After this chapter you will be able to derive the taddhita words of the last stretch of the ṭhañ heading. What is given or to be done at daybreak is vaiyuṣṭam. What is given by hand is hastyam. A face that looks fine with ear-ornaments is kārṇaveṣṭakikaṃ mukham. One able to torment enemies is sāṃtāpikaḥ. Cold whose time has come is kālyaṃ śītam, and enmity of long standing is kālikaṃ vairam. What has the festival of Indra as its purpose is aindramahikam. A thief whose object is a lone house is aikāgārikaḥ. Lightning, which perishes quickly, is ākālikā vidyut. Wherever a sūtra here names no affix, the affix is ṭhañ, heard as -ika. The other sūtras set it aside with aṇ, ṇa, yat, ukañ and cha. Two sūtras set down finished forms. The sūtras come in runs, and each run carries one sense and one case of the base forward. At SK 1777 the ṭhañ heading of SK 1680 reaches its limit. There are 17 sūtras, and every one is worked on a concrete word.
vyuṣṭe dīyate kāryaṃ vā → vaiyuṣṭamThe time heading has ended, but its last senses go on. "Is given there" and "is to be done there" are carried forward from SK 1760. With the time heading over, the bases need no longer be time-words (vyuṣṭa itself does denote a time). Particular affixes set ṭhañ aside. On the running example, what is given or to be done at daybreak is vaiyuṣṭam.
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.
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.
karṇaveṣṭakābhyāṃ saṃpādi → kārṇaveṣṭakikaṃ mukhamA new sense begins: saṃpādin, "excelling through that". The base is in the third case. The heading's ṭhañ comes by default, and yat comes after two named words. On the running example, a face that looks fine with ear-ornaments is kārṇaveṣṭakikaṃ mukham.
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.
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.
saṃtāpāya prabhavati → sāṃtāpikaḥThe next sense is prabhavati, "is capable of that". The base is in the fourth case, the case of "for". Ṭhañ comes after one list; yat and ṭhañ after yoga; ukañ after karman. On the running example, one able to cause torment to enemies is sāṃtāpikaḥ.
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.
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.
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.
samayaḥ prāpto 'sya → sāmayikamThe next sense is "has arrived (prāptam) for this (asya)". The base is now in the first case, the case of the plain subject. Ṭhañ comes after samaya; aṇ after ṛtu; yat after kāla. Then ṭhañ returns after kāla when the time is long. On the running example, that whose time has arrived is sāmayikam.
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.
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.
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.
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.
indramahaḥ prayojanam asya → aindramahikamThe next sense is "that is the purpose (prayojana) of this". The base is still in the first case. Ṭhañ comes by default; aṇ after viśākhā and āṣāḍha and after cūḍā and its list; cha after anupravacana and after samāpana. On the running example, what has the festival of Indra as its purpose is aindramahikam.
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.
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.
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.
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.
ekam agāraṃ prayojanam asya → aikāgārikaḥ; samānakālāv ādyantau yasya → ākālikaḥThe last two sūtras are nipātanas. Each sets down a finished word in -ika with the marker ṭ. The first is still in the sense "purpose"; the second means "whose". Then the ṭhañ heading ends. On the running examples, a thief whose object is a lone house is aikāgārikaḥ. A thing whose beginning and end come at the same time is ākālikaḥ.
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.
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.
| SK | Sūtra | What it does | Example |
|---|---|---|---|
| 1761 | vyuṣṭādibhyo 'ṇ | Aṇ after seventh-case vyuṣṭa etc., "given / to be done there"; vārttika adds agnipada etc. | vaiyuṣṭam, āgnipadam, pailumūlam |
| 1762 | tena yathākathācahastābhyāṃ ṇayatau | Ṇa after yathākathāca, yat after third-case hasta, respectively; both meanings for each. | yāthākathācam, hastyam |
| 1763 | sampādini | Ṭhañ after a third-case word, "excelling through that". | kārṇaveṣṭakikaṃ mukham |
| 1764 | karmaveṣād yat | Yat after third-case karman, veṣa, "excelling through that"; the an of karman stays (SK 1154). | karmaṇyaṃ śauryam, veṣyo naṭaḥ |
| 1765 | tasmai prabhavati saṃtāpādibhyaḥ | Ṭhañ after fourth-case saṃtāpa etc., "is capable of that". | sāṃtāpikaḥ, sāṃgrāmikaḥ |
| 1766 | yogād yac ca | Yat and, by ca, ṭhañ after yoga, "is capable of that". | yogyaḥ, yaugikaḥ |
| 1767 | karmaṇa ukañ | Ukañ after karman, "is capable of that"; ṭi deleted. | kārmukam |
| 1768 | samayas tad asya prāptam | Ṭhañ after first-case samaya, "has arrived for this". | sāmayikam |
| 1769 | ṛtor aṇ | Aṇ after ṛtu, "has arrived for this"; vārttika adds upavastṛ etc. | ārtavam, aupavastram, prāśitram |
| 1770 | kālād yat | Yat after kāla, "has arrived for this". | kālyaṃ śītam |
| 1771 | prakṛṣṭe ṭhañ | Ṭhañ after kāla when the time is extended. | kālikaṃ vairam |
| 1772 | prayojanam | Ṭhañ after a first-case word, "that is the purpose of this". | aindramahikam |
| 1773 | viśākhāṣāḍhād aṇ manthadaṇḍayoḥ | Aṇ after viśākhā, āṣāḍha for churning-post and staff; vārttika adds cūḍā etc. | vaiśākho manthaḥ, āṣāḍho daṇḍaḥ, cauḍam, śrāddham |
| 1774 | anupravacanādibhyaś chaḥ | Cha after anupravacana etc., purpose. | anupravacanīyam |
| 1775 | samāpanāt sapūrvapadāt | Cha after samāpana with a prior member, purpose. | vyākaraṇasamāpanīyam |
| 1776 | aikāgārikaṭ caure | Nipātana for a thief; a niyama on SK 1772; ṭ for ṅīp. | aikāgārikaḥ, aikāgārikī |
| 1777 | ākālikaḍ ādyantavacane | Nipātana: ākāla for samānakāla, "whose beginning and end are at one time"; vārttika adds ṭhan (and ṭhañ). The ṭhañ section closes. | ākālikaḥ, ākālikā vidyut, ākālikī |