाद्युदात्तः स्यात् । एवं च व्याख्यानद्वयस्याप्यावश्यकत्वे लक्ष्यानुरोधेन क्वचित्किञ्चिद्व्याख्येयमिति तत्त्वम्
translator notes
- TB (sk.1657.t1): the affix is ya, not yat, because with yat the accent of an affix marked t (tit-svara) would result. Initial acute by 'yato 'nāvaḥ' is not to be suspected, since the Veda-bhāṣya establishes that rule for a word ending in yat that is disyllabic at the moment yat is introduced (OCR 'kṣyackasya', corrected to dvyackasya); on the other view the word would be initial-acute, as in 'namaḥ śaṣpyāya ca phenyāya ca' (OCR 'śabdayāya', corrected). Both explanations being needed, each is applied as the attested forms require. Followed for keeping 'the affix ya' distinct from the heading's yat. BM files nothing on this sūtra (BM under sk.1655.b1 only says 'pathyatithi … is clear').
- translator The kaumudī gives the form only. The sense 'good at that' (tatra sādhuḥ, SK 1650) is supplied because the kaumudī itself declares at the next sūtra (SK 1658) 'sādhur iti nivṛttam', i.e. that sense ceases only there.
SK 1658 · A 4.4.107V
समानतीर्थे वासी ॥ १६५८ ॥
samānatīrthe vāsī
samānatīrthe vāsī — After samānatīrtha ('the same teacher', in the seventh case), [yat] in the sense 'one who dwells' (vāsin).
Rule. Bhaṭṭoji says: sādhur iti nivṛttam, "the word sādhu has ceased". From here on it is no longer carried. After samānatīrtha "the same teacher", in the seventh case, yat comes in the sense "one who dwells".
Bhaṭṭoji's commentators form vāsin "one who dwells" from the root vas with the kṛt affix ṇini, which gives a stem in -in. One of them adds that tīrtha here means only a teacher. It has many other senses, but the heading saṃjñāyām keeps it to this one.
Example.
samāne tīrthe gurau vasati "one who dwells with the same teacher" → samānatīrtha + yat
→ Bhaṭṭoji's commentators supply the step: sa replaces samāna before tīrtha (SK 1015) → satīrtha + ya
→ the final a deleted (SK 311) → satīrthyaḥ "a fellow-student".
Siddhānta-kaumudī
साधुरीति निवृत्तम् । वसतीति वासी । समाने तीर्थे गुरौ वसतीति सतीर्थ्यः ॥
[The sense] 'sādhu' [of 'tatra sādhuḥ', SK 1650] has ceased (nivṛtta). Vāsī is 'one who
dwells' (vasati). One who dwells with the same tīrtha, i.e. teacher (samāne tīrthe gurau
vasati): satīrthyaḥ.
Tattvabodhinī
NSP p. 287—समानतीर्थे वासी । निपातनाण्णिनिः, ग्रहादेराकृतिगणत्वान्नन्दिग्रहीत्यनेन वा ॥—सतीर्थ्य इति । ‘तीर्थे ये’ इति समानस्य सभावः । तरन्त्यनेनेति तीर्थं । ‘तरतेस्थक्’ ॥—‘तीर्थं शास्त्राध्वरक्षेत्रोपायोपाध्यायमन्त्रिषु । योनौ जलावतारे च’ इति विश्वः ॥ इह तूपाध्यायवाचिन एव ग्रहणं नान्यस्य, संज्ञाधिकारात्
Bālamanoramā
समानतीर्थे वासी - समानतीर्थे वासी । समानतीर्थशब्दात्सप्तम्यन्ताद्वसतीत्यर्थे यत्स्यादित्यर्थः । वसतीति वासीति । ग्रह्रादेराकृतिगणत्वाण्णिनिः । तीर्थशब्दस्य विवरणं-गुराविति । सतीर्थ्य इति । समानतीर्थशब्दाद्यति 'तीर्थे ये' इति समानस्य सभावः ।
translator notes
- BM: yat comes after the word samānatīrtha ending in the seventh case, in the sense 'dwells' (vasati). Followed for sutra_en. The kaumudī states only that 'sādhu' has ceased; that the seventh case of 'tatra' continues is BM's reading, not stated in the kaumudī.
- On vāsī, BM: ṇini, because grahādi is an ākṛtigaṇa. Recorded; the kaumudī gives only the gloss.
- On vāsī, TB (sk.1658.t1): ṇini by nipātana, or by 'nandigrahi…' (SK 2896), grahādi being an ākṛtigaṇa. Recorded; the kaumudī gives only the gloss.
- BM calls 'gurau' the explanation (vivaraṇa) of 'tīrthe'. Followed for 'i.e. teacher'.
- On tīrtha, TB (sk.1658.t1): tīrtha has many senses (Viśva: śāstra, sacrifice, holy place, means, teacher, minister, yoni, bathing-place), but only the word meaning 'teacher' (upādhyāya) is taken here, because of the adhikāra 'saṃjñāyām'. Followed, with BM, for 'i.e. teacher'.
- On satīrthyaḥ, BM: yat after samānatīrtha, with sa for samāna by 'tīrthe ye' (SK 1015). The kaumudī does not state this step here; it is not supplied in the English.
- On satīrthyaḥ, TB (sk.1658.t1): sa for samāna by 'tīrthe ye' (SK 1015), as BM. Not supplied in the English.
- textual The source reads 'sādhurīti nivṛttam'; NSP 1915 (p. 287) reads 'sādhur iti nivṛttam', which is translated. The source reading is left as it stands.
SK 1659 · A 4.4.108V
समानोदरे शयित ओ चोदात्तः ॥ १६५९ ॥
samānodare śayita o codāttaḥ
samānodare śayita o codāttaḥ — After samānodara ('the same womb', in the seventh case), [yat] in the sense 'lain' (śayita); and the o [of samānodara] is udātta.
Rule. After samānodara "the same womb", in the seventh case, yat comes in the sense "lain in it". Also, the o of samānodara, where samāna and udara join, is udātta, high-pitched. Śayita "lain" means sthita "situated".
Example.
samāne udare śayitaḥ "lain in the same womb" → samānodara + yat
→ the final a deleted (SK 311) → samānodarya
→ the o is udātta → samānodaryaḥ "a brother".
Applies when / blocked by. The high o is an apavāda of the tit-svara, which yat would otherwise bring. One of Bhaṭṭoji's commentators adds that this is the form when SK 1016 does not give sa for samāna.
Siddhānta-kaumudī
समाने उदरे शयितः स्थितः समानोदर्यो भ्राता ॥
Lain, i.e. situated (śayitaḥ = sthitaḥ), in the same womb (samāne udare):
samānodaryaḥ, a brother.
Tattvabodhinī
alignment inferredNSP p. 287—शयितः स्थित इति । शीघातुः स्थित्यर्थे वर्तते । ‘जलाशयः’ ‘कुशेशयम्’ इति प्रयोगादिति भावः समानमुदरमिति ‘पूर्वापरप्रथम—’ इत्यादिना तत्पुरुषः, ततो यत्, तित्स्वरापवाद ओकारस्योदात्तः
Bālamanoramā
समानोदरे शयित ओ चोदात्तः - समानोदरे । समानोदरशब्दात्सप्तम्यन्ताच्छयित इत्यर्थे यत्स्यादोकारश्च उदात्त इत्यर्थः । शयित इत्यस्य विवरणं स्थित इति । कुशेशयं जलेशयमित्यादौ तथा दर्शनादिति भावः । समानोदर्य इति । समानमुदरमिति । विग्रहेपूर्वापरप्रथमे॑त्यादिना समासाद्यति कृते तित्स्वरापवाद ओकारस्योदात्तः । 'विभाषोदरे' इति सभावेऽसति रूपम् ।
translator notes
- BM: yat comes after the word samānodara ending in the seventh case, in the sense 'lain' (śayita), and the o is udātta. Followed for sutra_en.
- BM: 'sthita' is the explanation (vivaraṇa) of 'śayita', because such usage is seen in kuśeśaya, jaleśaya and the like. Followed for 'i.e. situated'.
- TB (sk.1659.t1): the root śī is used here in the sense of being situated (sthiti), as the usages jalāśaya and kuśeśaya show. Followed, with BM, for 'i.e. situated'.
- BM on samānodaryaḥ: samānam udaram is compounded by 'pūrvāparaprathama…' (SK 737); after yat is added, the o is udātta, as an apavāda of the tit-svara [the accent of the t-marked yat]. This is the form when sa for samāna by 'vibhāṣodare' (SK 1016) does not apply. The kaumudī states none of these steps; they are not supplied in the English.
- TB (sk.1659.t1) on samānodaryaḥ: samānam udaram is a tatpuruṣa by 'pūrvāparaprathama…' (SK 737); then yat, and the o is udātta as an apavāda of the tit-svara. Not supplied in the English.
SK 1660 · A 4.4.109V
सोदराद्यः ॥ १६६० ॥
sodarādyaḥ
sodarād yaḥ — After sodara, ya [in the sense 'lain' (śayita), after the seventh case].
Rule. After sodara, in the seventh case, the affix ya comes in the same sense, "lain in". Sodara has sa for samāna, by the option of SK 1016.
Example.
samāne udare śayitaḥ → sa for samāna (SK 1016) → sodara + ya
→ the final a deleted (SK 311) → sodaryaḥ "a brother".
Applies when / blocked by. One of Bhaṭṭoji's commentators says the high o of SK 1659 is not carried here. Another adds that the affix ya has no t, so there is no tit-svara either. The word is high-pitched on its last vowel by the general accent of affixes (pratyaya-svara).
Watch out. A poet's line uses sodara for a brother as a bahuvrīhi, the compound that names something outside itself: "one whose womb is the same". Bhaṭṭoji's commentators accept this. There sa replaces saha by the option of SK 849 (chapter 19). So sahodaraḥ is also correct.
With this sūtra the prāgghitīya section closes. The next chapter opens with prāk krītāc chaḥ (SK 1661).
Siddhānta-kaumudī
सोदर्यः । अर्थः प्राग्वत् ॥
sodaryaḥ. The sense is as before [i.e. 'lain in the same womb'].
Tattvabodhinī
NSP p. 287—सोदराद्यः । ‘ओ चोदात्तः’ इति नानुवर्तते । ‘विभाषोदरे’ इति समानस्य सभावः । तत्र ‘तीर्थे ये’ इत्यतोऽनुवृत्तं ये इत्येतद्विषयसप्तमी । तेन सोदर इत्यस्माद्यः प्रत्ययः ॥—प्राग्वदिति । समानोदरे शयित इत्येवार्थः, इत्यर्थः ॥ कथं तर्हि ‘अपन्थानं तु गच्छन्तं सोदरोऽपि विमुञ्चति’ इति मुरारिरिति चेत् । अत्राहुः । सह समानमुदरं यस्य सोदरः । ‘वोपसर्जनस्य’ इति सहस्य सभावः । तस्य च वैकल्पिकत्वात् ‘यत्र भ्रात्रा सहोदरः’ इत्याद्यपि सिद्धमिति ॥ इति प्राग्घितीयाः समाप्ताः ॥ समाप्ताश्चातुरर्थिकाः ॥ प्राक् क्रीताच्छः ॥—इत्यतः प्रागिति । इहार्थोऽवधित्वेन गृह्यते, न तु प्रत्ययः प्रकृतिर्वा । तेनार्था एवावधिमन्त इति प्राक्क्रीताद्येऽर्था हितादयस्तेष्वस्योपस्थानम् । अवधिसजातीयो ह्यवधिमान् भवति । यथा ‘मासान्त्यः’ इति कालः प्रतीयते, ‘ग्रामात्पूर्वः’ इति देशः, ‘अलोऽन्त्यात्पूर्व-’ इत्यलेव । एवं च समानेऽर्थे प्रकृतिविशेषादुत्पद्यमानो यदादिः प्रकृत्यन्तरे सावकाशं छं तक्रकौण्डिन्यन्यायेन वाधते । अन्यथा छस्य यदादेश्च संनिधानाविशेषात्तव्यत्तव्यानीयरामिव पर्यायः स्यात् । अतोऽत्रार्थोऽवधित्वेन गृह्यते ॥ ननु यदादिविषये छो न भविष्यति ‘विभाषा हविरपूपादिभ्यः’ इति विभाषाग्रहणाल्लिङ्गात् । तथा च प्रत्ययस्य प्रकृतेर्वा अवधित्वस्वीकारेऽपि न क्षतिः । उक्तज्ञापकेनोगवादिप्रभृतिभ्यश्छस्यातिप्रसङ्गनिरसनादिति चेत् । अत्राहुः । एवं सति ‘छः’ इत्येवाधिकारोऽस्तु नार्थोऽवधिनिर्देशेन ॥ ‘प्राग्वतेष्ठञ्’ इत्यादिके तु प्रकरणे नास्याधिकारः, अधिकारान्तरेणोपदृष्टत्वात् ॥ स्पष्टप्रतिपत्त्यर्थमवधिनिर्देशः । अन्यथा प्रतिपत्तिगौरवं स्यादिति चेत् । तर्हि ‘विभाषा हवि-’ इत्यादिज्ञापकाश्रयणे प्रतिपत्तिगौरवादर्थं एवावधित्वेन निर्देष्टुमुचित इति
Bālamanoramā
सोदराद्यः - सोदराद्यः ।सप्तम्यन्ताच्छयित इत्यर्थे॑ इति शेषः । तित्त्वाऽभावात्प्रत्ययस्वरेणान्तोदात्तोऽयम् ।विभाषोदरे॑इति सभावः ।अपन्थानं तु गच्छन्तं सोदरोऽपि विमुञ्चती॑त्यत्र तु समानपर्यायसहशब्दस्य बहुव्रीहौवोपसर्जनस्ये॑ति सभावो बोध्यः । एवंयत्र भ्राता सहोदरः॑ इत्याद्यपि सिद्धम् । *****इति बालमनोरमायाम् प्राग्घितीयाः ।**********अथ प्रकृतिभावः******
translator notes
- BM supplies the remainder (śeṣa): [ya comes after sodara] ending in the seventh case, in the sense 'lain' (śayita). Followed for sutra_en.
- TB (sk.1660.t1): 'prāgvat' means that the sense is just 'lain in the same womb' (samānodare śayitaḥ). Followed for the bracket in k1.
- TB (sk.1660.t1): 'o codāttaḥ' is not carried forward (nānuvartate) into this rule. Recorded.
- BM: since [ya] has no t-marker there is no tit-svara, and by the accent of the affix (pratyayasvara) the word is end-acute. Recorded.
- BM: sodara has sa for samāna by 'vibhāṣodare' (SK 1016). The kaumudī does not state this; it is not supplied in the English.
- TB (sk.1660.t1): sa for samāna by 'vibhāṣodare' (SK 1016), where 'ye', carried forward from 'tīrthe ye' (SK 1015), is a locative of the intended domain (viṣayasaptamī), so the affix ya comes after sodara. Not supplied in the English.
- BM on the usage 'apanthānaṃ tu gacchantaṃ sodaro 'pi vimuñcati' (BM's reading; BM names no author): sa for saha, a synonym of samāna, is to be understood by 'vopasarjanasya' (SK 849) in a bahuvrīhi; so 'yatra bhrātā sahodaraḥ' and the like are also correct. Recorded.
- TB (sk.1660.t1) cites the same line as Murāri's, reading 'vimuñcati' (OCR 'vimucyati', corrected): sodara is a bahuvrīhi, 'one whose womb is saha, i.e. the same' (saha samānam udaraṃ yasya), with sa for saha by 'vopasarjanasya' (SK 849); since that is optional, 'yatra bhrātrā sahodaraḥ' (TB's reading, against BM's 'bhrātā') and the like are also correct. Recorded.
- translator BM's block ends with the colophon of the prāgghitīya section. sk.1660.t1 continues past TB's colophon ('iti prāgghitīyāḥ samāptāḥ', OCR 'prāgvidhatīyāḥ', corrected) into TB on SK 1661 'prāk krītāc chaḥ', printed under this unit.
- textual NSP 1915 (p. 287) closes the kaumudī here with the section colophon 'iti prāgghitīyāḥ' (OCR 'prāgvitīyāḥ'), which the source omits; nothing of the text translated is affected.