After this chapter you will be able to derive the taddhita words of the time section. A student who goes through the pārāyaṇa is pārāyaṇikaḥ. One who goes along a road is pathikaḥ, and one who constantly goes along it is pānthaḥ. A labourer hired for a month is māsikaḥ karmakaraḥ. A child a month old is māsyaḥ or māsīnaḥ. An illness that has lasted two years is dvivarṣīṇo vyādhiḥ. The fee of the dvādaśāha sacrifice is dvādaśāhikī. The default affix of the whole chapter is ṭhañ, heard as -ika. From SK 1742 a heading "after a word denoting time" is in force. Each sense then fixes the case of the time-word. You will meet the special affixes ṣkan, ṇa, yat, khañ, yap, ṇyat, ṭhan, kha, kan, ṇya and aṇ. You will learn when the affix after a compound with varṣa "year" disappears. Two rules from Pāṇini's seventh book are read in. They put vṛddhi on the last member of a compound, as in dvisāṃvatsarikaḥ. There are 25 sūtras, and every one is worked on a concrete word.
pārāyaṇaṃ vartayati → pārāyaṇikaḥThe chapter opens where chapter 34 stopped. The special affixes of the ārhīya section have ended, and only ṭhañ goes on. So wherever a sūtra here names no affix, the affix is ṭhañ. The first three rules give senses whose base is in the second case. On the running example, a student who goes through the pārāyaṇa is pārāyaṇikaḥ.
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.
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.
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".
panthānaṃ gacchati → pathikaḥThe next three rules concern roads. Pathin "road" takes its own affixes, ṣkan and ṇa. After uttarapatha "the northern route", ṭhañ comes with a third-case base. On the running example, one who goes along a road is pathikaḥ.
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.
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.
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.
māsaṃ bhṛtaḥ → māsikaḥ karmakaraḥNow a new heading begins: kālāt, "after a word denoting time". It runs to the end of this chapter. Its first two rules give five senses. The base is in the third case for "produced by that", and in the second case for the other four. On the running example, a labourer hired for a month is māsikaḥ karmakaraḥ.
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.
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.
Rule. After a time-word in the second case, ṭhañ comes in four senses. Bhaṭṭoji defines each one.
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).
māsaṃ bhūtaḥ → māsyaḥ / māsīnaḥThe next four rules concern age (vayas) counted in months. After māsa "month", yat and khañ set ṭhañ aside. After a dvigu ending in māsa, yap comes. After ṣaṇmāsa "six months" the affixes differ by whether age is meant. On the running example, a child a month old is māsyaḥ or māsīnaḥ.
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.
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).
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.
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.
samām bhūtaḥ → samīnaḥ, and in a dvigu dvisamīnaḥ / dvaisamikaḥAfter samā "year", kha comes in all four senses of SK 1744. After a dvigu ending in samā, rātri "night", ahan "day" or saṃvatsara "year", kha is only optional, and ṭhañ comes in the other option. On the running example, one engaged for a year, or a thing lasting a year, is samīnaḥ. For two years it is dvisamīnaḥ or dvaisamikaḥ.
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".
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.
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.
dvivarṣa → dvivarṣīṇaḥ / dvivārṣikaḥ / dvivarṣaḥTwo rules from Pāṇini's seventh book are read in here. They move vṛddhi from the first member of a compound onto its last member (uttarapada). One is for saṃvatsara and numerals, the other for varṣa "year". Two rules on varṣa go with them. SK 1753, between the two, allows luk of the affix; SK 1755, after them, requires it. Luk is the complete deletion of an affix. On the running example, after dvivarṣa "two years" the forms are dvivarṣīṇaḥ, dvivārṣikaḥ and dvivarṣaḥ.
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.
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.
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.
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.
māsena parijayyaḥ → māsiko vyādhiḥTwo rules take a time-word in the third case. The first sets down one finished word, ṣaṣṭika, the name of a grain. The second gives ṭhañ in four senses: "to be overcome", "obtainable", "to be done" and "easy to do" in that time. With it the five senses of SK 1750 come to an end. On the running example, an illness that can be overcome in a month is māsiko vyādhiḥ.
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.
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.
māsaṃ brahmacaryam asya → māsiko brahmacārīThe last three rules each bring their own case. "That is his brahmacarya" takes a second-case or first-case time-word. "The fee of that" takes a sixth-case name of a sacrifice. "Given there" and "to be done there" take a seventh-case time-word, with the affixes of the sense "occurring there". Then the time heading ends. On the running example, one whose brahmacarya lasts a month is māsiko brahmacārī.
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.
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.
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).
| SK | Sūtra | What it does | Example |
|---|---|---|---|
| 1736 | pārāyaṇaturāyaṇacāndrāyaṇaṃ vartayati | Ṭhañ after three second-case words, "carries it through"; only of student and sacrificer. | pārāyaṇikaś chātraḥ, taurāyaṇiko yajamānaḥ, cāndrāyaṇikaḥ |
| 1737 | saṃśayam āpannaḥ | Ṭhañ after saṃśaya, "come into doubt"; of the doubted thing, not the doubter. | sāṃśayikaḥ |
| 1738 | yojanaṃ gacchati | Ṭhañ after yojana, "goes that distance"; vārttikas add krośaśata, yojanaśata, and "worth approaching from". | yaujanikaḥ, krauśaśatikaḥ, yaujanaśatikaḥ; krauśaśatiko bhikṣuḥ |
| 1739 | pathaḥ ṣkan | Ṣkan after pathin, "goes"; feminine in ṅīṣ. | pathikaḥ, pathikī |
| 1740 | pantho ṇa nityam | Ṇa after pathin, "constantly goes", with pantha as substitute. | pānthaḥ, pānthī |
| 1741 | uttarapathenāhṛtaṃ ca | Ṭhañ after third-case uttarapatha, "brought by", "goes by"; vārttika for vāripatha etc. | auttarapathikam, auttarapathikaḥ; vāripathikam |
| 1742 | kālāt | Heading: "after a time-word", up to but not including SK 1761. | — |
| 1743 | tena nirvṛttam | Ṭhañ after a third-case time-word, "brought about by that". | āhnikam |
| 1744 | tam adhīṣṭo bhṛto bhūto bhāvī | Ṭhañ after a second-case time-word: engaged, hired, having lasted, going to last. | māsiko 'dhyāpakaḥ, māsikaḥ karmakaraḥ, māsiko vyādhiḥ, māsika utsavaḥ |
| 1745 | māsād vayasi yatkhañau | Yat, khañ after māsa, of age (sense bhūta). | māsyaḥ, māsīnaḥ |
| 1746 | dvigor yap | Yap after a dvigu in māsa, of age. | dvimāsyaḥ |
| 1747 | ṣaṇmāsāṇ ṇyac ca | Ṇyat, yap, ṭhañ after ṣaṇmāsa, of age. | ṣaṇmāsyaḥ, ṣāṇmāsikaḥ |
| 1748 | avayasi ṭhaṃś ca | Ṭhan and ṇyat after ṣaṇmāsa, not of age. | ṣaṇmāsiko vyādhiḥ, ṣāṇmāsyaḥ |
| 1749 | samāyāḥ khaḥ | Kha after samā, in the four senses of SK 1744. | samīnaḥ |
| 1750 | dvigor vā | After a dvigu in samā, kha optional, else ṭhañ; the five senses run to SK 1757. | dvisamīnaḥ, dvaisamikaḥ |
| 1751 | rātryahaḥsaṃvatsarāc ca | The same after a dvigu in rātri, ahan, saṃvatsara; no ṭac. | dvirātrīṇaḥ / dvairātrikaḥ, dvyahīnaḥ / dvaiyahnikaḥ, dvisaṃvatsarīṇaḥ |
| 1752 | saṃkhyāyāḥ saṃvatsarasaṃkhyasya ca | After a numeral, vṛddhi on a last member saṃvatsara or a numeral; time is not a quantity in SK 1683. | dvisāṃvatsarikaḥ, dviṣāṣṭikaḥ; dvaisamikaḥ |
| 1753 | varṣāl luk ca | After a dvigu in varṣa: kha or ṭhañ, optionally deleted by luk. | dvivarṣīṇo vyādhiḥ, dvivarṣaḥ |
| 1754 | varṣasyābhaviṣyati | Vṛddhi on a last member varṣa, not in the future sense; SK 1683 re-cited. | dvivārṣiko manuṣyaḥ / dvaivarṣikaḥ; dvikauḍavikaḥ, pāñcakalāpikam, dvaiśāṇam |
| 1755 | cittavati nityam | Luk obligatory after a dvigu in varṣa for a sentient meaning. | dvivarṣo dārakaḥ |
| 1756 | ṣaṣṭikāḥ ṣaṣṭirātreṇa pacyante | Nipātana: kan after ṣaṣṭirātra, with rātra elided. | ṣaṣṭikāḥ |
| 1757 | tena parijayyalabhyakāryasukaram | Ṭhañ after a third-case time-word: to be overcome, obtainable, to be done, easy to do in it. The five senses end. | māsiko vyādhiḥ, māsikam |
| 1758 | tad asya brahmacaryam | Ṭhañ after a time-word, "his brahmacarya"; vārttikas for mahānāmnī etc., ṇya and aṇ after caturmāsa. | māsiko brahmacārī, māsikaṃ brahmacaryam, māhānāmnikaḥ, cāturmāsyāni, cāturmāsī |
| 1759 | tasya ca dakṣiṇā yajñākhyebhyaḥ | Ṭhañ after sixth-case names of sacrifices, "the fee of that", even if not time-words. | dvādaśāhikī, āgniṣṭomikī, vājapeyikī |
| 1760 | tatra ca dīyate kāryaṃ bhavavat | After a seventh-case time-word, "given / to be done there": the affixes of tatra bhavaḥ. The time heading ends. | prāvṛṣeṇyam, śāradam |