After this chapter you will be able to derive the taddhita words for three senses. The first is "good for that": wood good for a peg is śaṅkavyaṃ dāru, and what is good for oneself is ātmanīnam. The second is "material meant for that product": wood meant for charcoal is aṅgārīyāṇi kāṣṭhāni. The third is "that could be of or in this": ground where a moat could be is pārikheyī bhūmiḥ. The default affix of these senses is cha, heard as -īya. After a base ending in u and after go "cow" and its list, yat (-ya) comes instead. You will also learn the special affixes that set cha aside for single words: thyan, kha, khañ, ṇa, ḍhañ, ñya, añ and ṭhañ. Two rules from Pāṇini's sixth book are read in, because they change the base: śiras "head" becomes śīrṣan, and ātman "self" keeps its -an. There are 19 sūtras, and every one is worked on a concrete word.
nābhi + yat → nabhyo 'kṣaḥThe first rule makes cha the heading affix for a long run of senses. The next three rules name the first exceptions, where yat comes instead. The main one gives yat after a base ending in u and after go "cow" and the other words of its list. On the running example, an axle good for the nave of a wheel is nabhyo 'kṣaḥ: nābhi "nave" takes yat and becomes nabha.
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.
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).
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".
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.
śirase hitaḥ → śīrṣaṇyaḥNow comes the first sense of the heading, "good for that". Its base is in the fourth case, the dative. The next rule gives yat after words for parts of the body. Then Bhaṭṭoji reads in a rule from the sixth book, which replaces śiras "head" with śīrṣan before such a yat. On the running example, what is good for the head is śīrṣaṇyaḥ.
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.
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.
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.
khalāya hitam → khalyamTwo sūtras name single words. The first gives yat to six words and, through its ca, to one more. The second gives a new affix, thyan, to the words for goat and sheep. On the running example, what is good for a threshing floor is khalyam.
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.
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.
ātmane hitam → ātmanīnamThe first sūtra gives the affix kha, heard as īna, after three kinds of base. Bhaṭṭoji then reads in a rule from the sixth book, which keeps ātman and adhvan whole before kha. All the examples of kha are given under that second rule, together with three vārttikas and a gaṇasūtra. On the running example, what is good for oneself is ātmanīnam.
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.
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.
sarvasmai hitam → sārvamTwo sūtras name four words and three new affixes. All three are marked with ṇ or ñ, so all bring first-vowel vṛddhi. Two vārttikas reshape the first sūtra: they make ṇa optional after sarva, and they give puruṣa four senses of its own. On the running example, what is good for all is sārvam.
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.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.
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.
aṅgārebhya etāni → aṅgārīyāṇi kāṣṭhāniNow the second sense of the heading. A vikṛti is a product: something made out of a material. A prakṛti is the material it is made from. The base names the product, and the derived word names the material meant for it. The default is again cha; three sūtras name exceptions. On the running example, charcoal (aṅgāra) is the product and wood is the material, so pieces of wood meant for charcoal are aṅgārīyāṇi kāṣṭhāni.
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.
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.
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.
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.
prākāra āsām iṣṭakānāṃ syāt → prākārīyā iṣṭakāḥThe last two sūtras give the third sense of the heading: "that could be of this" and "that could be in this". The base is in the first case, and the derived word describes what is fit for it. The chapter then closes the range of cha and yat. On the running example, bricks of which a rampart could be made are prākārīyā iṣṭakāḥ.
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.
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.
gavyam).| SK | Sūtra | What it does | Example |
|---|---|---|---|
| 1661 | prāk krītāc chaḥ | Heading: cha (-īya) is the default for the senses before tena krītam (SK 1702). | vatsīyaḥ |
| 1662 | ugavādibhyo yat | Yat after a u-final base and the go list; gaṇasūtras for nābhi, śvan, ūdhas. | nabhyo 'kṣaḥ, śūnyam / śunyam, ūdhanyaḥ |
| 1663 | kambalāc ca saṃjñāyām | Yat after kambala for a name; otherwise cha. | kambalyam; kambalīyā ūrṇā |
| 1664 | vibhāṣā havirapūpādibhyaḥ | Optional yat after names of particular oblations and the apūpa list. | āmikṣyam / āmikṣīyam, puroḍāśyāḥ / puroḍāśīyāḥ, apūpyam / apūpīyam |
| 1665 | tasmai hitam | Sense 1: "good for that", fourth-case base, affixes as prescribed. | vatsīyaḥ, śaṅkavyam, gavyam, haviṣyam |
| 1666 | śarīrāvayavād yat | Yat after a body part; vārttika nas for nāsikā. | dantyam, kaṇṭhyam, nasyam, nābhyam |
| 1667 | ye ca taddhite | Śīrṣan for śiras before a y-taddhita; optional for hair; śīrṣa before a vowel. | śīrṣaṇyaḥ; śirasyati; sthaulaśīrṣam |
| 1668 | khalayavamāṣatilavṛṣabrahmaṇaś ca | Yat after six named words, and ratha by ca. | khalyam, māṣyam, brahmaṇyam, rathyā |
| 1669 | ajāvibhyāṃ thyan | Thyan (-thya) after aja, avi; the stem keeps its vowel. | ajathyā, avithyā |
| 1670 | ātmanviśvajanabhogottarapadāt khaḥ | Kha (-īna) after ātman, viśvajana, bhoga-final words. | (see 1671) |
| 1671 | ātmādhvānau khe | Ātman, adhvan keep their -an before kha; vārttikas for pañcajana, sarvajana, mahājana. | ātmanīnam, viśvajanīnam, sārvajanikaḥ, mātṛbhogīṇaḥ, ācāryabhogīnaḥ |
| 1672 | sarvapuruṣābhyāṃ ṇaḍhañau | Ṇa after sarva (optional), ḍhañ after puruṣa in four senses. | sārvam / sarvīyam, pauruṣeyaḥ |
| 1673 | māṇavacarakābhyāṃ khañ | Khañ (-īna, vṛddhi) after māṇava, caraka. | māṇavīnam, cārakīṇam |
| 1674 | tadarthaṃ vikṛteḥ prakṛtau | Sense 2: cha after the name of a product, for the material meant for it. | aṅgārīyāṇi kāṣṭhāni, prākārīyā iṣṭakāḥ, śaṅkavyaṃ dāru |
| 1675 | chadirupadhibaler ḍhañ | Ḍhañ after chadis, upadhi, bali; svārthe after upadhi. | chādiṣeyāṇi, bāleyāḥ, aupadheyam |
| 1676 | ṛṣabhopānahor ñyaḥ | Ñya after ṛṣabha, upānah; beats SK 1677 by pūrvavipratiṣedha. | ārṣabhyaḥ, aupānahyaḥ, aupānahyaṃ carma |
| 1677 | carmaṇo 'ñ | Añ after the name of a leather product. | vārdhraṃ carma, vāratraṃ carma |
| 1678 | tad asya tad asmin syād iti | Sense 3: "could be of / in this", first-case base, as usage has it. | prākārīyā iṣṭakāḥ, prāsādīyaṃ dāru, prākārīyo deśaḥ |
| 1679 | parikhāyā ḍhañ | Ḍhañ after parikhā in the senses of SK 1678; the range of cha and yat ends. | pārikheyī bhūmiḥ |