तद्धिताधिकारे आर्हीये छयद्विधिप्रकरणम्

Covers SK 1661–1679 (19 sūtras): all present. The spine is Aṣṭādhyāyī 5.1.1–5.1.17, in order. The SK splices in two rules from 6.1 and 6.4 where it needs them: 6.1.61 (ye ca taddhite, SK 1667), read after śarīrāvayavād yat because its example śīrṣaṇyaḥ takes that yat; and 6.4.169 (ātmādhvānau khe, SK 1671), read after ātmanviśvajanabhogottarapadāt khaḥ. SK 1670 has no kaumudī prose of its own: the examples of its kha are given under 1671.

taddhitādhikāre ārhīye chayadvidhiprakaraṇam — outline (p33, SK 1661–1679, all 19 sūtras)

This prakaraṇa opens the fifth adhyāya with the cha heading. prāk krītāc chaḥ (1661) makes cha (→ īya) the default affix for the senses taught before tena krītam (5.1.37, SK 1702). What the heading bounds is a set of senses, not affixes. So a particular affix taught for a particular base in the same sense blocks cha; the two do not alternate (TB). The chapter teaches three senses:

• "good for that", tasmai hitam (1665), with a fourth-case base. This sense covers 1662–1673.
• "material meant for that product", tadarthaṃ vikṛteḥ prakṛtau (1674), with a fourth-case base naming the product. This sense covers 1674–1677.
• "that could be of / in this", tad asya tad asmin syād iti (1678), with a first-case base. This sense covers 1678–1679.

Most sūtras name an apavāda of cha for particular bases:

• yat (the commonest), thyan
• kha, khañ, ṇa, ḍhañ, ñya, añ
• ṭhañ, in two vārttikas

1679 closes the section: "the limit of cha and yat is reached". p34 opens with prāgvateṣ ṭhañ (SK 1680).

Only the kaumudī blocks are translated (SK-TRANSLATE §25). The readings cited as BM (Bālamanoramā) and TB (Tattvabodhinī) are the ones recorded in the unit notes. Where the p33 audit (.work/sk-run/p33-audit-fixes.md) corrects a reading, this outline follows the corrected reading. This applies to 1662 (gavādi = go + ādi), 1664, 1668, 1671, 1672, 1674, 1675, 1677, 1678 and 1679. The digital source's corrupt forms are not repeated. Ordering: SK order throughout; nothing is reordered.

Affix shapes used below (standard operations, cited where the units themselves do not spell them out):

• cha → īya, kha/khañ → īna, ḍhañ → eya, by āyaneyīnīyiyaḥ phaḍhakhachaghāṃ pratyayādīnām (7.1.2, SK 475).
• ñ- or ṇ-marked affixes (ṇa, ḍhañ, khañ, ñya, añ, ṭhañ) bring ādivṛddhi (7.2.117, SK 1075). yat, cha, kha and thyan do not.
• Final a/ā/i/ī of a bha stem is deleted before the affix by yasyeti ca (6.4.148, SK 311). The stem counts as bha only before a vowel or y. So aja and avi keep their vowel before the th of thyan (ajathyā, avithyā).
• u-final stems before yat: guṇa (or guṇaḥ, 6.4.146, SK 847), then o → av before y (vānto yi pratyaye, 6.1.79, SK 63). This gives śaṅku → śaṅkavyam and go → gavyam.
• n-final stems: nas taddhite (6.4.144, SK 679) would delete the ṭi (-an). Before a y-initial affix the stem is kept instead (prakṛtibhāva) by ye cābhāvakarmaṇoḥ (6.4.168, SK 1154): brahmaṇyam, śīrṣaṇyaḥ, ūdhanyaḥ. Before kha, ātman and adhvan are kept by 1671.

A. The cha heading and its first yat exceptions — running example: nābhi + yat → nabhyo 'kṣaḥ

• 1661 prāk krītāc chaḥ 5.1.1 — adhikāra: cha is the heading for the senses taught before (prāk) tena krītam (SK 1702). That sūtra itself is excluded.
• BM: krīta names the sūtra that contains it. In the sūtras up to there only senses are stated, and cha is present in them.
• TB, printed under sk.1660.t1 (after the close of the prāgghitīya section): the limit is a sense. So a yat taught for a particular base in the same sense blocks cha by the takra-kauṇḍinya maxim; otherwise the two would alternate like tavya and anīyar.
• The default shows in the counter-examples below: kambalīyā (1663), āmikṣīyam (1664), vatsīyaḥ (1665).
• 1662 ugavādibhyo yat 5.1.2 — yat, an apavāda of cha. It comes after a base ending in u (short or long) and after go etc. (gavādi = go + ādi, as the padaccheda u-go-ādibhyaḥ shows).
• BM: u qualifies the base, so tadantavidhi applies and any u-final base qualifies.
• The kaumudī illustrates the gaṇa through three gaṇasūtras.
• nābhi nabhaṃ ca: nābhi takes yat and is replaced by nabha. nabha + ya → the stem's a is deleted: nabhyo 'kṣaḥ, an axle good for the nave, because it fits it; nabhyam añjanam, oil for the nave (BM, TB).
• This holds only for the nave of a chariot. The body part gives nābhyam (1666). BM grounds this on the Bhāṣya's scope; TB says the later 1666 blocks this gaṇasūtra there.
• śunaḥ saṃprasāraṇaṃ vā ca dīrghatvam: śvan takes yat with saṃprasāraṇa (v → u), and the vowel is optionally lengthened: śūnyam, śunyam. TB: ca means ṭi-lopa does not apply.
• ūdhaso naṅ ca: ūdhas takes yat and naṅ, which replaces the final s: ūdhanyaḥ.
• TB: the n stays by 1154.
• BM reads the substitute as anaṅ. The kaumudī's naṅ is followed here.
• 1663 kambalāc ca saṃjñāyām 5.1.3 — yat after kambala ("blanket"), but only when the result is a name.
• kambala + ya → a deleted: kambalyam, "a hundred palas of wool".
• When no name is meant, the heading's cha comes: kambalīyā ūrṇā, "wool for a blanket" (TB: yat is an apavāda of cha).
• 1664 vibhāṣā havirapūpādibhyaḥ 5.1.4 — yat optionally after words for particular oblations and after apūpa etc.; otherwise cha.
• āmikṣyaṃ dadhi / āmikṣīyam: curds good for āmikṣā.
• puroḍāśyās taṇḍulāḥ / puroḍāśīyāḥ: rice grains for the sacrificial cake.
• apūpyam / apūpīyam: good for cakes.
• TB: havis itself is in the gavādi list, so the sūtra means particular oblations, and havis itself takes obligatory yat (haviṣyam, 1665). TB also cites a pūrvavipratiṣedha by which u-final oblation words keep the obligatory yat of 1662 (saktavyā dhānāḥ). That point is not in the kaumudī.

B. "Good for that": the sense, yat for body parts, and śiras → śīrṣan — running example: śirase hitaḥ → śīrṣaṇyaḥ

• 1665 tasmai hitam 5.1.5 — the first sense of the heading. After a fourth-case word, the affixes come as each rule prescribes (BM yathāvihitam), in the sense "good for that". Here the base is śiras, in the fourth case (śirase hitaḥ).
• The kaumudī's own examples show each affix at work.
• Cha (1661): vatsa + īya → vatsīyaḥ. BM: a milker who leaves milk for the calves.
• yat for a u-final base (1662): śaṅkave hitaṃ śaṅkavyaṃ dāru, wood good for a peg.
• yat for a gavādi base (1662): gavyam.
• haviṣyam: obligatory yat, since havis is gavādi (BM, TB).
• 1666 śarīrāvayavād yat 5.1.6 — yat after a word for a part of the body, an apavāda of cha (BM). śiras is a body part, so it takes yat.
• dantyam (good for the teeth), kaṇṭhyam (good for the throat).
• Vārttika nas nāsikāyāḥ: nāsikā is replaced by nas: nasyam, "good for the nose".
• nābhyam, "good for the navel": the body part, with no nabha (contrast 1662).
• 1667 ye ca taddhite 6.1.61 — spliced in here. Before a taddhita beginning with y, śīrṣan replaces śiras. śīrṣan is carried over from śīrṣaṃś chandasi (6.1.60, SK 3514; BM, TB).
• śiras + ya → śīrṣan + ya. The stem keeps its -an by 1154 (BM), and the n becomes ṇ after ṣ: śīrṣaṇyaḥ.
• The rule is limited to a taddhita. Before the denominal kyac there is no substitution: śira icchati → śirasyati.
• Vārttika vā keśeṣu: when hair is meant, the substitution is optional: śīrṣaṇyāḥ or śirasyāḥ keśāḥ. The sense is left open; no commentary supplies it.
• Vārttika aci śīrṣa iti vācyam: before an ac-initial taddhita the substitute is śīrṣa: sthūlaśirasa idam → sthaulaśīrṣam.
• BM on this sūtra is printed under sk.3514.b1. The BM block filed in sk1667 belongs to 6.1.63.

C. yat and thyan after named bases — running example: khalāya hitam → khalyam

• 1668 khalayavamāṣatilavṛṣabrahmaṇaś ca 5.1.7 — yat after khala (threshing floor), yava (barley), māṣa (bean), tila (sesame), vṛṣa (bull) and brahman, in the hita sense.
• khala + ya → a deleted: khalyam. Likewise yavyam, māṣyam, tilyam and vṛṣyam.
• brahman keeps its ṭi by 1154, and n becomes ṇ: brahmaṇyam.
• BM and TB agree that vṛṣa is the a-final word, not vṛṣan, and that brahman here means brāhmaṇa. BM's counter-example is brahman meaning the Veda; TB's is the word brāhmaṇa.
• By ca (gathering in what is not stated): rathyā. TB: ratha is not in gavādi, and ca limits it to the hita sense.
• 1669 ajāvibhyāṃ thyan 5.1.8 — thyan (→ thya) after aja (goat) and avi (sheep). The th is not y-initial, so the stem is not bha and its final vowel stays: aja + thyā → ajathyā yūthiḥ, a yūthi plant good for goats; avithyā, good for sheep.
• BM, TB: by liṅgaviśiṣṭaparibhāṣā the feminine ajā is included too ("ajebhyo 'jābhyo vā hitā"). Since thyan is a tasilādi affix (6.3.35), the feminine base takes the masculine form, so the result is the same.

D. kha after ātman, viśvajana and bhoga-final words, with the stem kept whole — running example: ātmane hitam → ātmanīnam

• 1670 ātmanviśvajanabhogottarapadāt khaḥ 5.1.9 — kha (→ īna) comes after ātman, after viśvajana, and after a word whose final member is bhoga, in the hita sense.
• The sūtra names ātman with its n kept, to avoid doubt (TB).
• "uttarapada" goes with bhoga only, and bhoga here means the body (NSP editorial footnote; TB).
• There is no kaumudī prose here. The examples follow under 1671.
• 1671 ātmādhvānau khe 6.4.169 — spliced in here. Before kha, ātman and adhvan remain as they are (prakṛtyā, carried over from 6.4.163, SK 2010, per BM). This blocks the ṭi-lopa of nas taddhite (SK 679).
• ātman + īna → ātmanīnam. No adhvan example is given.
• viśvajanīnam ("good for all people", the translator's gloss) takes kha only after the karmadhāraya compound. After the ṣaṣṭhī-tatpuruṣa or the bahuvrīhi, cha alone comes: viśvajanīyam. BM and TB read that compound as "a person common to all", such as a physician.
• Vārttika pañcajanād upasaṃkhyānam: kha after pañcajana as well: pañcajanīnam. The five peoples are the four varṇas and the rathakāra (BM, TB).
• Vārttika sarvajanāṭ ṭhañ khaś ca: after sarvajana, ṭhañ (→ ika, with vṛddhi) or kha: sārvajanikaḥ, sarvajanīnaḥ.
• Vārttika mahājanāṭ ṭhañ: māhājanikaḥ.
• TB: these vārttikas too apply to karmadhārayas only.
• With bhoga as final member: mātṛbhogīṇaḥ, pitṛbhogīṇaḥ, rājabhogīṇaḥ, with ṇ by aṭkupvāṅ… (SK 197; TB).
• Gaṇasūtra ācāryād aṇatvaṃ ca: after ācārya there is no ṇatva: ācāryabhogīnaḥ. "aṇatva" means absence of ṇatva, not the affix aṇ. BM: the prohibition shows that ṇatva does take place in mātṛbhogīṇa and the like.

E. ṇa, ḍhañ and khañ after sarva, puruṣa, māṇava and caraka — running example: sarvasmai hitam → sārvam

• 1672 sarvapuruṣābhyāṃ ṇaḍhañau 5.1.10 — ṇa after sarva and ḍhañ after puruṣa, respectively. Both are apavādas of cha (TB). The kaumudī gives no prose before the first vārttika.
• Vārttika sarvāṇ ṇo veti vaktavyam: after sarva, ṇa is optional. sarva + ṇa → ādivṛddhi, a deleted: sārvam; otherwise cha: sarvīyam.
• Vārttika puruṣād vadhavikārasamūhatenakṛteṣu: ḍhañ after puruṣa in four senses. BM: only in these senses, not in hita. On the Bhāṣyakāra's usage, "tena" is allowed inside the dvandva.
• puruṣa + eya → u → au, a deleted: pauruṣeyaḥ. In each sense ḍhañ overrides the affix that would otherwise have come:
• "slaying of a man": overrides aṇ by tasyedam (SK 1500).
• "product of a man": overrides añ by prāṇirajatādibhyo 'ñ (SK 1532).
• "collection" (samūhe): overrides aṇ by tasya samūhaḥ (SK 1243; BM). Māgha's line has pauruṣeyavṛtāḥ, "surrounded by bands of men".
• "made by him": for a book it overrides aṇ by kṛte granthe (SK 1496; BM). For a non-book such as a palace no affix was available at all, so ḍhañ is the only one.
• 1673 māṇavacarakābhyāṃ khañ 5.1.11 — khañ (→ īna, with ādivṛddhi) after māṇava and caraka.
• māṇava + īna: the stem already has vṛddhi, so the form is māṇavīnam, "good for a māṇava".
• caraka + īna → a → ā, n → ṇ after r: cārakīṇam.
• TB: the ñ also blocks puṃvadbhāva, as in māṇavinībhāryaḥ.
• BM and TB derive caraka differently: BM with a svārthika ka, TB with kan in a name. The difference is recorded, not resolved.

F. Material meant for a product (tadarthaṃ vikṛteḥ prakṛtau) — running example: aṅgārebhya etāni → aṅgārīyāṇi kāṣṭhāni

• 1674 tadarthaṃ vikṛteḥ prakṛtau 5.1.12 — the second sense. The base is a fourth-case word naming a vikṛti (product), and cha comes when the prakṛti (material) meant for that product is to be denoted.
• In the running example, charcoal (aṅgāra) is the vikṛti and the wood is the prakṛti. aṅgāra + īya → a deleted: aṅgārīyāṇi kāṣṭhāni, "pieces of wood for charcoal".
• Likewise prākārīyā iṣṭakāḥ, "bricks for a rampart".
• śaṅkavyaṃ dāru, "wood for a peg", shows the heading's apavādas still apply: yat for a u-final base (1662).
• TB and BM: the vikṛti is the first-mentioned term (prathamanirdiṣṭa), so samarthānāṃ prathamād vā (SK 1072) applies without obstruction.
• tadartham is a first case standing for the seventh ("in a prakṛti meant for it").
• 1675 chadirupadhibaler ḍhañ 5.1.13 — ḍhañ (→ eya, with vṛddhi) after chadis, upadhi and bali.
• chadis + eya → a → ā, s → ṣ, then ṇ after ṣ: chādiṣeyāṇi tṛṇāni, "grass for a thatch".
• bali + eya → i deleted: bāleyās taṇḍulāḥ, "rice for an offering".
• Vārttika upadhiśabdāt svārthe iṣyate: after upadhi, ḍhañ adds no meaning. upadhi, from upa + dhā + ki, is the part of a chariot slotted on the pole-tip. The form is aupadheyam, and it means the same thing.
• TB: for a thatch made of leather, ḍhañ still beats the later 1677 by pūrvavipratiṣedha: chādiṣeyaṃ carma.
• 1676 ṛṣabhopānahor ñyaḥ 5.1.14 — ñya after ṛṣabha and upānah, an apavāda of cha.
• ṛṣabha + ya → ṛ → ār, a deleted: ārṣabhyo vatsaḥ, a calf meant to become a bull.
• aupānahyo muñjaḥ: muñja grass meant for sandals.
• Where the material is leather, ñya still applies, prevailing over the later 1677 by pūrvavipratiṣedha: aupānahyaṃ carma. BM, printed under sk.1677.b1, locates this in the Bhāṣya on 1662.
• 1677 carmaṇo 'ñ 5.1.15 — añ after a word naming a vikṛti of leather. carmaṇaḥ is construed as a sixth case with vikṛti, not as a fifth; otherwise the unwanted cārmaṇo dvīpī would result (TB, BM).
• vardhra ("strap") + añ → ādivṛddhi, a deleted: vārdhraṃ carma, "leather for a strap".
• The source's analysis reads vardhryai idam. NSP and TB read vadhryai. BM knows vadhryai as a variant and derives vārdhrī.
• vāratraṃ carma: from varatrā ("strap"), per the translator after TB's Amara citation.

G. What something could be of or in (tad asya tad asmin syāt), and the close of cha/yat — running example: prākāra āsām iṣṭakānāṃ syāt → prākārīyā iṣṭakāḥ

• 1678 tad asya tad asmin syād iti 5.1.16 — the third sense. After a first-case word, the affixes come as prescribed, in the senses "that could be of this" and "that could be in this". The syāt is liṅ of possibility.
• BM, after Kaiyaṭa: 1674 no longer carries over. TB: only fitness (yogyatā) is meant, with no material–product relation and no purpose.
• prākāra + cha → prākārīyā iṣṭakāḥ, bricks enough to build a rampart. Compare the "meant for" sense of the same form at 1674.
• prāsādīyaṃ dāru: timber that could make a palace.
• "in this": prākāro 'smin syāt → prākārīyo deśaḥ, ground where a rampart could stand.
• iti makes the rule follow ordinary usage (laukikī vivakṣā). So there is no affix for prāsādo devadattasya syāt, "Devadatta could have a palace".
• 1679 parikhāyā ḍhañ 5.1.17 — ḍhañ after parikhā ("moat"), in the senses of 1678 (BM).
• parikhā + eya → a → ā, ā deleted, feminine ī: pārikheyī bhūmiḥ, ground fit for a moat.
• The source and NSP print parikheyī. The vṛddhi form rests on the ñ of ḍhañ and on BM's lemma.
• chayatoḥ pūrṇo 'vadhiḥ: "the limit of cha and yat is reached". BM: in the sūtras from prāgvateṣ ṭhañ (SK 1680) to tena krītam, particular affixes are named, so cha and yat cannot carry on there even though the heading reaches to krīta.