तद्धिताधिकारे ठञ्विधिप्रकरणम्

Covers SK 1761–1777 (17 sūtras): all present. The spine is Aṣṭādhyāyī 5.1.97–5.1.114, in order, with one omission. The SK keeps the Vedic rule 5.1.106 (chandasi ghas) for the vaidikī section (SK 3495). So SK 1769 is 5.1.105 and SK 1770 is 5.1.107.

taddhitādhikāre ṭhañvidhiprakaraṇam — outline (p36, SK 1761–1777, all 17 sūtras)

This prakaraṇa runs under one heading, the prāgvatīya ṭhañ of prāg vateṣ ṭhañ (5.1.18, SK 1680).

• The kāla heading ended at 1760. BM opens 1761 with "now the injunctions of ṭhañ (ṭhañvidhi) are set out".
• Wherever a sūtra names no affix, the affix is ṭhañ (1763, 1765, 1768, 1772). The other sūtras give apavādas to it: aṇ, ṇa, yat, ukañ, cha, and two ready-made forms (nipātana).
• The section ends at 1777: ṭhañaḥ pūrṇo 'vadhiḥ, "the [range of] ṭhañ is complete". The limit "prāg vateḥ" is reached, and tena tulyaṃ kriyā ced vatiḥ (5.1.115, SK 1778) opens p37.

The sūtras fall into runs. In each run, one sense frame and one case of the base (samarthavibhakti) carry forward.

• 1761–1762: "given there / to be done there", carried from tatra ca dīyate kāryaṃ bhavavat (SK 1760). The base is a seventh-case word; in 1762 it is a third-case word.
• 1763–1764: "excelling (saṃpādin) through that". The base is a third-case word (tena).
• 1765–1767: "is capable of (prabhavati) that". The base is a fourth-case word (tasmai).
• 1768–1771: "has arrived (prāptam) for this (asya)". The base is a first-case word (tad).
• 1772–1775: "that is the purpose (prayojana) of this". The base is a first-case word (tad asya).
• 1776–1777: two ready-made forms in ika(ṭ), and the close of the ṭhañ section.

Only the kaumudī blocks are translated (SK-TRANSLATE §25). The readings cited as BM (Bālamanoramā) and TB (Tattvabodhinī) are the ones recorded in the unit notes.

• Some TB is printed under a neighbouring unit and is cited that way below: 1761 under sk.1760.t1; 1769 and 1770 under sk.1765.t1; 1777 under sk.1776.t1.
• No TB is printed on 1762, 1764, 1766, 1767 or 1768.

Where the p36 audit (.work/sk-run/p36-audit-fixes.md) corrects a reading, this outline follows the corrected reading. Those are:

• the anuvṛttis the commentators state, carried into each sūtra's sense (1761, 1769, 1771, 1773 vārttika, 1777);
• the case names, given as "first-case word" and the like;
• the BM/TB and BM/Vṛtti differences (1763, 1770, 1774), recorded as differences.

The digital source's corrupt forms are not repeated. The outline reads arthayoḥ and cūḍā (1773), which follow NSP 1915 and the scan. It also reads cauraḥ (1776). There the NSP print itself reads cāraiḥ, a printer's error, and the sūtra's caure and BM's corasya require cauraḥ.

Ordering: SK order throughout; nothing is reordered.

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

• ṭh → ik by ṭhasyekaḥ (7.3.50, SK 1170): ṭhañ and ṭhan both give -ika. cha → īya by āyaneyīnīyiyaḥ… (7.1.2, SK 475).
• ñ- and ṇ-marked affixes (ṭhañ, aṇ, ṇa, ukañ) bring ādivṛddhi (taddhiteṣv acām ādeḥ, 7.2.117, SK 1075): sāmayikam, āgnipadam, yāthākathācam, kārmukam.
• yat, cha and ṭhan do not: hastyam, yogyaḥ, kālyam, anupravacanīyam, ākālikā.
• In the two nipātanas (1776, 1777) the form is given ready-made. For aikāgārika, TB says the vṛddhi comes from the nipātana itself.
• Final a/ā of the stem is deleted before the affix by yasyeti ca (6.4.148, SK 311): vyuṣṭa → vaiyuṣṭam, viśākhā → vaiśākhaḥ.
• Feminines:
• ṭhañ and ṭ-marked affixes take ṅīp (ṭiḍḍhāṇañ…, 4.1.15, SK 470): ākālikī, aikāgārikī.
• ṭhan takes ṭāp (ajādyataṣ ṭāp, 4.1.4, SK 454): ākālikā.

A. aṇ, ṇa and yat for "given there / to be done there" — running example: vyuṣṭe dīyate kāryaṃ vā → vaiyuṣṭam

• 1761 vyuṣṭādibhyo 'ṇ 5.1.97 — aṇ after vyuṣṭa etc. as a seventh-case word (tatra), in the senses "given" or "to be done". The senses are carried forward (anuvṛtti) from SK 1760 (BM). The rule is an apavāda to ṭhañ.
• vyuṣṭe dīyate kāryaṃ vā → vaiyuṣṭam, what is given or to be done at daybreak.
• The final a of vyuṣṭa is deleted.
• The y of vyuṣṭa stands for the i of vi. So instead of ādivṛddhi, aic comes before the y by na yvābhyām… (7.3.3, SK 1098; BM): vaiyuṣṭam.
• vyuṣṭa means dawn: BM has prabhāta, TB (printed under sk.1760.t1) the beginning of the day (divasamukha).
• The list: vyuṣṭa, tīrtha, saṃgrāma, pravāsa, and so on.
• vārttika agnipadādibhya upasaṃkhyānam: aṇ also after agnipada etc. The kaumudī gives agnipade dīyate kāryaṃ vā → āgnipadam (ādivṛddhi a → ā). It also gives pailumūlam as a bare form, taken as a further member of the list.
• NSP footnote 2 (filed in source under sk.1759.n1; the scan reads it clearly) says the Bhāṣya on this sūtra adopts just this. The compound can be divided two ways:
• agnipadādi + idam: just this agnipadādi [vārttika];
• agnipadāt + idam: from agnipada, just this [form].
• NSP fn 3 at 1773 (the Śekhara) extends the cūḍādi point to this sūtra as well.
• 1762 tena yathākathācahastābhyāṃ ṇayatau 5.1.98 — ṇa and yat, respectively (yathāsaṃkhyam), in the same two senses:
• ṇa after the indeclinable group (avyayasaṃghāta) yathākathāca;
• yat after hasta as a third-case word (tena). The kaumudī attaches "third-case" to hasta only.
• yathākathāca dīyate kāryaṃ vā → yāthākathācam: ṇa, ādivṛddhi a → ā, the final a deleted. It means what is given or done anyhow, without regard (anādareṇa).
• hastena dīyate kāryaṃ vā → hastyam: yat, the a deleted, no vṛddhi.
• The kaumudī adds arthābhyāṃ tu yathāsaṃkhyaṃ neṣyate: the respective correspondence is not with the two meanings. Each form carries both "given" and "to be done".
• BM grounds this in the tradition's explanation (vyākhyāna).
• NSP prints it with the vārttika sign. The English leaves it unlabelled because of BM's grounding.

B. ṭhañ and yat for "excelling through that" — running example: karṇaveṣṭakābhyāṃ saṃpādi → kārṇaveṣṭakikaṃ mukham

• 1763 saṃpādini 5.1.99 — ṭhañ after a third-case word (tena still holds, the kaumudī), in the sense "excelling (saṃpādin) through that".
• karṇaveṣṭakābhyāṃ saṃpādi → kārṇaveṣṭakikaṃ mukham: a face that necessarily looks fine with the two ear-ornaments. ṭhañ → ika, ādivṛddhi a → ā, the final a deleted.
• The commentators analyse saṃpādin differently:
• BM takes it as a possessive: saṃpād = saṃpatti, beauty (śobhā), and what has it is saṃpādin.
• TB reports the Vṛttikāra's ṇini "in the sense of necessity" (āvaśyake ṇiniḥ). The kaumudī's gloss avaśyaṃ śobhate follows the Vṛtti.
• TB: saṃpatti is excellence of qualities (guṇotkarṣa). TB adds a second example, vāstrayugikaṃ śarīram.
• 1764 karmaveṣād yat 5.1.100 — yat after karman and veṣa as third-case words, in the sense saṃpādin (BM).
• karmaṇā saṃpādi → karmaṇyaṃ śauryam: valour excelling through action. yat, no vṛddhi.
• veṣeṇa saṃpādī → veṣyo naṭaḥ: an actor excelling through costume. veṣa is an artificial appearance (kṛtrima ākāra).
• The kaumudī writes saṃpādi (neuter) with śauryam and saṃpādī (masculine) with naṭaḥ.

C. ṭhañ, yat and ukañ for "is capable of that" — running example: saṃtāpāya prabhavati → sāṃtāpikaḥ

• 1765 tasmai prabhavati saṃtāpādibhyaḥ 5.1.101 — ṭhañ after saṃtāpa etc. as a fourth-case word (tasmai), in the sense "is capable of (prabhavati) that".
• saṃtāpāya prabhavati → sāṃtāpikaḥ: ādivṛddhi a → ā. BM: able to afflict enemies. TB: prabhavati means samartha, śakta.
• sāṃgrāmikaḥ is given bare (saṃgrāma is in the list).
• 1766 yogād yac ca 5.1.102 — yat after yoga, and by ca ṭhañ too. BM supplies "after a fourth-case word, in the sense prabhavati".
• yogāya prabhavati → yogyaḥ (yat, no vṛddhi); yaugikaḥ (ṭhañ, ādivṛddhi o → au).
• 1767 karmaṇa ukañ 5.1.103 — ukañ after karman, as a fourth-case word in the sense prabhavati (BM).
• karmaṇe prabhavati → kārmukam. BM: before ukañ the ṭi (the an of karman) is deleted (cf. nas taddhite, 6.4.144, SK 679). Then ādivṛddhi a → ā: kārm + uka.

D. ṭhañ, aṇ and yat for "has arrived for this"; the extended time — running example: samayaḥ prāpto 'sya → sāmayikam

• 1768 samayas tad asya prāptam 5.1.104 — ṭhañ after samaya as a first-case word (tad), in the sense "has arrived (prāptam) for this (asya)".
• samayaḥ prāpto 'sya → sāmayikam: ādivṛddhi a → ā.
• BM: tad and prāptam are neuter in the general sense (sāmānye napuṃsakam). tad is there for the following rules (uttarārtham).
• 1769 ṛtor aṇ 5.1.105 — aṇ after ṛtu as a first-case word, in the sense "has arrived for this". prāptam still holds (BM).
• ṛtuḥ prāpto 'sya → ārtavam [a flower, etc.; TB, printed under sk.1765.t1].
• The u of ṛtu takes guṇa by or guṇaḥ (6.4.146, SK 847), and o + a gives av.
• ādivṛddhi of ṛ gives ār (raparatva; BM).
• vārttika upavastrādibhya upasaṃkhyānam: aṇ also after upavastṛ etc.
• upavastā prāpto 'sya → aupavastram: ādivṛddhi u → au.
• prāśitā prāpto 'sya → prāśitram.
• NSP fn 3 at 1773 (the Śekhara) extends the cūḍādi point here too.
• 5.1.106 (chandasi ghas, Vedic) is omitted here (SK 3495).
• 1770 kālād yat 5.1.107 — yat after the word kāla as a first-case word, in the sense "has arrived for this". tad asya prāptam still holds (BM).
• kālaḥ prāpto 'sya → kālyaṃ śītam: seasonable cold, cold whose time has come. yat, the a deleted.
• kālya meaning "early morning" is not from this rule. BM and TB agree on that but explain the word differently:
• BM: it is underived (avyutpanna), like kalya; or kalya itself is kālya.
• TB (printed under sk.1765.t1), citing Amara's pratyūṣo 'harmukhaṃ kalyam: another derivation is to be sought.
• 1771 prakṛṣṭe ṭhañ 5.1.108 — ṭhañ after the word kāla when the time is extended (prakṛṣṭa). The kaumudī says kālāt still holds (the word kāla, from 1770), and tad asya too.
• BM states the sense as "has arrived for this" and calls ṭhañ an apavāda to 1770's yat.
• prakṛṣṭo dīrghaḥ kālo 'sya → kālikaṃ vairam: long-standing enmity. ṭhañ → ika, ā stays.
• The kaumudī's analytic phrase has no prāpta. BM's gloss supplies it.
• BM: dīrgha glosses prakṛṣṭa. TB: prakṛṣṭa is kta in the object sense, and the extension qualifies the time.
• TB: ṭhañ is named for clarity (viśpaṣṭārtham), even though the heading already supplies it. Otherwise the yat of 1770, the rule just before, might be thought to continue.

E. ṭhañ, aṇ and cha for "that is the purpose of this" — running example: indramahaḥ prayojanam asya → aindramahikam

• 1772 prayojanam 5.1.109 — ṭhañ after a first-case word, in the sense "that is the purpose (prayojana) of this". tad asya still holds (the kaumudī).
• indramahaḥ prayojanam asya → aindramahikam: the festival of Indra is its purpose. ādivṛddhi i → ai.
• The kaumudī: prayojana is both result (phala) and cause (kāraṇa). BM derives each:
• with lyuṭ in the object sense, prayojana is what activity brings about, the result;
• with lyuṭ in the instrument sense, it is what sets a person in motion, the impelling cause.
• 1773 viśākhāṣāḍhād aṇ manthadaṇḍayoḥ 5.1.110 — aṇ after viśākhā and āṣāḍha as first-case words (BM), in the sense "purpose". The derivatives mean the churning-post (mantha) and the staff (daṇḍa) respectively. The kaumudī reads arthayoḥ, "the meanings"; the source's "thayoḥ" is a slip.
• viśākhā prayojanam asya → vaiśākho manthaḥ: ādivṛddhi i → ai, the ā deleted.
• āṣāḍho daṇḍaḥ: āṣāḍha + aṇ, ā stays.
• BM, TB: both words are conventional (rūḍha) in these senses, and the meaning of the parts is not to be pressed. BM describes the churning arrangement: the post is mantha, and the churning staff (manthāna) is daṇḍa.
• vārttika cūḍādibhya upasaṃkhyānam: aṇ also after cūḍā etc., in the sense "that is the purpose of this" (BM).
• cūḍā → cauḍam: ādivṛddhi ū → au. BM: also caulam, since ḍ and l are not distinguished.
• śraddhā → śrāddham. BM: here prayojana is the cause, "caused by faith".
• The source reads "cūḍī"; NSP and the scan read cūḍā.
• NSP fn 3 (the Śekhara) says this holds for vyuṣṭādibhyo 'ṇ (1761) and ṛtor aṇ (1769) as well.
• 1774 anupravacanādibhyaś chaḥ 5.1.111 — cha after anupravacana etc. as first-case words, in the purpose sense.
• anupravacanaṃ prayojanam asya → anupravacanīyam: cha → īya, the a deleted, no vṛddhi.
• BM and TB identify the anupravacana differently, so the English leaves the word untranslated:
• BM: a rite forming part of the upanayana, known from the Āśvalāyana sūtra;
• TB: the brāhmaudana.
• 1775 samāpanāt sapūrvapadāt 5.1.112 — cha (carried from 1774) after samāpana when it has a prior member, in the purpose sense.
• vyākaraṇasamāpanaṃ prayojanam asya → vyākaraṇasamāpanīyam: the completion of grammar is its purpose.
• TB: sapūrvapadāt means with a prior member actually present (vidyamānapūrvapadāt).
• BM's pratīka supplies the noun maṅgalācāraḥ, an auspicious observance. The kaumudī's neuter is kept without a noun.

F. Two ready-made forms in ika(ṭ), and the ṭhañ section closes — running example: ekam agāraṃ prayojanam asya → aikāgārikaḥ; samānakālāv ādyantau yasya → ākālikaḥ

• 1776 aikāgārikaṭ caure 5.1.113 — nipātana: aikāgārikaṭ (ikaṭ after ekāgāra), when a thief (caura) is meant.
• ekam asahāyam agāraṃ prayojanam asya mumuṣiṣoḥ → aikāgārikaḥ cauraḥ: one whose object is a lone house, who wishes to steal.
• ekāgāra + ika, with vṛddhi e → ai given by the nipātana itself (TB).
• asahāya glosses eka (BM). A thief wants a house standing alone, since with other houses near, the theft could come to light.
• The source and the NSP print both read "cāraiḥ", a printer's error. The sūtra's caure and BM's corasya require cauraḥ.
• The rule is a niyama (BM, TB). ṭhañ is already obtained by prayojanam (1772), so the sūtra restricts it to the thief. Of a mendicant whose object is a single house there is only the phrase (vākya).
• BM: in the Bhāṣya, ekāgārāc caure is said to be easier to state, since ṭhañ is in context.
• The ṭ is for ṅīp: aikāgārikī. TB: the ṭ fixes the operation, so ṅīp comes but not the accent of a ñ-marked affix (ñitsvara, scan-confirmed).
• BM glosses prayojana as the thief's prayojaka, what impels him. The exact wording is uncertain in the e-text, which has no scan to check against.
• 1777 ākālikaḍ ādyantavacane 5.1.114 — nipātana: ākālikaṭ, when beginning and end are expressed [as at the same time]. The meaning is "whose (asya) …": by the heading asya, ikaṭ is given in the sense of the sixth case (ṣaṣṭhyartha; TB, printed under sk.1776.t1).
• samānakālāv ādyantau yasya → ākālikaḥ: ākāla replaces samānakāla when ika follows (BM).
• The kaumudī gives two meanings, as alternatives (BM):
• "quickly perishing" (āśuvināśin). Beginning and end at literally one time is impossible, so the phrase is not taken literally.
• without that secondary meaning (lakṣaṇā): arising on one day at midday or some such hour, and perishing at that same hour on another day.
• vārttika ākālāṭ ṭhaṃś ca: also ṭhan after ākāla, when beginning and end are expressed (BM). By ca, ṭhañ as well (BM).
• ākālikā vidyut: lightning. ṭhan takes ṭāp.
• With ṭhañ the feminine takes ṅīp: ākālikī (BM).
• Close: ṭhañaḥ pūrṇo 'vadhiḥ, "the [range of] ṭhañ is complete". The prāgvatīya ṭhañ of prāg vateṣ ṭhañ (SK 1680) has reached its limit, the vati rule.
• BM's colophon: prāgvatīyasya ṭhañaḥ pūrṇo 'vadhiḥ.
• p37 (taddhitādhikāre nañsnañadhikāraprakaraṇam) opens with tena tulyaṃ kriyā ced vatiḥ (5.1.115, SK 1778).