Prakaraṇa 36 · SK 1761–1777
तद्धिताधिकारे ठञ्विधिप्रकरणम्
taddhitādhikāre ṭhañvidhiprakaraṇam · 17 sūtras
SK 1761 · A 5.1.97V
व्युष्टादिभ्योऽण् ॥ १७६१ ॥
vyuṣṭādibhyo'ṇ
vyuṣṭādibhyo 'ṇ — After vyuṣṭa etc. [as seventh-case words (saptamyanta)], aṇ [comes in the senses 'given there' or 'to be done there', 'tatra ca dīyate kāryam' (SK 1760) being carried forward (anuvṛtti); it is an exception (apavāda) to ṭhañ].
Rule. After vyuṣṭa and the words of its list, in the seventh case, aṇ comes in the senses "is given there" or "is to be done there". Aṇ is heard as -a; its ṇ brings vṛddhi. The rule is an apavāda to ṭhañ. One of Bhaṭṭoji's commentators says so, and says the two senses are carried forward from SK 1760. He opens the section with the words "now the injunctions of ṭhañ".
Example.
vyuṣṭe dīyate kāryaṃ vā "given, or to be done, at daybreak" → vyuṣṭa + aṇ
→ the final a deleted (SK 311) → vyuṣṭ + a
→ no vṛddhi after the y; ai is added before it (SK 1098) → vaiyuṣṭam.
The y of vyuṣṭa stands for the i of vi. That vi is a pada of its own, the prefix vi, so its y ends a pada and SK 1098 applies. One of Bhaṭṭoji's commentators names SK 1098 for this ai.
Bhaṭṭoji's commentators take vyuṣṭa as daybreak. One calls it dawn; the other, the beginning of the day.
The list begins vyuṣṭa, tīrtha, saṃgrāma, pravāsa.
Applies when / blocked by. A vārttika, agnipadādibhya upasaṃkhyānam, adds more bases. Aṇ also comes after agnipada and the words of its list.
agnipade dīyate kāryaṃ vā "given, or to be done, at the agnipada" → agnipada + aṇ
→ vṛddhi a → ā (SK 1075) → the final a deleted → āgnipadam.
Bhaṭṭoji also gives pailumūlam, without its phrase. The translation takes it as a further member of the same list, in the same senses.
A note on the printed edition. Its editor says the Bhāṣya on this sūtra adopts the agnipada addition. His wording can be read of the whole vārttika or of the one form āgnipadam. The same editor reports a view on the vārttika of SK 1773. The author of the Śabdenduśekhara says it is to be understood for this sūtra too.
Siddhānta-kaumudī
व्युष्टे दीयते कार्यं वा वैयुष्टम् । व्युष्ट, तीर्थ, संग्राम, प्रवास इत्यादि ।
vyuṣṭe dīyate kāryaṃ vā, '[what is] given, or to be done, at daybreak (vyuṣṭa)':
vaiyuṣṭam. [The list:] vyuṣṭa, tīrtha, saṃgrāma, pravāsa, and so on.
vārttikaअग्निपदादिभ्य उपसंख्यानम्
(vārttika) agnipadādibhya upasaṃkhyānam — After agnipada etc., [aṇ] is to be additionally
stated (upasaṃkhyāna).
(वार्तिकम्) ॥ अग्निपदे दीयते कार्यं वाग्निपदम् । पैलुमूलम् ॥
agnipade dīyate kāryaṃ vā, '[what is] given, or to be done, at the agnipada': āgnipadam.
pailumūlam.
Bālamanoramā
व्युष्टादिभ्योऽण् - अथ ठञ्विधिर्निरूप्यते — व्युष्टादिभ्योऽण् ।तत्र च दीयते कार्य॑मित्यनुवर्तते । दीयते कार्यं वेत्यर्थे सप्तम्यन्तेभ्यो व्युष्टादिभ्योऽण्स्याट्ठञोऽपवादः । व्युष्टं — प्रभातम् । वैयुष्टमिति । अणि न य्वाभ्या॑मित्यैच् ।
translator notes
- BM opens the section: now the injunctions of ṭhañ (ṭhañvidhi) are set out. 'tatra ca dīyate kāryam' (SK 1760) is carried forward (anuvṛtti) into this rule: after vyuṣṭa etc. as seventh-case words (saptamyanta), aṇ comes in the sense 'given' or 'to be done'; it is an exception (apavāda) to ṭhañ. vyuṣṭa means dawn (prabhāta). In vaiyuṣṭam the aic [augment] comes by 'na yvābhyām' (SK 1098) when aṇ follows. Followed for the brackets in sutra_en (the seventh case, the two senses, the anuvṛtti from SK 1760, the apavāda) and for 'daybreak'.
- TB, printed under sk.1760.t1: on 'vyuṣṭādibhyo 'ṇ', the word vyuṣṭa denotes time and is used of the beginning of the day (divasamukha). Followed for 'daybreak'.
- textual NSP p. 299 (printed 289), editorial footnote 2 (filed in the source under sk.1759.n1); on the scan the footnote mark sits on 'agni-' in this vārttika. The scan clearly reads 'etatsūtrabhāṣye 'gnipadād idam evāśritam', 'in the Bhāṣya on this sūtra just this … is adopted' (OCR 'mipadā-', corrected to 'gnipadā-'). For the construal of 'agnipadād idam' see the translator note.
- translator Footnote 2's 'agnipadād idam evāśritam' admits two construals: (a) agnipadāt + idam, 'just this [form] from agnipada is adopted'; (b) agnipadādi + idam, 'just this agnipadādi [vārttika] is adopted'. The transmitted sandhi ('-ād idam') is the regular form of (a); (b) would regularly be written '-ādīdam'. The footnote is not rendered in the blocks and the construal is left open.
- textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 299 (printed 289) instead prints the vārttika sign before k2. The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
- translator The kaumudī gives pailumūlam as a bare form, without its analytic phrase; it is taken as a second member of the agnipada list, formed in the same senses.
- textual NSP p. 299 (printed 289), editorial footnote 3 (filed in the source under sk.1759.n1), keyed to 'cūḍādibhya' at SK 1773: the author of the [Śabdendu]śekhara says this is to be understood also for 'vyuṣṭādibhyo 'ṇ' (this sūtra) and 'ṛtor aṇ' (SK 1769). See the note at SK 1773.
SK 1762 · A 5.1.98V
तेन यथाकथाचहस्ताभ्यां णयतौ ॥ १७६२ ॥
tena yathākathācahastābhyāṃ ṇayatau
tena yathākathācahastābhyāṃ ṇayatau — After yathākathāca and hasta, as a third-case word (tṛtīyānta; tena), ṇa and yat [respectively, in the sense 'given' or 'to be done'].
Rule. After yathākathāca and after hasta "hand", ṇa and yat come respectively (yathāsaṃkhya). The senses are again "is given" or "is to be done". Ṇa is heard as -a; its ṇ brings vṛddhi. Yat is heard as -ya and brings no vṛddhi.
Example.
yathākathāca dīyate kāryaṃ vā "given, or to be done, anyhow" → yathākathāca + ṇa
→ vṛddhi a → ā (SK 1075) → the final a deleted (SK 311) → yāthākathācam.
Bhaṭṭoji explains: what is given or done without regard (anādareṇa).
hastena dīyate kāryaṃ vā "given, or to be done, by hand" → hasta + yat
→ the final a deleted → hastyam.
Applies when / blocked by. Bhaṭṭoji calls yathākathāca an avyayasaṃghāta, a group of indeclinables used as one unit. The word tena "by that" in the sūtra asks for the third case. Bhaṭṭoji attaches this third case to hasta only: hastena.
Watch out. The pairing in order holds between the two bases and the two affixes. Bhaṭṭoji adds that it does not hold for the two meanings. So yāthākathācam is not "given" only, and hastyam is not "to be done" only. Each form carries both meanings. One of Bhaṭṭoji's commentators grounds this in vyākhyāna.
Siddhānta-kaumudī
यथाकथाचेत्यव्ययसंघातात्तृतीयान्ताद्धस्तशब्दाच्च यथासंख्यं णयतौ स्तः । अर्थाभ्यां तु यथासंख्यं नेष्यते ॥ यथाकथाच दीयते कार्यं वा याथाकथाचम् । अनादरेण देयं कार्यं वेत्यर्थः । हस्तेन दीयते कार्यं वा हस्त्यम् ॥
After the indeclinable group (avyayasaṃghāta) yathākathāca and after the word hasta
as a third-case word (tṛtīyānta), ṇa and yat come respectively (yathāsaṃkhyam). But respective
correspondence with the two meanings is not wanted.
yathākathāca dīyate kāryaṃ vā, '[what is] given, or to be done, anyhow': yāthākathācam;
that is, what is to be given or done without regard (anādareṇa). hastena dīyate kāryaṃ vā,
'[what is] given, or to be done, by hand': hastyam.
Bālamanoramā
तेन यथाकथाचहस्ताभ्यां णयतौ - तेन यथा । अर्थाभ्यामिति । प्रकृत्योः प्रत्ययोश्च यथासङ्ख्यम्, नतु दीयते कार्यमित्यनयोरित्यर्थः, व्याख्यानादिति भावः ।
translator notes
- BM on 'arthābhyām': the respective correspondence holds between the two bases and the two affixes, not between them and the two [meanings] 'dīyate' and 'kāryam'; this rests on the explanation of the tradition (vyākhyāna). Followed: each form carries both meanings.
- textual NSP p. 299 (printed 289) prints 'arthābhyāṃ tu yathāsaṃkhyaṃ neṣyate' with the vārttika sign before it, as a separate statement; the digital source runs it into the prose of k1 unmarked. It is translated in place, without a vārttika label, because BM grounds the statement in the explanation of the tradition (vyākhyānāt) rather than in a vārttika; on NSP's marking it would be a vārttika that the English leaves unlabelled.
- translator The senses 'given' and 'to be done' are not named in the sūtra; they are those of 'tatra ca dīyate kāryam' (SK 1760), which BM carries forward into SK 1761, and the kaumudī's analytic phrases here show them. The bracket in sutra_en is supplied on that basis.
SK 1763 · A 5.1.99V
सम्पादिनि ॥ १७६३ ॥
sampādini
sampādini — [After a third-case word (tṛtīyānta), ṭhañ comes] in the sense 'excelling (saṃpādin) [through that]'.
Rule. After a third-case word, ṭhañ comes in the sense "excelling (saṃpādin) through that". Bhaṭṭoji names the affix ṭhañ. He says tena "by that" of SK 1762 still holds, which gives the third case.
Example.
karṇaveṣṭakābhyāṃ saṃpādi "excelling through the two ear-ornaments" → karṇaveṣṭaka + ṭhañ
→ ṭha → ika (SK 1170) → karṇaveṣṭaka + ika
→ vṛddhi a → ā (SK 1075) → the final a deleted (SK 311) → kārṇaveṣṭakikaṃ mukham "a face".
Bhaṭṭoji glosses it: the face necessarily looks fine with the ear-ornaments.
One of Bhaṭṭoji's commentators adds a second example. A body that necessarily looks fine with a pair of garments is vāstrayugikaṃ śarīram.
Watch out. Bhaṭṭoji's gloss says "necessarily". One of Bhaṭṭoji's commentators reports an analysis of saṃpādin in the sense of necessity, which fits that gloss. The other reads saṃpādin as a possessive: saṃpād is beauty, and what has it is saṃpādin. Scholars discuss this.
Siddhānta-kaumudī
ठञ् । तेनेत्येव । कर्णवेष्टकाभ्यां संपादि कार्णवेष्टकिकं मुखम् । कर्णालंकाराभ्यामवश्यं शोभत इत्यर्थः ॥
ṭhañ. 'tena' ('by that') still holds (anuvṛtti). karṇaveṣṭakābhyāṃ saṃpādi,
'excelling through the two ear-ornaments (karṇaveṣṭaka)': kārṇaveṣṭakikaṃ mukham, a
face; that is, it necessarily looks fine with the ear-ornaments.
Tattvabodhinī
NSP p. 299—संपादिनि । गुणोत्कर्षः संपत्तिः ‘आवश्यके णिनिः’ इति वृत्तिकृत् । एवं वस्त्रयुगेन संपादि वास्त्रयुगिकं शरीरमित्यप्युदाहार्यम् । वस्त्रयुगेन अवश्यं शोभत इत्यर्थः
Bālamanoramā
सम्पादिनि - सम्पादिनि । तेनेत्येवेति । संपाद=संपत्तिः, शोभा, अस्यास्तीति-संपादी । तस्मिन्नर्थे तृतीयान्ताट्ठगित्यर्थः ।
translator notes
- BM on 'tenety eva': saṃpād means saṃpatti, i.e. beauty (śobhā); what has it is saṃpādin; in that sense the affix comes after a third-case word (tṛtīyānta). Followed for 'excelling' and for the third-case word in sutra_en.
- TB: saṃpatti is excellence of qualities (guṇotkarṣa); the author of the Vṛtti takes the ṇini [of saṃpādin] as 'in the sense of necessity' (āvaśyake ṇiniḥ). TB adds that vāstrayugikaṃ śarīram, 'a body that necessarily looks fine with a pair of garments', is likewise to be given as an example. Followed for 'necessarily' in the kaumudī's gloss.
- translator The commentators analyse saṃpādin differently: BM as a possessive (saṃpād 'beauty', 'what has it' is saṃpādin), TB reporting the Vṛttikāra's ṇini in the sense of necessity (āvaśyaka). The kaumudī's gloss 'avaśyaṃ śobhate' agrees with the Vṛtti's analysis, and 'necessarily' renders it; BM's possessive analysis differs and is recorded, not harmonized (§16).
SK 1764 · A 5.1.100V
कर्मवेषाद्यत् ॥ १७६४ ॥
karmaveṣādyat
karmaveṣād yat — After karman and veṣa, yat [in the sense 'excelling (saṃpādin) through that'].
Rule. After karman "action" and veṣa "costume", in the third case, yat comes in the sense "excelling through that". One of Bhaṭṭoji's commentators supplies the case and the sense. Yat sets aside the ṭhañ of SK 1763.
Example.
karmaṇā saṃpādi "excelling through action" → karman + yat
→ yat begins with y, and here it means "excelling", not the state or the action. So the an of karman stays (SK 1154), and SK 679 does not delete it
→ n becomes ṇ, by a rule not taught in this chapter → karmaṇyaṃ śauryam "valour". No vṛddhi.
Bhaṭṭoji gives the form without a derivation.
veṣeṇa saṃpādī "excelling through costume" → veṣa + yat → the final a deleted (SK 311) → veṣyo naṭaḥ "an actor".
Bhaṭṭoji explains veṣa: an artificial appearance (kṛtrima ākāra).
Watch out. Bhaṭṭoji writes saṃpādi, neuter, with śauryam, and saṃpādī, masculine, with naṭaḥ.
Siddhānta-kaumudī
कर्मणा संपादि कर्मण्यं शौर्यम् । वेषेण संपादी वेष्यो नटः । वेषः कृत्रिम आकारः ॥
karmaṇā saṃpādi, 'excelling through action (karman)': karmaṇyaṃ śauryam, valour.
veṣeṇa saṃpādī, 'excelling through costume (veṣa)': veṣyo naṭaḥ, an actor. veṣa is an
artificial appearance (kṛtrima ākāra).
Bālamanoramā
कर्मवेषाद्यत् - कर्मवेषाद्यत् । तृतीयान्तात्कर्मन्शब्दात्, वेषशब्दाच्च संपादिन्यर्थे यत्स्यादित्यर्थः ।
translator notes
- BM: yat comes after the word karman and the word veṣa, as third-case words (tṛtīyānta), in the sense 'saṃpādin'. Followed for the sense carried over from SK 1763 in sutra_en.
- translator No Tattvabodhinī is printed on this sūtra; the TB filed under sk.1763.t1 and sk.1765.t1 does not touch it. The kaumudī writes saṃpādi (neuter) with śauryam and saṃpādī (masculine) with naṭaḥ; the English does not mark the difference.
SK 1765 · A 5.1.101V
तस्मै प्रभवति संतापादिभ्यः ॥ १७६५ ॥
tasmai prabhavati saṃtāpādibhyaḥ
tasmai prabhavati saṃtāpādibhyaḥ — After saṃtāpa etc., as fourth-case words (caturthyanta; tasmai), [ṭhañ comes] in the sense 'is capable of (prabhavati) [that]'.
Rule. After saṃtāpa "torment" and the words of its list, in the fourth case (tasmai), ṭhañ comes in the sense "is capable of that" (prabhavati). One of Bhaṭṭoji's commentators supplies the affix. The other explains prabhavati: one who is able, competent.
Example.
saṃtāpāya prabhavati "is capable of torment" → saṃtāpa + ṭhañ
→ ṭha → ika → vṛddhi a → ā → the final a deleted → sāṃtāpikaḥ.
One of Bhaṭṭoji's commentators gives the meaning: able to afflict enemies.
Bhaṭṭoji also gives sāṃgrāmikaḥ, from saṃgrāma, a member of the list.
Siddhānta-kaumudī
संतापाय प्रभवति सांतापिकः । सांग्रामिकः ॥
saṃtāpāya prabhavati, '[he] is capable of torment (saṃtāpa) [to enemies]': sāṃtāpikaḥ.
sāṃgrāmikaḥ.
Tattvabodhinī
NSP p. 299— तस्मै प्रभवति । समर्थः शक्तः प्रभवतीत्युच्यते ॥—आर्तवमिति । पुष्पमित्यादि विशेष्यं वोध्यम् ॥—काल्यं शीतमिति । ‘प्रत्यूषोऽहर्मुखं कल्यम्’ इत्यमरः । तत्र प्रातःकाले काल्यशब्दस्य व्युत्पत्त्यन्तरं मृग्यम्
Bālamanoramā
तस्मै प्रभवति संतापादिभ्यः - तस्मै प्रभवति । चतुर्थ्यन्तेभ्यः संतापादिभ्यः प्रभवतीत्यर्थे ठञ् स्यादित्यर्थः । संतापाय प्रभवतीति । शत्रूणां पीडायै शक्नोतीत्यर्थः ।
translator notes
- BM: ṭhañ comes after saṃtāpa etc. as fourth-case words (caturthyanta), in the sense 'prabhavati'; 'saṃtāpāya prabhavati' means 'is able to afflict enemies'. Followed for '[ṭhañ comes]' in sutra_en and for '[to enemies]'.
- TB: one who is able (samartha), competent (śakta), is said to 'prabhavati'. Followed for 'is capable of'.
SK 1766 · A 5.1.102V
योगाद्यच्च ॥ १७६६ ॥
yogādyacca
yogād yac ca — After yoga, yat as well [in the sense 'is capable of that'].
Rule. After yoga, yat comes as well, in the sense "is capable of that". One of Bhaṭṭoji's commentators supplies the fourth case and the sense. Bhaṭṭoji says the word ca "as well" brings ṭhañ too. So there are two forms.
Example.
yogāya prabhavati "is capable of yoga"
→ yoga + yat → the final a deleted → yogyaḥ (no vṛddhi);
→ yoga + ṭhañ → ṭha → ika → vṛddhi o → au → the final a deleted → yaugikaḥ.
Watch out. Yat alone would set ṭhañ aside, as in SK 1764. Here ca keeps ṭhañ beside it.
Siddhānta-kaumudī
चाट्ठञ् । योगाय प्रभवति योग्यः यौगिकः ॥
From 'ca' ('as well'), ṭhañ [too]. yogāya prabhavati, 'is capable of yoga': yogyaḥ;
yaugikaḥ.
Bālamanoramā
योगाद्यच्च - योगाद्यच्च ।चतुर्थ्यन्तात्प्रभवतीत्यर्थे॑ इति शेषः ।
translator notes
- BM: 'after a fourth-case word (caturthyanta), in the sense prabhavati' is to be supplied (iti śeṣaḥ). Followed for the bracket in sutra_en.
- translator No Tattvabodhinī is printed on this sūtra (checked sk.1765.t1 and sk.1771.t1, which carry the TB on either side). yogyaḥ is the yat form, yaugikaḥ the ṭhañ form.
SK 1767 · A 5.1.103V
कर्मण उकञ् ॥ १७६७ ॥
karmaṇa ukañ
karmaṇa ukañ — After karman, ukañ [in the sense 'is capable of that'].
Rule. After karman "action", ukañ comes in the sense "is capable of that". One of Bhaṭṭoji's commentators supplies the fourth case and the sense. Ukañ is heard as -uka; its ñ brings vṛddhi.
Example.
karmaṇe prabhavati "is capable of action" → karman + ukañ
→ the ṭi an deleted (compare SK 679) → karm + uka
→ vṛddhi a → ā (SK 1075) → kārmukam.
Bhaṭṭoji gives only the phrase and the form. One of his commentators names the deletion of the ṭi.
Watch out. Compare SK 1764. With the third case and "excelling", karman takes yat: karmaṇyam. With the fourth case and "capable", it takes ukañ: kārmukam. Yat begins with y, so SK 1154 keeps the an. Ukañ does not begin with y, so SK 1154 does not apply, and the ṭi goes.
Siddhānta-kaumudī
कर्मणे प्रभवति कार्मुकम् ॥
karmaṇe prabhavati, 'is capable of action (karman)': kārmukam.
Bālamanoramā
कर्मण उकञ् - कर्मण उकञ् ।चतुर्थ्यन्तात्प्रभवतीत्यर्थे॑ इति शेषः । कार्मुकमिति । उकञि टिलोपः ।
translator notes
- BM: 'after a fourth-case word (caturthyanta), in the sense prabhavati' is to be supplied (iti śeṣaḥ). On kārmukam: before ukañ the ṭi [an of karman] is elided (ṭilopa). Followed for the bracket in sutra_en; the kaumudī itself gives no derivation.
SK 1768 · A 5.1.104V
समयस्तदस्य प्राप्तम् ॥ १७६८ ॥
samayastadasya prāptam
samayas tad asya prāptam — After samaya, as a first-case word (prathamānta; tad), [ṭhañ comes] in the sense 'has arrived (prāptam) for this (asya)'.
Rule. After samaya "time", in the first case (tad), ṭhañ comes in the sense "has arrived for this". One of Bhaṭṭoji's commentators supplies the affix and the case.
Example.
samayaḥ prāpto 'sya "its time has arrived" → samaya + ṭhañ
→ ṭha → ika → vṛddhi a → ā → the final a deleted → sāmayikam.
One of Bhaṭṭoji's commentators makes two points about the wording. Tad and prāptam are neuter because they speak in general (sāmānye napuṃsakam). And tad "that" is put here for the sake of the following rules.
Siddhānta-kaumudī
समयः प्राप्तोऽस्य सामयिकम् ॥
samayaḥ prāpto 'sya, 'its time (samaya) has arrived': sāmayikam.
Bālamanoramā
समयस्तदस्य प्राप्तम् - समयस्तदस्य । तदिति, प्राप्तमिति च सामान्ये नपुंसकम् । समयः प्राप्तोऽस्येत्यर्थे प्रथमान्तात्समयशब्दाट्ठञित्यर्थः ।त॑दित्युत्तरार्थम् ।
translator notes
- BM: 'tad' and 'prāptam' are neuter in the general sense (sāmānye napuṃsakam); ṭhañ comes after the word samaya as a first-case word (prathamānta) in the sense 'samaya has arrived for this'. 'tad' is for the sake of the following [rules] (uttarārtham). Followed for sutra_en.
SK 1769 · A 5.1.105V
ऋतोरण् ॥ १७६९ ॥
ṛtoraṇ
ṛtor aṇ — After ṛtu [as a first-case word (prathamānta)], aṇ [in the sense 'has arrived for this'; 'prāptam' still holds (anuvṛtti)].
Rule. After ṛtu "season", in the first case, aṇ comes in the sense "has arrived for this". One of Bhaṭṭoji's commentators says prāptam still holds. Aṇ sets aside ṭhañ.
Example.
ṛtuḥ prāpto 'sya "its season has arrived" → ṛtu + aṇ
→ guṇa of the final u → o (SK 847) → av before the vowel (SK 61) → ṛtav + a
→ vṛddhi of the first vowel ṛ → ār (SK 1075, SK 70) → ārtavam.
One of Bhaṭṭoji's commentators names the guṇa, the vṛddhi and the r. The other says the noun understood is a flower or the like.
Applies when / blocked by. A vārttika, upavastrādibhya upasaṃkhyānam, adds more bases. Aṇ also comes after upavastṛ "one who fasts" and the words of its list.
upavastā prāpto 'sya "the one who fasts has arrived for this" → upavastṛ + aṇ → ṛ → r before the vowel → vṛddhi u → au → aupavastram.
prāśitā prāpto 'sya "the partaker has arrived for this" → prāśitram.
The editor of the printed edition reports a view on the vārttika of SK 1773: it is to be understood for this sūtra too.
Watch out. Pāṇini's next sūtra, A 5.1.106, is Vedic. Bhaṭṭoji keeps it for the Vedic section (SK 3495). So SK 1770 is A 5.1.107.
Siddhānta-kaumudī
ऋतुः प्राप्तोऽस्य आर्तवम् ॥
ṛtuḥ prāpto 'sya, 'its season (ṛtu) has arrived': ārtavam [a flower, etc.].
vārttikaउपवस्त्रादिभ्य उपसंख्यानम्
(vārttika) upavastrādibhya upasaṃkhyānam — After upavastṛ etc., [aṇ] is to be
additionally stated (upasaṃkhyāna).
(वार्तिकम्) ॥ उपवस्ता प्राप्तोऽस्य औपवस्त्रम् । प्राशिता प्राप्तोऽस्य प्राशित्रम् ॥
upavastā prāpto 'sya, 'the one who fasts (upavastṛ) has arrived for this': aupavastram.
prāśitā prāpto 'sya, 'the partaker (prāśitṛ) has arrived for this': prāśitram.
Bālamanoramā
ऋतोरण् - ऋतोरण् । प्राप्तमित्येव । प्राप्तोऽस्येत्यर्थे प्रथमान्तादृतोरणित्यर्थः । आर्तवमिति । अणि ओर्गुणः, आदिवृद्धिः । रपरत्वम् ।
translator notes
- BM: 'prāptam' still holds (ity eva); aṇ comes after ṛtu as a first-case word (prathamānta) in the sense 'has arrived for this'. In ārtavam, when aṇ follows, guṇa of u by 'or guṇaḥ' (SK 847), vṛddhi of the first vowel, and r after it (raparatva). Followed for sutra_en; the kaumudī gives no derivation.
- TB, printed under sk.1765.t1: on 'ārtavam', the qualified noun (viśeṣya) is to be understood as puṣpam ('a flower') and the like. Followed for '[a flower, etc.]'.
- textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 299 (printed 289) instead prints the vārttika sign before k2. The tag is left untranslated, and k3 is Bhaṭṭoji's own prose. NSP reads 'upavastā' like the source (the OCR's 'upavastrā' is an OCR slip; the scan has 'upavastā').
- textual NSP p. 299 (printed 289), editorial footnote 3 (filed in the source under sk.1759.n1), keyed to 'cūḍādibhya' at SK 1773: the author of the [Śabdendu]śekhara says this is to be understood also for 'vyuṣṭādibhyo 'ṇ' (SK 1761) and 'ṛtor aṇ' (this sūtra). See the note at SK 1773.
SK 1770 · A 5.1.107V
कालाद्यत् ॥ १७७० ॥
kālādyat
kālād yat — After kāla, yat [in the sense 'has arrived for this'].
Rule. After the word kāla "time", in the first case, yat comes in the sense "has arrived for this". One of Bhaṭṭoji's commentators says tad asya prāptam still holds.
Example.
kālaḥ prāpto 'sya "its time has arrived" → kāla + yat
→ the final a deleted (SK 311) → kālyaṃ śītam "seasonable cold", cold whose time has come.
Watch out. There is another word kālya, meaning "early morning". Bhaṭṭoji's commentators agree that it is not formed by this rule. How it is formed, scholars discuss.
Siddhānta-kaumudī
कालः प्राप्तोऽस्य काल्यं शीतम् ॥
kālaḥ prāpto 'sya, 'its time (kāla) has arrived': kālyaṃ śītam, seasonable cold.
Bālamanoramā
कालाद्यत् - कालाद्यत् । तदस्य प्राप्तमित्येव । प्रथमान्तात्कालशब्दादस्य प्राप्त इत्यर्थे यदित्यर्थः । प्रातःकाले काल्यशब्दस्तु कल्यवदव्युत्पन्नं प्रातिपदिकम् । कल्यमेव काल्यं वा ।
translator notes
- BM: 'tad asya prāptam' still holds (ity eva); yat comes after the word kāla as a first-case word (prathamānta) in the sense 'has arrived for this'. The word kālya meaning 'early morning', however, is an underived stem (avyutpanna prātipadika) like kalya; or kalya itself is kālya. Followed for sutra_en.
- TB, printed under sk.1765.t1: on 'kālyaṃ śītam', Amara has 'pratyūṣo 'harmukhaṃ kalyam'; for kālya in the sense of early morning another derivation is to be sought (vyutpattyantaraṃ mṛgyam). Recorded.
- translator TB and BM agree that kālya 'early morning' is not formed by this rule, but they account for it differently: TB leaves its derivation to be sought; BM calls it an underived stem like kalya, or kalya itself.
- translator The kaumudī passes from 'ṛtor aṇ' (A 5.1.105) to this sūtra (A 5.1.107); A 5.1.106, 'chandasi ghas', is treated in the Vaidikī section (SK 3495). 'seasonable cold' renders kālyaṃ śītam as cold whose time has come.
SK 1771 · A 5.1.108V
प्रकृष्टे ठञ् ॥ १७७१ ॥
prakṛṣṭe ṭhañ
prakṛṣṭe ṭhañ — ṭhañ [after kāla, in the sense 'that … of this' (tad asya), both carried forward (anuvṛtti)] when [the time] is extended (prakṛṣṭa).
Rule. After the word kāla, ṭhañ comes when the time is extended (prakṛṣṭa). Bhaṭṭoji says kālāt "after kāla" of SK 1770 still holds, and so does tad asya. One of Bhaṭṭoji's commentators calls this ṭhañ an apavāda to the yat of SK 1770.
Example.
prakṛṣṭo dīrghaḥ kālo 'sya "it has an extended, that is, a long time" → kāla + ṭhañ
→ ṭha → ika → vṛddhi: ā stays ā → the final a deleted → kālikaṃ vairam "long-standing enmity".
Applies when / blocked by. Bhaṭṭoji's phrase has no "has arrived". One of Bhaṭṭoji's commentators supplies it, giving the sense "has arrived for this". The same commentator says dīrgha "long" glosses prakṛṣṭa. The other takes prakṛṣṭa as "what is extended", qualifying the time.
Watch out. Why name ṭhañ at all, when the heading already supplies it? One of Bhaṭṭoji's commentators says it is for clarity. Otherwise the yat of SK 1770, the rule just before, might be thought to continue.
Siddhānta-kaumudī
कालादित्येव । तदस्येति च । प्रकृष्टो दीर्घः कालोऽस्येति कालिकं वैरम् ॥
'kālāt' ('after kāla') still holds, and so does 'tad asya'. prakṛṣṭo dīrghaḥ kālo 'sya,
'it has an extended, [that is,] long time': kālikaṃ vairam, long-standing enmity.
Tattvabodhinī
NSP p. 299—प्रकृष्टे ठञ् । प्रकृष्यते अयमिति प्रकृष्टः । कर्मणि क्तः । तेन च प्रकर्षेण कालो विशेष्यते इत्याह—दीर्घः काल इति । ठञ्ग्रहणं विस्पष्टार्थम् । अन्यथा अनन्तरस्य यतोऽनुवृत्तिराशङ्क्येत
Bālamanoramā
प्रकृष्टे ठञ् - प्रकृष्टे ठञ् । अस्य प्राप्त इत्यर्थे प्रकृष्टवृत्तेः कालशब्दाट्ठञित्यर्थः । यतोऽपवादः । प्रकृष्टशब्दस्य विवरणं-दीर्घ इति ।
translator notes
- BM: ṭhañ comes after the word kāla used in the sense 'extended' (prakṛṣṭa), in the sense 'has arrived for this' (asya prāptaḥ); it is an exception (apavāda) to yat [of SK 1770]. 'dīrgha' is the gloss (vivaraṇa) of the word prakṛṣṭa. Followed for 'extended, [that is,] long'.
- TB: prakṛṣṭa is 'what is extended', with kta in the object sense (karmaṇi); the time is qualified by that extension, hence the kaumudī's 'dīrghaḥ kālaḥ'. The mention of ṭhañ [already under the heading] is for clarity (viśpaṣṭārtham); otherwise the carrying forward (anuvṛtti) of the immediately preceding yat might be suspected. Followed for taking prakṛṣṭa as qualifying kāla.
- translator The kaumudī's analytic phrase has no 'prāptaḥ'; BM's gloss includes it. The English follows the kaumudī's phrase: sutra_en carries the kaumudī's own 'kālāt' and 'tad asya' and leaves BM's 'has arrived' out.
SK 1772 · A 5.1.109V
प्रयोजनम् ॥ १७७२ ॥
prayojanam
prayojanam — [After a first-case word (prathamānta), ṭhañ comes in the sense 'that is] the purpose (prayojana) [of this]'.
Rule. After a first-case word, ṭhañ comes in the sense "that is the purpose of this". Bhaṭṭoji says tad asya still holds. One of his commentators supplies the affix and the case.
Example.
indramahaḥ prayojanam asya "the festival of Indra is its purpose" → indramaha + ṭhañ
→ ṭha → ika → vṛddhi i → ai → the final a deleted → aindramahikam.
Bhaṭṭoji's commentators explain maha as a festival.
Applies when / blocked by. Bhaṭṭoji says prayojana here is both the result (phala) and the cause (kāraṇa). One of his commentators derives both meanings. As "what is brought about by activity", prayojana is the result. As "that by which a person is set in motion", it is the impelling cause.
Siddhānta-kaumudī
तदस्येत्येव । इन्द्रमहः प्रयोजनमस्य ऐन्द्रमहिकम् । प्रयोजनं फलं कारणं च ॥
'tad asya' still holds. indramahaḥ prayojanam asya, 'the festival of Indra (indramaha) is
its purpose': aindramahikam. prayojana [here] is both the result (phala) and the cause
(kāraṇa).
Tattvabodhinī
alignment inferredNSP p. 299—इन्द्रमह इति । मह उत्सवः
Bālamanoramā
प्रयोजनम् - प्रयोजनम् । तदस्येत्येवेति । अस्य प्रयोजनमित्यर्थे प्रथमान्ताट्ठञित्यर्थः । इन्द्रमह इति । इन्द्रोत्सव इत्यर्थः । 'मह उद्धव उत्सवः' इत्यमरः । प्रयोजनं फलं कारणं चेति । प्रयुज्यते प्रवृत्त्या निष्पाद्यते इति कर्मणि ल्युटि प्रयोजनशब्दः फलवाची । प्रयुज्यते प्रवर्तते पुरुषोऽनेनेति करणे ल्युटि प्रयोजनशब्दः प्रवर्तकवाचीत्यर्थः ।
translator notes
- BM: ṭhañ comes after a first-case word (prathamānta) in the sense 'this is its prayojana'. indramaha means the festival of Indra (Amara: 'maha uddhava utsavaḥ'). On 'phalaṃ kāraṇaṃ ca': with lyuṭ in the object sense ('what is brought about by activity'), prayojana denotes the result; with lyuṭ in the instrument sense ('that by which a person is set in motion'), it denotes the impelling cause. Followed for 'result' and 'cause' and for sutra_en.
- TB on 'indramaha': maha is a festival (utsava). Followed.
SK 1773 · A 5.1.110V
विशाखाषाढादण् मन्थदण्डयोः ॥ १७७३ ॥
viśākhāṣāḍhādaṇ manthadaṇḍayoḥ
viśākhāṣāḍhād aṇ manthadaṇḍayoḥ — After viśākhā and āṣāḍha, aṇ [in the sense 'that is the purpose of this'], when the churning-post (mantha) and the staff (daṇḍa) [are meant, respectively].
Rule. After viśākhā and āṣāḍha, aṇ comes in the sense "that is the purpose of this". The derived words mean the churning-post (mantha) and the staff (daṇḍa), respectively. Bhaṭṭoji says so: "when the meanings (arthayoḥ) are mantha and daṇḍa, in order". One of his commentators supplies the first case.
Example.
viśākhā prayojanam asya "the Viśākhā asterism is its purpose" → viśākhā + aṇ
→ vṛddhi i → ai → the final ā deleted (SK 311) → vaiśākho manthaḥ "the churning-post".
āṣāḍha + aṇ → vṛddhi: ā stays ā → the final a deleted → āṣāḍho daṇḍaḥ "the staff".
Applies when / blocked by. A vārttika, cūḍādibhya upasaṃkhyānam, adds more bases. Aṇ also comes after cūḍā and the words of its list. One of Bhaṭṭoji's commentators says the sense is still "that is the purpose of this".
cūḍā + aṇ → vṛddhi ū → au → the final ā deleted → cauḍam. The same commentator analyses it as cūḍā prayojanam asya. He allows caulam too, since ḍ and l are not distinguished.
śraddhā + aṇ → vṛddhi a → ā → the final ā deleted → śrāddham. The same commentator analyses it as śraddhā prayojanam asya. Here prayojana is the cause: "caused by faith".
The editor of the printed edition reports the view of the author of the Śabdenduśekhara. This vārttika is to be understood for SK 1761 and SK 1769 as well.
Watch out. Do not press the meaning of the parts. Bhaṭṭoji's commentators say vaiśākha and āṣāḍha are rūḍha, conventional names for these objects. One of them describes the churning gear. A post is set in the ground, and two ropes hold the churning staff upright against it. The post is the mantha; the staff is the daṇḍa.
Siddhānta-kaumudī
आभ्यामण्स्यात्प्रयोजनमित्यर्थे क्रमान्मन्थदण्डयोर्थयोः । विशाखा प्रयोजनमस्य वैशाखो मन्थः । आषाढो दण्डः ।
After these two, aṇ comes in the sense 'purpose' (prayojana), when the meanings are
mantha and daṇḍa respectively. viśākhā prayojanam asya, 'the Viśākhā [asterism] is its
purpose': vaiśākho manthaḥ, the churning-post. āṣāḍho daṇḍaḥ, the staff.
vārttikaचूडादिभ्य उपसंख्यानम्
(vārttika) cūḍādibhya upasaṃkhyānam — After cūḍā etc., [aṇ] is to be additionally stated
(upasaṃkhyāna) [in the sense 'that is the purpose of this'].
(वार्तिकम्) ॥ चूडी, चौडम् । श्रद्धा, श्राद्धम् ॥
cūḍā: cauḍam. śraddhā: śrāddham.
Tattvabodhinī
alignment inferredNSP p. 299—वैशाखो मन्थः । —आषाढो दण्ड इति । वैशाखाषाढशब्दौ रूढिरूपेण मन्थदण्डयोर्वर्तते । तयोस्तु यथाकथंचिद्व्युत्पत्तिः क्रियत इति हरदत्तः । विलोडनदण्डस्यैवाधारभूतः काष्ठविशेषो मन्थ इत्युच्यते
Bālamanoramā
विशाखाऽऽषाढादण् मन्थदण्डयोः - विशाखाषाढात् । विशाखाशब्दादाषाढशब्दाच्च प्रथमान्तादस्य प्रयोजनमित्यर्थे अण् स्यात्, समुदायेन मन्थे दण्डे च क्रमाद्गम्ये सतीत्यर्थः । तदाह — आभ्यामिति । स्थूणामेका निखाय तस्यां रज्जुद्वयमधरोत्तरमासज्य तयो रज्ज्वोर्मन्थनदण्ड ऊर्ध्वमासज्यते । येन रज्ज्वा भ्रामितेन दधि विलोड्यते इति स्थितिः । तत्र स्थूणा मन्थ इत्युच्यते । मन्थानाख्यदण्डो दण्ड उच्यते । अनयोर्वैशाखशब्द आषाढशब्दश्च रूढौ । तत्रावयवार्थाभिनिवेशो न कर्तव्यः । चूडादिभ्य इति । चूडादिभ्यः प्रथमान्तेभ्योऽस्य प्रयोजनमित्यर्थे अणित्यर्थः । चौडमिति । चूडाप्रयोजनमस्येति विग्रहः । डलयोरभेदाच्चौलमित्यपि । श्राद्धमिति । श्रद्धा प्रयोजनमस्येति विग्रहः । श्रद्धाशब्दादणि श्राद्धमित्यर्थः । अत्र प्रयोजनशब्दः कारणवाची । श्रद्धाहेतुकमिति यावत् ।
translator notes
- BM: aṇ comes after the words viśākhā and āṣāḍha, as first-case words (prathamānta), in the sense 'this is its purpose', when the whole [derivative] conveys mantha and daṇḍa respectively. BM describes the arrangement: a post (sthūṇā) is set in the ground, two ropes are attached to it, one below the other, and the churning staff is fastened upright by them, so that when it is turned by a rope the curd is churned; the post is called mantha, and the staff called manthāna is called daṇḍa. vaiśākha and āṣāḍha are conventional (rūḍha) in these senses; the meaning of the parts is not to be pressed. Followed for 'churning-post' and 'staff'.
- TB: vaiśākha and āṣāḍha denote mantha and daṇḍa by convention (rūḍhi); Haradatta says a derivation of them is made somehow or other. The mantha is the piece of wood that serves as support for the churning staff itself. Followed; TB and BM agree.
- BM: aṇ comes after cūḍā etc. as first-case words (prathamānta) in the sense 'this is its purpose'. Followed for '[aṇ]' and for the bracketed sense in k2.
- BM: cauḍam is analysed 'cūḍā prayojanam asya'; since ḍ and l are not distinguished, caulam also. śrāddham is analysed 'śraddhā prayojanam asya'; here prayojana denotes the cause: 'caused by faith'. Recorded.
- textual The source reads 'manthadaṇḍayor thayoḥ'; NSP p. 299 (printed 289) reads 'manthadaṇḍayor arthayoḥ', and the scan confirms it. The block translates 'arthayoḥ' ('the meanings').
- textual The source reads 'cūḍī, cauḍam'; NSP p. 299 (printed 289) reads 'cūḍā, cauḍam', as the vārttika's 'cūḍādibhyaḥ' requires, and the scan confirms it. The block translates cūḍā. The digital source also opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP instead prints the vārttika sign before k2. The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
- textual NSP p. 299 (printed 289), editorial footnote 3 on 'cūḍādibhya' (filed in the source under sk.1759.n1): the author of the [Śabdendu]śekhara says this is to be understood also for 'vyuṣṭādibhyo 'ṇ' (SK 1761) and 'ṛtor aṇ' (SK 1769). The scan shows the marker on the vārttika.
SK 1774 · A 5.1.111V
अनुप्रवचनादिभ्यश्छः ॥ १७७४ ॥
anupravacanādibhyaśchaḥ
anupravacanādibhyaś chaḥ — After anupravacana etc., cha [in the sense 'that is the purpose of this'].
Rule. After anupravacana and the words of its list, cha comes in the sense "that is the purpose of this". One of Bhaṭṭoji's commentators supplies the first case and the sense. Cha is heard as -īya and brings no vṛddhi.
Example.
anupravacanaṃ prayojanam asya "the anupravacana is its purpose" → anupravacana + cha
→ cha → īya (SK 475) → the final a deleted (SK 311) → anupravacanīyam.
Watch out. What rite is the anupravacana? One of Bhaṭṭoji's commentators calls it a rite that forms part of the upanayana, known from the Āśvalāyana sūtra. The other identifies it as the brāhmaudana. Scholars discuss this, so the word is left untranslated.
Siddhānta-kaumudī
अनुप्रवचनं प्रयोजनमस्य अनुप्रवचनीयम् ॥
anupravacanaṃ prayojanam asya, 'the anupravacana is its purpose': anupravacanīyam.
Tattvabodhinī
NSP p. 299—अनुप्रवचना—। अनुप्रवचनं नाम ब्राह्मौदनमुच्यते
Bālamanoramā
अनुप्रवचनादिभ्यश्छः - अनुप्रवचनादिभ्यश्छः । प्रथमान्तादनुप्रवचनादिशब्दादस्य प्रयोजनमित्यर्थे छः स्यादित्यर्थः । अनुप्रवचनं नाम उपनयनाङ्गं किञ्चित्कर्म आश्वलायनसूत्रे प्रसिद्धम् ।
translator notes
- BM: cha comes after the words anupravacana etc. as first-case words (prathamānta) in the sense 'this is its purpose'. anupravacana is a particular rite forming part of the upanayana, well known in the Āśvalāyana sūtra. Followed for sutra_en; the word is left untranslated.
- TB: what is called anupravacana is the brāhmaudana. Recorded.
- translator BM and TB identify the referent of anupravacana differently (BM: a rite forming part of the upanayana; TB: the brāhmaudana). The English leaves anupravacana untranslated rather than choose between them (§16).
SK 1775 · A 5.1.112V
समापनात् सपूर्वपदात् ॥ १७७५ ॥
samāpanāt sapūrvapadāt
samāpanāt sapūrvapadāt — After samāpana having a prior member (sapūrvapada), [cha, in the sense 'that is the purpose of this'].
Rule. After samāpana "completion", when it has a prior member (sapūrvapada), cha comes in the sense "that is the purpose of this". Cha is carried forward from SK 1774. One of Bhaṭṭoji's commentators says the prior member must actually be present.
Example.
vyākaraṇasamāpanaṃ prayojanam asya "the completion of grammar is its purpose" → vyākaraṇasamāpana + cha
→ cha → īya → the final a deleted → vyākaraṇasamāpanīyam.
One of Bhaṭṭoji's commentators supplies a noun: maṅgalācāraḥ, an auspicious observance. Bhaṭṭoji himself gives the neuter form without a noun.
Watch out. A bare samāpana, with no prior member, falls outside this rule.
Siddhānta-kaumudī
व्याकरणसमापनं प्रयोजनमस्य व्याकरणसमापनीयम् ॥
vyākaraṇasamāpanaṃ prayojanam asya, 'the completion of grammar (vyākaraṇa) is its
purpose': vyākaraṇasamāpanīyam.
Tattvabodhinī
alignment inferredNSP p. 299—सपूर्वपदादिति । विद्यमानपूर्वपदादित्यर्थः
Bālamanoramā
समापनात् सपूर्वपदात् - समापनात्सपूर्वपदात् । सपूर्वपदात्समापनशब्दादस्य प्रयोजनमित्यर्थे छः स्यादित्यर्थः । व्याकरणसमापनीय इति । 'मङ्गलाचार' इति शेषः ।
translator notes
- BM: cha comes after the word samāpana that has a prior member, in the sense 'this is its purpose'. BM's pratīka reads 'vyākaraṇasamāpanīya' and supplies 'maṅgalācāraḥ' ('an auspicious observance') as the qualified noun. Followed for cha in sutra_en; the kaumudī's neuter form is kept without a noun.
- TB: 'sapūrvapadāt' means 'from [samāpana] with a prior member actually present' (vidyamānapūrvapadāt). Followed for sutra_en.
SK 1776 · A 5.1.113V
ऐकागारिकट् चौरे ॥ १७७६ ॥
aikāgārikaṭ caure
aikāgārikaṭ caure — aikāgārikaṭ [is formed irregularly] when a thief (caura) [is meant].
Rule. The word aikāgārikaṭ is set down by nipātana when a thief (caura) is meant. One of Bhaṭṭoji's commentators says what it contains. The affix ikaṭ is added to ekāgāra "a single house".
Example.
ekam asahāyam agāraṃ prayojanam asya mumuṣiṣoḥ "a lone house is the object of this man, who wishes to steal" → ekāgāra + ika(ṭ)
→ vṛddhi e → ai, given by the nipātana itself (so one of Bhaṭṭoji's commentators) → the final a deleted → aikāgārikaḥ "a thief".
Bhaṭṭoji ends: "he is aikāgārikaḥ, a thief (cauraḥ)". The print reads cāraiḥ, a slip in the printing. The sūtra's caure requires cauraḥ, and so does one of Bhaṭṭoji's commentators, who writes corasya "of the thief".
One of Bhaṭṭoji's commentators explains asahāya "lone", which glosses eka. A thief wants a house standing alone. With other houses near, the theft could come to light.
The ṭ brings the feminine ṅīp (SK 470): aikāgārikī.
Applies when / blocked by. Bhaṭṭoji's commentators call this sūtra a niyama. Ṭhañ would already come by SK 1772, "that is the purpose of this". So the sūtra restricts the form to a thief. For a mendicant whose object is a single house, there is only the phrase: ekāgāraṃ prayojanam asya bhikṣoḥ.
Watch out. Why a ready-made form with ṭ, and not simply "ṭhañ after ekāgāra, of a thief"? One of Bhaṭṭoji's commentators reports that the Bhāṣya calls that wording easier. The other gives an answer. The ṭ fixes what happens: only ṅīp comes. The accent that a ñ-marked affix would bring does not come.
Siddhānta-kaumudī
एकमसहायमगारं प्रयोजनमस्य मुमुषिषोः स ऐकागारिकश्चारैः ॥
ekam, [that is,] unaccompanied (asahāya), agāram prayojanam asya mumuṣiṣoḥ, 'a lone house
is the object of this [man] who wishes to steal': he is aikāgārikaḥ, a thief (cauraḥ).
Tattvabodhinī
NSP p. 299–300—ऐकागारिकट्—। टो ङीबर्थः । ऐकागारिकी ॥ किमर्थमिदमुच्यते यावता ‘प्रयोजनम्’ इत्येव ठञि सिद्धम् । सत्यम् । चौरे नियमार्थमावश्यकमिदं सूत्रम् । अन्यथा ‘एकागारं प्रयोजनं यस्य भिक्षोरित्यत्रापि स्यात् ॥ नन्वेवमपि ‘ऐकागाराच्चौरे’ इति ठञेव नियम्यतां किमैकागारिक इति निपातनेन टिकरणेन च प्रयोजनमिति चेत् । अत्राहुः । टकारः कार्यावधारणार्थः ङीबेव भवति न ञित्स्वर इति । वृद्धिस्तु निपातनाद्भवत्येवेति ॥—आकाल आदेश इति । निपात्यत इति शेषः ॥—आद्यन्तौ यस्येत्यादि । अस्येत्यधिकारात्षष्ठ्यर्थे इकट् प्रत्ययो निपात्यत इति भावः ॥—आकालाट्ठंश्चेति । वार्तिकमिदम् ॥ ठञः पूर्णोऽवधिः ॥
Bālamanoramā
ऐकागारिकट् चौरे - ऐकागारिकट् चौरे । एकमगारं प्रयोजनं=प्रयोजकस्य चोरस्येति विग्रहे एकागारशब्दादिकट्प्रत्यये ऐकागारिकडिति निपात्यते । टित्त्वं ङीबर्थम् । प्रयोजनमित्येव सिद्धे चोर एवेति नियमार्थं सूत्रम् । एकमित्यस्य विवरणम् — असहायमिति ।एके मुख्यान्यकेवलाः॑ इत्यमरः । मुमुषिषोरिति । चौर्यं कर्तुमिच्छोरित्यर्थः । चोरस्य हि असहायमगारमिष्टं, गेहान्तरसत्त्वे चौर्यप्रकटनप्रसङ्गादिति भावः । चोरे किम् । एकागारं प्रयोजनमस्य भिक्षोरिति वाक्यमेव । भाष्ये तु 'एकागाराच्चोरे' इत्येव सुवचं, प्रकृतत्वाट्ठञ् सिद्ध इत्युक्तम् ।
Footnotes (NSP 1915 ed.)
NSP p. 300 १ क्रियेति—एतच्च संनिहितत्वात्समानविभक्तिकत्वात्प्राधान्याच्च प्रत्ययार्थस्य विशेषणम्, नतु प्रकृत्यर्थस्य । २ तत्रेति—अत्र तत्रेत्यनेन षष्ठ्यर्थे सप्तम्या एव ग्रहणम्, नत्वधिकरणसप्तम्याः । असामर्थ्यात् । इवशब्दयोगे षष्ठ्यर्थे सप्तम्याश्चेदमेव ज्ञापकमिति भाष्ये स्पष्टम् । ३ प्रकार इति—मुख्यविशेष्यतानिरूपितविषयताश्रय इत्यर्थः । ४ अपवादैरिति—अन्यथापवादविषयेऽस्यानु-पस्थितिः स्यान्निराकाङ्क्षत्वादिति भावः ।
translator notes
- BM: with the analysis 'a single house is the prayojana of the thief (corasya)', the affix ikaṭ is added to the word ekāgāra and aikāgārikaṭ is given as a ready-made form (nipātyate). The ṭ is for ṅīp. Since [ṭhañ] is already obtained by 'prayojanam' (SK 1772), the sūtra is for the restriction (niyama) 'only when a thief [is meant]'. 'asahāya' glosses 'ekam' (Amara: 'eke mukhyānyakevalāḥ'); mumuṣiṣu means one who wishes to commit theft, for a thief wants a house standing alone, since with other houses near there is the risk that the theft will come to light. Why 'caure'? For 'ekāgāraṃ prayojanam asya bhikṣoḥ' ('a single house is the object of this mendicant') there is only the phrase. In the Bhāṣya, however, it is said that 'ekāgārāc caure' would be easy to state, ṭhañ being obtained because it is in context. Followed for 'lone', 'who wishes to steal' and '[is formed irregularly]'.
- TB: the ṭ is for ṅīp: aikāgārikī. Objection: why is this stated, since ṭhañ is obtained by 'prayojanam'? True; the sūtra is necessary as a restriction (niyama) to 'caura'; otherwise [the affix] would come also for 'a mendicant whose object is a single house'. Objection: even so, let ṭhañ be restricted by 'ekāgārāc caure'; what is gained by the ready-made form aikāgārika and by the ṭ? Reply (atrāhuḥ): the ṭ fixes the operation, so that only ṅīp comes and not the accent of an affix marked with ñ (OCR 'na atsvara', corrected to 'na ñitsvara' from the scan); vṛddhi comes by the ready-made form itself. Followed; TB and BM agree on the niyama.
- translator In BM's analysis the source reads 'prayojanaṃ = prayojakasya corasya'. This probably glosses prayojana as prayojaka ('what impels'), the house being what impels the thief, but the wording is uncertain and there is no scan of BM to check it; the phrase is not construed further.
- textual The source reads 'aikāgārikaś cāraiḥ'. NSP p. 300 (printed 290) prints the same, and the scan confirms it: the two strokes of the au sign stand over the r instead of over the ā. The sūtra's 'caure' and BM's 'corasya' require 'cauraḥ' ('a thief'), which the block translates.
SK 1777 · A 5.1.114V
आकालिकडाद्यन्तवचने ॥ १७७७ ॥
ākālikaḍādyantavacane
ākālikaḍ ādyantavacane — ākālikaṭ [is formed irregularly, in the sense of the sixth case, 'whose' (asya), by the heading 'asya'] when beginning and end are expressed [as at the same time].
Rule. The word ākālikaṭ is set down by nipātana when beginning and end are expressed as at the same time. The meaning is "whose". One of Bhaṭṭoji's commentators says why. By the heading asya "of this", ikaṭ comes in the sense of the sixth case (ṣaṣṭhyartha), the case of "whose".
Example.
samānakālāv ādyantau yasya "that whose beginning and end are at the same time" → samānakāla + ika(ṭ)
→ ākāla replaces samānakāla → the final a deleted → ākālikaḥ.
Bhaṭṭoji says ākāla is the substitute for samānakāla. One of his commentators adds that it comes when ika follows.
Applies when / blocked by. Bhaṭṭoji gives two meanings, as alternatives. First, "quickly perishing" (āśuvināśin). One of his commentators explains why: a beginning and end at literally one time is impossible. Second (one of his commentators says this reading needs no secondary meaning, lakṣaṇā): what arises on one day at midday, or some such hour, and perishes at that same hour on another day.
A vārttika, ākālāṭ ṭhaṃś ca, adds ṭhan after ākāla, when beginning and end are expressed. Ṭhan is heard as -ika and brings no vṛddhi.
ākāla + ṭhan → ṭha → ika → the final a deleted → ākālika → feminine ṭāp (SK 454) → ākālikā vidyut "lightning".
One of Bhaṭṭoji's commentators says the word ca brings ṭhañ as well. Its feminine takes ṅīp (SK 470): ākālikī.
Watch out. Here Bhaṭṭoji closes the section: ṭhañaḥ pūrṇo 'vadhiḥ, "the range of ṭhañ is complete". This is the prāgvatīya ṭhañ of SK 1680. Both commentators repeat the close; one calls it the limit of the prāgvatīya ṭhañ. The next chapter opens with tena tulyaṃ kriyā ced vatiḥ (SK 1778), the sūtra that teaches vati.
Siddhānta-kaumudī
समानकालावाद्यन्तौ यस्येत्याकालिकः । समानकालस्याऽऽकाल आदेशः । आशुविनाशीत्यर्थः । पूर्वदिने मध्याह्नादावुत्पद्य दिनान्तरे तत्रैव नश्वर इति वा ।
samānakālāv ādyantau yasya, 'that whose beginning and end are at the same time':
ākālikaḥ. ākāla is substituted for samānakāla. The meaning is 'quickly perishing'
(āśuvināśin). Or else: what arises on one day at midday or some such [hour] and perishes
on another day at that very [hour].
vārttikaआकालाट्ठंश्च
(vārttika) ākālāṭ ṭhaṃś ca — After ākāla, ṭhan as well [when beginning and end are expressed].
(वार्तिकम्) ॥ आकालिका विद्युत् ॥ ठञः पूर्णोऽवधिः ॥
ākālikā vidyut, lightning. [Here] the [section of] ṭhañ reaches its full limit.
Bālamanoramā
आकालिकडाद्यन्तवचने - आकालिकट् । समानकालाविति बहुव्रीहिः । आद्यन्ताविति । उत्पत्तिविनाशावित्यर्थः । समानकालस्येति । समानकालशब्दस्य इकप्रत्यये परे आकालादेशो निपात्यत इत्यर्थः ननूत्पत्तिविनाशयोरेककालिकत्वमसंभवपराहतमित्यत आह — आशु विनाशीति । लक्षणां विनैवाह — पूर्वदिने इति । आकालाट्ठंश्चेति । आकालशब्दादाद्यन्तवचनाट्ठन्प्रत्ययश्च वक्तव्य इत्यर्थः । चाट्ठञ् । आकालिका विद्युदिति । ठनि टाप् । ठञि तु ङीप् । आकालिकी । अर्थः प्राग्वत् । ***** इति बालमनोरमायाम् प्राग्वतीयस्य ठञः पूर्णोऽवधिः । *****
translator notes
- BM: 'samānakālau' is a bahuvrīhi; 'ādyantau' means origin and destruction. On 'samānakālasya': ākāla is given as a ready-made substitute (nipātyate) for the word samānakāla when the affix ika follows. Objection: that origin and destruction should have one time is ruled out as impossible. Hence 'āśuvināśin'. Without recourse to secondary meaning (lakṣaṇā) he says 'pūrvadine…'. Followed for construing the two explanations as alternatives.
- TB, printed under sk.1776.t1: after 'ākāla ādeśaḥ' supply 'nipātyate'; on 'ādyantau yasya' etc., because of the heading 'asya', the affix ikaṭ is given as a ready-made form (nipātyate) in the sense of the sixth case (ṣaṣṭhyartha). Followed for the bracket in sutra_en ('[is formed irregularly]' and the sixth-case sense 'whose', by the heading 'asya').
- BM: ṭhan too is to be stated after the word ākāla when beginning and end are expressed; by 'ca', ṭhañ. On ākālikā vidyut: with ṭhan, ṭāp; with ṭhañ, however, ṅīp: ākālikī. The meaning is as before. Followed for '[when beginning and end are expressed]' in k2.
- TB, printed under sk.1776.t1: 'ākālāṭ ṭhaṃś ca' (OCR 'ākālād bhuñca', corrected) is a vārttika; the [section of] ṭhañ reaches its full limit. Followed.
- BM closes: thus in the Bālamanoramā the limit of the prāgvatīya ṭhañ is complete (prāgvatīyasya ṭhañaḥ pūrṇo 'vadhiḥ). Followed for identifying the section as the prāgvatīya ṭhañ heading in the translator note.
- textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 300 (printed 290) instead prints the vārttika sign before 'ākālāṭ ṭhaṃś ca' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
- translator The kaumudī gives only the feminine ākālikā with ṭāp, i.e. the ṭhan form; 'the section of ṭhañ' is the prāgvatīya ṭhañ heading of 'prāg vateṣ ṭhañ' (SK 1680), after which 'tena tulyaṃ kriyā ced vatiḥ' (SK 1778) begins.