PREMABASESiddhānta-kaumudī
Prakaraṇa 33 · SK 1661–1679

तद्धिताधिकारे आर्हीये छयद्विधिप्रकरणम्

taddhitādhikāre ārhīye chayadvidhiprakaraṇam · 19 sūtras
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SK 1661 · A 5.1.1प्राक्क्रीतीयः छाधिकारः
प्राक् क्रीताच्छः ॥ १६६१ ॥
prāk krītācchaḥ
prāk krītāc chaḥ — Before [the sūtra containing the word] krīta, [the affix] cha [is the heading].

Rule. This sūtra is an adhikāra, a heading. Before the sūtra tena krītam "bought with that" (SK 1702), the affix cha is the governing affix. The heading stops before that sūtra, so tena krītam itself is outside it. The word krīta names that sūtra by one of its words.

Cha is heard as īya (SK 475). It has no marker ñ or ṇ, so it brings no vṛddhi, the replacement of the base's first vowel by ā, ai or au (SK 1075).

Example. The heading's cha shows in the forms where no exception applies:

vatsebhyo hitaḥ "good for calves" → vatsa + cha

→ ch → īy → vatsa + īya

→ vatsa is a bha stem, a stem before an affix beginning with a vowel or y; its final a is deleted (SK 311) → vatsīyaḥ.

Applies when / blocked by. Bhaṭṭoji's commentators explain what the heading bounds. It bounds senses, not affixes. The sūtras up to tena krītam state senses, and cha is present in each of them. One of them draws the consequence. When a rule gives a particular affix to a particular base in the same sense, that affix sets cha aside for that base. The two do not alternate. Cha keeps the bases for which no special affix is named.

Watch out. This chapter covers only the first part of the heading's range. Its last line says that the range of cha and yat is complete (SK 1679). The heading itself runs on to SK 1702, but the rules after this chapter name their own affixes.

Siddhānta-kaumudī
तेन क्रीतम् SK 1702 इत्यतः प्राक् छोऽधिक्रियते ॥

Before 'tena krītam' (SK 1702), cha is made the governing heading (adhikāra).

Bālamanoramā
प्राक् क्रीताच्छः - अथ पञ्चमाध्यायः । प्राक्क्रीताच्छः । क्रीतशब्दस्तद्धटितसूत्रपरः । तदाह — तेन क्रीतिमिति ।तेन क्रीत॑मित्यतः प्राग्येषु सूत्रेषु अर्था एव निर्देक्ष्यन्ते नतु प्रत्ययाः, तेशु 'छ' इत्युपस्थितं भवतीति यावत् । उगवादिभ्यो यत् । उश्च गवादयश्चेति द्वन्द्वात्पञ्चमी । उवर्णान्तादिति । प्रातिपदिकविशेषणत्वात्तदन्तविदिः ।उगिद्वर्णग्रहणवर्ज॑मित्युक्तेः प्रत्ययविधावपि तदन्तविधिरिति भावः । इदमपि सूत्रं प्राक्कीताद्वक्ष्यमाणसूत्रेषु प्रत्ययविशेषाऽनुपादाने उपतिष्ठते । नाभि नभं चेति । गवादिगणसूत्रम् । नाभिशब्दो नभादेशं यत्प्रत्ययं च प्राप्नोतीत्यर्थः । नभ्योऽक्ष इति । यत्र अक्षदण्डः प्रवेश्यते तच्चक्रमध्यगतच्छिद्रं नाभिरित्युच्यते तस्मै हितोऽक्षदण्डः । स हि अनुगुणत्वान्नाभये हितः । नभ्यमञ्जनमिति । अञ्जनं-तैलसेकः । नाभेरञ्जनेकृते तत्र प्रोतं चक्रं सुपरिवर्तनं भवतीति नाभेः परिवर्तनात्मककार्यक्षमताधायकत्वादञ्जनं नाभये हितम् । अत्र शरीरावयवविशेषवाचिनाभिशब्दो न गृह्रते । भाष्ये रथनाभेरेव ग्रहणादित्यभिप्रेत्य आह — रथनाभावेवेदममिति । शरीरावयवविशेष वाचिनाभिशब्दात्तुशरीरावयवाद्य॑दिति वक्ष्यमाणः केवलो यत्, नतु नभादेश इति भावः । शुनः संप्रसारणमिति । गवादिगणसूत्रम् । आन्शब्दाद्यत्स्यात्प्रकृतेः संप्रसारणं, तस्य संप्रसारणस्य पाक्षिकं दीर्घत्वमित्यर्थः । शून्यं — शुन्यमिति । शुने हितमित्यर्थः । ऊधसोऽनङ् चेति । इदमपि गणसूत्रम् । ऊधश्शब्दाद्यत्स्यात्प्रकृतेरनङादेशश्चेत्यर्थः । आदेशे ङकार इत्, नकारादकार उच्चारणार्थः, ङित्त्वादन्तादेशः ।
translator notes
  • commentary BM opens the fifth adhyāya here. BM: the word krīta stands for the sūtra that contains it (taddhaṭitasūtra-para), as the kaumudī's 'tena krītam' shows; in the sūtras before 'tena krītam' only senses (artha) will be stated, not affixes, and in those 'cha' is present (upasthita). Followed for '[the sūtra containing the word] krīta' in sutra_en and for taking 'prāk' as 'before', i.e. up to but not including SK 1702.
  • commentary TB, printed under sk.1660.t1 (after the close of the prāgghitīya section, whose TB colophon the OCR gives as 'iti prāgvidhatīyāḥ samāptāḥ', and after TB's 'samāptāś cāturarthikāḥ'): on 'ity ataḥ prāk', what is taken as the limit here is the sense (artha), not the affix or the base; so only senses are bounded, i.e. cha is present in the senses hita etc. before krīta, since the bounded is of the same kind as the limit (as in 'māsāt' a time, 'grāmāt pūrvaḥ' a place, 'alo 'ntyāt pūrvaḥ' a sound). Consequently a yat etc. arising in the same sense from a particular base blocks cha, which has scope with other bases, by the takra-kauṇḍinya maxim; otherwise cha and yat etc. would alternate like tavya and anīyar. TB then rejects the alternative of relying on the vibhāṣā of 'vibhāṣā havirapūpādibhyaḥ' (SK 1664) as an indicator (jñāpaka), since then the adhikāra could simply be 'chaḥ' with no limit stated. Followed in rendering 'adhikriyate' as a heading that governs the senses stated up to SK 1702, without making the limit an affix.
SK 1662 · A 5.1.2V
उगवादिभ्यो यत् ॥ १६६२ ॥
ugavādibhyo yat
ugavādibhyo yat — After [a base ending in] u and after go etc. (gavādi), yat [comes, in the senses before krīta].

Rule. In the senses of the heading, yat comes after a base ending in the vowel u, short or long, and after go "cow" and the other words of its list. The sūtra's word is u + gavādi, and gavādi is go + ādi, "go etc.". Yat is an apavāda of cha: an exception that sets cha aside for these bases. It is heard as ya; its t is a marker (an it), and it brings no vṛddhi.

One of Bhaṭṭoji's commentators notes that "u" describes the base. So any base whose last sound is u qualifies. Reading a sound in this way as "a base ending in that sound" is called tadanta.

Example. Bhaṭṭoji illustrates the list through three gaṇasūtras, rules written inside the word-list itself.

Nābhi nabhaṃ ca: nābhi "nave" takes yat, and nabha replaces it.

nābhi + yat → nabha replaces nābhi → nabha + ya

→ the final a deleted (SK 311) → nabhya → nabhyo 'kṣaḥ "an axle good for the nave".

Bhaṭṭoji's commentators say the axle is good for the nave because it fits it. Likewise nabhyam añjanam "oil good for the nave": oiling makes the wheel turn well.

Śunaḥ saṃprasāraṇaṃ vā ca dīrghatvam: śvan "dog" takes yat. Its v is replaced by the vowel u (saṃprasāraṇa), and that vowel is optionally lengthened. The forms are śūnyam and śunyam, "good for a dog". One of Bhaṭṭoji's commentators adds that the word ca in this gaṇasūtra keeps the ṭi from being deleted by nas taddhite (SK 679). After saṃprasāraṇa the stem is śun-, whose ṭi is -un. SK 1154 cannot keep it, because the stem no longer ends in -an.

Ūdhaso naṅ ca: ūdhas "udder" takes yat, and also the substitute naṅ. Its ṅ is a marker, and it replaces the final s with n.

ūdhas + yat → s replaced → ūdhan + ya

→ the stem keeps its -an before y (SK 1154) → ūdhanyaḥ.

Scholars discuss whether the substitute is naṅ or anaṅ; the form is the same.

Applies when / blocked by. The substitute nabha is only for the nave of a chariot. For the navel, a part of the body, the form is nābhyam with no nabha, by SK 1666. Scholars discuss the ground of this restriction.

Watch out. One of Bhaṭṭoji's commentators says that this yat is also present in the later sūtras of the heading whenever they name no affix. Bhaṭṭoji himself ends the chapter by speaking of "cha and yat" together (SK 1679).

Siddhānta-kaumudī
प्राक् क्रीतादित्येव । उवर्णान्ताद्गवादिभ्यश्च यत्स्याच्छस्यापवादः । (गणसूत्रम् -) नाभि नभं च ॥ नभ्योऽक्षः । नभ्यमञ्जनम् । रथनाभावेवेदम् । (गणसूत्रम् -) शुनः संप्रसारणं वा च दीर्घत्वम् । शून्यम् । शुन्यम् । (गणसूत्रम् -) ऊधसो नङ् च । ऊधन्यः ॥

'prāk krītāt' [SK 1661] still holds (ity eva). After [a base] ending in the vowel u [i.e. uvarṇa, short or long] and after go etc. (gavādi), yat comes; it is an apavāda of cha.

(gaṇasūtra) nābhi nabhaṃ ca — nābhi [takes yat] and [is replaced by] nabha: nabhyo 'kṣaḥ, '[an] axle [good for the nave]'; nabhyam añjanam, '[an] ointment [good for the nave]'. This [applies] only to the nave of a chariot (rathanābhi).

(gaṇasūtra) śunaḥ saṃprasāraṇaṃ vā ca dīrghatvam — [śvan takes yat, with] saṃprasāraṇa of śvan, and optionally lengthening [of the saṃprasāraṇa vowel]: śūnyam, śunyam.

(gaṇasūtra) ūdhaso naṅ ca — [ūdhas takes yat] and also naṅ [as substitute]: ūdhanyaḥ.

Tattvabodhinī
NSP p. 287
—उगवादिभ्यो—। उवर्णादेवशब्दादेश्व यत्सादित्यर्थो न भवति, गवादिगणपाठात् ॥ गवाद्यन्तर्गणसूत्राण्याह—नाभि नभं चेति । नाभिशब्दो यतं लभते नभादेशं चेत्यर्थः ॥—नभ्योऽक्ष इति । रथाङ्गं सच्छिद्रं नाभिः । तदनुप्रविष्टः काष्ठविशेषोऽक्षः । स च तदनुगुणत्वात्तस्मै हितः । अज्ञनं तैलाभ्यङ्गः, तदपि स्नेहनत्वान्नाभये हितम् ॥—रथनाभावेवेति । शरीरावयवे तु नाभ्यमित्येव, परेण ‘शरीरावयवाद्यत्’ इत्यनेनास्य वाधादिति भावः ॥—शून्यमिति । चकारस्यानुक्तसमुच्चयार्थत्वात् ‘नस्तद्धिते’ इति टिलोपो न भवति, ‘ये चाभावकर्मणोः’ इति प्रकृतिभावस्तु दुर्लभः, संप्रसारणे पररूपे च कृते अनूरूपाभावात् । दीर्घपक्षे तु तद्विधानसामर्थ्यादपि टिलोपाभावः सुपरिहरः ॥—नच्च चेति । चाद्यत् । ‘नश्च’ इति सुवचमिति मनोरमा ॥ अन्ये त्वाहुः । ऊधन्यशब्दात् ‘तत्करोति तदाचष्टे’ इति णिचि ‘णाविष्ठवत्’ इति टिलोपे णिजन्तात्कर्तरि क्रिपि णिलोपयलोपयोः कृतयोः ‘अनुनासिकस्य क्रि-’ इति दीर्घे ततः क्रिवन्तादाचारक्रिपि ऊधानते इत्यादावात्मनेपदार्थं नङो इत्करणमावश्यकमिति ॥—ऊधन्य इति । ‘ये चा-’ इति प्रकृतिभावः
translator notes
  • commentary BM, printed under sk.1661.b1: the ablative is of a dvandva of 'u' and 'gavādayaḥ'. On 'uvarṇāntāt': because 'u' qualifies the prātipadika, tadantavidhi applies (the base is one ending in u); by the statement 'ugidvarṇagrahaṇavarjam', tadantavidhi holds for a varṇa even in an affix rule. BM adds that this sūtra too is present (upatiṣṭhate) in the sūtras to be stated before krīta whenever no particular affix is mentioned in them. Followed for '[a base] ending in the vowel u', for the split u + go-ādi (gavādi, 'go etc.'; the source's padaccheda is u-go-ādibhyaḥ) and for the bracket 'in the senses before krīta' in sutra_en.
  • commentary TB rules out a construal of the compound other than 'u + gavādi', on the ground that the gaṇa is read as gavādi (gavādigaṇapāṭhāt). The OCR of the rejected construal is garbled ('uvarṇād evaśabdād eśva'), and NSP p. 287 has the same garble.
  • translator Because the OCR of TB's rejected construal is garbled, exactly which alternative split TB rejects cannot be read securely (possibly 'gavaśabdādeḥ', i.e. words beginning with gava). The translation follows the u + gavādi split, which BM states explicitly; gavādi is go + ādi, 'go etc.'
  • commentary BM, printed under sk.1661.b1, on 'nābhi nabhaṃ ca' (a gaṇasūtra of gavādi): nābhi receives both the substitute nabha and yat. The nābhi is the hole in the middle of the wheel into which the axle-pole (akṣadaṇḍa) is inserted; the axle is good for it because it fits it (anuguṇatvāt). añjana is smearing with oil (tailaseka): when the nave is oiled the wheel fixed on it turns well, so the ointment is good for the nave. Followed for the bracketed glosses of nabhyo 'kṣaḥ and nabhyam añjanam.
  • commentary TB on 'nābhi nabhaṃ ca': nābhi receives yat and the substitute nabha. The nābhi is the part of the chariot that has a hole; the akṣa is the piece of wood inserted into it, good for it because suited to it; añjana is anointing with oil (tailābhyaṅga), good for the nave because it lubricates it. Agrees with BM for the bracketed glosses.
  • commentary BM on 'rathanābhāv evedam': nābhi as a particular part of the body is not taken here, because the Bhāṣya takes only the chariot-nave; from nābhi in the bodily sense comes plain yat by 'śarīrāvayavād yat' (SK 1666), without nabha.
  • commentary TB on 'rathanābhāv eva': for a part of the body one gets nābhyam only, because this gaṇasūtra is blocked (bādha) there by the following 'śarīrāvayavād yat' (SK 1666). TB thus grounds the restriction differently from BM (Bhāṣya scope); the kaumudī's 'only to the nave of a chariot' is translated without deciding between the two grounds.
  • commentary TB on śūnyam: because 'ca' has the force of gathering what is not stated (anuktasamuccaya), ṭi-lopa by 'nas taddhite' (SK 679) does not take place; prakṛtibhāva by 'ye cābhāvakarmaṇoḥ' (SK 1154) is hard to obtain, because after saṃprasāraṇa and pararūpa the base no longer has the form ending in an; in the lengthened option, the absence of ṭi-lopa is also easily secured by the very fact that lengthening is enjoined. The kaumudī gives no derivation and none is added.
  • commentary BM on 'śunaḥ saṃprasāraṇam' (a gaṇasūtra of gavādi): yat comes after śvan, with saṃprasāraṇa of the base, and the lengthening of that saṃprasāraṇa vowel is optional (pākṣika); śūnyam, śunyam mean 'good for a dog' (śune hitam). Followed for '[of the saṃprasāraṇa vowel]'.
  • commentary TB on 'ūdhaso naṅ ca' reads naṅ ('by ca, yat') and reports the Manoramā's remark that 'naś ca' would have been easy to say; this Manoramā is Bhaṭṭoji's Prauḍhamanoramā, not the Bālamanoramā. TB then records others who defend the ṅ as needed for the ātmanepada in the denominal ūdhānate, and takes the retained n in ūdhanyaḥ as prakṛtibhāva by 'ye ca-' (SK 1154).
  • commentary BM (under sk.1661.b1) reads the gaṇasūtra as 'ūdhaso 'naṅ ca', with the substitute anaṅ: ṅ is it, the a after n is for pronunciation, and as a ṅit it replaces the final [s]. This differs from the kaumudī's naṅ (NSP p. 287 also prints the kaumudī without avagraha), which is translated as printed.
SK 1663 · A 5.1.3V
कम्बलाच्च संज्ञायाम् ॥ १६६३ ॥
kambalācca saṃjñāyām
kambalāc ca saṃjñāyām — And after kambala ('blanket') [yat comes, in the senses taught before 'krīta'], when a name (saṃjñā) [is meant].

Rule. Yat also comes after kambala "blanket", but only when the resulting word is a saṃjñā, a name. The ca "also" brings yat from SK 1662.

Example.

kambala + yat → the final a deleted (SK 311) → kambalyam.

It names a fixed quantity of wool: a hundred palas (a measure) of wool.

Applies when / blocked by. Why "when a name is meant"? Where no name is meant, the heading's cha comes:

kambala + cha → kambala + īya → kambalīyā ūrṇā "wool good for a blanket".

Siddhānta-kaumudī
यत्स्यात् । कम्बल्यमूर्णापलशतम् । संज्ञायां किम् । कम्बलीया ऊर्णा ॥

yat comes. kambalyam: a hundred palas of wool. Why [does the sūtra say] 'when a name is meant' (saṃjñāyām)? [Otherwise:] kambalīyā ūrṇā, 'wool [good] for a blanket'.

Tattvabodhinī
NSP p. 287–288
—कम्ब- लाच्च संज्ञायाम् । प्राङ्गीतीयेष्वर्थेषु यत्स्यात् । छस्यापवादः
Bālamanoramā
कम्बलाच्च संज्ञायाम् - कम्बलाच्च । कम्बलशब्दाद्यत्स्यात्प्राक्कीतीयेष्वर्थेषु संज्ञायामित्यर्थः । कम्बल्यमूर्णापलशमिति । कम्बलाय हितमित्यर्थः ।
Footnotes (NSP 1915 ed.)
NSP p. 288 १ हविष्यमिति—हविःशब्दो गवादिः, ‘विभापा हविरपूपादिभ्यः’ इत्यत्र तु हविर्विशेषवाचकानां ग्रहणं बोध्यम् । २ भो-गोचरपदादिति—उत्तरपदशब्दो हि भोगेनैव संवध्यते, व्याख्यानात् । भोगः शरीरसामान्यवाची अत्र, ‘अहिरिव भोगैः पर्येति’ इत्यत्र तथा दर्शनात् ।
translator notes
  • commentary BM: yat comes after the word kambala in the senses 'before krīta' (prākkrītīyeṣv artheṣu, from 'prāk krītāc chaḥ', SK 1661), when a name is meant. Followed for the bracketed supplements in sutra_en; the 'ca' is read as bringing in yat from 'ugavādibhyo yat' (SK 1662), which the kaumudī's 'yat syāt' states.
  • commentary TB (sk.1663.t1): yat comes in the senses 'before krīta'; it is an exception (apavāda) to cha. Agrees with BM for the bracketed supplements in sutra_en.
  • commentary BM glosses kambalyam ūrṇāpalaśatam as 'good for a blanket' (kambalāya hitam). BM's pratīka prints 'ūrṇāpalaśam' for ūrṇāpalaśatam.
  • translator kambalya is rendered as the name of a fixed quantity of wool, a hundred palas: this is inferred from the kaumudī's own 'ūrṇāpalaśatam' together with BM's 'kambalāya hitam'; BM does not say it in so many words.
  • translator In the counter-example kambalīyā the affix is the general cha (-īya) of 'prāk krītāc chaḥ' (SK 1661), as TB's 'chasyāpavādaḥ' implies; the kaumudī does not name it. The gloss 'good for' supplies the sense of 'tasmai hitam' (SK 1665), after BM's vigraha.
SK 1664 · A 5.1.4V
विभाषा हविरपूपादिभ्यः ॥ १६६४ ॥
vibhāṣā havirapūpādibhyaḥ
vibhāṣā havirapūpādibhyaḥ — After [words denoting particular] oblations (havis) and after apūpa etc., [yat comes] optionally [in the senses before krīta].

Rule. After words for particular oblations (havis), and after apūpa "cake" and the other words of its list, yat comes optionally (vibhāṣā). In the other option the heading's cha comes.

Example.

āmikṣāyai hitam "good for āmikṣā" → āmikṣā + yat → the final ā deleted (SK 311) → āmikṣyaṃ dadhi "curds for āmikṣā"; or with cha → āmikṣīyam.

One of Bhaṭṭoji's commentators explains āmikṣā as what becomes solid when curds are thrown into hot milk.

puroḍāśa "sacrificial cake" → puroḍāśyās taṇḍulāḥ "rice grains for the cake"; or puroḍāśīyāḥ.

apūpa "cake" → apūpyam; or apūpīyam, "good for cakes".

Applies when / blocked by. Why "particular oblations"? Bhaṭṭoji's commentators point out that the word havis itself is in the go list of SK 1662. So havis takes yat obligatorily: haviṣyam (SK 1665). This rule covers only the names of particular oblations, such as āmikṣā and puroḍāśa.

Watch out. The option is between yat and cha. Each of Bhaṭṭoji's examples has both forms.

Siddhānta-kaumudī
आमिक्ष्यं दधि । आमिक्षीयम् । पुरोडाश्याम्तण्डुलाः । पुरोडाशीयाः । अपूप्यम् । अपूपीयम् ॥

[Curds good for āmikṣā:] āmikṣyaṃ dadhi, [or with cha] āmikṣīyam. [Rice grains good for the sacrificial cake (puroḍāśa):] puroḍāśyās taṇḍulāḥ, [or] puroḍāśīyāḥ. [Good for cakes (apūpa):] apūpyam, [or] apūpīyam.

Tattvabodhinī
NSP p. 288–289
—विभाषा हविरपूपादिभ्यः । गवादिषु हविःशब्दस्य पाठादिह हविर्विशेषाणां ग्रहणम्, नच गवादिष्वेव हविर्विशेषाणां ग्रहणं किं न स्यादिति वाच्यम् । असंजातविरोधित्वेन तत्र स्वरूपग्रहणस्य न्याय्यत्वात् ॥—अपूप्यमिति । अपूपेभ्यो हितं चूर्णमित्यर्थः । अपूप, तण्डुल, पृथुक, मुसल, कर्णवेष्टकेत्याद्यपूपादिगणे ‘अन्नविकारेभ्यश्च’ इति पठ्यते । अन्नविकारा अन्नप्रकारा अदनीयविशेषास्तेभ्यो यद्वा स्यादिति तदर्थः ॥ ओदन्या ओदनीयास्तण्डुलाः ॥ एवं चानेनैव गणसूत्रेण सिद्धे अपूपादीनां केषांचिद्गणे पाठः प्रपञ्चार्थः ॥ ‘हविरपूपादिभ्यो विभाषया उगवादिभ्यो यत्पूर्वविप्रतिषेधेन’ । सक्तव्या धानाः, चरव्यास्तण्डुलाः । चरुनाम हविरिति काशिका ॥ स्थालीवचनस्य चरुशब्दस्य तत्रत्ये हविषि उपचाराद्धत्तिरिति कैयटादयः ॥—नस्यमिति । नासिकायै हितम् । ‘नासिकायां भवम्’ इति विग्रहे तु ‘शरीरावयवाच्च’ इति यत् । नस्यम् । नस्युदाहरणं नस्तः । ‘अपादाने चाहीयरुहोः’ इति तसिः । शुद्रे तु नासिकायाः शुद्रो नःशुद्रः । ‘सुप्सुपा’ इति समासः ॥—नाभ्यमिति । ‘नाभि नभं च’ इति नभादेशो रथनाभावेव प्रवर्तते ॥ तस्य गवादियता संनियोगशिष्टलादिति भावः ॥—शीर्षशब्दसि’ इत्यतोऽनुवर्तनादाह—शीर्षनादेश इति ॥—शीर्षपय इति । ‘ये चाभाव—’ इति प्रकृतिभावः ॥—शिरस्यतीति । ‘नः क्ये’ इति नियमेन पदलाभावाद्धलाभावः ॥—खलयच—। अत्र वृषशब्दोऽकारान्तो गृह्यते न नकारान्तः । अन्यथा ह्यसंदेहार्थं नलोपमकृत्वैव निर्दिशेत् । ‘आत्मन्विश्वजन—’ इतिवत् । वृषाय हितं वृष्यम् । नान्ताद्यति तु वृषप्यमिति स्यात् ॥—ब्रह्मप्यमिति । ब्रह्मनशब्दो ब्राह्मणपर्यायः । प्रकृतिभावस्तु ‘ये चा—’ इत्यनेन पूर्ववत् । इह वृषनशब्दाद्ब्राह्मणशब्दाच्च यतः प्राप्तिरेव नास्ति । छोऽप्यनभिधानान्नेत्याकरः । तेन वृष्णे हितं ब्राह्मणेभ्यो हितमिति वाक्यमेव ॥—चाद्रथ्येति । गवादिषु रथशब्दो न पठितः । हितार्थं एव रथ्येति यथा स्यात् । अर्थान्तरे मा भूदिति ॥—अजाचिभ्याम्—। अजशब्द इह पुंलिङ्ग उपात्तः । अत एव ‘द्वन्द्वे घि’ इत्यविशब्दस्य पूर्वनिपातं वाधित्वा ‘अजादन्तम्’ इति अजशब्दस्य पूर्वनिपातः कृतः । ‘प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि’ इति स्त्रीलिङ्गादपि थ्यन् । तसिलादिषु थ्यनः परिगणनात्पुंवद्भावे रूपं तुल्यम् ॥—अजथ्येति । अजेभ्यो अजाभ्यो वा हितेति विग्रहः ॥—कर्मधारयादेवेति । व्याख्यानादिति भावः ॥—विश्वजनीयमिति । विश्वस्य जनः सर्वसाधारणो वेदयादिः, विश्वो जनोऽस्येति बहुव्रीहावपि स एवान्यपदार्थस्तस्मै हितमिति विग्रहः ॥—पञ्चजनीनमिति । रथकारपञ्चमाश्वत्वारो वर्णाः पञ्चजनास्तेभ्यो हितं ‘दिक्संख्ये संज्ञायाम्’ इति समासः । ‘पञ्चजनात्’ इत्येतत्प्रभृति वार्तिकत्रयमपि कर्मधारयविषयमेव । तेन षष्ठीसमासाद्वहुव्रीहेश्व छ एव । पञ्चजनीयः ॥—सर्वजनीन इति । सर्वो जनः सर्वजनः । ‘पूर्वकालैक—’ इति तत्पुरुषः । तस्मै हितमिति विग्रहः ॥ साध्वर्थे तु ‘प्रतिजनादिभ्यः खन्’ इति खनि सार्वजनीनवैश्वजनीनशब्दौ व्युत्पादितौ ॥—मातृभोगीण इति । इहाखण्डपदला- भावेऽपि ‘अट्कुप्वाङ्’ इत्यनेन यथा णत्वं भवति तथा प्रागेवोपपादितम् । मातुर्भोगः शरीरं तस्मै हित इति विग्रहः ॥ यद्यपि ‘भोगः सुखे छ्यादिभृतावहेश्व फणकाययोः’ इत्यमरेण अहेरित्युक्तम् । तथापि प्रयोगवाहुल्याभिप्रायं तत् । शक्तिस्तु शरीरमात्रे इत्याकरः ॥ मातृपितृशब्दाभ्यामौत्सर्गिकदृष्ट एव । मात्रीयः । पित्रीयः ॥ राजाचार्यादिभ्य-स्त्वौत्सर्गिकः छोऽपि न भवत्यनभिधानात्किं तु राज्ञे हितमित्यर्थे हितमिति वाक्यमेवेत्याकरः ॥—सर्वपुरुषाभ्याम्— आभ्यां शब्दाभ्यां यथासंख्यं णढ्यौ स्तस्तस्मै हितमित्यर्थे ‘प्राक्क्रीतात्—’ इति छत्यापवादादिति सूत्रार्थः ॥—सर्वादिति । अनुकरणत्वात्सर्वनामकार्याभावः ॥—पुरुषाद्वधविकारेति । योग्यतावलादिह षष्ठी समर्थविभक्ति-र्लभ्यते, ‘तेन कृते’ इत्यत्र तु उपात्तैव तृतीया तदाह—पुरुषस्य वध इति ॥—समूहेऽप्यणीति । ‘तस्य समूहः’ इत्यनेन ॥—ग्रन्थेऽणीति । ‘कृते ग्रन्थे’ इत्यनेन ॥—अप्राप्ते इति । पौरुषेयः प्रासाद इत्यादौ न कस्याप्यपवादोऽयं ढञिति भावः ॥—माणव—। खञो ञित्करणं वृद्ध्यर्थं खरार्थं च ॥ यद्यपि माणवे वृद्धिः खतःसिद्धैव, तथापि माणविनीभार्य इत्यत्र ‘वृद्धिनिमित्तस्य च—’ इति पुंवद्भावप्रतिषेधार्थमिति ज्ञेयम् ॥—माणवायेति । मनोः कुत्सित- मपत्यं माणवः । ‘अपत्ये कुत्सिते मूढे मनोरौत्सर्गिकः स्मृतः । नकारस्य च मूर्धन्यस्तेन सिद्ध्यति माणवः’ इत्यपत्याधिकारस्थवार्तिकाण्णत्वं, तच्च वार्तिकमेतत्सूत्रस्थनिर्देशसिद्धार्थकथनपरमित्याहुः ॥—चारकीणमिति । चरतीति पचाद्यच् । ‘चरिचलिपतिवदीनाम्’ इति द्विवेचनं विकल्पितत्वादिह न भवतीति । ततः संज्ञायां कनि चरकः
Bālamanoramā
विभाषा हविरपूपादिभ्यः - विभाषा हविः । हविर्विशेषवाचिभ्योऽपूपादिभ्यश्च प्राक्क्रीतीयेष्वर्थेषु यद्वा स्यादित्यर्थः । पक्षे छः । आमिक्ष्यं दधीति । आमिक्षायै हितमित्यर्थः । तप्ते पयसि दध्नि निक्षिप्ते सति यद्ध्नीभूतं निष्पद्यते सा आमिक्षेत्युच्यते ।
translator notes
  • commentary BM: after words denoting particular oblations and after apūpa etc., yat comes optionally in the senses before krīta; in the other option cha. Followed for 'optionally' as yat alternating with cha, and for the bracketed yat and senses in sutra_en.
  • commentary TB: since the word havis itself is read in the gavādi list (SK 1662), here particular oblations (havirviśeṣa) are meant; the counter-suggestion that gavādi should rather take the particular oblations is rejected, because there, where no conflict has yet arisen (asaṃjātavirodhitva), taking the word's own form is proper. TB also cites 'havirapūpādibhyo vibhāṣayā ugavādibhyo yat pūrvavipratiṣedhena': for u-final oblation words the obligatory yat of 'ugavādibhyaḥ' prevails over this option (saktavyā dhānāḥ, caravyās taṇḍulāḥ). Followed for '[words denoting particular] oblations' in sutra_en; the pūrvavipratiṣedha is not in the kaumudī and is not added.
  • commentary BM: āmikṣyaṃ dadhi means 'good for āmikṣā' (āmikṣāyai hitam); āmikṣā is what becomes solid when curds are thrown into heated milk. Followed for the bracketed 'good for' glosses.
  • commentary TB glosses apūpyam as 'flour (cūrṇa) good for cakes' and notes that the apūpādi gaṇa (apūpa, taṇḍula, pṛthuka, musala, karṇaveṣṭaka …) contains the gaṇasūtra 'annavikārebhyaś ca' (odanyā, odanīyās taṇḍulāḥ). The kaumudī names no noun for apūpyam and none is supplied in the text.
  • textual The source reads 'puroḍāśyām taṇḍulāḥ' with m before t; the paired form puroḍāśīyāḥ and the plural taṇḍulāḥ show that 'puroḍāśyās taṇḍulāḥ' is meant. Translated in that sense; the transmitted reading is preserved in the source. NSP 1915 (p. 288) reads 'puroḍāśyās taṇḍulāḥ', confirming the correction.
SK 1665 · A 5.1.5V
तस्मै हितम् ॥ १६६५ ॥
tasmai hitam
tasmai hitam — [After a word in the fourth case, the affixes as prescribed come] in the sense 'good for that' (tasmai hitam).

Rule. After a word in the fourth case, the affixes come as each rule prescribes, in the sense "good for that" (hita). With no special rule, the affix is the heading's cha. After a u-final base or a word of the go list, it is yat (SK 1662).

Example.

vatsebhyo hitaḥ "good for calves" → cha → vatsīyaḥ. One of Bhaṭṭoji's commentators says it names a milker who leaves milk for the calves.

śaṅkave hitam "good for a peg" → śaṅku ends in u, so yat (SK 1662) → śaṅku + ya

→ guṇa of the final u (SK 847): u → o → śaṅko + ya

→ o → av before y (SK 63) → śaṅkavyaṃ dāru "wood good for a peg".

gave hitam "good for cows" → go heads its list, so yat → go + ya

→ o → av (SK 63) → gavyam.

haviṣe hitam "good for an oblation" → havis is in the go list, so obligatory yat → haviṣyam.

Applies when / blocked by. This sūtra is the point up to which the yat heading of chapter 32 ran. From here, yat is no longer the default. It comes only where SK 1662 or another rule of this chapter gives it.

Siddhānta-kaumudī
वत्सेभ्यो हितो वत्सीयो गोधुक् । शङ्कवे हितं शङ्कव्यं दारु । गव्यम् । हविष्यम् ॥

Good for calves (vatsebhyo hitaḥ): vatsīyaḥ, a milker of cows. Good for a peg (śaṅkave hitam): śaṅkavyam, wood. gavyam. haviṣyam.

Bālamanoramā
तस्मै हितम् - तस्मै हितम् । असमिन्नर्थे चतुथ्र्यन्ताद्यथाविहितं प्रत्ययाः स्युः । वत्सीय इति । छे रूपम् । यो गोधुग्वत्सेभ्यः पयः शिष्ट्वा दोग्धि स एवमुच्यते । शङ्कव्यमिति । शङ्कवे हितमित्यर्थः । उवर्णान्तत्वाद्यत् । गव्यमिति । गोभ्यो हितं तृणादिकमित्यर्थः । गवादिलक्षणो यत् । हविष्यमिति । हविषे हितमित्यर्थः । हविःशब्दो गवादिः ।विभाषा हवि॑रित्यत्र तु हविर्विशेषवाचिनामेव ग्रहणं, व्याख्यानात् ।
translator notes
  • commentary BM: in this sense the affixes come as prescribed (yathāvihitam) after a word ending in the fourth case. Followed for the bracket in sutra_en.
  • commentary BM identifies the affixes: vatsīyaḥ is the form with cha (SK 1661), and names the milker who milks leaving milk for the calves; śaṅkavyam has yat because the base ends in u (SK 1662); gavyam, 'good for cows', i.e. grass and the like, has the yat taught for the gavādi list; haviṣyam, 'good for an oblation', has yat because havis is in the gavādi list. Followed for 'a milker of cows' and for the identification of the affixes (the kaumudī gives the forms only).
  • commentary BM on haviṣyam: in 'vibhāṣā havirapūpādibhyaḥ' (SK 1664) only words denoting particular oblations are taken, on the strength of the explanatory tradition (vyākhyāna), so havis itself takes the gavādi yat without option. Followed: haviṣyam is left as the obligatory yat-form.
  • commentary TB, printed under sk.1664.t1 (TB has no entry of its own for 5.1.5), argues the same: because havis is read in the gavādi list, 5.1.4 takes particular oblations; one should not ask why particular oblations are not taken in the gavādi list, since where no conflict has yet arisen it is proper to take the word in its own form. Agrees with BM.
  • textual NSP editorial footnote 1 (printed p. 288; stored as sk.1663.n1) on 'haviṣyam': havis is in the gavādi list, whereas in 'vibhāṣā havirapūpādibhyaḥ' words denoting particular oblations are to be understood. Recorded; it agrees with BM and TB and is not part of the kaumudī.
SK 1666 · A 5.1.6V
शरीरावयवाद्यत् ॥ १६६६ ॥
śarīrāvayavādyat
śarīrāvayavād yat — After [a word in the fourth case] denoting a part of the body (śarīrāvayava), yat [comes in the sense 'good for that'].

Rule. After a fourth-case word for a part of the body (śarīrāvayava), yat comes in the sense "good for that". It is an apavāda of cha.

Example.

danta "tooth" → danta + yat → the final a deleted (SK 311) → dantyam "good for the teeth".

kaṇṭha "throat" → kaṇṭhyam "good for the throat".

A vārttika, nas nāsikāyāḥ: nas replaces nāsikā "nose".

nāsikā + yat → nas replaces nāsikā → nasyam "good for the nose".

nābhi "navel" → nābhi + yat → the final i deleted (SK 311) → nābhyam "good for the navel".

Watch out. Compare nabhyaḥ in SK 1662. There nābhi is the nave of a chariot, and it becomes nabha. Here it is a part of the body, so there is no nabha.

Siddhānta-kaumudī
दन्त्यम् । कण्ठ्यम् ।

dantyam ['good for the teeth']. kaṇṭhyam ['good for the throat'].

vārttika
नस् नासिकायाः

(vārttika) nas nāsikāyāḥ — nas [is substituted] for nāsikā ('nose').

(वार्तिकम्) ॥ नस्यम् । नाभ्यम् ॥

nasyam ['good for the nose']. nābhyam ['good for the navel'].

Bālamanoramā
शरीरावयवाद्यत् - शरीरावयवाद्यत् । शरीरावयवविशेषवाचकाच्चतुथ्र्यन्ताद्धितमित्यर्थे यत्स्यादित्यर्थः । छस्यापवादः । नस्यमिति । नासिकायै हितमित्यर्थः । 'पद्दन्' इति नस्, प्रभृतिग्रहणमस्य प्रकारार्थत्वात् । भाष्ये तुनासिकाया यत्-तस्-क्षुद्रेषु नस् इति पठितम् । नाभ्यमिति । नाभये हितमित्यर्थः । नाभिरत्र शरीरावयवः । रथावयवत्वे तु नभादेश उक्तः ।
translator notes
  • commentary BM: yat comes in the sense 'good for that' after a fourth-case word denoting a particular part of the body; it is an exception (apavāda) to cha. Followed for the brackets in sutra_en and for the glosses on dantyam and kaṇṭhyam (the kaumudī gives the forms only).
  • commentary BM on nasyam: 'good for the nose' (nāsikāyai hitam); nas comes by 'paddannomās…' (A 6.1.63), because the word 'prabhṛti' in that sūtra expresses a type (prakāra) (translator's gloss: so that the substitution is not confined to śas and the other endings); in the Bhāṣya, however, the reading is 'nāsikāyā yat-tas-kṣudreṣu nas' ('nas for nāsikā before yat, tas and kṣudra'). The kaumudī's short wording is translated as it stands, without importing the Bhāṣya's list.
  • commentary TB, printed under sk.1664.t1, on nasyam: 'good for the nose' (nāsikāyai hitam); with the analysis 'nāsikāyāṃ bhavam' ('being in the nose') yat comes by 'śarīrāvayavāc ca' (A 4.3.55). TB cites the other two cases: nastaḥ (tasi by 'apādāne cāhīyaruhoḥ') and naḥkṣudraḥ (samāsa by 'supsupā'). Agrees with BM on the gloss.
  • commentary BM: nābhyam is 'good for the navel' (nābhaye hitam); here nābhi is a part of the body; for nābhi as a part of a chariot the substitute nabha was taught (SK 1662). Followed for 'navel'.
  • commentary TB, printed under sk.1664.t1: the substitute nabha of 'nābhi nabhaṃ ca' operates only for the nave of a chariot, because it is enjoined together (saṃniyogaśiṣṭa) with the gavādi yat. TB, printed under sk.1662.t1: for the body part the form is only nābhyam, because the later 'śarīrāvayavād yat' blocks the gavādi rule. Agrees with BM for 'navel'.
  • textual The source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa; it closes the vārttika of k2 and is not translated. The prose that follows is Bhaṭṭoji's.
SK 1667 · A 6.1.61V
ये च तद्धिते ॥ १६६७ ॥
ye ca taddhite
ye ca taddhite — And before a taddhita beginning with y, [śīrṣan replaces śiras].

Rule. Before a taddhita beginning with y, śīrṣan replaces the word śiras "head". A replacement of this kind is a substitute (ādeśa). The word śīrṣan is carried by anuvṛtti, read on without being repeated, from the preceding sūtra of Pāṇini, śīrṣaṃś chandasi (SK 3514), which teaches it for the Veda. Bhaṭṭoji reads this rule here because the yat of SK 1666 gives it work.

Example.

śirase hitaḥ "good for the head" → the head is a body part, so yat (SK 1666) → śiras + ya

→ ya begins with y, so śīrṣan replaces śiras → śīrṣan + ya

→ the stem keeps its -an before y (SK 1154) → śīrṣanya

→ n → ṇ after ṣ (SK 197) → śīrṣaṇyaḥ.

Applies when / blocked by. Why "taddhita"? śira icchati "he wishes for a head" gives śirasyati. This verb is formed with kyac, an affix that makes a verb meaning "wishes for X". It begins with y, but it is not a taddhita, so śiras stays.

A vārttika, vā keśeṣu: when hair is meant, the substitution is optional. So śīrṣaṇyāḥ keśāḥ or śirasyāḥ keśāḥ. Bhaṭṭoji does not state the exact sense of these two forms.

A second vārttika, aci śīrṣa iti vācyam: before a taddhita beginning with a vowel (ac), the substitute is śīrṣa, not śīrṣan.

sthūlaśirasa idam "this is of the thick-headed one"

→ a taddhita beginning with a vowel is added (Bhaṭṭoji does not name it)

→ śīrṣa replaces śiras → first-vowel vṛddhi ū → au

→ the final a of śīrṣa deleted (SK 311) → sthaulaśīrṣam.

Watch out. Two different substitutes: śīrṣan before y, śīrṣa before a vowel. Before a kyac, which is not a taddhita, there is no substitute at all.

Siddhānta-kaumudī
यादौ तद्धिते परे शिरश्शब्दस्य शीर्षन्नादेशः स्यात् । शीर्षण्यः । तद्धिते किम् । शिर इच्छति शिरस्यति ।

When a taddhita beginning with y follows, śīrṣan is substituted for the word śiras: śīrṣaṇyaḥ. Why [does the rule say] 'taddhite'? [Consider] śira icchati, 'wishes for a head': śirasyati.

vārttika
वा केशेषु

(vārttika) vā keśeṣu — Optionally, when hair (keśa) [is meant].

(वार्तिकम्) ॥ शीर्षण्याः शिरस्या वा केशाः ।

[Said of] hair: śīrṣaṇyāḥ or śirasyāḥ keśāḥ.

vārttika
अचि शीर्ष इति वाच्यम्

(vārttika) aci śīrṣa iti vācyam — It should be stated that śīrṣa [replaces śiras] before an ac.

(वार्तिकम्) ॥ अजादौ तद्धिते शिरसः शीर्षादेशः । स्थूलशिरस इदं स्थौलशीर्षम् ॥

Before a taddhita beginning with an ac, śīrṣa is substituted for śiras. 'This is of sthūlaśiras' (sthūlaśirasa idam): sthaulaśīrṣam.

Bālamanoramā
पद्दन्नोमाशृन्निशसन्यूषन्दोषन्यकञ्छकनुदन्नासञ्छस् प्रभृतिषु - अथ पादशब्दस्य शसादौ विशेषं दर्शयितुमाह — पद्दन्नो । पद्-दत्-नस्-मास्-ह्मद्-निश्-असन्-यूषन्-दोषन्-यकन्-शकन्-उदन्-आसन्-इत्येषां समाहरद्वन्द्वः । शश्-द्वितीयाबहुवचनं प्रभृति=आदिः येषामिति तद्गुणसंविज्ञानो बहुव्रीहिः ।अनुदात्तस्य चर्दुपधस्यान्यतरस्या॑मित्यतोऽन्यतरस्यामित्यनुवर्तते । शसादिषु परेषु पदादय आदेशा वा स्युरित्यर्थः । पदाद्यादेशैश्च स्वानुरूपाः स्थानिन आक्षिप्यन्ते । तदाह — पदादन्तेत्यादिना । यथासङ्ख्यापरिभाषया, पादादीनां क्रमेण पदादय आदेशाः प्रत्येतव्याः । तत्प्रामादिकमिति । भ्रममूलकमित्यर्थः । 'हव्या जुहान आसनि' इति मन्त्रेआसन्यं प्राणमूचु॑रित्यादौ च आस्यार्थकत्वस्यैव दर्शनादिति भावः । दन्तशब्दस्य सुटि रामवत् । शसि पद्दन्निति ददादेशः । दत्-अस् इति स्थिते तकारस्य 'झलां जशोऽन्ते' इति पदान्ते विधीयमानं जश्त्वमाशङ्कितुं पदसंज्ञाविधायकं सूत्रं वक्ष्यति — ॒स्वादिष्वसर्वनामस्थान॑ इति ।
translator notes
  • commentary BM, printed under sk.3514.b1 (the kaumudī on 'śīrṣaṃś chandasi'): 'śīrṣann ādeśaḥ' because it is carried forward (anuvṛtti) from 'śīrṣaṃś chandasi' (SK 3514, A 6.1.60). Followed for '[śīrṣan replaces śiras]' in sutra_en as supplied by anuvṛtti.
  • commentary TB, printed under sk.1664.t1: 'śīrṣann ādeśa iti' is said because [śīrṣan] is carried forward from 'śīrṣaṃś chandasi' (A 6.1.60). Agrees with BM on the anuvṛtti.
  • translator 'ca' is rendered 'and'; it is taken as extending the substitute śīrṣan from the Vedic usage of A 6.1.60 to this environment. Neither BM nor TB comments on the 'ca'.
  • commentary BM (under sk.3514.b1): śīrṣaṇyaḥ means 'good for the head' (śirase hitaḥ); yat comes because the head is a body part (SK 1666), and after the substitute śīrṣan there is no ṭi-lopa because of prakṛtibhāva by 'ye cābhāvakarmaṇoḥ' (SK 1154). śirasyati is kyac in the sense 'wishes for a head for oneself' by 'supa ātmanaḥ kyac' (SK 2657); by the restriction 'naḥ kye' (SK 2659) the base is not a pada, so there is no rutva. Followed for the gloss 'wishes for a head'; the derivational steps are not in the kaumudī and are not added.
  • commentary TB, printed under sk.1664.t1: in śīrṣaṇyaḥ there is prakṛtibhāva by 'ye cābhāva-' (SK 1154); in śirasyati, by the restriction 'naḥ kye' (SK 2659) the base is not a pada, so [the pada-final change] does not take place. Agrees with BM on both points.
  • commentary BM (under sk.3514.b1): when hair is to be denoted, before a y-initial taddhita, śīrṣan is optionally substituted for śiras; the next vārttika ('acīti') is given in passing (prasaṅgāt). Followed for 'when hair [is meant]' and for keeping k3 within the y-initial environment.
  • textual The Bālamanoramā block filed in this unit (sk.1667.b1, pratīka 'paddannomās…prabhṛtiṣu') is BM on A 6.1.63 (SK 228), not on this sūtra; sk.228 itself carries no BM. BM on 'ye ca taddhite' is printed under sk.3514.b1. The source layer is not altered; this translation uses the sk.3514 block.
  • translator The kaumudī states no sense for śīrṣaṇyāḥ / śirasyāḥ keśāḥ, and neither BM nor TB supplies one. Both 'good for the head' (the hita sense of the present section, as with śīrṣaṇyaḥ in k1) and 'being on the head' (yat by 'śarīrāvayavāc ca', A 4.3.55, which TB under sk.1664.t1 invokes for nasyam in the sense 'nāsikāyāṃ bhavam') are possible; the translation leaves the sense open.
  • textual The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3 and k5, closing the vārttikas in k2 and k4; it is left untranslated, and k3 and k5 are Bhaṭṭoji's own prose.
SK 1668 · A 5.1.7V
खलयवमाषतिलवृषब्रह्मणश्च ॥ १६६८ ॥
khalayavamāṣatilavṛṣabrahmaṇaśca
khalayavamāṣatilavṛṣabrahmaṇaś ca — And after khala ('threshing floor'), yava ('barley'), māṣa ('bean'), tila ('sesame'), vṛṣa ('bull') and brahman [in the fourth case, yat comes in the sense 'good for that'].

Rule. After khala "threshing floor", yava "barley", māṣa "bean", tila "sesame", vṛṣa "bull" and brahman, in the fourth case, yat comes in the sense "good for that". Yat is carried from SK 1666.

Example.

khalāya hitam "good for a threshing floor" → khala + yat → the final a deleted (SK 311) → khalyam.

Likewise yavyam, māṣyam, tilyam and vṛṣyam.

brahman + yat → the stem keeps its -an before y (SK 1154), so no ṭi deletion → brahmanya

→ n → ṇ after r (SK 197) → brahmaṇyam.

The word ca "and" brings in a word the sūtra does not name: rathyā, from ratha "chariot". One of Bhaṭṭoji's commentators adds that ratha is not in the go list, and that the ca gives it yat only in this sense.

Applies when / blocked by. Bhaṭṭoji's commentators restrict two of the words. Vṛṣa is the a-final word "bull", not the n-final vṛṣan. Brahman here means a brāhmaṇa. So vṛṣan takes no yat, and only the phrase vṛṣṇe hitam is used. One of them adds the same for brahman meaning the Veda: brahmaṇe vedāya hitam stays a phrase.

Watch out. In brahmaṇyam the -an stays. Do not delete the ṭi by nas taddhite (SK 679): the affix begins with y, and SK 1154 keeps the stem whole.

Siddhānta-kaumudī
खलाय हितं खल्यम् । यव्यम् । माप्यम् । तिल्यम् । वृष्यम् । ब्रह्मण्यम् । चाद्रथ्या ॥

Good for a threshing floor (khalāya hitam): khalyam. yavyam. māṣyam. tilyam. vṛṣyam. brahmaṇyam. From the 'ca' [in the sūtra]: rathyā.

Bālamanoramā
खलयवमाषतिलवृषब्रह्मणश्च - खलयव । खलादिभ्यश्चतुथ्र्यन्तेभ्यो हितमित्यर्थे यत्स्यादित्यर्थः । वृषशब्दोऽत्र अकारान्त एव गृह्रते, नतु नकारान्तः । तेनवृष्णे हित॑मिति वाक्यमेव । ब्राहृन्शब्दो ब्राआहृणवाच्येव गृह्रते, नतु वेदादिवाची । तेनब्राहृणे वेदाय हित॑मिति वाक्यमेवेति भाष्ये स्पष्टम् । ब्राहृण्यमित्यत्रये चाभावकर्मणो॑रिति प्रकृतिभावान्न टिलोपः । चाद्रथ्येति । चकारस्यानुक्तसमुच्चयार्थत्वादिति भावः ।
translator notes
  • commentary BM: yat comes in the sense 'good for that' after khala and the rest ending in the fourth case. Followed for the bracket in sutra_en.
  • translator Not stated by BM: yat continues from 'śarīrāvayavād yat' (SK 1666) and the sense from 'tasmai hitam' (SK 1665); this is how the bracket in sutra_en is supplied.
  • commentary BM on vṛṣa and brahman: vṛṣa here is taken only as the a-final word, not the n-final vṛṣan, so 'vṛṣṇe hitam' remains a phrase (vākya); brahman is taken only as denoting a brāhmaṇa, not the Veda and the like, so 'brahmaṇe vedāya hitam' remains a phrase, as the Bhāṣya makes clear. Followed for leaving brahman untranslated in sutra_en and for 'bull' for vṛṣa.
  • commentary TB, printed under sk.1664.t1: vṛṣa is a-final, since had the n-final been meant the sūtra would have named it without deleting the n, to avoid doubt, as in 'ātmanviśvajana…' (SK 1670); vṛṣāya hitaṃ vṛṣyam, whereas yat after vṛṣan would give vṛṣaṇyam [OCR 'vṛṣapyam']; brahman is a synonym of brāhmaṇa; yat has no scope after vṛṣan or after the word brāhmaṇa, and cha does not come either, because it is not used to express the sense (anabhidhāna), according to the source-work (ākara), so 'vṛṣṇe hitam' and 'brāhmaṇebhyo hitam' are phrases only. TB agrees with BM on a-final vṛṣa and on brahman = brāhmaṇa, but its counter-example is the word brāhmaṇa, whereas BM's is brahman as Veda.
  • commentary BM: in brahmaṇyam the ṭi is not deleted, because 'ye cābhāvakarmaṇoḥ' (A 6.4.168) keeps the base as it is (prakṛtibhāva). On 'cād rathyā': because 'ca' has the sense of gathering in what is not stated (anuktasamuccaya). Followed for 'From the ca [in the sūtra]'.
  • commentary TB, printed under sk.1664.t1: in brahmaṇyam there is prakṛtibhāva by 'ye cā-', as before. On 'cād rathyā': ratha is not read in the gavādi list, and the 'ca' is so that rathyā comes only in the sense 'good for that', not in other senses.
  • textual The source prints 'māpyam' (with p) for the example of māṣa, the third word of the sūtra, whose only yat-form is māṣyam; translated as māṣyam. NSP 1915 (p. 288) also prints 'māpyam', but that OCR page writes ṣ as p throughout (e.g. 'haṃvipyam' for haviṣyam, 'paṣṭhī' for ṣaṣṭhī), so it is not an independent witness; the p is almost certainly a ṣ/p digitization error.
SK 1669 · A 5.1.8V
अजाविभ्यां थ्यन् ॥ १६६९ ॥
ajāvibhyāṃ thyan
ajāvibhyāṃ thyan — After aja ('goat') and avi ('sheep') [in the fourth case], thyan [comes in the sense 'good for that'].

Rule. After aja "goat" and avi "sheep", in the fourth case, thyan comes in the sense "good for that". Its n is a marker, so it is heard as thya. It brings no vṛddhi.

Example.

aja + thyan → aja + thya

→ the affix begins with th, not a vowel or y, so the stem is not bha (SK 231) and its a stays → ajathyā yūthiḥ "a yūthi plant good for goats".

avi + thyan → the i stays for the same reason → avithyā "good for sheep".

Applies when / blocked by. Bhaṭṭoji's commentators add that thyan comes after the feminine ajā "she-goat" too, by the principle that a stem named in a rule includes its feminine. Thyan is one of the affixes before which a feminine base takes its masculine form (SK 836). So ajā becomes aja, and the result is the same form, ajathyā.

Watch out. Before yat the final a is deleted (khalyam), but before thyan it is not (ajathyā). The difference is the first sound of the affix.

Siddhānta-kaumudī
अजथ्यायूथिः । अविथ्या ॥

ajathyā yūthiḥ, a yūthi [plant good for goats]. avithyā ['good for sheep'].

Bālamanoramā
अजाविभ्यां थ्यन् - अजाविभ्यां थ्यन् । अजश्च अविश्चेति द्वन्द्वः । अविशब्दस्य धित्वेऽपिअजाद्यदन्त॑मित्यजशब्दस्य पूर्वनिपातः । अजथ्या यूथिरिति । अजेभ्योऽजाभ्यो वा हितेत्यर्थः । लिङ्गविशिष्यपरिभाषा अजाशब्दादपि थ्यन् ।तसिलादिष्वि॑ति पुंवत्त्वम् । अविथ्येति । अविभ्यो हितेत्यर्थः । स्त्रीत्वं लोकात् ।
translator notes
  • commentary BM: aja and avi form a dvandva; although avi is a ghi word [and would stand first by 'dvandve ghi', A 2.2.32], aja is placed first by 'ajādy adantam'. The sense 'good for that' is not named by BM for this sūtra but is given by its vigrahas (below).
  • commentary TB, printed under sk.1664.t1: aja is taken here in the masculine, which is why 'ajādy adantam' sets aside the first placement of avi under 'dvandve ghi'. The sense 'good for that' is given by TB's vigraha (below).
  • commentary BM: ajathyā yūthiḥ is analysed 'good for he-goats or for she-goats' (ajebhyo 'jābhyo vā hitā); by the liṅgaviśiṣṭa paribhāṣā thyan comes after the feminine ajā too, and there is masculine form by 'tasilādiṣu' (A 6.3.35). avithyā is 'good for sheep' (avibhyo hitā), its feminine gender being from usage (loka). Followed for the bracketed glosses.
  • commentary TB, printed under sk.1664.t1: ajathyā is analysed 'ajebhyo ajābhyo vā hitā'; by the paribhāṣā 'prātipadikagrahaṇe liṅgaviśiṣṭasyāpi grahaṇam' thyan comes after the feminine too, and since thyan is among the affixes listed in 'tasilādiṣv ākṛtvasucaḥ' (A 6.3.35) the masculine form is taken, so the result is the same. Agrees with BM.
  • translator Neither commentary glosses yūthi; it is left as the name of a plant, and the feminine ajathyā agrees with it. The kaumudī gives the forms only; no derivation is supplied here.
SK 1670 · A 5.1.9V
आत्मन्विश्वजनभोगोत्तरपदात् खः ॥ १६७० ॥
ātmanviśvajanabhogottarapadāt khaḥ
ātmanviśvajanabhogottarapadāt khaḥ — After ātman ('self'), viśvajana, and [a word] with bhoga as its final member (uttarapada), kha [comes in the sense 'good for that'].

Rule. Kha comes in the sense "good for that" after three kinds of base: ātman "self"; viśvajana "all people"; and a word whose uttarapada, its final member, is bhoga. Kha is heard as īna (SK 475). It has no ñ or ṇ, so it brings no vṛddhi.

Example. Bhaṭṭoji gives no example under this sūtra. The examples follow under SK 1671: ātmanīnam, viśvajanīnam, mātṛbhogīṇaḥ.

Applies when / blocked by. One of Bhaṭṭoji's commentators notes that the sūtra names ātman with its n written out, so that there is no doubt which word is meant. The same commentator takes bhoga here as the body. The editor of the printed edition adds that "final member" goes with bhoga alone.

Bālamanoramā
आत्मन्विश्वजनभोगोत्तरपदात् खः - आत्मन्विआजन । अत्मजन्, विआजन, भोगोत्तरपद-एभ्यो हितमित्यर्थे खः स्यादित्यर्थः ।आत्मनीन॑मित्युदाहरणं वक्ष्यति ।
translator notes
  • commentary BM: kha comes in the sense 'good for that' after ātman, viśvajana and [a word] whose final member is bhoga; the example ātmanīnam will be given [under the next sūtra, SK 1671]. Followed for the bracket in sutra_en.
  • commentary TB, printed under sk.1664.t1 (on khalayava…, SK 1668), cites this sūtra as naming ātman without deleting the n, to avoid doubt; followed for reading the first member as ātman. TB, printed under sk.1664.t1 (on mātṛbhogīṇa, SK 1671), analyses 'the mother's bhoga, i.e. body' (mātur bhogaḥ śarīram).
  • textual NSP editorial footnote 2 (printed p. 288; stored as sk.1663.n1), not a commentator: the word uttarapada is construed with bhoga alone, on the strength of the explanatory tradition (vyākhyāna), and bhoga here denotes the body in general, as in 'ahir iva bhogaiḥ paryeti'. Followed for construing 'uttarapada' with bhoga only; bhoga is left untranslated.
  • translator The kaumudī has no text under this sūtra: Bhaṭṭoji inserts 'ātmādhvānau khe' (A 6.4.169, SK 1671) next and gives the examples of kha (ātmanīnam, viśvajanīnam, mātṛbhogīṇaḥ …) there.
SK 1671 · A 6.4.169V
आत्माध्वानौ खे ॥ १६७१ ॥
ātmādhvānau khe
ātmādhvānau khe — ātman and adhvan [remain in their original form (prakṛtyā)] before kha.

Rule. Before kha, ātman "self" and adhvan "road" remain in their original form (prakṛtyā). The word prakṛtyā is carried by anuvṛtti from SK 2010. This is prakṛtibhāva: the ṭi an is not deleted by nas taddhite (SK 679).

Example.

ātmane hitam "good for oneself" → ātman + kha → ātman + īna

→ nas taddhite would delete the ṭi an; this rule keeps it → ātmanīnam.

Bhaṭṭoji gives no example for adhvan.

viśvajana + kha → viśvajana + īna → the final a deleted (SK 311) → viśvajanīnam "good for all people".

Applies when / blocked by. Kha after viśvajana is wanted only when the compound is a karmadhāraya, a compound whose members describe one thing: "all people". It may instead be a genitive tatpuruṣa, whose first member stands in the genitive, or a bahuvrīhi, a compound that describes something outside itself. Then only cha comes: viśvajanīyam. Bhaṭṭoji's commentators read that compound as "a person common to all", such as a physician.

Three vārttikas follow. The first adds a word to the kha list; the other two give ṭhañ. The first, pañcajanād upasaṃkhyānam, adds pañcajana "the five peoples". Adding a word to a rule's scope in this way is called upasaṃkhyāna.

pañcajana + kha → pañcajanīnam.

Bhaṭṭoji's commentators explain the five peoples as the four social classes and the chariot-makers.

The second, sarvajanāṭ ṭhañ khaś ca: after sarvajana "all people", ṭhañ comes, and also kha.

sarvajana + ṭhañ → ṭh → ik (SK 1170) → first-vowel vṛddhi a → ā → the final a deleted → sārvajanikaḥ.

sarvajana + kha → sarvajanīnaḥ.

The third, mahājanāṭ ṭhañ: after mahājana "the great people", ṭhañ.

mahājana + ṭhañ → māhājanikaḥ.

One of Bhaṭṭoji's commentators says these vārttikas too hold only for karmadhārayas.

Then the words with bhoga as final member:

mātṛbhoga + kha → mātṛbhoga + īna → the final a deleted → mātṛbhogīna

→ n → ṇ (SK 197, as one of Bhaṭṭoji's commentators says) → mātṛbhogīṇaḥ "good for the mother's body".

Likewise pitṛbhogīṇaḥ and rājabhogīṇaḥ.

A gaṇasūtra, ācāryād aṇatvaṃ ca: after ācārya "teacher", there is no ṇatva, the change of n to ṇ. The word aṇatva means "absence of ṇatva"; it is not the affix aṇ.

ācāryabhoga + kha → ācāryabhogīnaḥ, with n.

Watch out. The prohibition for ācārya tells you something about the other words. Bhaṭṭoji's commentators point out that the r and the n stand in different members, so ṇatva might seem impossible anyway. The prohibition shows that ṇatva does take place in mātṛbhogīṇaḥ and the like.

Siddhānta-kaumudī
एतौ खेप्रकत्या स्तः । आत्मने हितमात्मनीनम् । विश्वजनीनम् ॥ कर्मधारयादेवेष्यते ॥ षष्ठीतत्पुरुषाद्बहुव्रीहेश्च छ एव । विश्वजनीयम् ।

These two remain in their original form (prakṛtyā) before kha. Good for oneself (ātmane hitam): ātmanīnam. [Good for all people:] viśvajanīnam. [kha after viśvajana] is desired only after the karmadhāraya; after the genitive tatpuruṣa (ṣaṣṭhītatpuruṣa) and after the bahuvrīhi, cha alone [comes]: viśvajanīyam.

vārttika
पञ्चजनादुपसंख्यानम्

(vārttika) pañcajanād upasaṃkhyānam — [kha] is to be additionally enumerated (upasaṃkhyāna) after pañcajana.

(वार्तिकम्) ॥ पञ्चजनीनम् ।

pañcajanīnam.

vārttika
सर्वजनाट्ठञ् खश्च

(vārttika) sarvajanāṭ ṭhañ khaś ca — After sarvajana, ṭhañ and also kha.

(वार्तिकम्) ॥ सार्वजनिकः । सर्वजनीनः ।

sārvajanikaḥ, sarvajanīnaḥ.

vārttika
महाजनाट्ठञ्

(vārttika) mahājanāṭ ṭhañ — After mahājana, ṭhañ.

(वार्तिकम्) ॥ माहाजनिकः । मातृभोगीणः । पितृभोगीणः । राजभोगीणः । (गणसूत्रम् -) आचार्यादणत्वं च ॥ आचार्यभोगीनः ॥

māhājanikaḥ. [With bhoga as final member:] mātṛbhogīṇaḥ, pitṛbhogīṇaḥ, rājabhogīṇaḥ. (gaṇasūtra) ācāryād aṇatvaṃ ca — And after ācārya, absence of ṇatva: ācāryabhogīnaḥ.

Bālamanoramā
आत्माध्वानौ खे - तत्र टिलोपे प्राप्ते — आत्माध्वानौ खे । प्रकृत्या स्त इति ।प्रकृत्यैक॑जित्यस्तदनुवृत्तेरिति बावः । कर्मधारयादेवेति ।विआजनशब्दा॑दिति शेषः । त्र व्याख्यानमेव शरणम् । विआजनीयमिति । विआस्य जनो विआजनः=साधारमो वैद्यादिः । विआओ जनो यस्येति बहुव्रीहिर्वा । तस्मै हितमिति विग्रहः । पञ्चजनीनमिति । ब्राआहृणक्षत्रियवैश्यशूद्राश्चत्वारो वर्णा रथकारजातिश्चेत्येते पञ्चजनां । तेभ्यो हितमिति विग्रहः । सर्वजनाट्ठञ्खश्चेति । 'वक्तव्य' इति शेषः ।समानाधिकरणादिति वक्तव्य॑मिति वार्तिकं भाष्ये स्थितम् । महाजनाट्ठञिति । 'वक्तव्य' इति शेषः । विआजनप्रसङ्गादिदं वार्तिकद्वयमुपन्यस्तम् । अथ भोगोत्तरपदस्योदाहरति — मातृभोगीण इति । मातृभोगाय हित इत्यर्थः । आचार्यादिति । आचार्यशब्दात्परस्य भोगीनशब्दस्य नस्य णत्वाऽभावो वाच्य इत्यर्थः । नच असमानपदस्थत्वादेवात्र मत्वास्याऽप्रसक्तेस्तन्निषेधो व्यर्थ इति वाच्यं, मातृभोगीणादौ णत्वज्ञापनार्थत्वात् ।
translator notes
  • commentary BM introduces the sūtra 'tatra ṭilope prāpte', i.e. where ṭi-lopa [by 'nas taddhite', SK 679] would apply to ātman and adhvan before kha (the affix taught in 'ātmanviśvajanabhogottarapadāt khaḥ', SK 1670, whose examples the kaumudī gives here). On 'prakṛtyā staḥ': the word prakṛtyā is carried forward (anuvṛtti) from 'prakṛtyaikāc' (SK 2010, A 6.4.163). Followed for '[remain in their original form (prakṛtyā)]' in sutra_en as supplied by anuvṛtti.
  • commentary BM: on 'karmadhārayād eva', 'after the word viśvajana' is to be supplied, and for this restriction the explanation (vyākhyāna) of the tradition is the only authority. BM analyses viśvajanīyam as either the genitive tatpuruṣa 'viśvasya janaḥ', a person common to all (sādhāraṇa) such as a physician, or the bahuvrīhi 'viśvo jano yasya', followed by 'tasmai hitam'. Followed for '[kha after viśvajana]'.
  • commentary TB, printed under sk.1664.t1: on 'karmadhārayād eva', the ground is the explanatory tradition (vyākhyāna). TB analyses viśvajanīyam as the genitive tatpuruṣa 'viśvasya janaḥ', a person common to all such as a physician, or the bahuvrīhi 'viśvo jano 'sya', which denotes the same person, followed by 'tasmai hitam'. Agrees with BM.
  • translator The bracketed gloss '[Good for all people:]' for the karmadhāraya viśvajanīnam is the translator's inference (viśvo janaḥ, 'all people', + 'tasmai hitam'); neither BM nor TB glosses the karmadhāraya, both glossing only the tatpuruṣa/bahuvrīhi viśvajanīyam.
  • commentary TB, printed under sk.1664.t1: pañcajanāḥ are the four varṇas with the rathakāra as the fifth, the compound being made by 'diksaṃkhye saṃjñāyām'; all three vārttikas from 'pañcajanāt' on apply to karmadhārayas only, so that after a genitive compound or a bahuvrīhi cha alone comes (pañcajanīyaḥ). Followed in taking the vārttika as adding kha to the list of SK 1670.
  • commentary BM glosses pañcajana as the four varṇas, brāhmaṇa, kṣatriya, vaiśya and śūdra, together with the rathakāra caste, and the vigraha of pañcajanīnam as 'tebhyo hitam'. Agrees with TB.
  • commentary BM: in both 'sarvajanāṭ ṭhañ khaś ca' and 'mahājanāṭ ṭhañ', 'vaktavyaḥ' ('is to be stated') is to be supplied; the Bhāṣya has the vārttika 'samānādhikaraṇād iti vaktavyam'; these two vārttikas are introduced in connection with viśvajana. Followed for rendering the vārttikas as prescriptive statements.
  • commentary TB, printed under sk.1664.t1: sarvajana is 'sarvo janaḥ', a tatpuruṣa by 'pūrvakālaika-', with the vigraha 'tasmai hitam'; in the sense 'sādhu', sārvajanīna and vaiśvajanīna are derived by 'pratijanādibhyaḥ khañ' (the OCR prints the affix as 'khan').
  • commentary BM: with mātṛbhogīṇaḥ the kaumudī 'now gives the example of [a base with] bhoga as final member', meaning 'good for the mother's bhoga'. Followed for '[with bhoga as final member]'; no gloss of bhoga is added in the text.
  • commentary TB, printed under sk.1664.t1, takes bhoga as body: 'mātur bhogaḥ śarīraṃ, tasmai hitaḥ'; Amara's restriction of bhoga to a snake's hood reflects frequency of usage, its denotation extending to any body; and ṇatva is obtained by 'aṭkupvāṅ-' (SK 197) although the form is not a single undivided pada.
  • textual NSP editorial footnote 2 (printed p. 288; stored as sk.1663.n1), not a commentator, likewise says that 'uttarapada' goes with bhoga alone and that bhoga means body in general. Recorded; not part of the kaumudī.
  • commentary BM on 'ācāryād aṇatvaṃ ca': the absence of ṇatva for the n of bhogīna after the word ācārya is to be stated. Objection: since [the r and the n] are not in the same pada, ṇatva could not arise here in any case, so the prohibition is pointless. Response: it serves to make known (jñāpana) that ṇatva does take place in mātṛbhogīṇa etc. Followed for rendering 'aṇatva' as 'absence of ṇatva' (not the affix aṇ).
  • textual The source reads 'khe prakatyā staḥ'; 'prakṛtyā' (as in the anuvṛtti from 'prakṛtyaikāc' cited by BM) is evidently intended, and NSP 1915 (p. 288) reads 'khe prakṛtyā staḥ', confirming it. Translated as 'prakṛtyā'; the transmitted reading is preserved in the source. The source also prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3, k5 and k7, closing the preceding vārttikas; it is left untranslated.
SK 1672 · A 5.1.10V
सर्वपुरुषाभ्यां णढञौ ॥ १६७२ ॥
sarvapuruṣābhyāṃ ṇaḍhañau
sarvapuruṣābhyāṃ ṇaḍhañau — After sarva and puruṣa, ṇa and ḍhañ [respectively come, in the sense 'good for that'].

Rule. After sarva "all" and puruṣa "man", ṇa and ḍhañ come respectively: ṇa after sarva, ḍhañ after puruṣa. Both are apavādas of cha. The ṇ of ṇa is a marker, so it is heard as a. Ḍhañ is heard as eya (SK 475).

A vārttika, sarvāṇ ṇo veti vaktavyam: after sarva, ṇa comes only optionally.

Example.

sarvasmai hitam "good for all" → sarva + ṇa

→ first-vowel vṛddhi a → ā → the final a deleted (SK 311) → sārvam.

In the other option the heading's cha comes → sarvīyam.

A second vārttika, puruṣād vadhavikārasamūhatenakṛteṣu: after puruṣa, ḍhañ comes in four senses. They are slaying (vadha), product (vikāra), collection (samūha), and "made by him" (tena kṛta).

puruṣa + ḍhañ → puruṣa + eya

→ first-vowel vṛddhi u → au → the final a deleted → pauruṣeyaḥ.

The same form serves all four senses:

  • puruṣasya vadhaḥ "the slaying of a man" → pauruṣeyaḥ. Here ḍhañ sets aside the aṇ of tasyedam (SK 1500).
  • puruṣasya vikāraḥ "a product of a man" → pauruṣeyaḥ. Here it sets aside the añ of SK 1532.
  • In the sense collection (samūhe), it sets aside the aṇ of tasya samūhaḥ (SK 1243). Bhaṭṭoji quotes the poet Māgha: "though alone, as if surrounded on every side by bands of men (pauruṣeya)".
  • "Made by him": for a book, ḍhañ sets aside the aṇ of kṛte granthe (SK 1496). For something that is not a book, such as a palace, no affix was available at all. There ḍhañ is the only affix.

Applies when / blocked by. One of Bhaṭṭoji's commentators reads the second vārttika as a limit. After puruṣa, ḍhañ comes only in these four senses, not in the sense "good for that".

Watch out. The vārttika's compound contains tena "by him", an inflected word, inside a dvandva, a compound of words joined by "and". Bhaṭṭoji justifies this from the usage of the author of the Bhāṣya, Patañjali's great commentary on Pāṇini.

Siddhānta-kaumudī
।

|

vārttika
सर्वाण्णो वेति वक्तव्यम्

(vārttika) sarvāṇ ṇo veti vaktavyam — It should be stated that after sarva, ṇa [comes] optionally.

(वार्तिकम्) ॥ सर्वस्मै हितं सार्वम् । सर्वीयम् ॥

Good for all (sarvasmai hitam): sārvam; [in the other option, with cha] sarvīyam.

vārttika
पुरूषाद्वधविकारसमूहतेकृतेषु

(vārttika) puruṣād vadhavikārasamūhatenakṛteṣu — After puruṣa, [ḍhañ comes] in the senses slaying (vadha), product (vikāra), collection (samūha), and 'made by him' (tena kṛta).

(वार्तिकम्) ॥ भाष्यकारप्रयोगात्तेनेत्यस्य द्वन्द्वमध्ये निवेशः । पुरुषस्य वधः पौरुषेयः । तस्येदम्-SK 1500इत्यणि प्राप्ते । पुरुषस्य विकारः पौरुषेयः । प्राणिरजतादिभ्योऽञ् SK 1532 इत्यञि प्राप्ते समुहैऽप्यणि प्राप्ते । एकाकिनोऽपि परितः पौरुषेयवृता इवेति माघः । तेन कृते ग्रन्थेऽणि प्राप्ते अग्रन्थे तु प्रासादादावप्राप्त एवेति विवेकः ॥

On the strength of the Bhāṣyakāra's usage, [the word] tena is placed in the middle of the dvandva. The slaying of a man (puruṣasya vadhaḥ): pauruṣeyaḥ — [ḍhañ comes] where aṇ was obtained by 'tasyedam' (SK 1500). A product of a man (puruṣasya vikāraḥ): pauruṣeyaḥ — where añ was obtained by 'prāṇirajatādibhyo 'ñ' (SK 1532). In [the sense] collection too, where aṇ was obtained: Māgha [has] 'though alone, as if surrounded on every side by bands of men (pauruṣeya)'. In [the sense] 'made by him', [ḍhañ comes] where aṇ was obtained in the case of a literary work (grantha); but in the case of what is not a grantha, such as a palace, where nothing at all was obtained: this is the distinction.

Bālamanoramā
सर्वपुरुषाभ्यां णढञौ - सर्वपुरुषाभ्याम् । सर्व, पुरुष आभ्यां चतुथ्र्यन्ताभ्यां क्रमाण्णढञौ स्तो हितमित्यर्थे इत्यर्थः । सर्वाण्ण इति । अत्र सर्वशब्दस्य स्वरूपपरत्वान्न सर्वनामकार्यम् ।पुरुषाद्वधेति । वार्तिकमिदम् । पुरुषशब्दाद्वधादिष्वेवार्थेषु ढञ्स्यात्, न हितार्थे इत्यर्थः । ननुतेन कृत॑मिति समुदायस्य असुबन्तत्वात्कथं समासे निवेश इत्यत आह — भाष्येति । अणि प्राप्ते इति ।अनेन ढ॑ञिति शेषः । प्राणीति । रजतादित्यादञि प्राप्ते अनेन ढञित्यर्थः । समूहेऽप्यणि प्राप्ते इति । पुरुषाणां समूह इत्यर्थे 'तस्य समूहः' इत्यणि प्राप्ते अनेन ढञित्यर्थः । पौरुषेयवृता इवेति । पुरुषसमूहवृता इवेत्यर्थः । परित आदर्शप्रतिफलनादिति भावः । तेन कृते इति । पुरुषेण कृतो ग्रन्थ इत्यर्थे 'कृते ग्रन्थे' इत्यणि प्राप्ते,पुरुषेण कृतः प्रासाद॑ इत्यर्थे तु कस्मिन्नपि प्रत्यये अप्राप्ते अनेन ढञित्यर्थः । माणव । आभ्यां चतुथ्र्यन्ताभ्यां हितमित्यर्थे खञ्स्यादित्यर्थः ।
translator notes
  • commentary BM: after sarva and puruṣa in the fourth case, ṇa and ḍhañ come respectively (kramāt) in the sense hita. Followed for 'respectively' and for the bracketed sense in sutra_en.
  • commentary TB, printed under sk.1664.t1: after these two words, ṇa and ḍhañ in the order of mention (yathāsaṃkhyam) in the sense 'tasmai hitam', as apavādas of the cha of 'prāk krītāc chaḥ' (SK 1661). Agrees with BM.
  • textual The source transmits only a daṇḍa in k1 (rendered by the IAST daṇḍa '|'); no kaumudī prose precedes the vārttika. NSP 1915 (p. 289) likewise has no prose between the sūtra and 'sarvāṇ ṇo veti vaktavyam'.
  • commentary BM: in 'sarvāt' the word sarva refers to its own form, so there are no pronominal (sarvanāman) operations [hence 'sarvāt', not 'sarvasmāt'].
  • commentary TB, printed under sk.1664.t1: no pronominal operations [in 'sarvāt'] because it is an imitation (anukaraṇa). Agrees with BM in substance.
  • translator '[in the other option, with cha]' for sarvīyam follows from 'prāk krītāc chaḥ' (SK 1661) and the optional ṇa; neither the kaumudī nor the commentaries spell it out.
  • commentary BM: this is a vārttika, meaning that after puruṣa ḍhañ comes only in the senses vadha etc., not in the sense hita. BM raises the objection that 'tena kṛtam' as a group does not end in a sup and so cannot enter a compound, and takes the kaumudī's 'bhāṣyakāraprayogāt …' as the answer. Followed for 'in the senses' in k4; BM's 'not in the sense hita' is recorded here, not written into the vārttika.
  • commentary TB, printed under sk.1664.t1: by force of semantic fitness (yogyatā) the sixth case is obtained as the connecting case (samarthavibhakti) [for vadha, vikāra and samūha], whereas in 'tena kṛte' the third case is expressly given, which is why the kaumudī analyses 'puruṣasya vadhaḥ'. Followed for the genitive analyses in k5.
  • commentary BM: in each case 'anena ḍhañ' ('ḍhañ by this') is to be supplied: for vadha, over aṇ by 'tasyedam'; for vikāra, over añ by 'prāṇirajatādibhyo 'ñ'; for samūha, over aṇ by 'tasya samūhaḥ' (SK 1243), 'pauruṣeyavṛtāḥ' meaning surrounded by a collection of men, because of reflection in mirrors all round; for 'made by a man', over aṇ by 'kṛte granthe' (SK 1496) when a book is meant, whereas for 'puruṣeṇa kṛtaḥ prāsādaḥ' no affix at all was obtained and ḍhañ comes by this [vārttika]. Followed for the bracketed '[ḍhañ comes]' and for the construal of 'aprāpta eva' as 'where nothing at all was obtained'.
  • commentary TB, printed under sk.1664.t1: samūha — [aṇ] by 'tasya samūhaḥ'; grantha — [aṇ] by 'kṛte granthe'; in pauruṣeyaḥ prāsādaḥ this ḍhañ is an apavāda of nothing. Agrees with BM on 'aprāpta eva'.
  • textual The source reads the vārttika as 'pūruṣād vadhavikārasamūhatekṛteṣu' (long ū in the first word, and 'te' for 'tena'). The kaumudī's next sentence explicitly places 'tena' inside the dvandva, BM's and TB's lemmas read 'puruṣād vadha…', and the examples are pauruṣeya; the intended reading is 'puruṣād vadhavikārasamūhatenakṛteṣu'. NSP 1915 (p. 289) reads 'puruṣād vya[= vadha]vikārasamūhatenakṛteṣu', confirming short-u puruṣād and tena. Translated in that form; the transmitted reading is preserved in the source.
  • textual The source reads 'samuhai 'py aṇi prāpte' (short u, ai); 'samūhe 'py aṇi prāpte', as in BM's lemma, is evidently meant, and NSP 1915 (p. 289) reads 'samūhe 'py aṇi prāpte', confirming it. Translated in that sense. The kaumudī attributes the quoted line only to Māgha and does not give the subject of 'pauruṣeyavṛtāḥ'. The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3 and k5, closing the preceding vārttikas; it is left untranslated.
SK 1673 · A 5.1.11V
माणवचरकाभ्यां खञ् ॥ १६७३ ॥
māṇavacarakābhyāṃ khañ
māṇavacarakābhyāṃ khañ — After māṇava and caraka [in the fourth case], khañ [comes in the sense 'good for that'].

Rule. After māṇava and caraka, in the fourth case, khañ comes in the sense "good for that". It is heard as īna (SK 475), and its ñ brings first-vowel vṛddhi.

Example.

māṇavāya hitam "good for a māṇava" → māṇava + khañ → māṇava + īna

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

caraka + khañ → caraka + īna

→ first-vowel vṛddhi a → ā → the final a deleted → cārakīna

→ n → ṇ after r (SK 197) → cārakīṇam.

Watch out. Kha (SK 1670) and khañ are both heard as īna. Only khañ brings vṛddhi. Compare viśvajanīnam, no vṛddhi, with cārakīṇam, vṛddhi.

Siddhānta-kaumudī
माणवाय हितं माणवीनम् । चारकीणम् ॥

Good for a māṇava (māṇavāya hitam): māṇavīnam. cārakīṇam.

Bālamanoramā
माणवचरकाभ्यां खञ् - माणवीनमिति । मनोः कुत्सितमपत्यं माणवः ।अपत्ये कुत्सिते मूढे मनोरौत्सर्गिकोऽण्स्मृतः । नकारस्य च मूर्धन्यस्तेन सिध्यति माणवः॑ इत्यपत्याधिकारवार्तिकात् । माणवाय हितमिति विग्रहः । चारकीणमिति चरतीति चरः । पचाद्यच् । ततः स्वार्थिकः कः । [चरकाः] । चरकाय हितमिति विग्रहः ।
translator notes
  • commentary BM, printed at the end of sk.1672.b1: khañ comes in the sense 'good for that' after these two words ending in the fourth case. Followed for the brackets in sutra_en.
  • commentary TB, printed under sk.1664.t1: the ñ of khañ is for vṛddhi and for the accent; although vṛddhi is already present in māṇava, the ñ serves to block the masculine form (puṃvadbhāva) by 'vṛddhinimittasya ca…' (A 6.3.39) in māṇavinībhāryaḥ.
  • commentary BM on the bases: māṇava is a contemptible descendant of Manu, from the vārttika of the apatya section 'apatye kutsite mūḍhe manor autsargiko 'ṇ smṛtaḥ | nakārasya ca mūrdhanyas tena sidhyati māṇavaḥ' (the general aṇ after manu, with ṇ for n); vigraha 'māṇavāya hitam'. caraka: 'caraḥ' = 'one who moves' (carati) with the pacādi affix ac, then ka in its own sense (svārthika); vigraha 'carakāya hitam'.
  • commentary TB, printed under sk.1664.t1: māṇava is a contemptible descendant of Manu, by the vārttika of the apatya section (quoted as 'manor autsargikaḥ smṛtaḥ'), and some say this vārttika merely states what is established by the wording of this sūtra. caraka: caraḥ with pacādi ac, reduplication by 'caricalipativadīnām' being optional and not taken here, then kan in the sense of a name (saṃjñāyām): carakaḥ. TB thus differs from BM on the ka/kan of caraka; the kaumudī gives no derivation, and the English leaves māṇava and caraka untranslated.
SK 1674 · A 5.1.12V
तदर्थं विकृतेः प्रकृतौ ॥ १६७४ ॥
tadarthaṃ vikṛteḥ prakṛtau
tadarthaṃ vikṛteḥ prakṛtau — [After a fourth-case word denoting] a vikṛti (product), [the affix comes] when a prakṛti (source material) meant for that [vikṛti is to be denoted].

Rule. After a fourth-case word naming a vikṛti (a product), the affix cha comes when a prakṛti (a material) meant for that product is to be denoted. The fourth case comes from tasmai in tasmai hitam (SK 1665), carried by anuvṛtti.

Example.

aṅgārebhya etāni "these are for charcoal" → aṅgāra + cha

→ aṅgāra + īya → the final a deleted (SK 311) → aṅgārīyāṇi kāṣṭhāni "pieces of wood for charcoal".

prākāra "rampart" → prākārīyā iṣṭakāḥ "bricks for a rampart".

śaṅku "peg" → śaṅkavyaṃ dāru "wood for a peg". Śaṅku ends in u, so the apavāda yat of SK 1662 comes here too.

Applies when / blocked by. The word tadartham, "meant for that", describes the prakṛti. Its tad "that" refers to the vikṛti. Bhaṭṭoji's commentators draw a consequence: the vikṛti is the word mentioned first in the sūtra. So SK 1072, which puts the affix after the first-mentioned word, applies without difficulty. The affix goes after the name of the product, not after the name of the material.

Watch out. The base names what will be made, not what it is made of. aṅgārīyāṇi is formed from aṅgāra "charcoal", yet it describes wood.

Siddhānta-kaumudī
विकृतिवाचाकाच्चतुर्थ्यन्तात्तदर्थायां प्रकृतौ वाच्यायां छप्रत्ययः स्यात् । अङ्गरेभ्य एतानि अङ्गारीयाणि काष्ठानि । प्राकारीया इष्टकाः । शङ्कव्यं दारु ॥

After a fourth-case [word] denoting a vikṛti, the affix cha comes when a prakṛti that is for the sake of that [vikṛti] is to be denoted. 'These are for charcoal' (aṅgārebhya etāni): aṅgārīyāṇi kāṣṭhāni, 'pieces of wood for charcoal'. prākārīyā iṣṭakāḥ, 'bricks for a rampart'. śaṅkavyaṃ dāru, 'wood for a peg'.

Tattvabodhinī
NSP p. 289
—तदर्थं विकृतेः—। ‘तस्मै हितम्’ इत्यतस्तस्मा इत्यनुवर्तते तदाह—चतुर्थ्यन्तादिति । ‘तदर्थम्’ इति ‘सामान्ये नपुंसकं’ व्यत्ययेन सप्तमीस्थाने प्रथमेत्याशयेनाह—तदर्थायामिति । विकृत्यर्थायामित्यर्थः । तदिति सर्वनाम्ना हि विकृतिः परामृश्यते । एवं च विकृतिरेव प्रथमानिर्दिष्टेति ‘समर्थानां प्रथमात्’ इत्यधिकारोऽप्यत्र निर्वाध एव ॥—शङ्कन्यमिति । ‘उगवादिभ्यः’ इति यत्
Bālamanoramā
तदर्थं विकृतेः प्रकृतौ - तदर्थं विकृतेः प्रकृतौ । तदर्थमितिसामान्ये नपुंसकम् । तस्मै इदं तदर्थम् । तच्छब्देन विकृतिः परामृश्यते । सप्तम्यर्थे प्रथमा । विकृत्यर्थायां प्रकृताविति लभ्यते । एवं च तच्छब्देन चतुथ्र्यन्तेन विकृतिरेव प्रथमं निर्दिश्यते । तथा च चतुथ्र्यन्ताद्विकृतिवाचकादिति लभ्यते । तदाह — विकृतिवाचकादित्यादिना । प्रत्ययः स्यादिति ।यथाविहित॑मिति शेषः । अङ्गारेब्य एतानीति । अङ्गारार्थानीत्यर्थः । अर्थेन नित्यसमासविधानादस्वपद विग्रहः । अत्र काण्ठानि प्रकृतिद्रव्याणि । अङ्गारा विकृतयः । तद्वाचकादङ्गारशब्दाच्छप्रत्ययेअङ्गारीयाणी॑ति रूपम् । प्राकारीया इष्टका इतदि । प्राकारेभ्य इमा इति विग्रहः । प्राकारार्था इत्यर्थः । शङ्कव्यमिति । शङ्कवे इदमिति विग्रहः । शङ्क्वर्थमित्यर्थः । 'उगवादिभ्यः' इति यत् ।
translator notes
  • commentary TB: 'tasmai' is carried forward (anuvṛtti) from 'tasmai hitam' (SK 1665), which is why the kaumudī says 'caturthyantāt' ('after a fourth-case [word]'). 'tadartham' is neuter in the general sense (sāmānye napuṃsakam), and by interchange (vyatyaya) the first case stands for the seventh, hence the kaumudī's 'tadarthāyām', i.e. 'meant for the vikṛti', the pronoun tad referring to the vikṛti. Since the vikṛti is thus the first-mentioned [term] (prathamānirdiṣṭa, in the technical sense of 'samarthānāṃ prathamāt'), the adhikāra 'samarthānāṃ prathamād vā' (SK 1072) operates here unobstructed. Followed for the bracketed fourth case in sutra_en and for construing 'tadartham' with prakṛtau.
  • commentary BM agrees: 'tadartham' is neuter in the general sense; tasmai idam = tadartham; tad refers to the vikṛti; the first case is in the sense of the seventh, giving 'vikṛtyarthāyāṃ prakṛtau'. So by the pronoun tad, in the fourth case, the vikṛti itself is mentioned first (prathamaṃ nirdiśyate), whence 'after a fourth-case word denoting a vikṛti'.
  • commentary BM's lemma reads 'pratyayaḥ syāt' and supplies 'yathāvihitam' ('as enjoined'); its last example, śaṅkavyam ('śaṅkave idam', i.e. 'for a peg'), takes yat by 'ugavādibhyaḥ' (SK 1662). The kaumudī as printed here names cha, and NSP 1915 (p. 289, OCR 'chaptyayaḥ' = chapratyayaḥ) confirms it; the translation keeps 'cha', which the example śaṅkavyam shows to be subject to its apavādas. sutra_en leaves the affix unnamed.
  • commentary TB (sk.1674.t1) on śaṅkavyam: yat by 'ugavādibhyaḥ' (SK 1662). Agrees with BM.
  • commentary BM: 'aṅgārebhya etāni' means 'meant for charcoal' (aṅgārārthāni); the vigraha is not made with the compound's own words (asvapadavigraha) because the compound with artha is prescribed as obligatory (nitya). The pieces of wood are the prakṛti-substance, the charcoal is the vikṛti, and cha after aṅgāra, the word denoting the latter, gives aṅgārīyāṇi; prākārīyāḥ is 'prākārebhya imāḥ', i.e. 'meant for ramparts'. Followed for the glosses with 'for'.
  • textual The source reads 'vikṛtivācākāt' and 'aṅgarebhya'; 'vikṛtivācakāt' and 'aṅgārebhya' (as in BM's lemma and the form aṅgārīyāṇi) are evidently meant. NSP 1915 (p. 289) reads '…vācakāc caturthyantāt' and 'aṅgārebhya etāni', confirming both. Translated in that sense; the transmitted readings are preserved in the source.
SK 1675 · A 5.1.13V
छदिरुपधिबलेर्ढञ् ॥ १६७५ ॥
chadirupadhibalerḍhañ
chadirupadhibaler ḍhañ — After chadis, upadhi and bali, ḍhañ [comes, when a prakṛti meant for that is to be denoted].

Rule. After chadis "thatch", upadhi and bali "offering", ḍhañ comes, in the sense of SK 1674. It is an apavāda of cha. Ḍhañ is heard as eya and brings first-vowel vṛddhi.

Example.

chadis + ḍhañ → chadis + eya

→ first-vowel vṛddhi a → ā; the s is replaced by ṣ, by a rule taught elsewhere → chādiṣeya

→ in the plural -āni, n → ṇ after ṣ → chādiṣeyāṇi tṛṇāni "grass for a thatch".

bali + ḍhañ → first-vowel vṛddhi a → ā → the final i deleted (SK 311) → bāleyās taṇḍulāḥ "rice for an offering".

A vārttika, upadhiśabdāt svārthe iṣyate: after the word upadhi, ḍhañ is wanted svārthe, in the sense of the base itself. The affix then adds no new meaning. Upadhi is "that which is placed on" (upadhīyate), a part of a chariot. One of Bhaṭṭoji's commentators places it on the tip of the pole.

upadhi + ḍhañ → first-vowel vṛddhi u → au → the final i deleted → aupadheyam, the same chariot part.

Watch out. With upadhi, the affix does not mean "material for an upadhi". aupadheyam simply means the upadhi itself.

Siddhānta-kaumudī
छादिषेयाणि तृणानि । बालेयास्तण्डुलाः ।

chādiṣeyāṇi tṛṇāni, 'grass for a thatch (chadis)'. bāleyās taṇḍulāḥ, 'rice grains for an offering (bali)'.

vārttika
उपधिशब्दात्स्वार्थे इष्यते

(vārttika) upadhiśabdāt svārthe iṣyate — After the word upadhi, [ḍhañ] is desired in its own sense (svārthe, without change of meaning).

(वार्तिकम्) ॥ उपधीयत इत्युपधी रथाङ्गं तदेव औषधेयम् ॥

upadhi is 'that which is placed on (upadhīyate)', a part of a chariot; that very thing is aupadheyam.

Tattvabodhinī
NSP p. 289
—छदिरुपधि—। समाहारद्वन्द्वे सौत्रं पुंस्त्वम् । छस्यापवादोऽयम् ॥—छादिषेयाणीति । छाद्यतेऽनेनेति छदिः । ‘अर्चिशुचिहुसृपिछादिछदिभ्य इसिः’ । ‘इसन्त्रन्किषु च’ इति हस्वत्वम् । यदा तु चर्मविकारः छदिस्तदा परत्वात् ‘चर्मणोऽञ्’ इत्यञ् प्राप्नोति । पूर्वविप्रतिषेधेन तु ढञेवेष्यते । छादिषेयं चर्म ॥ आह च ‘यज्ञयावञ्’ पूर्वविप्रतिषिद्धम् ‘ढञ् च’ इति ॥ यत् उदाहरणं स्तनङ्गव्यं, स्तनङ्गश्चर्मविकारस्तदर्थं चर्म ‘उगवादिभ्यः’ इति यत् । व्यस्योदाहरणमौपानह्यमिति अनुपदं वक्ष्यति ॥—वालेया इति । ‘करोपहारयोः पुंसि वलिः प्राण्यङ्गजे स्त्रियाम्’ इत्यमरः ॥—उपधिरिति । ‘उपसर्गे घोः किः’ इति धाञः किः । ‘आतो लोप इटि च’ इत्यालोपः
Bālamanoramā
छदिरुपधिबलेः ढञ् - छदिरुपधिबलेर्ढञ् । छदिष्, उपधि, बलि-एषां समाहारद्वन्द्वे सौत्रं पुस्त्वम् । एभ्यस्तादथ्र्यचतुथ्र्यन्तेभ्यः प्रकृतौ वाच्यायां ढञित्यर्थः । छादिषेयाणीति । छदिस्तृणपटलः । तस्मै इमानीति विग्रहः । छदिरर्थानीत्यर्थः । ढञि एयादेशे षात्परत्वाण्णत्वम् । बालेयास्तण्डुला इति । बलये इमे इति विग्रहः । बल्यर्था इत्यर्थः ।करोपहारयोः पुंसि बलि॑रित्यमरः ।भागधेयः करो वलि॑रिति च । उपधिशब्दादिति । वार्तिकमिदम् । उपधीयते इति । अक्षदण्डाग्रे उपधीयते=प्रोतं क्रियते इत्युपधिः । 'उपसर्गे घोः किः' इति धाञः किप्रत्ययः ।आता लोप इटि चे॑त्याल्लोपः । उपधी रथाङ्गमिति । तथा भाष्यादिति भावः ।
translator notes
  • commentary BM: in the samāhāra dvandva of chadis, upadhi and bali the masculine is a sūtra licence (sautra puṃstva); after these in the fourth case of purpose (tādarthya), ḍhañ comes when the prakṛti is to be denoted. Followed for the bracketed sense in sutra_en, carried over from 'tadarthaṃ vikṛteḥ prakṛtau' (SK 1674).
  • commentary TB (sk.1675.t1): the same masculine in the samāhāra dvandva by sūtra licence, and 'this is an apavāda of cha'.
  • commentary BM: chadis is a covering of grass (tṛṇapaṭala); chādiṣeyāṇi is 'tasmai imāni', i.e. 'meant for a thatch'; after ḍhañ → eya, ṇatva [in -āṇi] because [the n] follows ṣ. bāleyāḥ is 'balaye ime', 'meant for a bali', with Amara for bali as tax or offering. Followed for 'for a thatch' and 'for an offering'.
  • commentary TB (sk.1675.t1) derives chadis as 'chādyate 'nena' with isi and shortening, and adds that where the chadis is a product of leather, añ by 'carmaṇo 'ñ' (SK 1677) would apply as the later rule, but ḍhañ is desired by pūrvavipratiṣedha (chādiṣeyaṃ carma), citing a vārttika read in the OCR as 'yajñayāvañ pūrvavipratiṣiddham, ḍhañ ca', which TB's following examples (stanaṅgavyam with yat, aupānahyam with ñya) show to mean that yat and ñya, and ḍhañ too, prevail over añ by pūrvavipratiṣedha. TB cites Amara for bali as well. The pūrvavipratiṣedha is not in the kaumudī and is not added.
  • commentary BM: 'upadhiśabdāt …' is a vārttika. upadhi is what is placed, i.e. strung, on the tip of the axle-pole: upa + dhā with ki by 'upasarge ghoḥ kiḥ' (SK 3270), and deletion of ā by 'āto lopa iṭi ca' (SK 2372); 'upadhi is a part of a chariot' follows the Bhāṣya. Followed for 'placed on' and for taking aupadheyam as the same thing (svārthe).
  • commentary TB (sk.1675.t1) gives the same derivation of upadhi: ki after dhā by 'upasarge ghoḥ kiḥ' and deletion of ā by 'āto lopa iṭi ca'. Agrees with BM.
  • textual The source reads 'tad eva auṣadheyam' (ṣ for p); the vārttika concerns upadhi and the form with ḍhañ is aupadheyam, which is evidently meant; NSP 1915 (p. 289) reads 'tad eva aupadheyam', confirming it. Translated as aupadheyam; the transmitted reading is preserved in the source. 'upadhī rathāṅgam' is the sandhi of 'upadhiḥ rathāṅgam'. The source prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3, closing the vārttika in k2; it is left untranslated. NSP 1915 has no such tag: the vārttika there is marked only by its sign before it, so the tag is an artefact of the digital source.
SK 1676 · A 5.1.14V
ऋषभोपानहोर्ञ्यः ॥ १६७६ ॥
ṛṣabhopānahorñyaḥ
ṛṣabhopānahor ñyaḥ — After ṛṣabha ('bull') and upānah ('sandal') [in the fourth case of purpose], ñya [comes when the material (prakṛti) meant for that is to be denoted].

Rule. After ṛṣabha "bull" and upānah "sandal", ñya comes, in the sense of SK 1674. It is an apavāda of cha. Its ñ is a marker, so it is heard as ya and brings first-vowel vṛddhi.

Example.

ṛṣabhāya ayam "this is for a bull" → ṛṣabha + ñya → ṛṣabha + ya

→ first-vowel vṛddhi ṛ → ār → the final a deleted (SK 311) → ārṣabhyo vatsaḥ "a calf meant to become a bull".

upānah + ñya → first-vowel vṛddhi u → au → aupānahyo muñjaḥ "muñja grass meant for sandals".

Applies when / blocked by. What if the material is leather? The later rule SK 1677 gives añ for products of leather, and normally the later rule wins (para). Here the earlier rule prevails instead. This is called pūrvavipratiṣedha: in a clash, the earlier rule wins. So the form is still aupānahyaṃ carma "leather meant for sandals". One of Bhaṭṭoji's commentators traces this to the Bhāṣya.

Watch out. Sandals of muñja grass and sandals of leather both take ñya. Do not switch to añ just because the material is leather.

Siddhānta-kaumudī
छस्यापवादः । आर्षभ्यो वत्सः । औपानह्यो मुञ्जः । चर्मण्यप्ययमेव पूर्वविप्रतिषेधेन ॥ औपानह्यं चर्म ॥

[This ñya is] an exception (apavāda) to cha. ārṣabhyo vatsaḥ, a calf [meant for becoming a bull]. aupānahyo muñjaḥ, muñja grass [meant for sandals]. Where [the material] is leather too, this very [ñya comes], by pūrvavipratiṣedha (the earlier rule prevailing in a conflict) [over the later 'carmaṇo 'ñ', SK 1677]: aupānahyaṃ carma, leather [meant for sandals].

Tattvabodhinī
alignment inferredNSP p. 289
—विप्रतिषेधेनेति । ‘यज्ञयावञ्’ इत्यादिवार्तिकेनेत्यर्थः ॥ ननु ढञिवधौ छदिरित्यस्य, व्यविधौ उपानह्य विशिष्य प्रहणेन ‘प्रतिपदोक्तं वलीयः’ इति सिद्धे किमनेन पूर्वविप्रतिषेधेन ॥ अत्राहुः । निरवकाशत्वे सत्येव प्रतिपदविधित्वं वलीयस्त्वे प्रयोजकं, न तु सावकाशत्वे इत्यनेन मुनिवचनेनानुमीयते । तेन ‘स्वम्पि तडागानि’ इत्येव युक्तं, परत्वानुम्प्रवृत्तेः । प्रतिपदोक्तत्वादीर्घमाश्रित्य स्वाम्पि तडागानीति मनं दुर्वलम् । ‘अपत्न्’ इति दीर्घस्य आपस्तिष्ठन्तीत्युदाहरणे सावकाशतया प्रतिपदोक्तत्वस्यावलीयस्त्वादिति
Bālamanoramā
ऋषभोपानहोर्ञ्यः - ऋषभोपानहो । ऋषभ उपानह् अनयोः समाहारद्वन्द्वात्पञ्चमी । ऋषभशब्दादुपानह्शब्दाच्च तादथ्र्यचतुथ्र्यन्तात्प्रकृतौ वाच्यायां ञ्यप्रत्ययः स्यादित्यर्थः । आर्षभ्य इति । ऋषभाय अयमिति विग्रहः । ऋषभार्थ इत्यर्थः । यो वत्स ऋषभावस्थाप्राप्त्यर्थं पोष्यते स एवमुच्यते । औपानह्रो मुञ्ज इति । उपानहे अयमिति विग्रहः । उपानदर्थो मुञ्ज इत्यर्थः । क्लचिद्देशे मुञ्जतृणैरुपानत् क्रियते ।
translator notes
  • commentary BM: ṛṣabha and upānah form a samāhāra dvandva, in the fifth case; ñya comes after ṛṣabha and upānah ending in the fourth case of purpose (tādarthya) when the material (prakṛti) is to be denoted. Followed for the brackets in sutra_en (the frame of 'tadarthaṃ vikṛteḥ prakṛtau', SK 1674).
  • commentary BM: ārṣabhyaḥ is 'this is for a bull' (ṛṣabhāya ayam), i.e. a calf reared so that it may reach the state of a bull; aupānahyaḥ is muñja grass for sandals, since in some region sandals are made of muñja grass. Followed for the bracketed glosses.
  • commentary On 'carmaṇy apy ayam eva pūrvavipratiṣedhena'. BM, printed under sk.1677.b1: even when leather is denoted as the material, this very ñya applies, overriding by pūrvavipratiṣedha 'carmaṇo 'ñ' although that rule is later (para); this is found in the Bhāṣya on 'ugavādibhyaḥ' (SK 1662); aupānahyam is 'leather for sandals'. Followed for the bracketed '[over the later carmaṇo 'ñ, SK 1677]', which the kaumudī does not name.
  • commentary TB (sk.1676.t1): 'by vipratiṣedha' means by the vārttika beginning 'yajñyāvañ…' [so the OCR]; TB, printed under sk.1675.t1, quotes it as 'yajñyāvañ pūrvavipratiṣiddham ḍhañ ca' and gives its three cases: yat (stanaṅgavyam), ñya (aupānahyam) and ḍhañ (chādiṣeyaṃ carma) prevailing over añ. TB then raises an objection: since chadis in the ḍhañ rule and upānah in the ñya rule are named specifically, 'pratipadoktaṃ balīyaḥ' would already settle the matter, so why the pūrvavipratiṣedha? Answer ('they say'): this statement of the sage shows that being taught by specific mention gives priority only when the rule has no other scope (niravakāśa), not when it has scope (sāvakāśa); hence 'svampi taḍāgāni' (num applying as the later rule) is correct, and the view that takes the lengthening as specifically taught and forms 'svāmpi taḍāgāni' is weak, since the lengthening of ap has scope in āpas tiṣṭhanti. Recorded as the rationale of the kaumudī's appeal to pūrvavipratiṣedha; the English does not import it.
SK 1677 · A 5.1.15V
चर्मणोऽञ् ॥ १६७७ ॥
carmaṇo'ñ
carmaṇo 'ñ — [After a fourth-case word denoting a vikṛti] of leather (carman), añ [comes, when the prakṛti meant for it is to be denoted].

Rule. After a word naming a vikṛti (product) of leather (carman), añ comes, in the sense of SK 1674. Añ is heard as a and brings first-vowel vṛddhi. The word carmaṇaḥ "of leather" goes with vikṛti: "a product of leather".

Example.

vardhryai idam "this is for a strap" → vardhrī + añ

→ first-vowel vṛddhi a → ā → the final ī deleted (SK 311) → vārdhraṃ carma "leather for a strap".

From varatrā "strap" → varatrā + añ → vāratraṃ carma.

Scholars discuss the exact reading of the base in the first example.

Applies when / blocked by. The earlier SK 1676 prevails over this rule by pūrvavipratiṣedha (see SK 1676), so leather meant for sandals is aupānahyaṃ carma. One of Bhaṭṭoji's commentators extends the same priority to the ḍhañ of SK 1675: chādiṣeyaṃ carma.

Watch out. Do not read carmaṇaḥ as "after the word carman". One of Bhaṭṭoji's commentators points out what would follow. Leather comes from a leopard, so the leopard would be called cārmaṇo dvīpī, and that is not wanted. The base names the leather product, not the leather.

Siddhānta-kaumudī
चर्मणो या विकृतिस्तद्वाचकादञ् स्यात् । वर्ध्र्यै इदं वार्ध्रं चर्म । वारत्रं चर्म ॥

After [a word] denoting what is a vikṛti of leather, añ comes. 'This is for a strap' (vardhryai idam): vārdhraṃ carma, 'leather for a strap'. [From varatrā, 'strap':] vāratraṃ carma.

Tattvabodhinī
NSP p. 289–290
—चर्मणोऽञ् । ‘तदर्थम्’ इत्यादिपूर्वोक्ते अञ् स्यात् छस्यापवादः । ‘चर्मणः’ इति षष्ठी न तु पञ्चमी । पञ्चम्यां तु चर्मशब्दाच्चर्मार्थायां प्रकृतौ प्रत्ययः स्यात् ‘चर्मणो द्वीपी’ इत्यादौ न चेष्यते चार्मणो द्वीपीति तदाह—चर्मणो या विकृतिरिति ॥—वध्र्यै इति । ‘वृधिवपिभ्याम्’ इति रन्प्रत्यये वध्र्यशब्द आद्युदात्तश्चर्मवाची, ‘तस्य विकारः’ इत्यण् ‘टिड्ढा’ इति डीप् । वार्ध्वा रज्जुः तस्यै । वधेरौणादिके प्रूनि तु वध्रीति भवति ततोऽञ्चि तु वाभ्रम् । ‘नध्री वध्री वरत्रा स्यात्’ इत्यमरः । ‘चञ्चाः पश्य, वध्रिकाः पश्य’ इति भाष्यम्
Bālamanoramā
चर्म्मणोऽञ् - चर्मण्यपीति । चर्मणि प्रकृतित्वेन वाच्येऽपि अयं ञ्य एवचर्मणोऽ॑ञित्ययं परमपि पूर्वविप्रतिषेधेन बाधित्वा भवतीत्यर्थः । एतच्च 'उगवादिभ्यः' इति सूत्रभाष्ये स्थितम् । औपानह्रमिति । उपानदर्तं चर्मेत्यर्थः । चर्मणोऽञ् । 'चर्मण' इति षष्ठन्तं विकृतावन्वेति । तदाह — चर्मणो या विकृतिस्तद्वाचकादिति ।तादथ्र्यचतुथ्र्यन्ता॑दिति शेषः । अञ्स्यादिति ।प्रकृतौ वाच्याया॑मिति शेषः । वध्रर्यै इद॑मिति पाठान्तरम् । 'वृधिवपिब्यां रन्' इति वृधेः रनि लघूपधगुणे रपरत्वे वध्र्रशब्दश्चर्मवाचकः, तस्माद्विकारे अणि वार्ध्री रज्जुः ।
Footnotes (NSP 1915 ed.)
NSP p. 290 १ प्रासादो देवदत्तस्येति—इंद्रशेऽर्थं प्रासादीयो देवदत्त इति प्रयोगो लोके न दृश्यत इति भावः । २ प्राग्वतेरिति—अत्र वतिशब्देन तदर्थो लक्ष्यते, तेनार्थवोषकेष्वेवास्योपस्थानम्, तेनापवादविषये नेति बोध्यम् । ३ परिमाणान्तस्येति—अत्र परिमाणशब्देन परिच्छेदकमात्रं गृह्यते, शाणपर्युदासात् । कालस्य तु परिच्छेदकत्वेऽपि नेह ग्रहणम्, अनेनैव सिद्धे ‘संख्यायाः संवत्सर-’ इत्यत्र संवत्सरप्रक्रमेण परिमाणग्रहणे कालपरिमाणग्रहणे संवत्सरप्रक्रमेण संवत्सरप्रक्रमेण इति वाच्यम् । शापनपरभाष्यप्रामाण्येन तादृशसंज्ञाया अभावकल्पनात् ।
translator notes
  • commentary TB (sk.1677.t1): añ comes in the [sense] stated before, 'tadartham …' (SK 1674), as an apavāda of cha. 'carmaṇaḥ' is a sixth case, not a fifth; if it were a fifth, the affix would come after the word carman when a prakṛti meant for leather is denoted, as in 'carmaṇo dvīpī' (a leopard, [the source of] leather), but 'cārmaṇo dvīpī' is not desired; hence the kaumudī's 'what is a vikṛti of leather'. Followed for the genitive construal.
  • commentary BM: the sixth case 'carmaṇaḥ' is construed with vikṛti; 'after a word in the fourth case of purpose (tādarthya)' and 'when the prakṛti is to be denoted' are to be supplied. Followed for the genitive construal and for the brackets in sutra_en and k1.
  • commentary BM: vardhra, a word for leather, is from vṛdh with ran by 'vṛdhivapibhyāṃ ran', with guṇa of the light penultimate and r following; from it aṇ in the sense vikāra gives vārdhrī, 'a strap'. BM also states that 'vadhryai idam' is a variant reading (pāṭhāntara); the source prints the form as 'vadhraryai', but the remark is legible as recording that variant. Followed for 'strap' as the vikṛti of leather; the derivation is not in the kaumudī and is not added.
  • commentary TB (sk.1677.t1), lemma 'vadhryai': the same derivation as BM, vardhra from vṛdh with ran, leather-denoting, then aṇ by 'tasya vikāraḥ' and ṅīp by 'ṭiḍḍhā-', 'vārdhrī rajjuḥ, tasyai'; alternatively, from vadh with the uṇādi affix ṣṭran (OCR 'prūni', for ṣṭrani) one gets vadhrī, from which añ gives vādhram. Amara lists naddhrī, vadhrī, varatrā as synonyms, and TB cites the Bhāṣya's 'vadhrikāḥ paśya'.
  • textual The source reads the vigraha as 'vardhryai idam' (with repha). NSP 1915 (p. 289) reads 'vadhyai idaṃ vārdhraṃ carma', evidently vadhryai with the subscript r lost in the OCR and with no repha; TB's lemma likewise reads 'vadhryai'. BM treats 'vadhryai idam' as a variant reading (pāṭhāntara), and since BM derives vārdhrī, its own text evidently read vārdhryai. The source's 'vardhryai' is thus supported by neither printed witness. The English keeps the transmitted form; the rendering 'This is for a strap' is unaffected.
  • translator The bracket '[From varatrā, strap:]' for vāratraṃ carma is the translator's inference: the kaumudī gives the form only, and varatrā is supplied from TB's Amara citation 'naddhrī vadhrī varatrā syāt'.
SK 1678 · A 5.1.16V
तदस्य तदस्मिन् स्यादिति ॥ १६७८ ॥
tadasya tadasmin syāditi
tad asya tad asmin syād iti — [After a first-case word, the affixes as enjoined come] in the senses 'that could be of this' and 'that could be in this', [as usage has it (iti)].

Rule. After a first-case word, the affixes come as prescribed, in two senses: "that could be of this" (tad asya syāt) and "that could be in this" (tad asmin syāt). The verb syāt "could be" expresses possibility.

Example.

prākāra āsām iṣṭakānāṃ syāt "a rampart could be made of these bricks" → prākāra + cha

→ prākāra + īya → the final a deleted (SK 311) → prākārīyā iṣṭakāḥ.

Bhaṭṭoji's commentators say these are bricks enough to build a rampart.

prāsāda "palace" → prāsādīyaṃ dāru "timber that could make a palace".

"In this": prākāro 'smin syāt "a rampart could stand on this" → prākārīyo deśaḥ "ground where a rampart could be built".

Applies when / blocked by. The word iti at the end of the sūtra makes the rule follow ordinary usage (laukikī vivakṣā). So there is no affix in prāsādo devadattasya syāt "Devadatta could have a palace". Nobody speaks that way, so no taddhita word is made.

Watch out. prākārīyā iṣṭakāḥ appears under SK 1674 too, as "bricks meant for a rampart". Here the sense is different. Bhaṭṭoji's commentators say that SK 1674 no longer carries over. Only fitness is meant: the bricks are enough for a rampart.

Siddhānta-kaumudī
प्राकार आसामिष्टकानां स्यात्प्रकारीया इष्टकाः । प्रासादीयं दारु । प्रकारोऽस्मिन् स्यात् प्राकारीयो देशः । इति शब्दो लौकिकीं विवक्षामनुसारयति । तेनेह न । प्रासादो देवदत्तस्य स्यादिति ॥

'A rampart could be [made] of these bricks' (prākāra āsām iṣṭakānāṃ syāt): prākārīyā iṣṭakāḥ. [Likewise] prāsādīyaṃ dāru, 'timber [that could make] a palace'. 'A rampart could be [built] on this [ground]' (prākāro 'smin syāt): prākārīyo deśaḥ. The word iti makes [the rule] follow the intention to speak that is current in ordinary usage (laukikī vivakṣā). Hence [the affix does] not [come] here: prāsādo devadattasya syāt, 'Devadatta could have a palace'.

Tattvabodhinī
NSP p. 290
—तदस्य—। प्रथमांसमर्थांत्रातिपदिकात्पृष्ठश्च सप्तम्यर्थे च यथाविहितं प्रत्ययः स्यात् इति ‘संभावनेऽलमिति च’ इत्यादिना संभावने लिङ् । इष्टकानां बहुत्वेन प्राकारः आसां स्यादिति तत्संभाव्यते । देशस्य हि गुणेन प्राकारोऽस्मिन्स्यादिति संभाव्यते । इह प्रकृतिविकारभावस्तादर्थ्यं च न विवक्षितं, किं तु योग्यतामात्रम् । तेन पूर्वस्यायमविषयः । द्विस्तच्छब्दस्य ग्रहणं स्पष्टप्रतिपत्त्यर्थम् । ‘तदस्यास्त्यस्मिन्’ इतिवत्संकृतच्छब्दप्रहणेनैवेष्टसिद्धेः ॥ छयतोः पूर्णोऽवधिः ॥ प्राग्वतेष्टञ् । ‘ठञ्’ इत्येव वक्तव्ये ‘प्राग्वतेः’ इति वचनं मध्ये योऽधिकारवानपवादः, ‘सर्वभूमिपृथिवीभ्यामगावौ’ ‘शीर्षच्छेदाद्यच्च’ इत्येवमादि, तेन विच्छेदेऽपि ‘पारायण—’ इत्यादौ ठञेव यथा स्यात् इत्येवमर्थम् । न चैवं ‘पारायण’ आदि-सूत्र एव ठञ् निर्दिश्यतामिति वाच्यम् । उत्तरसूत्रे येषां पर्युदासः क्रियते गोपुच्छादीनां तेभ्यष्टनः प्रकृतसूत्रं विनालाभात् । तथा च गौपुच्छिकः साप्ततिक इत्यादौ ठञर्थमिदं सूत्रमत्र प्रदेशे आरब्धमिति वोध्यम्
Bālamanoramā
तदस्य तदस्मिन् स्यादिति - तदस्य तदस्मिन् स्यादिति ।तदर्थं विकृतेः प्रकृतौ॑ इति निवृत्तमिति कैयटः ।तदस्य स्या॑दिति,तदस्मिन्स्या॑दिति चार्थे प्रथमान्ताद्यथाविहितं प्रत्ययः स्यादित्यर्थः ।स्या॑दित्यत्रसम्भावनेऽलमिती॑ति सम्भावने लिङ् । प्राकार आसामिति । करणत्वस्य सम्बन्धसामान्यविवक्षायां षष्ठी । आभिरिष्टकाभिः प्राकारः कर्तुं शक्यत इति विग्रहवाक्यस्य फलितोऽर्थः । प्राकारीया इति । प्राकारशब्दात्प्रतमान्ताच्छः । इष्टकाः प्रत्ययार्थः । प्राकारपर्याप्तां इष्टका इति यावत् । प्रासादीयं दार्विति । प्रासादोऽस्य स्यादिति विग्रहः । प्रासादपर्याप्तमिति यावत् । प्राकारीयो देश इति । प्राये प्राकारोऽस्मिन्देशे सम्भाव्यत इत्यर्थः । देशस्य तद्योग्यपाषाणेष्टकादिबहुलत्वादिति भावः । अनेन तदर्थं विकृते॑ रित्यनुवृत्ताविह न स्यादिति सूचितम् । ननुप्रासादो देवदत्तस्य स्या॑दित्यत्रातिप्रसङ्गः स्यादित्यत आह — इतिशब्दो लौकिकीं विवक्षामिति । शिष्टव्यवहारमित्यर्थः ।
translator notes
  • commentary BM: according to Kaiyaṭa, 'tadarthaṃ vikṛteḥ prakṛtau' (SK 1674) has ceased [to be carried forward]; in the senses 'tad asya syāt' and 'tad asmin syāt' the affix as enjoined comes after a first-case word; 'syāt' is liṅ in the sense of possibility by 'saṃbhāvane 'lam iti'. Followed for the bracket in sutra_en and for 'could be'.
  • commentary TB (sk.1678.t1): after a first-case prātipadika, in the sense of the sixth and of the seventh, the affix as enjoined, with liṅ of possibility; here neither the prakṛti-vikṛti relation nor tādarthya is intended but only fitness (yogyatāmātra), so this is not the domain of the previous rule; tad is stated twice for clarity, since [otherwise] the desired result would be obtained by a single mention of tad, as in 'tad asyāsty asmin'. Agrees with BM.
  • commentary BM: in 'prākāra āsām' the sixth case expresses instrumentality intended as relation in general, the resultant sense being 'a rampart can be built with these bricks'; the bricks are the sense of the affix, i.e. bricks sufficient (paryāpta) for a rampart; prāsādīyaṃ dāru is 'prāsādo 'sya syāt', timber sufficient for a palace; prākārīyo deśaḥ means a rampart is likely possible on this ground, because it abounds in suitable stones, bricks etc. BM adds that this shows the rule would not apply here if 'tadarthaṃ vikṛteḥ' were carried forward. Followed for '[made] of' and '[built] on'.
  • commentary TB (sk.1678.t1): a rampart is surmised as possible 'of' the bricks by their quantity (bahutva), 'in' the ground by its quality (guṇa). Consistent with BM's glosses.
  • commentary BM glosses 'laukikī vivakṣā' as the usage of the learned (śiṣṭavyavahāra) and introduces the sentence as the answer to an objection of over-application to 'prāsādo devadattasya syāt'. Followed for 'ordinary usage' and for the construal of 'teneha na'.
  • textual NSP editorial footnote 1 (printed p. 290; stored as sk.1677.n1), not a commentator, on 'prāsādo devadattasya': the usage 'prāsādīyo devadattaḥ' in such a sense is not found in the world. Recorded; not part of the kaumudī.
  • textual The source reads 'prakārīyā iṣṭakāḥ' and 'prakāro 'smin syāt' (short a) where the vigraha 'prākāra āsām', the later 'prākārīyo deśaḥ' and BM's lemmas have prākāra 'rampart'; prakāra ('kind') makes no sense here, and 'prākārīyāḥ', 'prākāro 'smin' are evidently meant. NSP 1915 (p. 290) reads 'prākārīyā iṣṭakāḥ', confirming the first correction; but NSP shares the short vowel in 'prakāro 'smin syāt' (and prints 'prakāra āsām' in the first vigraha), so the second correction rests on TB ('prākāraḥ āsāṃ syāt', 'prākāro 'smin syāt') and BM ('prākāro 'smin deśe'), not on NSP. Translated in the corrected sense; the transmitted readings are preserved in the source.
SK 1679 · A 5.1.17V
परिखाया ढञ् ॥ १६७९ ॥
parikhāyā ḍhañ
parikhāyā ḍhañ — After parikhā ('moat'), ḍhañ [comes in the senses of the preceding sūtra, 'that may be its' and 'that may be in it'].

Rule. After parikhā "moat", ḍhañ comes in the senses of SK 1678.

Example.

parikhā + ḍhañ → parikhā + eya

→ first-vowel vṛddhi a → ā → the final ā deleted (SK 311) → pārikheya

→ with the feminine ending -ī, agreeing with bhūmiḥ → pārikheyī bhūmiḥ "ground fit for a moat".

Bhaṭṭoji then closes the section: chayatoḥ pūrṇo 'vadhiḥ, "the limit (avadhi) of cha and yat is reached".

Applies when / blocked by. Why does the range of cha and yat end here, when the heading of SK 1661 runs on to tena krītam (SK 1702)? One of Bhaṭṭoji's commentators answers that the sūtras from prāgvateṣ ṭhañ (SK 1680) onward name their own affixes. Where a particular affix is named, cha and yat cannot continue.

Watch out. Ḍhañ is ñit, so the first vowel takes vṛddhi. The form is pārikheyī, with long ā in the first syllable.

Siddhānta-kaumudī
परिखेयी भूमिः ॥ छयतोः पूर्णोऽवधिः ॥

pārikheyī bhūmiḥ, ground [fit for a moat]. The limit (avadhi) of [the range of] cha and yat is reached.

Bālamanoramā
परिखाया ढञ् - परिखाया ढञ् । 'पूर्वसूत्रविषये' इति शेषः । पारिखेयी भूमिरिति । परिखा अस्या अस्ति, अस्यामस्तीति वा विग्रहः । परिखायोग्येत्यर्थः । छयतोः पूर्णोऽवधिरिति ।प्राग्वतेष्ठ॑ञित्यारभ्यद्वित्रिपूर्वादण्चे॑त्यन्तै सूत्रैः प्रत्ययविशेषेष्वनुक्रान्तेषुतेनक्रीत॑मिति पठितम् । ततश्च प्राक्क्रीतादित्युक्तेस्तेष्वपि सूत्रेषु छयतोरनुवृत्तिः कुतो नेति न शङ्क्यं, प्रत्ययविशेषाणां श्रवणे तयोरनुवृत्त्यसंभवादिति भावः । *****इति बालमनोरमायाम् छयतोरवधिः*****अथ पाञ्चमिकाः । — — — — — -
translator notes
  • commentary BM supplies 'in the domain of the preceding sūtra' (pūrvasūtraviṣaye), i.e. 'tad asya tad asmin syād iti' (SK 1678). Followed for the bracket in sutra_en.
  • commentary BM analyses pārikheyī bhūmiḥ as 'there is a moat of it' or 'in it' (parikhā asyā asti, asyām asti vā), meaning 'fit for a moat' (parikhāyogyā). Followed for 'fit for a moat'.
  • commentary TB, printed under sk.1678.t1 (on the preceding sūtra; there is no TB lemma on 'parikhāyā ḍhañ'), says that in these senses neither the relation of material and product nor purpose (tādarthya) is intended, only fitness (yogyatāmātra). Consistent with BM's 'fit for a moat'.
  • commentary On 'chayatoḥ pūrṇo 'vadhiḥ'. BM: between 'prāgvateṣ ṭhañ' and 'dvitripūrvād aṇ ca' particular affixes are enumerated, and only then is 'tena krītam' read; one should not ask why, since the heading is 'before krīta' (SK 1661), cha and yat do not continue into those sūtras as well, for when particular affixes are heard, the continuation of these two is impossible. BM closes with 'iti bālamanoramāyāṃ chayator avadhiḥ' and opens the next section with 'atha pāñcamikāḥ'. Followed for rendering avadhi as the limit of the range of cha and yat.
  • commentary TB, printed under sk.1678.t1, repeats 'chayatoḥ pūrṇo 'vadhiḥ' and passes to 'prāgvateṣ ṭhañ' (SK 1680, the first unit of the next prakaraṇa); it adds nothing further on this sentence.
  • textual The source reads 'parikheyī' without the initial vṛddhi that the ñ of ḍhañ requires; BM's pratīka on the same example reads 'pārikheyī'. Translated as pārikheyī. NSP 1915 (p. 290) also reads 'parikheyī bhūmiḥ', so the printed kaumudī (or at least its OCR) shares the reading, and the correction rests on the grammar and BM, not on NSP; the transmitted reading is preserved in the source.
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