After this chapter you will be able to derive a family of taddhita words that mostly end in -ya. One who draws a chariot is rathyaḥ. Pebbles that pierce the feet are padyāḥ śarkarāḥ. What can be crossed by a boat is nāvyam. A place pleasing to the heart is hṛdyaḥ. One good at the sāmans, the Vedic chants, is sāmanyaḥ. A fellow-student is satīrthyaḥ, and a brother is sodaryaḥ. All of these take yat, the default affix of this chapter. You will learn to read each sense-rule for the case of its base, as in chapter 31. The chapter runs through the second case, the first, the third, the sixth and the seventh. You will also learn the special affixes that set yat aside for single words, such as dhaureyaḥ, sarvadhurīṇaḥ, aurasaḥ and pātheyam. From the middle of the chapter a second heading, saṃjñāyām "as a name", keeps many words to one fixed meaning. There are 35 sūtras, and every one is worked on a concrete word.
gavyam and dravyam. It brings no vṛddhi. This chapter makes it the default affix.rājyam "the state of a king" loses it. You also know SK 1080 (dvigor lug anapatye): some taddhitas disappear after a dvigu, a compound whose first member is a numeral (chapter 18).svāpateyam (SK 1549), whose affix is taught in this chapter.rathaṃ vahati → rathyaḥThe first rule makes yat the heading affix. It stays in force up to the sūtra tasmai hitam (SK 1665), in the next chapter. The second rule gives the first sense of the heading: "draws that". On the running example, one who draws a chariot (ratha) is rathyaḥ.
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.
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.
dhuraṃ vahati → dhuryaḥ / dhaureyaḥThese four rules deal with dhur, the part of the yoke that rests on an animal's shoulders. The second rule comes from Pāṇini's eighth book. Bhaṭṭoji reads it here because the first rule needs it. On the running example, one who bears the yoke-pole is dhuryaḥ or dhaureyaḥ.
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.
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.
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.
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.
śakaṭaṃ vahati → śākaṭaḥThree more rules close the sense "draws". Two give special affixes for a cart and a plough. The third gives yat for a bride, as a name. On the running example, an ox that draws a cart is śākaṭaḥ.
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.
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.
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.
pādau vidhyanti → padyāḥ śarkarāḥThe second case continues, but the verb changes. These four rules give the senses "pierces", "obtainer" and "gone under". Three take the heading's yat; one takes ṇa. On the running example, pebbles that pierce the feet are padyāḥ śarkarāḥ.
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".
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.
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.
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.
mūlam ābarhi yeṣām → mūlyāḥ mudgāḥIn these rules the base is in the first case, the nominative. The carried word tat is recast from the second case into the first. The third rule opens a new heading, saṃjñāyām "as a name". On the running example, mudga beans whose roots are to be pulled up are mūlyāḥ mudgāḥ.
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.
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.
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).
nāvā tāryam → nāvyamNow the base stands in the third case, the instrumental. The senses are "joined with", "to be crossed by", "equal to", "made by" and others. One rule in the middle has a fifth-case base, "not departed from". On the running example, what can be crossed by a boat (nau) is nāvyam.
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.
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.
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.
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.
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.
hṛdayasya priyaḥ → hṛdyaḥNow the base stands in the sixth case, the genitive. Two rules take hṛdaya "heart", and one takes three bases in three senses. All three keep the heading's yat. On the running example, a place pleasing to the heart is hṛdyaḥ.
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.
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.
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.
sāmasu sādhuḥ → sāmanyaḥNow the base stands in the seventh case, the locative. The first rule gives the sense "sādhu in that". Sādhu here means "good at" (skilled in) or "fit for". The next seven rules keep that sense and change the affix. On the running example, one good at the sāmans (Vedic chants, chapter 7) is sāmanyaḥ.
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".
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.
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".
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.
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.
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".
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".
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.
samāne udare śayitaḥ → samānodaryaḥThe sense sādhu stops here. The seventh case continues, with two new senses: "dwells in" and "lain in". The bases are compounds with samāna "same", which may be replaced by sa. On the running example, one who lay in the same womb, a brother, is samānodaryaḥ.
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".
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.
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).
dhenuṣyā (SK 1641).nāvyam, SK 1643).sodaryaḥ is high on its last vowel (SK 1660).| SK | Sūtra | What it does | Example |
|---|---|---|---|
| 1626 | prāg ghitād yat | Heading: yat until tasmai hitam (SK 1665). | — |
| 1627 | tad vahati rathayugaprāsaṅgam | 2nd case: "draws" — ratha, yuga, prāsaṅga. | rathyaḥ, yugyaḥ, prāsaṅgyaḥ |
| 1628 | dhuro yaḍḍhakau | Yat and ḍhak after dhur. | (forms at SK 1629) |
| 1629 | na bhakurchurām | No lengthening of the penultimate in a bha, kur, chur. | dhuryaḥ, dhaureyaḥ |
| 1630 | khaḥ sarvadhurāt | Kha (-īna) after sarvadhurā. | sarvadhurīṇaḥ |
| 1631 | ekadhurāl luk ca | Kha and luk after ekadhurā. | ekadhurīṇaḥ, ekadhuraḥ |
| 1632 | śakaṭād aṇ | Aṇ after śakaṭa. | śākaṭo gauḥ |
| 1633 | halasīrāṭ ṭhak | Ṭhak after hala, sīra. | hālikaḥ, sairikaḥ |
| 1634 | saṃjñāyāṃ janyāḥ | Yat after janī, "conveys her", as a name. | janyā |
| 1635 | vidhyaty adhanuṣā | "Pierces", not with a bow. | padyāḥ śarkarāḥ |
| 1636 | dhanagaṇaṃ labdhā | "Obtainer" after dhana, gaṇa. | dhanyaḥ, gaṇyaḥ |
| 1637 | annāṇ ṇaḥ | Ṇa after anna, "obtainer". | ānnaḥ |
| 1638 | vaśaṃ gataḥ | "Gone under the will". | vaśyaḥ |
| 1639 | padam asmin dṛśyam | 1st case: "a footprint is visible in it". | padyaḥ kardamaḥ |
| 1640 | mūlam asyābarhi | "Whose root is to be pulled up". | mūlyāḥ mudgāḥ |
| 1641 | saṃjñāyāṃ dhenuṣyā | Nipātana: ṣuk and ya; saṃjñā heading begins. | dhenuṣyā |
| 1642 | gṛhapatinā saṃyukte ñyaḥ | Ñya after gṛhapati, "joined with". | gārhapatyaḥ |
| 1643 | nauvayodharma… | 3rd case: eight bases, eight senses, respectively. | nāvyam, vayasyaḥ, dharmyam, viṣyaḥ, mūlyam, mūlyaḥ, sītyam, tulyam |
| 1644 | dharmapathyarthanyāyād anapete | 5th case: "not departed from". | dharmyam, pathyam, arthyam, nyāyyam |
| 1645 | chandaso nirmite | "Made by desire". | chandasyam |
| 1646 | uraso 'ṇ ca | Aṇ and yat after uras, "made"; a son. | aurasaḥ, urasyaḥ |
| 1647 | hṛdayasya priyaḥ | 6th case: "pleasing to the heart"; hṛd (SK 988). | hṛdyo deśaḥ |
| 1648 | bandhane carṣau | "Means of binding the heart", of the Veda. | hṛdyaḥ (a mantra) |
| 1649 | matajanahalāt karaṇajalpakarṣeṣu | Three bases, three senses. | matyam, janyaḥ, halyaḥ |
| 1650 | tatra sādhuḥ | 7th case: "good at / fit for". | agryaḥ, sāmanyaḥ, karmaṇyaḥ, śaraṇyaḥ |
| 1651 | pratijanādibhyaḥ khañ | Khañ (-īna) after the pratijana list. | prātijanīnaḥ, sārvajanīnaḥ |
| 1652 | bhaktāṇ ṇaḥ | Ṇa after bhakta. | bhāktāḥ śālayaḥ |
| 1653 | pariṣado ṇyaḥ | Ṇya, and by the split rule ṇa, after pariṣad. | pāriṣadyaḥ, pāriṣadaḥ, pārṣadaḥ |
| 1654 | kathādibhyaṣ ṭhak | Ṭhak after the kathā list. | kāthikaḥ |
| 1655 | guḍādibhyaṣ ṭhañ | Ṭhañ after the guḍa list. | gauḍika ikṣuḥ, sāktukā yavāḥ |
| 1656 | pathyatithivasatisvapater ḍhañ | Ḍhañ (-eya) after four bases. | pātheyam, ātitheyam, vāsateyī, svāpateyam |
| 1657 | sabhāyā yaḥ | Ya (not yat) after sabhā. | sabhyaḥ |
| 1658 | samānatīrthe vāsī | Sādhu ceases; "dwells with the same teacher". | satīrthyaḥ |
| 1659 | samānodare śayita o codāttaḥ | "Lain in the same womb"; the o is high. | samānodaryaḥ |
| 1660 | sodarād yaḥ | Ya after sodara, same sense. | sodaryaḥ |