Prakaraṇa 35 · SK 1736–1760
तद्धिताधिकारे ठञधिकारे कालाधिकारप्रकरणम्
taddhitādhikāre ṭhañadhikāre kālādhikāraprakaraṇam · 25 sūtras
SK 1736 · A 5.1.72V
पारायणतुरायणचान्द्रायणं वर्तयति ॥ १७३६ ॥
pārāyaṇaturāyaṇacāndrāyaṇaṃ vartayati
pārāyaṇaturāyaṇacāndrāyaṇaṃ vartayati — After pārāyaṇa, turāyaṇa and cāndrāyaṇa [as second-case words (dvitīyānta), ṭhañ comes] in the sense 'carries it through' (vartayati).
Rule. After pārāyaṇa, turāyaṇa and cāndrāyaṇa in the second case, ṭhañ comes in the sense "carries it through" (vartayati). One of Bhaṭṭoji's commentators supplies the case and the affix. He opens the section by recalling that from here ṭhañ alone continues.
Example.
pārāyaṇaṃ vartayati "he goes through the pārāyaṇa" → pārāyaṇa + ṭhañ
→ ṭh → ik (SK 1170) → pārāyaṇa + ika
→ vṛddhi of the first vowel: ā stays ā (SK 1075)
→ the final a deleted (SK 311) → pārāyaṇikaś chātraḥ "a student".
One of Bhaṭṭoji's commentators says pārāyaṇa is study of the Veda. Vartayati here means "goes over, repeats".
Turāyaṇa is a particular sacrifice.
taṃ vartayati "he carries it through" → turāyaṇa + ṭhañ → vṛddhi u → au → taurāyaṇiko yajamānaḥ "the sacrificer".
Cāndrāyaṇa is a vow or penance. One who carries it through is cāndrāyaṇikaḥ.
Applies when / blocked by. Bhaṭṭoji's commentators restrict the word to the student and the sacrificer. One of them notes that the teacher also takes part in the pārāyaṇa, and the officiating priest in the sacrifice. Still the affix is not used of them. The reason is anabhidhāna: usage does not express that sense with it. Both commentators give this reason for the priest; one of them gives it for the teacher too.
Siddhānta-kaumudī
पारायणं वर्तयति पारायणिकश्छात्रः । तुरायणं यज्ञविशेषः, तं वर्तयत् तौरायणिको यजमानः । चान्द्रायणिकः ॥
pārāyaṇaṃ vartayati, 'he goes through the pārāyaṇa': pārāyaṇikaḥ, a student (chātra).
turāyaṇa is a particular sacrifice; one who carries it through (taṃ vartayati) is
taurāyaṇikaḥ, the sacrificer (yajamāna). cāndrāyaṇikaḥ [one who carries through the
cāndrāyaṇa].
Tattvabodhinī
NSP p. 296–297पारायण—। आदित आरभ्य आन्तादविच्छेदेन वेदस्याध्ययनं पारायणम् । तच्च गुरुणा शिष्येण वा निर्वर्तते, अन्यतरासंनिधौ अध्ययनक्रियाया अनिष्पादनात् । तथापि शिष्य एव प्रत्यय इष्यते न तु गुरावित्याकरे स्थितम् । तदाह—छात्र इति ॥—यजमान इति । यद्यपि पुरोडाशादिनिर्वर्तनेन ऋत्विगपि यज्ञं वर्तयति, तथापि तत्र तौरायणिक इति न प्रयुज्यते, अनभिधानादिति भावः ॥ चान्द्रायणं व्रतविशेषः ॥—विषयीभूतोऽर्थ इति । ‘स्थाणुर्वा पुरुषो वा’ इति संशयविषयीभूते स्थाण्वादावेव प्रत्यय इष्यते, न तु संदेग्धरि, इति भावः ॥ कथं तर्हि ‘सांशयिकः संशयापन्नमानसः’ इति चेत् । अत्राहुः । संशयापन्नं मानसं यस्मिन्विषये स विषयः संशयापन्नमानस इति ॥—ततोऽभिगमनमिति । अत्र पञ्चम्यन्तात्प्रत्ययः
Bālamanoramā
पारायणतुरायणचान्द्रायणं वर्तयति - अथ तद्धिते प्राग्वतीये ठञधिकारे कालाधिकारो निरूप्यते — अतः परं ठञेवेति । आर्हीयेष्वर्थेषु प्राग्वतीयठञपवादा आर्हीयाष्ठगादयः । आर्हीयार्थेषु निरूपितेषु तत ऊर्ध्वं ठगादिप्रत्ययानामनुवृत्तेरसम्भवात्प्राग्वतीयष्ठञेवानुवर्तत इत्यर्थः । पारायण ।द्वितीयान्तेभ्यः पारायणादिशब्देभ्यो वर्तयतीत्यर्थे ठञ्स्यादित्यर्थः । पारायणं वर्तयतीति । पारायणं — वेदाध्ययनम् । तद्वर्तयति=आवर्तयतीत्यर्थः । पारायणिकः छात्र इति । गुरौ त्वध्येतरि नायं प्रत्ययः, अनभिधानादिति भावः । तौरायणिको यजमान इति । ऋत्विजि नायं प्रत्ययः, अनभिधानादिति भावः । चान्द्रायणिक इति । चान्द्रायणं कृच्छ्रविशेषः ।
translator notes
- BM opens the section: now, within the taddhitas, under the heading of the prāgvatīya ṭhañ (SK 1680), the kāla heading is set out. It cites 'ataḥ paraṃ ṭhañ eva' ('from here on, ṭhañ alone'): the ārhīya affixes ṭhak etc. are apavādas of the prāgvatīya ṭhañ in the ārhīya senses; once those senses have been treated, ṭhak etc. can no longer continue, so only the prāgvatīya ṭhañ continues (anuvartate). BM then glosses the sūtra: after pārāyaṇa etc. as second-case words (dvitīyānta), ṭhañ comes in the sense 'vartayati'. Followed for '[as second-case words (dvitīyānta), ṭhañ comes]' in sutra_en.
- BM: pārāyaṇa is study of the Veda, and 'vartayati' means 'āvartayati' ('goes over, repeats'). On 'pārāyaṇikaś chātraḥ': the affix is not used of the teacher as the one who studies (adhyetṛ), because it does not express that (anabhidhāna). On 'taurāyaṇiko yajamānaḥ': the affix is not used of the officiating priest (ṛtvij), again by anabhidhāna. cāndrāyaṇa is a particular kṛcchra penance. Followed for 'goes through' and for the restriction to the student and the sacrificer.
- TB (sk.1736.t1): pārāyaṇa is the uninterrupted study of the Veda from its beginning to its end. It is accomplished by teacher or student, since the act of study is not completed when either is absent; nevertheless the affix is wanted only for the student, not the teacher; so it is laid down in the ākara [the authoritative source]. Hence 'chātraḥ'. On 'yajamānaḥ': although the officiating priest also carries the sacrifice through by preparing the puroḍāśa and so on, 'taurāyaṇika' is not used of him, by anabhidhāna. cāndrāyaṇa is a particular vow (vrata). Followed.
- textual The digital source reads 'taṃ vartayat'; NSP p. 297 (printed 287) reads 'taṃ vartayati', confirmed by the scan. The translation follows NSP. The sentence 'ataḥ paraṃ ṭhañ eva', which NSP p. 296 (printed 286) prints at the end of SK 1735 and which BM here cites as a pratīka, is absent from the digital source; it is recorded under sk.1735.k3 and is not supplied in this block.
- translator The kaumudī does not gloss 'vartayati'. It is rendered 'goes through' for the pārāyaṇa (following BM's 'āvartayati') and 'carries through' for the turāyaṇa sacrifice and the cāndrāyaṇa observance; the bracketed gloss of cāndrāyaṇikaḥ follows the pattern of the two preceding examples.
SK 1737 · A 5.1.73V
संशयमापन्नः ॥ १७३७ ॥
saṃśayamāpannaḥ
saṃśayam āpannaḥ — [After saṃśaya ('doubt') as a second-case word (dvitīyānta), ṭhañ comes] in the sense 'that has come into doubt [as its object]'.
Rule. After saṃśaya "doubt" in the second case, ṭhañ comes in the sense "that has come into doubt". Bhaṭṭoji glosses it: a thing (artha) that has become the object of doubt.
Example.
saṃśayam āpannaḥ "come into doubt" → saṃśaya + ṭhañ
→ ṭh → ik → vṛddhi a → ā → the final a deleted → sāṃśayikaḥ.
One of Bhaṭṭoji's commentators gives an example of such a thing. In "is it a post or a man?", the post is sāṃśayikaḥ.
Applies when / blocked by. The word names the doubted thing, not the doubter. Bhaṭṭoji's commentators say the affix does not come for the one who doubts. Amara's lexicon, however, uses sāṃśayikaḥ for a person whose mind has fallen into doubt. Scholars discuss how to square this with the rule.
Watch out. The affix is ṭhañ, because only ṭhañ continues here. The printed text of one of Bhaṭṭoji's commentators names ṭhak, the ārhīya affix of chapter 34, instead. The frame of the chapter settles it as ṭhañ.
Siddhānta-kaumudī
संशयविषयीभूतोऽर्थः सांशयिकः ॥
A thing (artha) that has become the object of doubt is sāṃśayikaḥ.
Bālamanoramā
संशयमापन्नः - संशयमापन्नः । अस्मिन्नर्थे संशयशब्दाद्द्वितीयान्ताट्ठक्स्यादित्यर्थः । अत्र 'आपन्न' इति कर्तरि क्तः । विषयतया प्राप्त इत्यर्थः, उपसर्गवशात् । संशयविषयीभूतोऽर्थ इति । तेन समवायेन संशयाधारे संदेग्धरि नायं प्रत्यय इति भावः । अमरस्तुसांशयिकः संशयापन्नमानसः॑ इत्याह ।
translator notes
- BM: in this sense ṭhak (so the BM text; see the textual note) comes after saṃśaya as a second-case word (dvitīyānta); 'āpanna' has kta in the agent sense and, because of the upasarga, means 'reached as its object'. Hence 'saṃśayaviṣayībhūto 'rthaḥ': the affix does not come for the doubter, who is the locus of the doubt by inherence (samavāya). BM notes that Amara, however, says 'sāṃśayikaḥ saṃśayāpannamānasaḥ'. Followed for taking sāṃśayikaḥ as the doubted thing, not the doubter, and for 'come into doubt [as its object]' in sutra_en.
- textual BM here reads 'saṃśayaśabdād dvitīyāntāṭ ṭhak syāt', naming ṭhak. But Bhaṭṭoji closes SK 1735 with 'ataḥ paraṃ ṭhañ eva' (NSP p. 296, printed 286; supplied at sk.1735.k3), and BM's own sk.1736.b1 says that after the ārhīya section only the prāgvatīya ṭhañ continues. The kaumudī's frame therefore settles the affix as ṭhañ, which sutra_en names; BM's 'ṭhak' is probably a slip or a variant in the BM text. The two affixes would give the same segmental form sāṃśayikaḥ, but a ñit and a kit affix differ in accent.
- TB, printed under sk.1736.t1: the affix is wanted only for what is the object of the doubt, such as the post in 'is it a post or a man?', not for the doubter. Asked how Amara's 'sāṃśayikaḥ saṃśayāpannamānasaḥ' then stands, TB reports that some explain saṃśayāpannamānasa as the matter (viṣaya) about which the mind has fallen into doubt. Followed.
SK 1738 · A 5.1.74V
योजनं गच्छति ॥ १७३८ ॥
yojanaṃ gacchati
yojanaṃ gacchati — [After yojana as a second-case word (dvitīyānta), ṭhañ comes] in the sense 'goes [a distance of] that'.
Rule. After yojana (a measure of distance) in the second case, ṭhañ comes in the sense "goes that distance".
Example.
yojanaṃ gacchati "goes a yojana" → yojana + ṭhañ
→ vṛddhi o → au → the final a deleted → yaujanikaḥ.
Applies when / blocked by. Two vārttikas, supplementary statements, widen the rule. The first is worded as an upasaṃkhyāna, an addition to the rule. The second says a sense "should be stated".
The first, krośaśatayojanaśatayor upasaṃkhyānam, adds two bases. Ṭhañ also comes after krośaśata "a hundred krośas" and yojanaśata "a hundred yojanas".
krośaśataṃ gacchati "goes a hundred krośas" → vṛddhi o → au → krauśaśatikaḥ.
Likewise yaujanaśatikaḥ "one who goes a hundred yojanas".
The second, tato 'bhigamanam arhatīti ca vaktavyam, adds a sense. The affix also comes in the sense "deserves being approached from that distance". Here the base stands in the fifth case, the ablative.
krośaśatād abhigamanam arhati "deserves being approached from a hundred krośas" → krauśaśatiko bhikṣuḥ "a mendicant worth approaching from a hundred krośas away".
Likewise yaujanaśatika ācāryaḥ "a teacher worth approaching from a hundred yojanas away".
Watch out. Why the ablative in krośaśatāt? One of Bhaṭṭoji's commentators says it stands for an unspoken gerund. The phrase means "having passed beyond a hundred krośas".
Siddhānta-kaumudī
यौजनिकः ।
yaujanikaḥ, '[one who] goes a yojana'.
vārttikaक्रोशशतयोजनशतयोरुपसंख्यानम्
(vārttika) krośaśatayojanaśatayor upasaṃkhyānam — [ṭhañ] is to be additionally stated
(upasaṃkhyāna) after krośaśata ('a hundred krośas') and yojanaśata ('a hundred yojanas').
(वार्तिकम्) ॥ क्रोशशतं गच्छति क्रौशशतिकः ।
krośaśataṃ gacchati, 'goes a hundred krośas': krauśaśatikaḥ. [Likewise yaujanaśatikaḥ.]
vārttikaततोऽभिगमनमर्हतीति च वक्तव्यम्
(vārttika) tato 'bhigamanam arhatīti ca vaktavyam — And it should be stated: [ṭhañ comes
after these] in the sense 'deserves being approached from that [distance]'.
(वार्तिकम्) ॥ क्रोशशतादभिगमनमर्हतीति क्रौशशतिको भिक्षुः । यौजनशतिक आचार्यः ॥
krośaśatād abhigamanam arhati, 'deserves being approached from a hundred krośas':
krauśaśatiko bhikṣuḥ, 'a mendicant [worth approaching from a hundred krośas away]';
yaujanaśatika ācāryaḥ, 'a teacher [worth approaching from a hundred yojanas away]'.
Bālamanoramā
योजनं गच्छति - योजनं गच्छति । द्वितीयान्ताद्योजनशब्दाद्गच्छतीत्यर्थे ठञ्स्यादित्यर्थः । क्रोशशतेति । आभ्यामपि द्वितीयान्ताभ्यां गच्छतीत्यर्थे ठञ उपसङ्ख्यानमित्यर्थः । क्रोशशतादिति । ल्यब्लोपे पञ्चमी । क्रोशशतमतीत्येत्यर्थः ।
translator notes
- BM: ṭhañ is additionally stated after these two, as second-case words (dvitīyānta), in the sense 'goes'. Followed for '[ṭhañ]' and for construing k3 with the sense of the sūtra.
- BM: in 'krośaśatāt' the fifth case is for an elided gerund (lyablope pañcamī), i.e. 'having passed beyond a hundred krośas'. Followed for 'from a hundred krośas [away]'.
- TB, printed under sk.1736.t1, on 'tato 'bhigamanam': here the affix comes after a fifth-case word (pañcamyanta). Followed for '[after these]' in k4 as fifth-case words.
- textual After 'krauśaśatikaḥ' NSP p. 297 (printed 287) continues 'yaujanaśatikaḥ', the example for the vārttika's second word; the scan confirms. The digital source lacks it; it is supplied in square brackets. The source also prints the editorial tag '(vārttikam)' with a double daṇḍa at the head of k3 and of k5, closing the vārttikas in k2 and k4; NSP does not have it. It is left untranslated, and k3 and k5 are Bhaṭṭoji's own prose.
SK 1739 · A 5.1.75V
पथः ष्कन् ॥ १७३९ ॥
pathaḥ ṣkan
pathaḥ ṣkan — After pathin ('road') [as a second-case word (dvitīyānta)], ṣkan [comes in the sense 'goes (gacchati)', carried forward from SK 1738].
Rule. After pathin "road" in the second case, ṣkan comes in the sense "goes". The sense "goes" is carried forward from SK 1738. Ṣkan is heard as ka and brings no vṛddhi.
Example.
panthānaṃ gacchati "goes along a road" → pathin + ṣkan
→ before the consonant-initial ṣkan, pathin counts as a pada, so its final n is dropped (SK 236) → pathi + ka
→ pathikaḥ "a traveller".
Applies when / blocked by. Bhaṭṭoji says what the ṣ is for. It brings the feminine affix ṅīṣ (SK 498).
pathika + ṅīṣ → the final a deleted → pathikī.
Siddhānta-kaumudī
षो ङीषर्थः । पन्थानं गच्छति पथिकः पथिकी ॥
The ṣ [of ṣkan] is for the sake of ṅīṣ [in the feminine]. panthānaṃ gacchati, 'goes
along a road': pathikaḥ, [feminine] pathikī.
Bālamanoramā
पथः ष्कन् - पथः ष्कन् । पथः ष्कन्नितिच्छेदः । द्वितीयान्तात्पथिन्शब्दाद्गच्छतीत्यर्थे ष्कन् स्यादित्यर्थः ।
translator notes
- BM: the sūtra is divided 'pathaḥ ṣkan'; ṣkan comes after the word pathin as a second-case word (dvitīyānta) in the sense 'goes'. Followed for the bracketed case and sense.
- translator That 'gacchati' comes by anuvṛtti from SK 1738 ('yojanaṃ gacchati') is the translator's inference: BM here states the sense 'goes' but not its source (BM on SK 1740 does say that 'gacchati' is carried forward).
SK 1740 · A 5.1.76V
पन्थो ण नित्यम् ॥ १७४० ॥
pantho ṇa nityam
pantho ṇa nityam — [After pathin as a second-case word (dvitīyānta),] ṇa [comes] in the sense '[who] constantly (nityam) goes along it', and pantha [replaces the stem].
Rule. After pathin in the second case, ṇa comes in the sense "constantly goes along it". And pantha replaces the stem. A replacement of this kind is an ādeśa, a substitute. Ṇa is heard as a; its ṇ brings vṛddhi.
Example.
panthānaṃ nityaṃ gacchati "he constantly goes along the road" → pathin + ṇa
→ pantha replaces pathin → pantha + a
→ vṛddhi a → ā (SK 1075) → the final a deleted → pānthaḥ "a wayfarer".
Bhaṭṭoji also gives the feminine pānthī.
Applies when / blocked by. One who goes along the road, but not constantly, is pathikaḥ by SK 1739.
Watch out. The word nityam belongs to the sense of the affix. It does not make the affix obligatory. Bhaṭṭoji's commentators say so. So the plain phrase panthānaṃ nityaṃ gacchati remains correct beside pānthaḥ. They add that the Bhāṣya, Patañjali's great commentary, rejects nityam altogether. One of them gives the reason: pāntha is also used of an occasional traveller. The editor of the printed edition notes that the reading aṇ for ṇa is not in accord with the Bhāṣya.
Siddhānta-kaumudī
पन्थानं नित्यं गच्छति पान्थः । पान्थी ॥
panthānaṃ nityaṃ gacchati, 'he constantly goes along the road': pānthaḥ. [Feminine]
pānthī.
Tattvabodhinī
NSP p. 297—पन्थो ण—। पथः पन्थ इत्ययमादेशः णश्च प्रत्ययः ॥ नित्यग्रहणमिह प्रत्ययार्थविशेषणं, न तु वाक्यनिवृत्त्यर्थमित्याशयेनाह—नित्यं गच्छतीति । नित्यमिति किम् । पथिकः । भाष्ये तु नित्यग्रहणं प्रत्याख्यातम् । अयं हि भाष्याशयः । नित्यं पन्थानं गच्छतीत्यर्थोऽत्र यद्यपि संभवति, तथापि नानैवार्थे पान्थशब्दस्य प्रयोग इष्यते । कदाचिद्गच्छत्यपि तत्प्रयोगात् । न चैवमपि विग्रहवाक्यनिवृत्त्यर्थं नित्यग्रहणमस्त्विति शङ्क्यम् । शिष्टप्रयोगे विग्रहवाक्यस्य दर्शनादिति
Bālamanoramā
पन्थो ण नित्यम् - पन्थो ण नित्यम् । पथ इत्यनुवर्तते, गच्छतीति च । नित्यमिति गच्छतीत्यत्रान्वितं प्रत्ययार्थप्रविष्टमेव, नतु विधानान्वितं सत् महाविभाषानिवृत्त्यर्थम् । द्वितीयान्तात्पथिन्शब्दान्नित्यं गच्छतीत्यर्थे णप्रत्ययः स्यात्, प्रकृतेः पन्थादेशश्चेत्यर्थः । भाष्ये तु नित्यग्रहणं प्रत्याख्यातम् ।
translator notes
- BM: 'pathaḥ' is carried forward (anuvṛtti), and so is 'gacchati'. 'nityam' is construed with 'gacchati' and enters into the meaning of the affix; it is not construed with the injunction so as to exclude the mahāvibhāṣā. The sense is: after pathin as a second-case word (dvitīyānta), ṇa comes in the sense 'constantly goes', and pantha is substituted for the stem. In the Bhāṣya, however, the mention of 'nitya' is rejected (pratyākhyāta). Followed for the bracketed supplements in sutra_en and for construing 'nityam' with 'goes'.
- TB: pantha is the substitute for path, and ṇa is the affix. The mention of 'nitya' qualifies the meaning of the affix and is not there to exclude the analytic phrase (vākya); with that intention the kaumudī says 'nityaṃ gacchati'. Why 'nityam'? pathikaḥ. The Bhāṣya rejects the mention of 'nitya': although the sense 'constantly goes along the road' is possible, pāntha is not wanted in that sense only, since it is used also of one who goes occasionally; nor should 'nitya' be kept to exclude the analytic phrase, since that phrase is seen in cultivated usage. Followed for construing 'nityam' as part of the affix meaning.
- textual NSP p. 297 (printed 287), footnote 1 on 'pantho ṇa': the reading 'aṇ' [for 'ṇa'] is not in accord with the Bhāṣya on the sūtra printed there as 'chedādibhyaś ca' (confirmed on the scan). The source and NSP both read 'ṇa' in the sūtra, which is translated.
- translator 'pathaḥ' carried forward by BM is the sūtra of SK 1739 ('pathaḥ ṣkan'); BM's 'mahāvibhāṣā' and TB's 'vākya' refer to the same option: TB on 'chedādibhyo nityam' (SK 1729, printed under sk.1729.t1) speaks of the analytic phrase (vākya) obtained by the mahāvibhāṣā. The kaumudī gives pānthī without comment; '[Feminine]' only identifies the form.
SK 1741 · A 5.1.77V
उत्तरपथेनाहृतं च ॥ १७४१ ॥
uttarapathenāhṛtaṃ ca
uttarapathenāhṛtaṃ ca — After uttarapatha as a third-case word (tṛtīyānta), [ṭhañ comes] in the sense 'brought by it' (āhṛta), and (ca) [in the sense 'goes by it'].
Rule. After uttarapatha "the northern route" in the third case, ṭhañ comes in the sense "brought by it" (āhṛta). Both of Bhaṭṭoji's commentators add the sense "goes by it"; one of them takes it from the word ca "and".
Example.
uttarapathenāhṛtam "brought by the northern route" → uttarapatha + ṭhañ
→ vṛddhi u → au → the final a deleted → auttarapathikam.
uttarapathena gacchati "he goes by the northern route" → auttarapathikaḥ.
Applies when / blocked by. A vārttika, āhṛtaprakaraṇe vārijaṅgalasthalakāntārapūrvād upasaṃkhyānam, adds more bases. The affix also comes after pathin preceded by vāri "water", jaṅgala "dry land", sthala "land" or kāntāra "wilderness".
vāripatha + ṭhañ → vāripathikam.
Bhaṭṭoji's commentators analyse it two ways: vāripathena gacchati "goes by the water-route" or vāripathenāhṛtam "brought by the water-route". The vārttika names only "brought", but Bhaṭṭoji's commentators extend it to "goes" as well. One of them adds sthālapathikaḥ and kāntārapathikaḥ.
Siddhānta-kaumudī
उत्तरपथेनाहृतं औत्तरपथिकम् । उत्तरपथेन गच्छति औत्तरपथिकः ।
uttarapathenāhṛtam, 'brought by the northern route': auttarapathikam. uttarapathena
gacchati, 'he goes by the northern route': auttarapathikaḥ.
vārttikaआहृतप्रकरणे वारिजङ्गलस्थलकान्तारपूर्वादुपसंख्यानम्
(vārttika) āhṛtaprakaraṇe vārijaṅgalasthalakāntārapūrvād upasaṃkhyānam — In the section on
'brought' (āhṛta), [the affix] is to be additionally stated (upasaṃkhyāna) after [pathin]
preceded by vāri ('water'), jaṅgala ('dry land'), sthala ('land') or kāntāra
('wilderness').
(वार्तिकम्) ॥ वारिपथिकम् ॥
vāripathikam ['brought by, or going by, the water-route'].
Tattvabodhinī
NSP p. 297—उत्तरपथेन—। चकारेण गच्छतीति प्रत्ययार्थः समुच्चीयते । तदाह—उत्तरपथेन गच्छतीति ॥—वारिपथिकमिति । वारिपथेन गच्छतीति वारिपथेनाहृतमिति वा विग्रहः
Bālamanoramā
उत्तरपथेनाहृतं च - उत्तरपथेनाहृतं च । उत्तरपथशब्दात्तृतीयान्तादाहृतमित्यर्थे, गच्छतीत्यर्थे च ठञ्स्यादित्यर्थः । वारिजङ्गलेति । वारि, जङ्गल, स्थल, कान्तार — एतत्पूर्वात्पथिन्शब्दात्तृतीयान्तादाहृतमिति, गच्छतीति चार्थे ठञित्यर्थः । वारिपथेन गच्छति, आहृतं वेत्यर्थः । जाङ्गलपथिकः, स्थालपथिकः, कान्तारपथिकः ।
translator notes
- BM: after uttarapatha as a third-case word (tṛtīyānta), ṭhañ comes in the sense 'āhṛtam' and in the sense 'gacchati'. Followed for '[ṭhañ comes]' and for the second sense in sutra_en.
- TB: by 'ca' the affix meaning 'gacchati' is conjoined; hence the kaumudī's 'uttarapathena gacchati'. Followed for taking 'ca' as adding the sense 'goes by it'.
- BM: after pathin preceded by vāri, jaṅgala, sthala or kāntāra, as a third-case word (tṛtīyānta), ṭhañ comes in the senses 'brought' and 'goes'; i.e. 'goes by the water-route, or brought'. BM adds the forms jāṅgalapathikaḥ (digital BM 'jāṅgalapāthikaḥ', corrected), sthālapathikaḥ, kāntārapathikaḥ. Followed for '[pathin]' in k2 and for both senses in k3.
- TB: the analysis (vigraha) of vāripathikam is either 'vāripathena gacchati' or 'vāripathenāhṛtam'. Followed for the double gloss.
- translator The vārttika names only the section on 'brought' (āhṛta), but both commentators extend the upasaṃkhyāna to the sense 'goes' as well; the English of the vārttika keeps its own wording, and the gloss in k3 follows the commentators. The English glosses of vāri, jaṅgala, sthala and kāntāra are the translator's.
SK 1742 · A 5.1.78कालाधिकारः
कालात् ॥ १७४२ ॥
kālāt
kālāt — After [a word denoting] time (kāla) [— a heading rule].
Rule. This sūtra is an adhikāra, a heading: a rule whose words are read into the rules below it. It says "after a word denoting time (kāla)". It runs up to, but not including, vyuṣṭādibhyo 'ṇ (SK 1761). The affix remains ṭhañ.
Example. The heading teaches nothing on its own. Its first example is āhnikam "produced by a day" (SK 1743).
Applies when / blocked by. One of Bhaṭṭoji's commentators says kāla means any word for time, not the word kāla itself. SK 1744 uses the second case of uninterrupted connection with a time. SK 1745 names māsa "month" as a time-word. The editor of the printed edition adds that anything expressing time in any way is included. Over-extension is barred by anabhidhāna.
Watch out. One of Bhaṭṭoji's commentators says the limit of the heading is known from vyākhyāna, the received interpretation.
Siddhānta-kaumudī
व्युष्टादिभ्योऽण् SK 1761 इत्यतः प्रागधिकारोऽयम् ॥
This is a heading (adhikāra) [running] up to, [but not including,] 'vyuṣṭādibhyo 'ṇ'
(SK 1761).
Tattvabodhinī
NSP p. 297—कालात् । स्वरूपग्रहणमिह न भवति, ‘तमधीष्टो भृतो भूतो भावी’ इत्यत्यन्तसंयोगे द्वितीयानिर्देशात् । ‘मासाद्वयसि—’ इत्यादौ मासादीनां कालेन विशेषणाच्च
Bālamanoramā
कालात् - कालात् । इत्यतः प्रागिति । व्याख्यानादिति भावः ।
translator notes
- TB: the word kāla is not taken here in its own form (svarūpagrahaṇa), because 'tam adhīṣṭo bhṛto bhūto bhāvī' (SK 1744) uses the second case (dvitīyā) of total connection (atyantasaṃyoga) [with a time], and because in 'māsād vayasi…' (SK 1745) and the like māsa and the rest are qualified by kāla. Followed for '[a word denoting] time'.
- BM on 'ity ataḥ prāk': the limit is known from the explanation of the tradition (vyākhyāna). Recorded; the kaumudī states the limit without its ground.
- textual NSP p. 297 (printed 287) carries an editorial footnote on 'kālāt': within [the heading] kāla, anything that expresses time in any way at all is included, as is clear in the Bhāṣya on 'tad asya parimāṇam'; over-extension is prevented by non-expression (anabhidhāna).
SK 1743 · A 5.1.79V
तेन निर्वृत्तम् ॥ १७४३ ॥
tena nirvṛttam
tena nirvṛttam — [After a word denoting time as a third-case word (tṛtīyānta), ṭhañ comes] in the sense 'brought about by that'.
Rule. After a time-word in the third case, ṭhañ comes in the sense "brought about by that" (nirvṛtta).
Example.
ahnā nirvṛttam "brought about by a day" → ahan + ṭhañ
→ vṛddhi a → ā → āhnikam.
Applies when / blocked by. Why is the an of ahan not deleted? Bhaṭṭoji's commentators explain. SK 679 would delete the ṭi of an n-final stem. But SK 789 is a niyama, a rule that restricts another: the ṭi of ahan is deleted only before ṭa and kha. Ṭhañ is neither, so the whole ṭi is not deleted. Only the a of -an drops, giving āhn-ika. Bhaṭṭoji's commentators name this step, the dropping of a (allopa), for the parallel form at SK 1751.
Watch out. A sense-rule with the same wording occurs in chapter 28 (SK 1280). One of Bhaṭṭoji's commentators contrasts them. There the third case is of the agent; here it is of the karaṇa, the instrument.
Siddhānta-kaumudī
अह्ना निर्वृत्तमाह्निकम् ॥
ahnā nirvṛttam, 'brought about by a day': āhnikam.
Tattvabodhinī
NSP p. 297—तेन निर्वृत्तम् । तृतीयान्तात्कालवाचिनष्टञ् स्यात् । तेनेति करणे तृतीया । चतुर्भ्यन्तर्गते ‘तेन निर्वृत्तम्’ इत्यत्र तु कर्तरि तृतीयेति विशेषः । उभयत्राप्यन्तर्भावितण्यर्थाद्वृतेः कर्मणि क्तः ॥—आह्निकमिति । ‘अह्नष्टखोरेव’ इति नियमात् ‘नस्तद्धिते’ इति टिलोपो न
Bālamanoramā
तेन निर्वृत्तम् - तेन निर्वृत्तम् । तृतीयान्तान्निर्वृत्तमित्यर्थे ठञ्स्यादित्यर्थः । आह्निकमिति ।अह्नष्टखोरेवे॑ति नियमान्न टिलोपः ।
translator notes
- TB: ṭhañ comes after a third-case word (tṛtīyānta) denoting time; the third case is of the instrument (karaṇa), whereas in the cāturarthika 'tena nirvṛttam' (SK 1280) it is of the agent. In both, nirvṛtta is kta in the object sense from the root with the causative sense internalized (antarbhāvitaṇyartha). Followed for 'brought about by that' and for the bracketed supplement.
- BM on āhnikam: there is no ṭi-lopa because of the restriction (niyama) 'ahnaṣ ṭakhor eva'. Recorded; the kaumudī gives only the form.
- TB on āhnikam: by the restriction 'ahnaṣ ṭakhor eva', ṭi-lopa by 'nas taddhite' does not take place. Recorded; the kaumudī gives only the form.
SK 1744 · A 5.1.80V
तमधीष्टो भृतो भूतो भावी ॥ १७४४ ॥
tamadhīṣṭo bhṛto bhūto bhāvī
tam adhīṣṭo bhṛto bhūto bhāvī — [After a word denoting time as a second-case word (dvitīyānta), ṭhañ comes] in the senses 'engaged (adhīṣṭa) for that', 'hired (bhṛta) for that', 'having existed (bhūta) through that' and 'going to exist (bhāvin) through that'.
Rule. After a time-word in the second case, ṭhañ comes in four senses. Bhaṭṭoji defines each one.
- adhīṣṭa "engaged": set to work after being honoured;
- bhṛta "hired": bought with wages;
- bhūta "having lasted": whose time has been filled by its own existence;
- bhāvin "going to last": the same, but the time is yet to come.
The second case is the one of uninterrupted connection (atyantasaṃyoga) with a time, by SK 558. Bhaṭṭoji's commentators say so.
Example. All four give māsikaḥ, from māsa + ṭhañ → the final a deleted → māsika.
māsam adhīṣṭaḥ "engaged for a month" → māsiko 'dhyāpakaḥ "a teacher".
māsaṃ bhṛtaḥ "hired for a month" → māsikaḥ karmakaraḥ "a labourer".
māsaṃ bhūtaḥ "having lasted a month" → māsiko vyādhiḥ "an illness".
māsaṃ bhāvī "going to last a month" → māsika utsavaḥ "a festival".
Watch out. These four senses and "produced by" (SK 1743) make five. The rules for particular bases that follow apply in these five senses, up to but not including SK 1757 (see SK 1750).
Siddhānta-kaumudī
अधीष्टः सत्कृत्य व्यापारितः । भृतो वेतनेन क्रीतः । भूतः स्वसत्तया व्याप्तकालः । भावी तादृश एवानागतः कालः । मासमधीष्टो मासिकोऽध्यापकः । मासं भृतो मासिकः कर्मकरः । मासं भूतो मासिको व्याधिः । मासं भावी मासिक उत्सवः ॥
adhīṣṭaḥ: set to work after being honoured. bhṛtaḥ: bought with wages. bhūtaḥ: one whose
time has been pervaded by its own existence. bhāvī: just such a one, [but] the time is
yet to come.
māsam adhīṣṭaḥ, 'engaged for a month': māsiko 'dhyāpakaḥ, 'a teacher [engaged for a
month]'. māsaṃ bhṛtaḥ, 'hired for a month': māsikaḥ karmakaraḥ, 'a labourer [hired for a
month]'. māsaṃ bhūtaḥ, 'having lasted a month': māsiko vyādhiḥ, 'an illness [of a
month's standing]'. māsaṃ bhāvī, 'going to last a month': māsika utsavaḥ, 'a festival
[that will last a month]'.
Bālamanoramā
तमधीष्टो भृतो भूतो भावी - तमधीष्टो द्वितीयान्तादधीष्टादिष्वर्थेषु ठञ्स्यादित्यर्थः । व्यापारित इति । प्रेरित इत्यर्थः । तादृश एवेति । स्वसत्तया व्याप्यमानकाल इत्यर्थः । मासमधीष्ट इत्यादौकालाध्वनो॑रिति द्वितीया ।
translator notes
- BM: ṭhañ comes after a second-case word (dvitīyānta) in the senses adhīṣṭa etc.; 'vyāpāritaḥ' means 'prompted' (preritaḥ); 'tādṛśa eva' means 'one whose time is being pervaded by its own existence' (svasattayā vyāpyamānakālaḥ); in 'māsam adhīṣṭaḥ' and the rest the second case (dvitīyā) is by 'kālādhvanor atyantasaṃyoge' (SK 558). Followed for 'just such a one' in the gloss of bhāvī and for the second-case sense 'for / through [a month]'.
- TB, printed under sk.1742.t1, cites this sūtra's second case (dvitīyā) as one of total connection (atyantasaṃyoga) with a time. Followed for 'for that' / 'through that'.
SK 1745 · A 5.1.81V
मासाद्वयसि यत्खञौ ॥ १७४५ ॥
māsādvayasi yatkhañau
māsād vayasi yatkhañau — After māsa ('month'), yat and khañ [in the sense 'having existed through that'], when age (vayas) is understood.
Rule. After māsa "month", yat and khañ come in the sense "having lasted that", when age (vayas) is meant. Yat is heard as ya and brings no vṛddhi. Khañ is heard as īna, and its ñ brings vṛddhi.
Example.
māsaṃ bhūtaḥ "having existed for a month", that is, a month old
→ māsa + yat → the final a deleted (SK 311) → māsyaḥ;
→ māsa + khañ → kh → īn (SK 475) → vṛddhi: ā stays ā → the final a deleted → māsīnaḥ.
Applies when / blocked by. Of the four senses of SK 1744, only bhūta "having lasted" applies here. Bhaṭṭoji's example shows it: māsaṃ bhūtaḥ. Bhaṭṭoji's commentators agree on the restriction. One of them reasons that being engaged or hired for a month says nothing about bodily age; scholars discuss this ground.
Watch out. One of Bhaṭṭoji's commentators says māsīna means a child. He adds that the ñ of khañ serves the accent. It also blocks puṃvadbhāva, the treatment of a feminine as masculine. So in a compound with bhāryā "wife", the feminine māsīnā keeps its long ā: māsīnābhāryaḥ.
Siddhānta-kaumudī
मासं भूतो मास्यः । मासीनः ॥
māsaṃ bhūtaḥ, '[one who] has existed for a month', [i.e. a month old]: māsyaḥ, māsīnaḥ.
Tattvabodhinī
NSP p. 297—मासाद्वयसि—। खञो ञित्करणं स्वरार्थं पुंवद्भावप्रतिषेधार्थं च । मासीनाभार्यः ॥ अधीष्टादीनां चतुर्णामधिकारेऽपि सामर्थ्यात् भूत इत्येतदत्र संबध्यते । न हि मासमधीष्टो भृतो वेत्याद्युक्तौ काचित्कालकृता शरीरावस्था गम्यत इत्याशयेनाह—मासं भूत इति । एतच्च वृत्तिपदमञ्जर्योः स्पष्टम् ॥—मासीन इति । बालकः
Bālamanoramā
मासाद्वयसि यत्खञौ - मासाद्वयसि । अत्र भूत इत्येवानुवर्तते, व्याख्यानात् । मासशब्दाद्द्वितीयान्ताद्भूत इत्यर्थे यत्खञौ स्तो वयसि गम्ये इत्यर्थः ।
translator notes
- BM: only 'bhūta' is carried forward (anuvṛtti) here, on the authority of the explanation of the tradition (vyākhyāna); yat and khañ come after māsa as a second-case word (dvitīyānta) in the sense 'bhūta' when age is understood. Followed for the bracketed sense.
- TB: although the four senses adhīṣṭa etc. are in force as a heading, by capacity (sāmarthya) only 'bhūta' is connected, since 'engaged or hired for a month' conveys no bodily state produced by time; hence the kaumudī's 'māsaṃ bhūtaḥ', which is clear in the Vṛtti and the Padamañjarī. The ñ of khañ is for accent and to block puṃvadbhāva: māsīnābhāryaḥ; māsīna means a child. Followed for the sense and for 'a month old'.
- translator BM and TB agree that only 'bhūta' applies here but give different grounds, BM the explanation of the tradition (vyākhyāna), TB capacity (sāmarthya); the rendering does not choose between them.
SK 1746 · A 5.1.82V
द्विगोर्यप् ॥ १७४६ ॥
dvigoryap
dvigor yap — After a dvigu [ending in māsa], yap [in the sense 'having existed through that', when age is understood].
Rule. After a dvigu ending in māsa, yap comes in the same sense and on the same condition. A dvigu is a tatpuruṣa compound whose first member is a numeral. Bhaṭṭoji says māsād vayasi of SK 1745 is carried forward. Yap is heard as ya and brings no vṛddhi.
Example.
dvau māsau bhūtaḥ "having existed for two months", that is, two months old
→ dvimāsa + yap → the final a deleted → dvimāsyaḥ.
Applies when / blocked by. Why a separate rule? One of Bhaṭṭoji's commentators explains. Within this heading, before vati, a rule for a word also covers a compound ending in it, when the first member is a numeral. This reading is tadantavidhi. So SK 1745 would already give yat and khañ after dvimāsa. Yap is taught instead for the accent. Its p makes it anudātta, low-pitched. So dvimāsya keeps the accent of its first member (SK 3763).
Siddhānta-kaumudī
मासाद्वयसीत्यनुवर्तते । द्वौ मासौ भूतो द्विमास्यः ॥
'māsād vayasi' [SK 1745] is carried forward (anuvṛtti) [into this rule]. dvau māsau
bhūtaḥ, '[one who] has existed for two months', [i.e. two months old]: dvimāsyaḥ.
Tattvabodhinī
NSP p. 297—द्विगोर्यप् । प्राग्वतेः संख्यापूर्वपदानां तदन्तविधेरभ्युपगमात्पूर्वेण यत्खञोः प्राप्तयोर्यव् विधीयते ॥ पित्त्वादनुदात्तः । तेन ‘द्विमास्यः’ इत्यादौ ‘इगन्तकाल—’ इत्यादिना पूर्वपदप्रकृतिस्वरोऽवतिष्ठते ॥ ‘यः’ इत्युक्ते तु प्रत्ययस्योदात्तत्वादन्तोदात्तो द्विमास्यः स्यात्, सति शिष्टस्वरबलीयस्त्वादिति भावः ॥—यवप्यनुवर्तत इति । व्याख्यानमेवात्र शरणम्
Bālamanoramā
द्विगोर्यप् - द्विगोर्यप् । अनुवर्तत इति । मासान्ताद्द्विगोर्भूत इत्यर्थे यप्स्याद्वयसि गम्ये इत्यर्थः ।
translator notes
- BM: yap comes after a dvigu ending in māsa in the sense 'bhūta', when age is understood. Followed for the bracketed supplements.
- TB: since before vati tadantavidhi is accepted for [compounds] with a numeral as first member, yat and khañ would come by the preceding rule; yap is taught [instead]. Having p as it, it is anudātta, so that in dvimāsya the inherent accent of the first member remains by 'igantakāla…' (SK 3763); were 'ya' taught, the affix would be udātta and dvimāsya end-acute, since the accent taught later prevails. Recorded as the ground of the rule; the kaumudī says only that 'māsād vayasi' continues.
SK 1747 · A 5.1.83V
षण्मासाण्ण्यच्च ॥ १७४७ ॥
ṣaṇmāsāṇṇyacca
ṣaṇmāsāṇ ṇyac ca — After ṣaṇmāsa ('six months'), ṇyat too [in the sense 'having existed through that', when age is understood].
Rule. After ṣaṇmāsa "six months", ṇyat comes too, still when age is meant. Bhaṭṭoji adds two things. Yap is still carried forward from SK 1746. And by the word ca, ṭhañ comes as well. So three affixes are possible. Ṇyat is heard as ya; its ṇ brings vṛddhi.
Example. A child six months old:
ṣaṇmāsa + yap → the final a deleted → ṣaṇmāsyaḥ (no vṛddhi);
ṣaṇmāsa + ṭhañ → vṛddhi a → ā → ṣāṇmāsikaḥ.
Applies when / blocked by. Why say that yap is carried forward, rather than let ca bring it? One of Bhaṭṭoji's commentators explains. If ca brought yap, there would be no ṭhañ, yet ṭhañ is wanted. So yap continues on its own, and ca is free to bring ṭhañ. Scholars discuss what grounds this continuation of yap.
Watch out. Bhaṭṭoji gives only two forms, for yap and ṭhañ. The ṇyat form is not given here.
Siddhānta-kaumudī
वयसीत्येव । यबप्यनुवर्तते । चाट्ठञ् । षण्मास्यः । षाण्मासिकः ॥
'When age is understood' (vayasi) still holds. yap too is carried forward (anuvṛtti). From
'ca' ('and'), ṭhañ. ṣaṇmāsyaḥ; ṣāṇmāsikaḥ.
Bālamanoramā
षण्मासाण्ण्यच्च - अत्र चकारात्सन्निहितस्य यपोऽनुकर्षणे ण्यद्यवावेव स्यातां, नतु ठञपि । इष्यते तु ठञपि । तत्राह — यवप्यनुवर्तत इति । स्वरितत्वादिति भावः । तर्हि चकारः किमर्थ इत्यत आह — चाट्ठञिति । तथा च ण्यत् यप् ठञिति त्रयः प्रत्ययाः फलिताः ।
translator notes
- BM: if 'ca' drew in the adjacent yap, only ṇyat and yap would come, not ṭhañ; but ṭhañ too is wanted. Hence 'yap too is carried forward', because it is marked svarita [for continuation]; 'ca' is then free to bring in ṭhañ. So three affixes result: ṇyat, yap and ṭhañ. Followed for construing 'yab apy anuvartate' and 'cāṭ ṭhañ' as two separate sources of affixes.
- TB, printed under sk.1746.t1, on 'yab apy anuvartate': here the explanation of the tradition (vyākhyāna) is the only authority.
- translator BM grounds the continuation of yap in its svarita marking, TB in vyākhyāna alone; the translation states the continuation without choosing a ground.
- translator Of the three affixes the kaumudī lists two forms: ṣaṇmāsyaḥ, without vṛddhi, which is the yap form, and ṣāṇmāsikaḥ with ṭhañ. The ṇyat form, which would have initial vṛddhi (ṣāṇmāsya, as in SK 1748), is not given here; NSP p. 297 (printed 287) likewise prints only the two forms. The translation does not supply it.
SK 1748 · A 5.1.84V
अवयसि ठंश्च ॥ १७४८ ॥
avayasi ṭhaṃśca
avayasi ṭhaṃś ca — And ṭhan [after ṣaṇmāsa, in the sense 'having existed through that'], when age is not understood.
Rule. After ṣaṇmāsa, when age is not meant, ṭhan comes in the sense "having lasted that". By ca, ṇyat comes too. Ṭhan is heard as ika and brings no vṛddhi.
Example.
ṣaṇmāsa + ṭhan → ṭh → ik → the final a deleted → ṣaṇmāsiko vyādhiḥ "an illness of six months' standing".
ṣaṇmāsa + ṇyat → vṛddhi a → ā → the final a deleted → ṣāṇmāsyaḥ.
Watch out. Compare the two rules. For a six-month-old child, the forms Bhaṭṭoji gives are ṣaṇmāsyaḥ and ṣāṇmāsikaḥ (SK 1747). For a six-month illness, they are ṣaṇmāsikaḥ and ṣāṇmāsyaḥ. The vowel length of the first syllable tells you which affix is present.
Siddhānta-kaumudī
चाण्ण्यत् । षण्मासिको व्याधिः षाण्मास्यः ॥
From 'ca' ('and'), ṇyat. ṣaṇmāsiko vyādhiḥ, 'an illness [of six months' standing]';
ṣāṇmāsyaḥ.
Bālamanoramā
अवयसि ठंश्च - अवयसि ठंश्च । षण्मासशब्दाद्द्वितीयान्ताद्भूते अवयसि ठन् च स्यादित्यर्थः ।
translator notes
- BM: ṭhan too comes after ṣaṇmāsa as a second-case word (dvitīyānta) in the sense 'bhūta', when age is not understood. Followed for the bracketed supplement.
- translator ṣaṇmāsikaḥ (without vṛddhi) is the ṭhan form and ṣāṇmāsyaḥ (with vṛddhi) the ṇyat form; the kaumudī gives the illustrating noun 'vyādhiḥ' only with the first, and it is understood with both.
SK 1749 · A 5.1.85V
समायाः खः ॥ १७४९ ॥
samāyāḥ khaḥ
samāyāḥ khaḥ — After samā ('year'), kha [in the senses 'engaged for that', 'hired for that', 'having existed through that' and 'going to exist through that'].
Rule. After samā "year" in the second case, kha comes in the four senses of SK 1744. Kha is heard as īna and brings no vṛddhi.
Example.
samām adhīṣṭo bhṛto bhūto bhāvī vā "engaged or hired for a year, or having lasted or going to last a year"
→ samā + kha → kh → īn (SK 475) → samā + īna
→ the final ā deleted (SK 311) → samīnaḥ.
Applies when / blocked by. How do the four senses reach this rule? One of Bhaṭṭoji's commentators says the whole of SK 1744 is carried forward by a frog's leap (maṇḍūkapluti), over SK 1745–1748. The other commentator cites Amara's lexicon for samā meaning "year".
Siddhānta-kaumudī
समामधीष्टो भृतो भूतो भावी वा समीनः ॥
samām adhīṣṭo bhṛto bhūto bhāvī vā, 'engaged or hired for a year, or having lasted or
going to last a year': samīnaḥ.
Tattvabodhinī
NSP p. 297–298—समायाः खः । ‘हायनोऽस्त्री शरत्समाः’ इत्यमरः ॥—समा- मधीष्ट इत्यादि । अधीष्टादयश्चत्वारोऽर्था अत्राप्यनुवर्तन्त इति भावः
Bālamanoramā
समायाः खः - समायाः खः । मण्डूकप्लुत्यातमधीष्टो भृतो भूतो भावी॑ति कृत्स्नमेव सूत्रमनुवर्तते । समाशब्दाद्द्वितीयान्तादधीष्टादिष्वर्थेषु खः स्यादित्यर्थः ।
Footnotes (NSP 1915 ed.)
NSP p. 298 षष्टिका इति—शालिविशेष एवायम्, न मुद्गेषु ।
translator notes
- BM: by a frog's leap (maṇḍūkapluti) the whole sūtra 'tam adhīṣṭo bhṛto bhūto bhāvī' (SK 1744) is carried forward (anuvṛtti); kha comes after samā as a second-case word (dvitīyānta) in the senses adhīṣṭa etc. Followed for the four senses in sutra_en.
- TB: the four senses adhīṣṭa etc. are carried forward here too; TB also cites Amara, 'hāyano 'strī śaratsamāḥ', for samā as 'year'. Followed.
SK 1750 · A 5.1.86V
द्विगोर्वा ॥ १७५० ॥
dvigorvā
dvigor vā — After a dvigu [ending in samā], [kha comes] optionally.
Rule. After a dvigu ending in samā, kha comes only optionally. Bhaṭṭoji says samāyāḥ khaḥ (SK 1749) still holds. Bhaṭṭoji's commentators add that in the other option, the heading's ṭhañ comes.
Example.
dvisamā + kha → the final ā deleted → dvisamīnaḥ;
dvisamā + ṭhañ → vṛddhi of the first member, i → ai → dvaisamikaḥ.
Applies when / blocked by. Why is the rule needed? One of Bhaṭṭoji's commentators says tadantavidhi holds for compounds with a numeral as first member. So SK 1749 would make kha obligatory after dvisamā too. This rule makes it optional.
Watch out. Here Bhaṭṭoji states the scope of the next rules. Up to tena parijayya… (SK 1757), the affixes come in the five senses beginning with "produced by". One of Bhaṭṭoji's commentators names them: nirvṛtta (SK 1743) and the four of SK 1744. Each applies as it fits. Why dvaisamikaḥ has no vṛddhi on its last member is explained at SK 1752.
Siddhānta-kaumudī
समायाः ख इत्येव । तेन परिजय्य - SK 1757 इत्यतः प्राङ्निर्वृत्तादिषु पञ्चस्वर्थेषु प्रत्ययाः । द्विसमीनः । द्वैसमिकः ॥
'samāyāḥ khaḥ' (SK 1749) still holds (ity eva). Up to 'tena parijayya…' (SK 1757) the
affixes are in the five senses beginning with 'nirvṛtta' ('produced by'). dvisamīnaḥ;
dvaisamikaḥ.
Tattvabodhinī
NSP p. 298—द्विगोर्वा । ‘संख्यापूर्वपदानां तदन्तग्रहणमलुकि’ इत्यभ्युपगमात्पूर्वेण नित्ये प्राप्ते विकल्पः ॥—द्वैसमिक इति । स्वेन मुक्ते पक्षे ठञिति भावः ॥—द्वैयह्निक इति । ‘अह्नष्टखोरेव’ इति नियमादिह टिलोपो न । ‘अल्लोपोऽनः’ ‘न य्वाभ्याम्’—इत्यैच् ॥ ननु ‘तद्धितार्थ’—इति द्विगुसमासानन्तरं ‘रात्र्यहःसंवत्सराच्च’ इत्येवं वाधित्वा परत्वाट्टचा भाव्यं, न च महाविभाषया टचो विकल्प इति वाच्यम् । ‘वृहतीजात्यन्ताः समासान्ताश्च’ इति नित्येषु परिगणनादत आह—समासान्तविधेरिति । यद्यपि टचि कृतेऽप्यहादेशेन ‘द्वैयह्निकः’ इति रूपं सिध्यति, तथापि ‘द्व्यहीनः’ इति हि रूपं न सिध्यति, टचि सत्यहादेशे तस्य स्थानिवत्त्वात्, ‘राजाहः’— इति समासान्तस्याहःशब्दान्तसमासग्रहणेनैव ग्रहणाच्च ‘रात्र्यहःसंवत्सराच्च’ इति खप्रत्यये कृतेऽपि ब्रहीन इति रूपप्रसङ्गादित्याहुः ॥—उत्तरपदवृद्धिर्नेति । एतच्चोपलक्षणम् । द्विवर्षा इत्यत्र ‘द्विगोः’ इति ङीप् न भवति । परिमाणपर्युदासेन पर्युदासाभावात् ‘अपरिमाणविस्ताचित्’—इतीह निषेधप्रवृत्तेः । द्विवर्षे भृते ‘तमधीष्टः—इति ठञ् ‘वर्षाल्लुक्’ इति लुक् ॥ ‘चित्तवति नित्यम्’ इति नित्यं लुको वक्ष्यमाणत्वादचित्तवानिह प्रत्ययार्थं इति प्रत्युदाहरति—द्विवर्षीणो व्याधिरिति
Bālamanoramā
द्विगोर्वा - द्विगोर्वा । समायाः ख इत्येवेति । तथाच समान्ताद्द्विगोर्द्वितीयान्तात्खो वा स्यात्, पक्षे ठञिति फलितम् ।अप्सुमनःसमासिकतावर्षाणां बहुत्वं चे॑ति लिङ्गानुशासनसूत्रम् ।हायनोऽस्त्री शरत्समाः॑ इत्यमरः । 'समां समां विजायते' इति सूत्रादेकवचनमप्यस्ति । पञ्चस्विति । 'तेन निर्वृत्तं'तमधीष्टो भृतो भूतो भावी॑ति पञ्चस्वित्यर्थः । एषां यथायोगमन्वयः । द्वैसमिक इति । खाऽभावे प्राग्वतीयष्ठञ् ।
translator notes
- BM on 'samāyāḥ kha ity eva': the resulting sense is that after a dvigu ending in samā, as a second-case word (dvitīyānta), kha comes optionally, and in the other option ṭhañ. BM adds that samā is plural by the liṅgānuśāsana rule 'apsumanaḥsamāsikatāvarṣāṇāṃ bahutvaṃ ca' and Amara's 'hāyano 'strī śarat samāḥ', but the singular also occurs, from the sūtra 'samāṃ samāṃ vijāyate'. Followed for '[ending in samā]' and '[kha comes] optionally' in sutra_en.
- TB: because 'saṃkhyāpūrvapadānāṃ tadantagrahaṇam aluki' is accepted, kha would be obligatory by the preceding rule; this rule makes it optional (vikalpa). Followed for reading the rule as an option on the kha of SK 1749.
- BM: 'pañcasu' means the five of 'tena nirvṛttam' and 'tam adhīṣṭo bhṛto bhūto bhāvī'; they are connected as fits the case (yathāyogam). On dvaisamikaḥ: when kha does not come, the prāgvatīya ṭhañ. Followed for identifying the five senses and for leaving the two forms unglossed.
- TB: dvaisamikaḥ has ṭhañ in the option released by this rule. Followed.
- translator The five senses are 'nirvṛtta' (SK 1743) and 'adhīṣṭa', 'bhṛta', 'bhūta', 'bhāvin' (SK 1744). The kaumudī gives no gloss for dvisamīnaḥ (with kha) and dvaisamikaḥ (with ṭhañ); why dvaisamikaḥ has no vṛddhi of its final member is explained at SK 1752.
SK 1751 · A 5.1.87V
रात्र्यहःसंवत्सराच्च ॥ १७५१ ॥
rātryahaḥsaṃvatsarācca
rātryahaḥsaṃvatsarāc ca — And after [a dvigu ending in] rātri ('night'), ahan ('day') or saṃvatsara ('year'), [kha comes optionally].
Rule. After a dvigu ending in rātri "night", ahan "day" or saṃvatsara "year", kha also comes optionally. Bhaṭṭoji says dvigoḥ of SK 1750 still holds. In the other option, ṭhañ comes.
Example.
rātri:
dvirātri + kha → the final i deleted (SK 311) → dvirātrīna → n → ṇ after r (SK 197) → dvirātrīṇaḥ.
dvirātri + ṭhañ → vṛddhi i → ai → dvairātrikaḥ.
ahan:
dvyahan + kha → the ṭi an deleted before kha (SK 789) → dvyahīnaḥ.
dvyahan + ṭhañ → dvaiyahnikaḥ.
saṃvatsara:
dvisaṃvatsara + kha → the final a deleted → n → ṇ (SK 197) → dvisaṃvatsarīṇaḥ.
Bhaṭṭoji gives only the kha form here. The ṭhañ form follows at SK 1752.
Applies when / blocked by. Bhaṭṭoji's commentators explain dvaiyahnikaḥ. SK 789 lets the ṭi of ahan drop only before ṭa and kha, so it is not deleted before ṭhañ. Only the a of -an drops. And by SK 1098 the vṛddhi ai is added before the y of dvy-: d-ai-y-ahn-ika.
Watch out. Why does ṭac not come after dvyahan? Ṭac is a samāsānta, a closing affix added to a whole compound; SK 788 gives it after ahan. Bhaṭṭoji answers: the injunction of samāsānta affixes is anitya, not always obligatory. So ṭac does not come. Bhaṭṭoji's commentators give the reason for this answer. Had ṭac come, it would be para, the later rule, which wins a clash; so it would block kha. And the substitute ahna (SK 790) would then give the unwanted form dvyahnīna.
Siddhānta-kaumudī
द्विगोरित्येव । द्विरात्रीणः । द्वैरात्रिकः । द्व्यहीनः । द्वैयह्निकः । समासान्तविधेरनित्यत्वान्न टच् । द्विसंवलत्सरीणः ॥
'dvigoḥ' [of SK 1750] still holds (ity eva). dvirātrīṇaḥ, dvairātrikaḥ; dvyahīnaḥ,
dvaiyahnikaḥ. Because the injunction of samāsānta affixes is not obligatory (anitya), ṭac
does not come [in dvyahīnaḥ]. dvisaṃvatsarīṇaḥ.
Bālamanoramā
रात्र्यहस्संवत्सराच्च - रात्र्यहः । द्विगोरित्येवेति । रात्रि, अहन् संवत्सर — एतदन्ताद्द्विगोर्निर्वृत्तादिष्वर्थेषु खो वा स्यादित्यर्थः । पक्षेठञ् । द्विरात्रीण इति । द्वाभ्यां रात्रिभ्यां निर्वृत्तः, द्वे अहनी अधीष्ट इत्यादिष्वर्थेषु 'तद्धितार्थ' इति द्विगोः खः,अह्नष्टखो॑रिति टिलोपः । समाहारद्विगोस्तु न खः, टचि कृते अहन्शब्दाऽभावात् । द्वैयह्निक इति ।अह्नष्टखोरेव॑ति नियमान्न टिलोपः, किन्त्वल्लोपः, अह्नादेशो वा ।न य्वाभ्या॑मित्यैच् । ननु 'द्व्यहीन' इत्यत्र तद्धितार्थ॑ इति द्विगुसमासे कृतेरात्र्यहःसंवत्सराच्चे॑ति खं बाधित्वा परत्वात् 'राजाहःसखिभ्यः' इति टचि 'अह्नोऽह्न एतेभ्यः' इत्यह्नादेशे तस्य स्थानिवत्त्वेनाऽहन्शब्दत्वेऽपि टजन्तस्य तदभावात् 'रात्र्यहःसखिभ्यः' इति टचि 'अह्नोऽह्न एतेभ्यः' इत्यह्नादेशे तस्य स्थानिवत्त्वेनाऽहन्शब्दत्वेऽपि टजन्तस्य तदभावात्रात्र्यहःसंवत्सराच्चे॑ति खप्रत्ययो न स्यात् । कृतेऽपि खप्रत्यये 'द्व्यह्नीन' इतिस्यादित्यत आह — समासान्तविधेरनित्यत्वान्न टजिति । एवं च टजभावे सति नाह्नादेशः, समासान्ते पर एव तद्विधानादिति भावः ।समासान्तविधिरनित्यः॑ इति षष्ठाध्यायस्य द्वितीये पादेद्वित्रिभ्यां पाद्दन्मूर्धसु बहुव्रीहौ॑ इति सूत्रभाष्ये स्पष्टम् । अथ संवत्सरान्तस्य खे उदाहरति — द्विसंवत्सरीण इति ।
translator notes
- BM on 'dvigor ity eva': after a dvigu ending in rātri, ahan or saṃvatsara, kha comes optionally in the senses nirvṛtta etc.; in the other option, ṭhañ. Followed for the bracketed supplements in sutra_en.
- BM on the forms: dvirātrīṇaḥ etc. are in such senses as 'produced by two nights' or 'engaged for two days'; the dvigu is formed by 'taddhitārthe' (SK 728) and takes kha, and ṭi is elided by 'ahnaṣ ṭakhoḥ' (SK 789). A samāhāra dvigu does not take kha, since once ṭac is added there is no word ahan. In dvaiyahnikaḥ the restriction (niyama) 'ahnaṣ ṭakhor eva' prevents ṭilopa; instead there is elision of a (allopa), or the substitute ahna; aic comes by 'na yvābhyām' (SK 1098). Followed for the sequence of forms.
- BM on 'samāsāntavidher anityatvān na ṭac': the objection is that in dvyahīnaḥ, once the dvigu is formed by 'taddhitārthe', ṭac by 'rājāhaḥsakhibhyaḥ' (SK 788), being later (para), would block the kha of this rule; then ahna would replace ahan by 'ahno 'hna etebhyaḥ' (SK 790), and although that substitute counts as ahan by sthānivadbhāva, what ends in ṭac does not, so kha would not come; and even if kha came, 'dvyahnīna' would result. The kaumudī answers that ṭac does not come because the samāsānta injunction is anitya; without ṭac there is no ahna substitute, which is taught only when a samāsānta follows. That the samāsānta injunction is anitya is clear in the Bhāṣya on 'dvitribhyāṃ pād dan mūrdhasu bahuvrīhau' in the second pāda of the sixth adhyāya. BM then presents dvisaṃvatsarīṇaḥ as the kha-example for saṃvatsara. Followed for '[in dvyahīnaḥ]' and for reading the sentence as the answer to this objection.
- TB, printed under sk.1750.t1: in dvaiyahnikaḥ the niyama 'ṭakhor eva' prevents ṭilopa; 'allopo 'naḥ' and 'na yvābhyām' give the aic. Objection: after the dvigu of 'taddhitārthe', ṭac should come by being para, blocking 'rātryahaḥsaṃvatsarāc ca'; nor can ṭac be made optional by the mahāvibhāṣā, since samāsāntas are listed among the obligatory ones in 'bṛhatījātyantāḥ samāsāntāś ca'. Hence the kaumudī's 'samāsāntavidheḥ…'. Although dvaiyahnikaḥ would still be obtained with ṭac, by the ahna substitute, dvyahīnaḥ would not: when ṭac comes, the ahna substitute counts as ahan by sthānivattva, and the samāsānta of 'rājāhaḥ…' is covered by the very mention of a compound ending in ahaḥ, so that even if kha were applied by 'rātryahaḥsaṃvatsarāc ca' the form 'dvyahnīna' would result (the OCR is unclear at this word; BM's parallel reads 'dvyahnīna'). So they say (ity āhuḥ). Followed.
- textual The digital source reads 'dvisaṃvalatsarīṇaḥ'; NSP p. 298 (printed 288) reads 'dvisaṃvatsarīṇaḥ', confirmed by the scan. The translation follows NSP.
- translator The kaumudī lists the kha- and ṭhañ-forms for rātri and ahan in pairs and gives only the kha-form for saṃvatsara; the ṭhañ-form dvisāṃvatsarikaḥ follows at SK 1752. The ṭac in question is that of 'rājāhaḥsakhibhyaḥ ṭac' (SK 788), as both commentators identify it.
SK 1752 · A 7.3.15V
संख्यायाः संवत्सरसंख्यस्य च ॥ १७५२ ॥
saṃkhyāyāḥ saṃvatsarasaṃkhyasya ca
saṃkhyāyāḥ saṃvatsarasaṃkhyasya ca — After a numeral, [vṛddhi replaces the first ac] of a final member (uttarapada) that is saṃvatsara or a numeral [before a taddhita having ñ, ṇ or k as it].
Rule. After a numeral (saṃkhyā), vṛddhi falls on the first vowel of the last member, when that member is saṃvatsara or a numeral. This happens before a taddhita marked with ñ, ṇ or k. One of Bhaṭṭoji's commentators says the rule stands under the heading uttarapadasya (SK 1396).
Example.
dvisaṃvatsara + ṭhañ → vṛddhi on saṃ-: a → ā → the final a deleted → dvisāṃvatsarikaḥ.
dve ṣaṣṭī bhṛtaḥ "hired for two sixties" → dviṣaṣṭi + ṭhañ → vṛddhi on ṣa- → the final i deleted → dviṣāṣṭikaḥ.
In both, the first member dvi keeps its vowel.
Applies when / blocked by. Why name saṃvatsara at all? One of Bhaṭṭoji's commentators raises the objection. Saṃvatsara is a quantity of twelve months. So SK 1683, vṛddhi on a last member that is a quantity, would already cover it. Bhaṭṭoji answers: naming saṃvatsara shows that a quantity of time is not counted as a quantity (parimāṇa) in SK 1683.
Watch out. This is why dvaisamikaḥ (SK 1750) has no vṛddhi on samā. Samā is a quantity of time, so SK 1683 does not reach it, and this rule names only saṃvatsara. One of Bhaṭṭoji's commentators adds a further use of the same point. In dvivarṣā "hired for two years", with ṭhañ deleted by SK 1753, the feminine ṅīp of SK 479 does not come. SK 480 bars ṅīp after a dvigu whose last member is not a quantity (aparimāṇa), when a taddhita has been deleted. A quantity of time counts as not a quantity, so the bar applies.
Siddhānta-kaumudī
संख्याया उत्तरपदस्य वृद्धिः स्यात् ञिदादौ । द्विसांवत्सरिकः । द्वे षष्टी भृतो द्विषाष्टिकः । संख्यायाः परिमाणान्तस्येत्येव सिद्धे संवत्सरग्रहणं परिमाणग्रहणे कालपरिमाणस्याग्रहणार्थम् । तेन द्वैसमिक इत्युत्तरपदवृद्धिर्न ॥
After a numeral, vṛddhi of the final member (uttarapada) takes place before [a taddhita]
having ñ and so on [as it]: dvisāṃvatsarikaḥ. dve ṣaṣṭī bhṛtaḥ, 'hired for two sixties':
dviṣāṣṭikaḥ.
Since [vṛddhi for saṃvatsara] would be accomplished by 'saṃkhyāyāḥ parimāṇāntasya' (SK
1683) alone, the mention of saṃvatsara serves to exclude a quantity of time from what the
mention of parimāṇa ('quantity') [there] covers. Hence in dvaisamikaḥ there is no vṛddhi of
the final member.
Bālamanoramā
संख्यायाः संवत्सरसंख्यस्य च - ठञि त्वादिवृद्धौ प्राप्तायां — संख्यायाः संवत्सर । आदिवृद्धिप्रकरणेउत्तरपदस्ये॑त्यधिकारे इदं सूत्रम् । संवत्सरश्चसङ्ख्या चेति समाहारद्वन्द्वात् षष्ठी । संख्याया उत्तरपदस्येति । संख्यायाः परस्य संवत्सरसंख्यस्योत्तरपदस्येत्यर्थः । नन्वत्र संवत्सरग्रहणं व्यर्थं, संवत्सरस्य द्वादशमासपरिमाणतयापरिमाणान्तस्याऽसंज्ञाशाणयो॑रित्येव सिद्धेरित्यत आह — परिमाणान्तस्येत्येवेति ।
translator notes
- BM introduces the rule with 'when initial vṛddhi (ādivṛddhi) is obtained with ṭhañ'. The sūtra stands in the section on initial vṛddhi under the heading 'uttarapadasya' (SK 1396); the sixth case (ṣaṣṭhī) is from the samāhāra dvandva 'saṃvatsaraś ca saṃkhyā ca'. 'saṃkhyāyā uttarapadasya' means: of a final member that is saṃvatsara or a numeral, following a numeral. Followed for the construal in sutra_en and k1.
- BM states the objection that the kaumudī answers: the mention of saṃvatsara is pointless, since saṃvatsara, being a quantity of twelve months, would already be covered by 'parimāṇāntasyāsaṃjñāśāṇayoḥ'. Hence 'parimāṇāntasyety eva'. Followed for '[vṛddhi for saṃvatsara]'.
- TB, printed under sk.1750.t1, on 'uttarapadavṛddhir na': this stands for more (upalakṣaṇa). In dvivarṣā too, ṅīp by 'dvigoḥ' (SK 479) does not come: since [varṣa, a quantity of time,] is not excluded by the exclusion of parimāṇa [in 'aparimāṇa…'], the prohibition 'aparimāṇabistācita…' (SK 480) applies here. dvivarṣā: hired for two years, with ṭhañ by 'tam adhīṣṭaḥ…' (SK 1744) and luk by 'varṣāl luk' (SK 1753). Recorded; the English of k1 does not depend on it. TB's following remark on the counter-example dvivarṣīṇo vyādhiḥ concerns the kaumudī at SK 1753 and is recorded there.
- translator 'saṃkhyāyāḥ parimāṇāntasya' is the kaumudī's shorthand for 'parimāṇāntasyāsaṃjñāśāṇayoḥ' (SK 1683, A 7.3.17), read with 'saṃkhyāyāḥ' from the present sūtra; BM names that sūtra. 'ñidādau' is rendered as at SK 1683, 'having ñ and so on [as it]', i.e. a taddhita with ñ, ṇ or k as it. The kaumudī does not say what the 'two sixties' are; in the kāla section they are presumably periods of time, but the English leaves them unspecified.
SK 1753 · A 5.1.88V
वर्षाल्लुक् च ॥ १७५३ ॥
varṣālluk ca
varṣāl luk ca — After [a dvigu ending in] varṣa ('year') [kha optionally], and luk [of the affix optionally].
Rule. After a dvigu ending in varṣa "year", kha comes optionally. In the other option, ṭhañ comes. And optionally there is luk of the affix. One of Bhaṭṭoji's commentators says the luk falls on either affix, kha or ṭhañ. Bhaṭṭoji says there are three forms.
Example.
dvivarṣa + kha → the final a deleted → n → ṇ (SK 197) → dvivarṣīṇo vyādhiḥ "an illness that has lasted two years".
dvivarṣa + kha or + ṭhañ → luk: the affix deleted → dvivarṣaḥ.
Applies when / blocked by. Why is the example an illness? One of Bhaṭṭoji's commentators explains. For a sentient being, SK 1755 will make the luk obligatory. So an optional form needs a non-sentient meaning, such as an illness.
Watch out. Bhaṭṭoji announces three forms but shows two. The ṭhañ form is not given here. The forms dvivārṣikaḥ and dvaivarṣikaḥ under SK 1754 seem to be that form.
Siddhānta-kaumudī
वर्षशब्दान्ताद्द्विगोर्वा खः । पक्षे ठञ् वा च लुक् । त्रीणि रूपाणि । द्विवर्षीणो व्याधिः । द्विवर्षः ॥
After a dvigu ending in the word varṣa, kha optionally; in the alternative (pakṣe), ṭhañ;
and optionally luk [of the affix]. [So there are] three forms: dvivarṣīṇo vyādhiḥ, 'an
illness [that has lasted two years]'; dvivarṣaḥ.
Bālamanoramā
वर्षाल्लुक् च - वर्षाल्लुक् च । वा च लुगिति ।खठञो॑रिति शेषः । द्विवर्षीण इति । खे रूपम् । द्विवर्ष इति । खठञोर्लुकि रूपम् ।
translator notes
- BM: with 'vā ca luk' supply 'of kha and ṭhañ'; dvivarṣīṇaḥ is the form with kha, and dvivarṣaḥ the form with luk of kha or ṭhañ. Followed for 'luk [of the affix]'.
- TB, printed under sk.1750.t1: in 'dvivarṣe bhṛte' ṭhañ comes by 'tam adhīṣṭaḥ…' and luk by 'varṣāl luk'; because 'cittavati nityam' (SK 1755) will teach obligatory luk, the affix-meaning here is non-sentient, and so the kaumudī gives as counter-example 'dvivarṣīṇo vyādhiḥ'. Followed for construing vyādhiḥ as a non-sentient affix-meaning.
- translator Of the 'three forms' the kaumudī gives two, the kha form and the luk form; the ṭhañ form is not given here. SK 1754 gives dvivārṣikaḥ and dvaivarṣikaḥ, which appear to be that form.
SK 1754 · A 7.3.16V
वर्षस्याभविष्यति ॥ १७५४ ॥
varṣasyābhaviṣyati
varṣasyābhaviṣyati — [vṛddhi replaces the first ac] of a final member varṣa ('year'), [before a taddhita having ñ, ṇ or k as it], except in the future sense (abhaviṣyati).
Rule. Vṛddhi falls on the first vowel of a last member varṣa, before a taddhita marked with ñ, ṇ or k. It does not happen when the taddhita has the future sense. One of Bhaṭṭoji's commentators says that sense is bhāvin "going to last". In the other four of the five senses, the vṛddhi comes.
Example.
dvivarṣa + ṭhañ → vṛddhi on va-: a → ā → dvivārṣiko manuṣyaḥ.
In the future sense: vṛddhi of the first member only, i → ai → dvaivarṣikaḥ.
Applies when / blocked by. In the senses adhīṣṭa "engaged" and bhṛta "hired", the prohibition does not apply. Futurity may be understood there, but it is not the meaning of the taddhita.
dve varṣe adhīṣṭo bhṛto vā karma kariṣyati "engaged or hired for two years, he will do the work" → dvivārṣiko manuṣyaḥ.
One of Bhaṭṭoji's commentators explains. The participles adhīṣṭa and bhṛta convey past time. The future comes only from karma kariṣyati "he will do the work".
Here Bhaṭṭoji also cites SK 1683 again, at its place in Pāṇini's order, with dvigu examples.
dvau kuḍavau parimāṇam asya "whose quantity is two kuḍavas" → vṛddhi on ku- → dvikauḍavikaḥ.
dvābhyāṃ suvarṇābhyāṃ krītam "bought for two suvarṇas" → dvisauvarṇikam. Likewise dvinaiṣkikam.
Not in a name: pañca kalāpāḥ parimāṇam asya "whose quantity is five kalāpas" → pāñcakalāpikam, first-member vṛddhi only. Bhaṭṭoji says this is a name ending in a taddhita.
Not with śāṇa: dvaiśāṇam. Some also read kulija in the rule: dvaikulijikaḥ.
Watch out. A man is a sentient being, so SK 1755 would seem to delete the affix in dvivārṣiko manuṣyaḥ. Scholars discuss how this form escapes that luk.
Siddhānta-kaumudī
उत्तरपदस्य वृद्धिः स्यात् । द्विवार्षिको मनुष्यः । भविष्यति तु द्वैवर्षिकः । अधीष्टभृतयोरभविष्यतीति प्रतिषेधो न । गम्यते हि तत्र भविष्यत्ता न तु तद्धितार्थः । द्वे वर्षे अधीष्टो भृतो वा कर्म करिष्यतीति द्विवार्षिको मनुष्यः । परिमाणान्तस्यासंज्ञाशाणयोः SK 1683 द्वौ कुडवौ परिमाणमस्य द्विकौडविकः । द्वाभ्यां सुवर्णाभ्यां क्रीतं द्विसौवर्णिकम् । द्विनैष्किकम् । असंज्ञेति किम् । पञ्च कलापाः परिमाणमस्य पाञ्चकलापिकम् । तद्धितान्तः संज्ञैषा । द्वैशाणम् । कुलिजशब्दमपि केचित्पठन्ति । द्वैकुलिजिकः ॥
Vṛddhi of the final member (uttarapada) takes place: dvivārṣiko manuṣyaḥ. But in the
future sense: dvaivarṣikaḥ.
In [the senses] adhīṣṭa ('engaged') and bhṛta ('hired'), the prohibition 'not in the
future sense' does not apply; for there futurity is understood, but it is not the meaning
of the taddhita. dve varṣe adhīṣṭo bhṛto vā karma kariṣyati, 'engaged or hired for two
years, he will do the work': dvivārṣiko manuṣyaḥ.
[By] 'parimāṇāntasyāsaṃjñāśāṇayoḥ' (SK 1683): dvau kuḍavau parimāṇam asya, 'whose quantity
is two kuḍavas': dvikauḍavikaḥ. dvābhyāṃ suvarṇābhyāṃ krītam, 'bought for two suvarṇas':
dvisauvarṇikam. dvinaiṣkikam. Why [does the rule say] 'not when a name is meant' (asaṃjñā)?
pañca kalāpāḥ parimāṇam asya, 'whose quantity is five kalāpas': pāñcakalāpikam; this is a
name (saṃjñā) ending in a taddhita. dvaiśāṇam. Some also read the word kulija [in the
rule]: dvaikulijikaḥ.
Tattvabodhinī
alignment inferredNSP p. 298—द्विवार्षिको मनुष्य इति । अत्र वदन्ति । मनुष्ये ‘चित्तवति’—इति नित्यलुक्प्रसङ्गात् ‘मनुष्यो मनुष्यसदृशः प्रतिमादिः’ इति व्याख्याय स्थितस्य गतिः समर्थनीयेति ॥—दारक इति । बालकः ॥—‘परिजय्य’ इत्यस्य विवरणं ‘जेतुं शक्यः’ इति । ‘क्षय्यजय्यौ शक्यार्थे’ इत्ययादेशः ॥—महानाम्न्यो नामेति । तथा चाभाषितपुंस्कत्वात्पुंवद्भावो नेति भावः ॥—हरदत्तस्त्विति । यौगिकोऽयं, न तु रूढ इति मन्यते ॥—माहानामिक इति । पुंवद्भावे कृते ‘नस्तद्धिते’ इति टिलोपः ॥—चतुर्मासादिति । मासशब्दस्य कालवाचित्वात्कालाधिकारे वार्तिकारम्भः । न च विशिष्टस्य कालवाचित्वाभावादिह संगतिर्दुर्निरूपेति शङ्क्यम् । ‘प्राग्वतेः संख्यापूर्वपदानां तदन्तग्रहणम्’ इत्यभ्युपगमादस्त्येव संगतिरिति ॥—संज्ञायामणिति । ‘तत्र भवः’ इत्यनेनैव सिद्धे पुनरण्विधिः ‘द्विगोर्लुगनपत्ये’ इति लुङ्मा भूदित्येतदर्थमिदमत्रारब्धम् ॥ एवं चास्मिन् वार्तिके ‘चतुर्मासात्’ इत्यस्यानुवृत्तये पूर्ववार्तिकमत्रैवारब्धमित्यपि ज्ञेयम् ॥ चातुर्मासीति । कस्य संज्ञेत्याकाङ्क्षायामाह—आषाढीति । अषाढानक्षत्रयुक्ता पौर्णमासीत्यर्थः
Bālamanoramā
वर्षस्याभविष्यति - ठञि आदिवृद्धौ प्राप्तायां — वर्षस्याभविष्यति । आदिवृद्धिप्रकरणे उत्तरपदस्येत्यधिकारे इदं सूत्रम् । शेषपूरणेन तद्व्याचष्टे — उत्तरपदस्य वृद्धिः स्यादिति । अभविष्यति यो ञिदादिः, तस्मिन्परे इत्यर्थः । निर्वृत्तादिषु पञ्चस्वर्थेषु भविष्यदर्थं वर्जयित्वा तदितरेषु चतुर्ष्वर्थेषु यस्तद्धितस्तस्मिन्परे इति यावत् । द्विवार्षिक इति ।व्याधि॑रिति । शेषः । चित्तवति नित्यलुको वक्ष्यमाणत्वात् । नन्वेवं सति द्वे वर्षे अधीष्टो भृतो वा कर्म करिष्यति द्विवार्षिक इत्यत्र कथमुत्तरपदवृद्धिः, भविष्यत्त्वस्य प्रतीतेरित्याशङ्क्याह — अधीष्टभृतयोरभविष्यतीति प्रतिषेधो नेति । कुत इत्यत आह — गम्यते हि तत्र भविष्यत्तेति । अध्येषणभरणयोः क्तप्रत्ययेन भूतत्वमेव शब्दशक्त्या गम्यते । तद्धितप्रत्ययेन च तथाविधाऽध्येषणभरणकर्मीभूतौ प्रतीयेते । एवंविधाऽध्येषणभरणविशिष्टयोस्तु भविष्यता कर्माचरणेन सम्बन्धः कर्म करिष्यतीत्यनेनावगत इति न स तद्धितार्थः । एवंच तत्रापि भविष्यदर्थकतद्धितपरकत्वाऽभावात्स्यादेवोत्तरपदवृद्धिरित्यर्थः । द्विवार्षिको मनुष्य इति ।चित्तवति नित्य॑मिति वक्ष्यमाणस्तु नित्यलुङ् न भवति, चित्तवतीत्येवारम्भसामर्थ्यान्नित्यत्वे सिद्धे पुनर्नित्यग्रहणेन भूत एवार्थे नित्यं लुगित्यभ्युपगमादिति हरदत्तः । केचित्तुद्विवार्षिकः — अमनुष्य॑ इति छिन्दन्ति ।
translator notes
- BM introduces the rule with 'when initial vṛddhi is obtained with ṭhañ'. The sūtra stands in the section on initial vṛddhi under the heading 'uttarapadasya' (SK 1396), and the kaumudī explains it by completing what is left unsaid: 'uttarapadasya vṛddhiḥ syāt'. 'abhaviṣyati' means: when there follows a taddhita with ñ etc. that is not in the future sense, i.e. a taddhita in the four senses other than the future (bhāvin) among the five senses nirvṛtta etc. Followed for the bracketed supplements in sutra_en.
- BM's pratīka for the first example is 'dvivārṣika', and BM supplies 'vyādhiḥ' ('an illness') as the noun, because obligatory luk for the sentient (cittavat) will be taught ('cittavati nityam', SK 1755).
- BM on 'adhīṣṭabhṛtayor…': the objection is, how can there be vṛddhi of the final member in 'dve varṣe adhīṣṭo bhṛto vā karma kariṣyati', since futurity is conveyed? Answer: by the kta affix of adhīṣṭa and bhṛta only pastness is conveyed, by the power of the word; the taddhita conveys the person who is the object of such engaging or hiring; the connection of that person with doing work in the future is understood from 'karma kariṣyati', and is not the meaning of the taddhita. So the taddhita is not in the future sense, and vṛddhi does come. On the second 'dvivārṣiko manuṣyaḥ': the obligatory luk of 'cittavati nityam' does not apply, for nityatva is already secured by the mere enactment of that rule with 'cittavati', and the repeated 'nitya' is taken to mean that luk is obligatory only in the sense bhūta; so Haradatta. Some divide the phrase as 'dvivārṣiko 'manuṣyaḥ' ('a non-human …'). Followed for 'futurity is understood, but it is not the meaning of the taddhita'.
- TB on 'dvivārṣiko manuṣyaḥ': here they say that, since obligatory luk by 'cittavati…' would apply to a human being, the received reading must be justified by explaining 'manuṣya' as 'something resembling a man, such as an image'. Recorded; the English keeps 'manuṣyaḥ' unexplained.
- translator BM's pratīka suggests that BM's text of the first example lacked 'manuṣyaḥ', which both the digital source and NSP p. 298 (printed 288) print; the English follows the source.
- translator sutra_en does not supply 'after a numeral': neither the kaumudī nor the commentators state here that 'saṃkhyāyāḥ' of SK 1752 is carried forward, though all the examples have a numeral as first member.
- translator The third paragraph illustrates 'parimāṇāntasyāsaṃjñāśāṇayoḥ' (SK 1683, A 7.3.17), which the kaumudī had already given at SK 1683 and here re-cites in its Aṣṭādhyāyī position with dvigu examples; it gives the rule without an explicit verb, hence '[By]'. dvaiśāṇam and dvaikulijikaḥ have initial vṛddhi, i.e. no vṛddhi of the final member; '[in the rule]' reflects the translator's reading that kulija is read beside śāṇa as an exception.
SK 1755 · A 5.1.89V
चित्तवति नित्यम् ॥ १७५५ ॥
cittavati nityam
cittavati nityam — [luk of the affix after a dvigu ending in varṣa is] obligatory when [the affix-meaning is] a sentient being.
Rule. After a dvigu ending in varṣa, luk of the affix is obligatory when the meaning of the affix is sentient (cittavat). One of Bhaṭṭoji's commentators says the affix is kha or ṭhañ.
Example.
dvivarṣa + kha or + ṭhañ → obligatory luk → dvivarṣo dārakaḥ "a two-year-old boy".
Watch out. Compare SK 1753. dvivarṣīṇo vyādhiḥ keeps its affix, because an illness is not sentient. A boy is sentient, so only dvivarṣaḥ is possible for him.
Siddhānta-kaumudī
वर्षशब्दान्ताद्द्विगोः प्रत्ययस्य नित्यं लुक् स्यात् चेतने प्रत्ययार्थे । द्विवर्षो दारकः ॥
After a dvigu ending in the word varṣa, luk of the affix is obligatory when the meaning of
the affix (pratyayārtha) is sentient. dvivarṣo dārakaḥ, 'a two-year-old boy'.
Bālamanoramā
चित्तवति नित्यम् - चित्तवति नित्यं । प्रत्ययस्येति । खस्य ठञश्चेत्यर्थः । दारकः । बालकः ।
translator notes
- BM: 'of the affix' means of kha and ṭhañ; dāraka means a boy (bālaka). Followed for leaving 'the affix' as covering both. BM, printed under sk.1754.b1, also reports Haradatta: since obligatoriness would follow from the very fact that 'cittavati' is taught, the explicit 'nityam' is taken to mean that luk is obligatory only in the sense 'bhūta', so that dvivārṣiko manuṣyaḥ (SK 1754) keeps its affix; BM adds that some divide the example as 'dvivārṣikaḥ — amanuṣyaḥ'. The kaumudī states no such restriction, and the sūtra is rendered without it.
- TB, printed under sk.1754.t1, glosses dāraka as bālaka ('boy'). Followed for 'boy'. TB's remark on 'dvivārṣiko manuṣyaḥ', which bears on the scope of this rule, is recorded under sk1754.
SK 1756 · A 5.1.90V
षष्टिकाः षष्टिरात्रेण पच्यन्ते ॥ १७५६ ॥
ṣaṣṭikāḥ ṣaṣṭirātreṇa pacyante
ṣaṣṭikāḥ ṣaṣṭirātreṇa pacyante — ṣaṣṭikāḥ [is irregularly formed (nipātana)] in the sense '[grains] that ripen in sixty nights'.
Rule. The word ṣaṣṭikāḥ is set down by nipātana, the setting-down of a finished form by a rule, in the sense "[grains] that ripen in sixty nights". Bhaṭṭoji says what the nipātana contains. After a third-case word, the affix kan comes, and the word rātra is elided. One of Bhaṭṭoji's commentators names that word: ṣaṣṭirātra. Kan is heard as ka and brings no vṛddhi.
Example.
ṣaṣṭirātreṇa pacyante "they ripen in sixty nights" → ṣaṣṭirātra + kan
→ rātra elided → ṣaṣṭi + ka → ṣaṣṭikāḥ.
Applies when / blocked by. Bhaṭṭoji says the plural of the sūtra is atantra, not essential. So the word is not tied to the plural. Bhaṭṭoji himself uses the singular: ṣaṣṭika is a particular kind of grain.
Watch out. The editor of the printed edition notes that the word means only a kind of śāli rice. It is not used of mung beans.
Pāṇini's next two sūtras, A 5.1.91 and 5.1.92, are Vedic. Bhaṭṭoji keeps them for the Vedic section (SK 3493–3494). So SK 1757 is A 5.1.93.
Siddhānta-kaumudī
बहुवचनमतन्त्रम् । षष्टिको धान्यविशेषः । तृतीयान्तात्कन् रात्रशब्दलोपश्च निपात्यते ॥
The plural is not essential (atantra). ṣaṣṭika is a particular kind of grain. After
a third-case word (tṛtīyānta) [ṣaṣṭirātra], kan and the elision of the word rātra are established
irregularly (nipātyate).
Bālamanoramā
षष्टिकाः षष्टिरात्रेण पच्यन्ते - षष्टिकाः । तृतीयान्तादिति ।षष्टिरात्रशब्दा॑दिति शेषः ।
translator notes
- BM: with 'tṛtīyāntāt' supply 'ṣaṣṭirātraśabdāt' ('after the word ṣaṣṭirātra'). Followed for the bracketed stem.
- textual NSP p. 298 (printed 288) carries an editorial footnote on 'ṣaṣṭikāḥ': this is only a particular kind of śāli rice, not [said] of mung beans (mudga).
SK 1757 · A 5.1.93V
तेन परिजय्यलभ्यकार्यसुकरम् ॥ १७५७ ॥
tena parijayyalabhyakāryasukaram
tena parijayyalabhyakāryasukaram — [After a word denoting time as a third-case word (tṛtīyānta), ṭhañ comes] in the senses 'to be overcome (parijayya) in that', 'obtainable (labhya) in that', 'to be done (kārya) in that' and 'easy to do (sukara) in that'.
Rule. After a time-word in the third case, ṭhañ comes in four senses. They are "to be overcome in that" (parijayya), "obtainable in that" (labhya), "to be done in that" (kārya) and "easy to do in that" (sukara). Bhaṭṭoji glosses parijayya as "able to be conquered".
Example.
māsena parijayyaḥ "to be overcome in a month" → māsa + ṭhañ → the final a deleted → māsiko vyādhiḥ "an illness that can be overcome in a month".
māsena labhyaṃ kāryaṃ sukaraṃ vā "obtainable, to be done, or easy to do in a month" → māsikam.
Applies when / blocked by. One of Bhaṭṭoji's commentators says the five senses beginning with nirvṛtta stop here. From SK 1758 on, each rule states its own sense.
Watch out. Where does the ay of parijayya come from? One of Bhaṭṭoji's commentators says it comes by kṣayyajayyau śakyārthe (SK 65), a rule for the sense "able to". Bhaṭṭoji's gloss "able to be conquered" fits it.
Siddhānta-kaumudī
मासेन परिजय्यो जेतुं शक्यो मासिको व्याधिः । मासेन लभ्यं कार्यं सुकरं वा मासिकम् ॥
māsena parijayyaḥ, 'to be overcome in a month', [that is,] able to be conquered: māsiko
vyādhiḥ, 'an illness [that can be overcome in a month]'. māsena labhyaṃ kāryaṃ sukaraṃ
vā, 'obtainable, to be done, or easy to do in a month': māsikam.
Bālamanoramā
तेन परिजय्यलभ्यकार्यसुकरम् - तेन परिजय्य । निर्वृत्तादयः पञ्चार्था निवृत्ताः । तेन परिजय्यं, तेन लभ्यं तेन कार्यं, तेन सुकरमित्यर्थेषु । तृतीयान्ताट्ठञित्यर्थः । परिजय्य इत्यस्य विवरणं — जेतुं शक्य इति ।
translator notes
- BM: the five senses 'nirvṛtta' etc. cease here; ṭhañ comes after a third-case word (tṛtīyānta) in the senses 'tena parijayyam', 'tena labhyam', 'tena kāryam', 'tena sukaram'; 'jetuṃ śakyaḥ' glosses parijayya. Followed for the bracketed supplement and for reading 'jetuṃ śakyaḥ' as the kaumudī's gloss.
- TB, printed under sk.1754.t1: 'jetuṃ śakyaḥ' explains parijayya, whose ay-substitute is by 'kṣayyajayyau śakyārthe' (SK 65). Followed for 'able to be conquered'.
SK 1758 · A 5.1.94V
तदस्य ब्रह्मचर्यम् ॥ १७५८ ॥
tadasya brahmacaryam
tad asya brahmacaryam — After that (tad) [word denoting time, ṭhañ comes] in the sense 'of this' (asya), with reference to brahmacarya ('student celibacy').
Rule. After a time-word, ṭhañ comes in the sense "of this", with reference to brahmacarya, the celibate life of a Vedic student. Bhaṭṭoji gives two ways of construing it.
First: the base is a second-case time-word, and the sense is "of this person". The second case is that of uninterrupted connection (SK 558).
Second: the base is a first-case time-word, and the sense is "of this brahmacarya".
Example.
First construal:
māsaṃ brahmacaryam asya "his brahmacarya is for a month" → māsa + ṭhañ → sa māsiko brahmacārī "he is a month-long brahmacārin".
Likewise ārdhamāsikaḥ, with ardhamāsa "half a month". One of Bhaṭṭoji's commentators says both members take vṛddhi here, by SK 1684.
Second construal:
māso 'sya "a month is its duration" → māsikaṃ brahmacaryam "a month-long brahmacarya".
Applies when / blocked by. Three vārttikas follow.
Mahānāmnyādibhyaḥ ṣaṣṭhyantebhya upasaṃkhyānam: the affix also comes after mahānāmnī and the rest, in the sixth case. One of Bhaṭṭoji's commentators says the affix is ṭhañ and the sense is still "of this, the brahmacarya". Bhaṭṭoji explains that the mahānāmnīs are the verses beginning vidā maghavan.
tāsāṃ brahmacaryam asya "he has the brahmacarya of those verses" → mahānāmnī + ṭhañ → vṛddhi a → ā → the final ī deleted → māhānāmnikaḥ.
Bhaṭṭoji reports that Haradatta gives māhānāmikaḥ instead, by puṃvadbhāva under the vārttika bhasyāḍhe. Scholars discuss this form.
Caturmāsāṇ ṇyo yajñe: after caturmāsa "four months", ṇya comes when a sacrifice is meant. Bhaṭṭoji gives the sense: "occurring there" (tatra bhavaḥ). Ṇya is heard as ya; its ṇ brings vṛddhi.
caturṣu māseṣu bhavanti "they occur in four months" → caturmāsa + ṇya → vṛddhi a → ā → the final a deleted → cāturmāsyāni "sacrificial rites".
Saṃjñāyām aṇ: aṇ comes after caturmāsa, in the same sense, when a name is meant. Bhaṭṭoji's commentators say caturmāsāt is carried into this vārttika from the one before. Aṇ is heard as a; its ṇ brings vṛddhi.
caturṣu māseṣu bhavati "it occurs in four months" → caturmāsa + aṇ → vṛddhi → cāturmāsa
→ ṅīp, because the stem ends in aṇ (SK 470) → the final a deleted → cāturmāsī, the name of the āṣāḍhī full moon.
Watch out. Why is the last vārttika needed, when tatra bhavaḥ (SK 1428) already gives aṇ? Bhaṭṭoji's commentators answer. It keeps the affix from being deleted by luk after the dvigu, by SK 1080. So the form is cāturmāsī, with the affix kept.
Siddhānta-kaumudī
द्वितीयान्तात्कालवाचिनोऽस्येत्यर्थे प्रत्ययः स्यात् । अत्यन्तसंयोगे द्वितीया । मासं ब्रह्मचर्यमस्य स मासिको ब्रह्मचारी । आर्धमासिकः । यद्वा प्रथमान्तादस्येत्यर्थे प्रत्ययः । मासोऽस्येति मासिकं ब्रह्मचर्यम् ।
After a second-case word (dvitīyānta) denoting time, an affix comes in the sense 'of
this [person]' (asya). The second case (dvitīyā) is [the one taught] for uninterrupted
connection (atyantasaṃyoga). māsaṃ brahmacaryam asya, 'his brahmacarya is for a month':
sa māsiko brahmacārī, 'he is a month-long brahmacārin'. ārdhamāsikaḥ.
Alternatively, the affix comes after a first-case word (prathamānta) [denoting time], in
the sense 'of this [brahmacarya]'. māso 'sya, 'a month is its [duration]': māsikaṃ
brahmacaryam, 'a month-long brahmacarya'.
vārttikaमहानाम्न्यादिभ्यः षष्ठ्यन्तेभ्य उपसंख्यानम्
(vārttika) mahānāmnyādibhyaḥ ṣaṣṭhyantebhya upasaṃkhyānam — After mahānāmnī etc., as
sixth-case words (ṣaṣṭhyanta), [the affix] is to be additionally stated (upasaṃkhyāna).
(वार्तिकम्) ॥ महानाम्न्यो नाम विदामघवन्नित्याद्या ऋचः । तासां ब्रह्मचर्यमस्य माहानाम्निकः । हरदत्तस्तु भस्याढ इति पुंवद्भावान्माहानामिक इत्याह ।
The mahānāmnīs are the ṛc verses beginning 'vidā maghavan'. tāsāṃ brahmacaryam asya, 'he
has the brahmacarya of those [verses]': māhānāmnikaḥ. Haradatta, however, says
māhānāmikaḥ, by treatment as masculine (puṃvadbhāva) under 'bhasyāḍhe'.
vārttikaचतुर्मासाण्ण्यो यज्ञे
(vārttika) caturmāsāṇ ṇyo yajñe — After caturmāsa, ṇya [comes] when a sacrifice [is
meant].
(वार्तिकम्) ॥ तत्र भव इत्यर्थे ॥ चतुर्षु मासेषु भवन्ति चातुर्मास्यानि यज्ञकर्माणि ।
In the sense 'occurring there' (tatra bhavaḥ). caturṣu māseṣu bhavanti, 'they occur in
four months': cāturmāsyāni, sacrificial rites.
vārttikaसंज्ञायामण्
(vārttika) saṃjñāyām aṇ — aṇ [after caturmāsa, in the sense 'occurring there'] when a
name (saṃjñā) [is meant].
(वार्तिकम्) ॥ चतुर्षु मासेषु भवति चातुर्मासी आषाढी । अण्णन्तत्वान्ङीप् ॥
caturṣu māseṣu bhavati, 'it occurs in four months': cāturmāsī, [the name of] the āṣāḍhī
[full moon]. ṅīp [comes] because [the stem] ends in aṇ.
Bālamanoramā
तदस्य ब्रह्मचर्यम् - तदस्य ब्रह्मचर्यं । ननु द्वितीयान्तादिति, कथं सूत्रे ब्रह्मचर्यविशेषणस्य तच्छब्दस्य प्रथमान्तत्वादित्यत आह — अत्यन्तेति । तथा च कालविशेषाभिव्याप्तं ब्रह्मचर्यमस्येत्यर्थे कालात्प्रत्ययः । इदमर्थं प्रति ब्रह्मचर्यं विशेषणम् । मासिको ब्रह्मचारीति । मासाभिव्याप्तब्रह्मचर्यवानित्यर्थः । आर्धमासिक इति ।अर्धात्परिमाणस्ये॑त्युभयपदवृद्धिः । अत्र इदंशब्दार्थस्य ब्रह्मचर्यमिति षष्ठ्यर्थे प्रथमा । तथाच प्रथमान्तात्कालवाचिनोऽस्य ब्रह्मचर्यस्येत्यर्थे ठञित्यर्थः फलति । तदाह — प्रथमान्तादिति । 'कालवाचिन' इति शेषः । अस्येत्यर्थ इति । अस्य ब्रह्मचर्यस्येत्यर्थे इत्यर्थः । मासोऽस्येत्यनन्तरंब्रह्मचर्यस्ये॑ति शेषः । अस्मिन्पक्षे ब्रह्मचर्यमेव प्रत्ययार्थत्वात्प्रधानम् । इदमर्थस्तु तद्विशेषणमिति बोध्यम् । उपसंख्यानमिति ।अस्य ब्रह्मचर्यमित्यर्थे ठञ॑ इति शेषः । माहानाम्निक इति । महानाम्नीशब्दस्य ऋग्विशेषेषु रूढस्य नित्यस्त्रीलिङ्गत्वात् भाषितपुंस्कत्वाऽभावात् 'भस्याऽढे' इति पुंवत्त्वं नेति भावः । हरदत्तस्त्विति ।माहानाम्निक॑मित्येव भाष्ये उदाहृतत्वादिमुपेक्ष्यमिति भावः । चतुर्मासाण्ण्यो यज्ञे तत्रेति । वार्तिकमिदम् । तत्र भवो यज्ञ इत्यर्थे चतुर्मासशब्दात्सप्तम्यन्ताण्ण्यो वाच्य इत्यर्थः । चतुर्ष्विति । चतुर्षु मासेषु अतीतेष्वित्यर्थः । अण् संज्ञायामिति । वार्तिकमिदम् । चतुर्मासशब्दाद्भवार्थे अण् वाच्यः संज्ञायामित्यर्थः । चतुर्ष्विति । फाल्गुनीं पौर्णमासीमारभ्य चतुर्षु मासेष्वतीतेष्वित्यर्थः । आषाढीति । आषाढ्याः पौर्णमास्याश्चातुर्मासीति संज्ञेति भावः । नच 'तत्र भवः' इत्यणैव सिद्धमिति वाच्यं, 'द्विगोर्लुगनपत्ये' इति लुङ्निवृत्त्यर्थत्वात् ।
translator notes
- BM: the objection is, how can the kaumudī say 'dvitīyāntāt', when in the sūtra 'tat', qualifying brahmacarya, is a first-case word (prathamānta)? Hence 'atyanta…': so the affix comes after a time-word in the sense 'this person has a brahmacarya pervaded by a particular time'; brahmacarya is a qualifier with respect to the meaning of 'idam' (asya). māsiko brahmacārī means one who has a brahmacarya pervaded by a month. ārdhamāsikaḥ has vṛddhi of both members by 'ardhāt parimāṇasya' (SK 1684). Followed for 'of this [person]'.
- BM on the alternative: 'brahmacaryam' is a first case (prathamā) in the sense of the sixth (ṣaṣṭhī), relative to the meaning of the word idam; the result is ṭhañ after a first-case (prathamānta) time-word in the sense 'of this brahmacarya'. After 'prathamāntāt' supply 'kālavācinaḥ'; 'asyety arthe' means 'in the sense of this brahmacarya'; after 'māso 'sya' supply 'brahmacaryasya'. In this alternative brahmacarya itself, being the affix-meaning, is principal, and the meaning of idam is its qualifier. Followed for 'of this [brahmacarya]' and '[a word denoting time]'.
- BM: after 'upasaṃkhyānam' supply 'of ṭhañ in the sense asya brahmacaryam'. Followed for '[the affix]' in k2.
- BM on māhānāmnikaḥ: mahānāmnī, conventionally (rūḍha) denoting particular verses, is always feminine and so is not bhāṣitapuṃska; hence there is no treatment as masculine by 'bhasyāḍhe'. On Haradatta's view: it is to be disregarded, since the Bhāṣya cites māhānāmnikam as the example. Recorded; the kaumudī reports Haradatta's form without judging it.
- TB, printed under sk.1754.t1: on 'mahānāmnyo nāma', the point is that, as the word is not bhāṣitapuṃska, there is no puṃvadbhāva. Haradatta takes the word as etymological (yaugika), not conventional (rūḍha). In māhānāmikaḥ, after puṃvadbhāva, ṭi is elided by 'nas taddhite' (SK 679). Followed.
- BM's pratīka runs 'caturmāsāṇ ṇyo yajñe tatreti', and BM says: this is a vārttika; ṇya is to be stated after caturmāsa as a seventh-case word (saptamyanta) in the sense 'a sacrifice occurring there'. 'caturṣu' means 'when four months have passed'. Recorded; k5 renders 'caturṣu māseṣu' as 'in four months' (see the translator note).
- TB, printed under sk.1754.t1: the vārttika is placed in the kāla section because the word māsa denotes time; the objection that the compound as a whole does not denote time, so that its connection here is hard to establish, is answered by the accepted 'prāg vateḥ saṃkhyāpūrvapadānāṃ tadantagrahaṇam'. Followed.
- BM ('aṇ saṃjñāyām'): this is a vārttika: aṇ is to be stated after caturmāsa in the sense 'occurring there' when a name is meant. 'caturṣu' means: four months having passed, beginning from the phālgunī full moon. On 'āṣāḍhī': cāturmāsī is the name of the āṣāḍhī full moon. It should not be said that this is already accomplished by the aṇ of 'tatra bhavaḥ' (SK 1428), for the vārttika serves to exclude luk by 'dvigor lug anapatye' (SK 1080). Followed for the bracketed anuvṛtti in k6 and for '[the name of] the āṣāḍhī [full moon]' in k7.
- TB, printed under sk.1754.t1: since the result would be accomplished by 'tatra bhavaḥ' alone, the renewed injunction of aṇ is made here so that luk by 'dvigor lug anapatye' shall not apply; and the preceding vārttika is placed here so that 'caturmāsāt' carries forward (anuvṛtti) into this one. On 'cāturmāsī': asked whose name it is, the kaumudī says 'āṣāḍhī', i.e. the full moon joined with the Aṣāḍhā asterism. Followed, including the anuvṛtti of 'caturmāsāt' supplied in k6.
- textual NSP p. 298 (printed 288) prints 'caturmāsāṇ ṇyo yajñe | tatra bhava ity arthe ||', and the digital source likewise begins k5 with 'tatra bhava ity arthe' after the editorial tag '(vārttikam)', which is left untranslated here and in k3 and k7. The phrase is translated as Bhaṭṭoji's gloss on the vārttika.
- translator The second case (dvitīyā) of atyantasaṃyoga is that of 'kālādhvanor atyantasaṃyoge' (SK 558); the kaumudī does not cite the rule. It says only 'an affix' (pratyayaḥ); '[ṭhañ comes]' in sutra_en follows BM. In k5 'occur in four months' leaves open the commentators' 'when four months have passed'.
SK 1759 · A 5.1.95V
तस्य च दक्षिणा यज्ञाख्येभ्यः ॥ १७५९ ॥
tasya ca dakṣiṇā yajñākhyebhyaḥ
tasya ca dakṣiṇā yajñākhyebhyaḥ — And after names of sacrifices (yajñākhya), [as sixth-case words (ṣaṣṭhyanta), ṭhañ comes] in the sense 'the sacrificial fee (dakṣiṇā) of that'.
Rule. After names of sacrifices (yajñākhyā) in the sixth case, ṭhañ comes in the sense "the sacrificial fee (dakṣiṇā) of that".
Example.
dvādaśāhasya dakṣiṇā "the fee of the dvādaśāha" → dvādaśāha + ṭhañ → the final a deleted → dvādaśāhika
→ ṅīp after a ṭhañ stem (SK 470), agreeing with the understood dakṣiṇā → dvādaśāhikī.
One of Bhaṭṭoji's commentators explains that the dvādaśāha is a rite completed in twelve days. Time is a part of it, so the word counts as a time-word.
Applies when / blocked by. The sūtra says ākhyā "name". Bhaṭṭoji draws the consequence: the affix comes even after a word that does not denote time.
agniṣṭoma → vṛddhi a → ā → āgniṣṭomikī "the fee of the agniṣṭoma".
vājapeya → vājapeyikī "the fee of the vājapeya".
Watch out. Bhaṭṭoji's commentators explain why ākhyā matters. With a plain "after sacrifices", the time heading would limit the rule to words like dvādaśāha. The word ākhyā lets it cover every name of a sacrifice.
Siddhānta-kaumudī
द्वादशाहस्य दक्षिणा द्वादशाहिकी । आख्याग्रहणादकालादपि । आग्निष्टोमिकी । वाजपेयिकी ॥
dvādaśāhasya dakṣiṇā, 'the fee of the dvādaśāha': dvādaśāhikī. Because of the mention of
'ākhyā' ('name'), [the affix comes] even after [a word] not [denoting] time:
āgniṣṭomikī, vājapeyikī.
Tattvabodhinī
NSP p. 298–299—तस्य च दक्षि- णा—। षष्ठ्यन्तेभ्यो यज्ञाख्येभ्यो दक्षिणेत्यस्मिन्नर्थे ठञ् स्यात् ॥ कालाधिकारादेवेह द्वादशाहादिभ्यः सिद्धे आख्याग्रहणं व्यर्थमित्याशङ्क्य परिहरति—आख्याग्रहणादिति
Bālamanoramā
तस्य च दक्षिणा यज्ञाख्येभ्यः - तस्य च दक्षिणा । तस्य दक्षिणेत्यर्थे यज्ञकालवृत्तिभ्यष्ठञ्स्यादित्यर्थः । द्वादशाहस्येति । द्वादशदिनसाध्यसुत्याकः क्रतुर्द्वादशाहः । तस्येत्यर्थः । कालोपसर्जनक्रतुवाचित्वादयमपि कालवृत्तिरिति भावः ।काला॑दित्यधिकारसूत्रे हि यथाकथञ्चित्कालबोधकस्य ग्रहणमितितदस्य परिमाण॑मिति सूत्रे भाष्ये स्पष्टम् । नन्वेवं सति अग्निष्टोमस्य दक्षिणा आग्निष्टोमिकीत्यत्र ठञ्न स्यात् । अग्निष्टोमशब्दस्य कथञ्चिदपि कालवाचित्वाऽभावादित्यत आह — आख्याग्रहणादकालादपीति । अन्यथा 'यज्ञेभ्य' इत्येव सिद्धे आख्याग्रहणवैयर्थ्यादिति भावः । वस्तुतस्तु 'यज्ञेभ्य' इत्येवोक्तौ कालादित्यधिकाराद्द्वादशाहादिशब्देभ्य एव स्यान्नतु अग्निष्टोमादिशब्देभ्यः । आख्याग्रहणे तु अग्निष्टोमादिभ्यो द्वादशाहादिशब्देभ्यश्च सर्वेभ्यो यज्ञवाचिभ्य इति भाष्ये स्पष्टम् ।
Footnotes (NSP 1915 ed.)
NSP p. 299 १ प्रावृषि दीयते इति—भाष्यमते दीयते इत्यस्य ‘अग्निष्टोमे दीयते भक्तमाग्निष्टोमिकम्’ इत्युदाहरणं बोध्यम् । स्पष्टं चेदं शब्देन्दुशेखरे । २ एतत्सूत्रभाष्येऽग्निपदादिदमेवाश्रितम् । ३ चूडादिभ्य इति—इदं ‘व्युष्टादिभ्योऽण्’ ‘ऋतोरण्’ इत्यनयोरपि बोध्यमिति शेखरकाराः ।
translator notes
- TB: after names of sacrifices as sixth-case words (ṣaṣṭhyanta), ṭhañ comes in the sense 'dakṣiṇā'. Followed for '[as sixth-case words (ṣaṣṭhyanta), ṭhañ comes]' in sutra_en.
- BM: ṭhañ comes in the sense 'the fee of that' after words that denote a sacrifice and a time. Recorded; BM's discussion of the time-denoting words continues under k1.
- BM: the dvādaśāha is a rite (kratu) whose pressing-days (sutyā) are accomplished in twelve days; since it denotes a rite of which time is a subordinate part, it too denotes time, for under the heading 'kālāt' whatever conveys time in any way is included, as is clear in the Bhāṣya on 'tad asya parimāṇam'. Objection: then there would be no ṭhañ in 'agniṣṭomasya dakṣiṇā, āgniṣṭomikī', since agniṣṭoma in no way denotes time. Hence 'ākhyāgrahaṇād akālād api': otherwise 'yajñebhyaḥ' would have sufficed and the mention of 'ākhyā' would be pointless. In fact, with 'yajñebhyaḥ' alone the affix would, because of the heading 'kālāt', come only after dvādaśāha etc. and not after agniṣṭoma etc.; with 'ākhyā' it comes after all words denoting sacrifices, both agniṣṭoma etc. and dvādaśāha etc., as is clear in the Bhāṣya. Followed for construing 'akālād api' as 'even after a word not denoting time'.
- TB: raising the doubt that the mention of 'ākhyā' is pointless, since the affix after dvādaśāha etc. is already secured by the kāla heading, the kaumudī answers with 'ākhyāgrahaṇāt…'. Followed.
- translator The feminine forms agree with the understood dakṣiṇā. The kaumudī glosses only dvādaśāhikī; āgniṣṭomikī and vājapeyikī are read on the same pattern ('the fee of the agniṣṭoma / vājapeya').
SK 1760 · A 5.1.96V
तत्र च दीयते कार्यं भववत् ॥ १७६० ॥
tatra ca dīyate kāryaṃ bhavavat
tatra ca dīyate kāryaṃ bhavavat — And [after a time-word (kālavācin) that is a seventh-case word (saptamyanta)], in the senses 'is given there' (dīyate) and 'is to be done there' (kārya), [the affixes are] as for [the sense] 'occurring there' (bhava).
Rule. After a time-word in the seventh case, affixes come in two senses: "is given there" (dīyate) and "is to be done there" (kārya). The affixes are the same as for the sense "occurring there" (bhava, SK 1428). Bhaṭṭoji's commentators supply the case and the time-word.
Example.
prāvṛṣi dīyate kāryaṃ vā "given, or to be done, in the rainy season" → prāvṛṣ + eṇya → prāvṛṣeṇyam. The eṇya is the affix of prāvṛṣa eṇyaḥ (SK 1388), extended here.
Given, or to be done, in autumn (śarad) → śarad + aṇ → vṛddhi a → ā → śāradam. The aṇ is that of SK 1387, the affix after names of seasons.
Applies when / blocked by. The editor of the printed edition notes that in the Bhāṣya's view the example is agniṣṭome dīyate bhaktam "food given at the agniṣṭoma" → āgniṣṭomikam; scholars discuss this.
Watch out. Bhaṭṭoji closes the section here. Within the ṭhañ heading, the range of the time heading is complete. Ṭhañ itself goes on into the next chapter, which opens with vyuṣṭādibhyo 'ṇ (SK 1761).
Siddhānta-kaumudī
प्रावृषि दीयते कार्यं वा प्रावृषेण्यम् । शारदम् ॥ ठञधिकारे कालाधिकारस्य पूर्णोऽवधिः ॥
prāvṛṣi dīyate kāryaṃ vā, 'given, or to be done, in the rainy season': prāvṛṣeṇyam.
śāradam [given, or to be done, in autumn].
Within the ṭhañ heading, the range of the kāla heading is complete.
Tattvabodhinī
NSP p. 299—तत्र च—। कालवाचिनः सप्तम्यन्ताद्दीयते कार्यमित्येतयोरर्थयोर्भववत्प्रत्ययः स्यात् ॥—प्रावृषेण्यमिति । ‘प्रावृष एण्यः’ इति भवार्थे विहितः स इहाप्यतिदिश्यत इति भावः ॥ —शारदमिति । ‘संधिवेलाद्यृतुनक्षत्रेभ्योऽण्’ ॥ ठञधिकारे कालाधिकारस्य पूर्णोऽवधिः ॥ व्युष्टादिभ्योऽण् । व्युष्टशब्दः कालवाची दिवसमुखे वर्तते
Bālamanoramā
तत्र च दीयते कार्यं भववत् - तत्र च दीयते । 'तत्र दीयते'तत्र कार्य॑मित्यर्थयोः सप्तम्यन्तात्कालवाचिनो भववत्प्रत्ययाः स्युरित्यर्थः । प्रावृषेण्यमिति । 'प्रावृष एण्यः' इति भवार्थे विहित इहापि भवति । शारदमिति । शरदि दीयते कार्यं वेत्यर्थः । सन्धिवेलाद्यण्भवे विहित इहापि भवति । वस्तुतस्तु तत्र कार्यं दीयते इत्यर्थे यज्ञाख्येभ्यो भववत्प्रत्ययाः स्युरित्यर्थः । अग्निष्टोमे दीयते भक्तमाग्निष्टोमिकम् । कार्यग्रहणादग्निष्टोमे दीयते हिरण्यमित्यत्र न भवति । न ह्यग्निष्टोमे हिरण्यं क्रियत इति भाष्ये स्पष्टम् । इति प्राग्वतीये ठञधिकारे कालाधिकारः ।
translator notes
- TB: after a time-word (kālavācin) that is a seventh-case word (saptamyanta), the affix of the bhava sense comes in the two senses 'dīyate' and 'kāryam'. Followed for '[after a time-word (kālavācin) that is a seventh-case word (saptamyanta)]' and for taking dīyate and kārya as two senses.
- BM first glosses the rule as the kaumudī takes it: in the senses 'tatra dīyate' and 'tatra kāryam', the bhava affixes come after a seventh-case word (saptamyanta) denoting time. But BM then says that in fact (vastutas tu) the sense is 'tatra kāryaṃ dīyate', one sense, and the bhava affixes come after names of sacrifices: agniṣṭome dīyate bhaktam, 'food given at the agniṣṭoma': āgniṣṭomikam; because of the mention of 'kārya' the affix does not come for 'agniṣṭome dīyate hiraṇyam', since gold is not something 'done' at the agniṣṭoma; this is clear in the Bhāṣya. The English follows the kaumudī's two senses; BM's alternative is recorded.
- BM: prāvṛṣeṇyam: the eṇya taught by 'prāvṛṣa eṇyaḥ' (SK 1388) in the bhava sense comes here too. śāradam means 'given, or to be done, in autumn (śarad)'; the aṇ taught in the bhava sense by 'sandhivelādi…' (SK 1387) comes here too. BM closes: thus the kāla heading within the prāgvatīya ṭhañ heading. Followed for the gloss of śāradam.
- TB: in prāvṛṣeṇyam, the affix taught in the bhava sense by 'prāvṛṣa eṇyaḥ' is extended (atidiśyate) to these senses too; śāradam has the aṇ of 'saṃdhivelādyṛtunakṣatrebhyo 'ṇ'. TB repeats the closing sentence. Followed.
- textual NSP p. 299 (printed 289), footnote 1 on 'prāvṛṣi dīyate': in the Bhāṣya's view the example for 'dīyate' is to be understood as 'agniṣṭome dīyate bhaktam āgniṣṭomikam'; this is clear in the Śabdenduśekhara (confirmed on the scan).
- translator The closing sentence marks the end of the kāla heading begun at 'kālāt' (SK 1742), which the kaumudī there said runs up to 'vyuṣṭādibhyo 'ṇ' (SK 1761).