Vaiyākaraṇa-siddhānta-kaumudī — taddhitādhikāre nañsnañadhikāraprakaraṇam

SK 1778 · A 5.1.115V

तेन तुल्यं क्रिया चेद्वतिः ॥ १७७८ ॥

tena tulyaṃ kriyā cedvatiḥ

tena tulyaṃ kriyā ced vatiḥ — vati [comes after a third-case word (tṛtīyānta)] in the sense 'equal to that', if [what is equal] is an action (kriyā).

Rule. After a word in the third case (tena "with that"), vati comes in the sense "equal to that". The condition is that what is equal must be a kriyā, an action.

Example.

brāhmaṇena tulyam adhīte "he studies equally with a brāhmaṇa" → brāhmaṇa + vati

→ no marker for vṛddhi, so the base is unchanged

→ brāhmaṇavat → brāhmaṇavad adhīte "he studies like a brāhmaṇa".

The action compared is the studying.

Bhaṭṭoji's commentators explain the sense. A brāhmaṇa is not an act of study. So the word brāhmaṇa stands, by lakṣaṇā (secondary meaning), for study done by a brāhmaṇa. The sentence means "a kṣatriya's study is equal to a brāhmaṇa's study".

Applies when / blocked by. Why "if it is an action"? Let vati not come where the likeness is in a guṇa, a quality. So "stout, equal to his son" stays a phrase: putreṇa tulyaḥ sthūlaḥ. The stoutness is a quality, not an action.

One of Bhaṭṭoji's commentators adds likeness in a dravya, a substance. So vati does not come in caitreṇa tulyo dhanī devadattaḥ "Devadatta, rich like Caitra". The other takes "quality" as standing for anything that is not an action.

Watch out. The word kriyā describes what the affix means, the thing that is equal. It does not describe what the base means. The editor of the printed edition says so in a footnote.

Siddhānta-kaumudī

ब्राह्मणेन तुल्यं ब्राह्मणवदधीते । क्रिया चेदिति किम् । गुणतुल्ये मा भूत् । पुत्रेण तुल्यः स्थूलः ॥

brāhmaṇena tulyam, 'equal to [that of] a brāhmaṇa': brāhmaṇavad adhīte, 'he studies like a brāhmaṇa'. Why 'if it is an action'? Let it not occur where the equality is in a quality (guṇa): putreṇa tulyaḥ sthūlaḥ, 'stout, equal to [his] son'.

Tattvabodhinī

alignment inferredNSP p. 299–300

तेन तुल्यं क्रिया चेद्वतिः । तुल्यमिति सामान्ये नपुंसकम् । तृतीयान्तात्तुल्यमित्यर्थे वतिः स्याद्यत्तुल्यं क्रिया चेत्सा —ब्राह्मणेन तुल्यमिति । ‘नन्वत्र ब्राह्मणो यथा वर्तते तथा क्षत्रियादिकर्तृकाध्ययनं वर्तते’ इति वाक्यार्थोऽसंगत इति चेत् । अत्राहुः । ब्राह्मणशब्दस्तत्कर्तृकाध्ययने लक्षणया वर्तते ‘ब्राह्मणकर्तृकाध्ययनतुल्याध्ययनं वाक्यार्थः’ इति न कोऽपि दोषः ॥—गुणतुल्ये इति । उपलक्षणमिदम् । अक्रियातुल्य इत्यर्थः । एवं च ‘ब्राह्मणेन सदृशः क्षत्रियः’ इत्यर्थे ‘ब्राह्मणवत् क्षत्रियः’ इति प्रयोगोऽसाधुरेव । अत एव ‘पर्वतो वह्निमान् महानसवत्’ इति वाक्ये ‘महानससदृशः पर्वतः’ इत्यर्थे वतेरसाधुत्वं मत्वा तस्य वतेः साधुत्वरक्षणार्थे ‘पर्वतो वह्निमान् भवितुमर्हति’ इत्यादिक्रियापदं प्रयुजन्ते वृद्धाः

Bālamanoramā

तेन तुल्यं क्रिया चेद्वतिः - अथ बावकर्मार्था निरूप्यन्ते । तेन तुल्यं । तुल्यमिति क्रियेत्यस्य विशेषणम् । सामान्याभिप्रायं नपुंसकम् । तृतीयान्तात्तुल्यमित्यर्थे वतिप्रत्ययः स्यात् । यत्तुल्यं सा चेत् क्रियेत्यर्थः । तुल्या क्रियेत्यर्थे वतिः स्यादिति यावत् । ब्राआहृणवदधीते इति । अत्रब्राआहृणव॑दित्युदाहरणम् ।ब्राआहृणेन तुल्यमधीते॑ इति विग्रहवाक्यम् । अत्र ब्राआहृणशब्देन ब्राआहृणकर्तृकाध्ययनं लक्ष्यते । ब्राआहृणकर्तृकाध्ययनतुल्यं क्षत्रियकर्तृकाध्ययनमिति बोधः । गुणतुल्ये इति । द्रव्यतुल्येऽपीति बोध्यम् । तेनचैत्रेण तुल्यो धनी देवदत्तः॑ इत्यादौ न भवति ।अयमेवं न तद्व॑दित्यादौ वतेः साधुत्वार्थमाहेति क्रियापदं प्रयुञ्जते वृद्धाः ।

translator notes

commentary TB (sk.1778.t1), on the sūtra: 'tulyam' is neuter in the general sense; vati comes after a third-case word (tṛtīyānta) in the sense 'equal', provided that what is equal is an action. TB on 'brāhmaṇena tulyam' (same block): objection — the sentence-meaning 'as a brāhmaṇa is, so is the study done by a kṣatriya etc.' is incoherent; answer — the word brāhmaṇa stands by secondary meaning (lakṣaṇā) for study done by a brāhmaṇa, so the meaning is 'study equal to study done by a brāhmaṇa'. On 'guṇatulye': it is indicative (upalakṣaṇa), meaning 'where the equality is not in an action'; hence 'brāhmaṇavat kṣatriyaḥ' in the sense 'a kṣatriya similar to a brāhmaṇa' is incorrect, and the elders add a verb such as 'bhavitum arhati' to 'parvato vahnimān mahānasavat' to keep the vati correct. Followed for the third-case word in sutra_en and for '[that of]' in k1; the wider scope of 'guṇatulye' is recorded, the English keeping 'in a quality (guṇa)'.
commentary BM: 'tulyam' qualifies 'kriyā' and is neuter with a general intent; vati comes after a third-case word (tṛtīyānta) in the sense 'equal', if what is equal is an action. In 'brāhmaṇavad adhīte' the analytic phrase is 'brāhmaṇena tulyam adhīte'; the word brāhmaṇa indicates (lakṣyate) study done by a brāhmaṇa, and the cognition is 'study done by a kṣatriya equal to study done by a brāhmaṇa'. On 'guṇatulye': understand also 'dravyatulye'; hence vati does not occur in 'caitreṇa tulyo dhanī devadattaḥ' etc. BM opens the section with 'now the [affixes] in the sense of bhāva and karman are set out'. Followed for the construal of the sūtra and of the example.
textual NSP footnote 1, printed under sk.1776.n1 (NSP p. 300, printed 290), on 'kriyā' in the sūtra: this [kriyā] qualifies the meaning of the affix, not the meaning of the base, because it is nearer, in the same case, and the meaning of the affix is principal (scan confirms).
textual NSP p. 300 (printed 290) opens the prakaraṇa before this sūtra with the heading 'taddhiteṣu nañsnañadhikāraḥ 35' (scan).

SK 1779 · A 5.1.116V

तत्र तस्येव ॥ १७७९ ॥

tatra tasyeva

tatra tasyeva — [vati comes] after a seventh-case word (saptamyanta) [the seventh case here having the sense of the sixth, not of location] and after a sixth-case word (ṣaṣṭhyanta), in the sense 'like [what belongs to] that' ['kriyā cet' is not carried forward].

Rule. After a word in the seventh case (tatra) or in the sixth case (tasya), vati comes in the sense "like [what belongs to] that" (iva "like"). The seventh case here has the sense of the sixth, not the sense of location.

Example.

mathurāyām iva "like [what belongs to] Mathurā" → mathurā + vati → mathurāvat

→ mathurāvat srughne prākāraḥ "in Srughna, a rampart like Mathurā's" (the print has prakāraḥ "manner"; both commentators read prākāraḥ).

caitrasyeva "like Caitra's" → caitra + vati → caitravat

→ caitravan maitrasya gāvaḥ "Maitra's cows are like Caitra's".

Applies when / blocked by. The condition "if it is an action" of SK 1778 is not carried into this rule. Bhaṭṭoji's commentators agree on this. So the likeness may be in a thing, such as a rampart or cows. One of them says the rule is begun for bases that are not in the third case.

Watch out. Mathurāyām is not a seventh case of location, "in Mathurā". One of Bhaṭṭoji's commentators gives the reason. A locative of place would need a verb such as vidyamāna "being", and so would lack sāmarthya, the capacity of the word to combine in meaning with the affix. The editor of the printed edition agrees, and says the Bhāṣya, Patañjali's great commentary, makes this clear. So the sense is "Srughna's rampart is like the rampart belonging to Mathurā". Scholars discuss this, since the other commentator paraphrases it as a rampart "that is in Mathurā".

Siddhānta-kaumudī

मथुरायामिव मथुरावत् स्रुघ्ने प्रकारः । चैत्रस्येव चैत्रवन्मैत्रस्य गावः ॥

mathurāyām iva, 'like [what belongs to] Mathurā' [seventh case in the sense of the sixth]: mathurāvat — srughne prakāraḥ, 'in Srughna [there is] a rampart like Mathurā's'. caitrasyeva, 'like [what belongs to] Caitra': caitravat — maitrasya gāvaḥ, 'Maitra's cows [are] like Caitra's'.

Tattvabodhinī

NSP p. 300

—तत्र तस्येव । सप्तम्यन्तात् षष्ठ्यन्ताच्च इवार्थे प्रत्ययः ॥ ‘क्रिया चेत्’ इति नानुवर्तते इति द्रव्यादितुल्ये वत्प्रत्ययो भवति ॥— मथुरावत्सुघ्ने इति । मथुरायां यादृशः प्राकारः तेन तुल्यः प्राकारः सुघ्ने इत्यर्थः

Bālamanoramā

तत्र तस्येव - तत्र तस्येव । तत्रेवेति तस्येवेति चार्थे सप्तम्यन्तात्षष्ठन्ताच्च वतिः स्यादित्यर्थः । अतृतीयान्तार्थ आरम्भः । अस्मादेव निर्देशादिवशब्दयोगे षष्ठर्थे सप्तम्यपीति भाष्यम् । अत्रक्रिया चे॑दिति नानुवर्तते इत्यभिप्रेत्योदाहरति — मधुरायामिव मधुरावत्स्नुघ्ने प्राकार इति । अत्र मधुरायामिवेति नाधिकरणसप्तमी, तथा सति विद्यमानेति क्रियापदासपेक्षतया असामर्थ्यात् । अत एव अस्मादेव सूत्रनिर्देशादिवशब्दायोगे षष्ठर्थे सप्तमीति भाष्यं सङ्गच्छते । मधुरासम्बन्दिप्राकारसदृशः रुआउघ्नस्य प्राकार इति बोधः । मैत्रस्य भाव इति । वृत्तमित्यर्थः ।

translator notes

commentary BM: vati comes after a seventh-case word and after a sixth-case word in the senses 'tatreva' and 'tasyeva'; the rule is begun for what does not end in the third case (atṛtīyāntārtha ārambhaḥ). The Bhāṣya says that from this very wording the seventh case is used also in the sense of the sixth when construed with iva. Intending that 'kriyā cet' (SK 1778) is not carried forward (nānuvartate), [Bhaṭṭoji] gives the example with prākāra; 'mathurāyām iva' is not a seventh case of location (adhikaraṇa), since it would then need the verb vidyamāna ('being') and would lack sāmarthya; the sense is 'the rampart of Srughna is like the rampart belonging to Mathurā'. On the second example BM's lemma reads 'maitrasya bhāva iti' and glosses 'vṛttam' ('conduct'). Followed for '[vati]', for the non-carrying of 'kriyā cet' in sutra_en, for 'rampart', and for the sixth-case sense of the seventh case (not location) in sutra_en and k1; BM's 'bhāvaḥ' for the source's 'gāvaḥ' is recorded, not followed.
commentary TB (own block): the affix comes after a seventh-case word and a sixth-case word in the sense of iva; since 'kriyā cet' is not carried forward, the affix vat comes also where likeness is to a substance (dravya) and the like. On 'mathurāvat srughne': 'a rampart (prākāra) in Srughna equal to the kind of rampart that is in Mathurā'. Followed for the non-carrying of 'kriyā cet', on which TB and BM agree. TB's paraphrase of the example is locational ('that is in Mathurā'), whereas BM and NSP footnote 2 deny a seventh case of location there; the English follows BM and the footnote, and TB's construal is recorded.
textual NSP footnote, printed under sk.1776.n1 (NSP p. 300, printed 290, footnote 2 on 'tatra'): here 'tatra' takes only a seventh case in the sense of the sixth, not a seventh case of location, because of the lack of sāmarthya; the Bhāṣya makes clear that this is the indicator (jñāpaka) of the seventh case in the sense of the sixth when iva is construed.
textual The source reads 'srughne prakāraḥ' ('manner'); NSP p. 300 (printed 290) prints the same, and the scan confirms it. Both commentators read 'prākāraḥ' ('rampart': BM's lemma, TB's paraphrase 'mathurāyāṃ yādṛśaḥ prākāraḥ'), which the English translates; the source form is kept in the transliteration. The source's 'maitrasya gāvaḥ' is likewise the NSP reading (scan confirms); BM's lemma has 'bhāvaḥ'.

SK 1780 · A 5.1.117V

तदर्हम् ॥ १७८० ॥

tadarham

tad arham — [vati, carried forward, comes after a second-case word (dvitīyānta)] in the sense '[it] deserves that', [if it is an action (kriyā), carried forward by a frog's leap].

Rule. After a word in the second case (tad "that"), vati comes in the sense "deserves that". Vati is carried forward from SK 1778. The condition "if it is an action" also comes forward.

Example.

vidhim arhati "[it] deserves the rule" → vidhi + vati → vidhivat

→ vidhivat pūjyate "he is worshipped according to the rule".

One of Bhaṭṭoji's commentators supplies the subject hariḥ, "Hari". Hari's worship does not stray from the prescribed manner.

Applies when / blocked by. Bhaṭṭoji says the word kriyā "action" is carried forward by a frog's leap (maṇḍūkapluti). It skips SK 1779, where it was not wanted. Therefore vati does not come here: rājānam arhati chattram "a parasol befits a king". Being a parasol is not an action.

Watch out. Arham "deserving" is formed with a kṛt, an affix added directly to a root. A word in a kṛt would normally take its object in the sixth case. Here the object is in the second case. Scholars discuss this. One commentator calls it a usage of the sage (ārṣa), accepted as it stands. The other reports that some call it a special exchange of case-endings. His own view is that it is a jñāpaka: it proves that the sixth case with such nouns is not obligatory.

Pāṇini's next sūtra, A 5.1.118, is a Vedic rule and does not appear here. Bhaṭṭoji places it in his Vedic section (SK 3496).

Siddhānta-kaumudī

विधिमर्हति विधिवत्पूज्यते । क्रियाग्रहणं मण्डूकप्लुत्यानुर्तते । तनेह न । राजानमर्हति छत्रम् ॥

vidhim arhati, '[it] deserves the rule (vidhi)': vidhivat pūjyate, '[he] is worshipped according to the rule'. The mention of 'kriyā' (action) [in 'tena tulyaṃ kriyā ced vatiḥ', SK 1778] is carried forward (anuvṛtti) by a frog's leap (maṇḍūkapluti). Therefore [vati does] not [occur] here: rājānam arhati chattram, 'a parasol befits a king'.

Tattvabodhinī

NSP p. 300–301

—तदर्हम् । अर्हतीत्यर्हं पचाद्यच् ॥ यद्यपि कृद्योगे कर्मणि षष्ठ्या भवितव्यम् । तथापि अत्र सौत्रो विभक्तिव्यत्यय इत्येके ॥ ‘कर्तृकर्मणोः—’ इति षष्ठ्या अनित्यत्वे ज्ञापकमिदम् । तेन च ‘धयैरामोदमुत्तमम्’ इति भट्टिप्रयोगः संगच्छत इति तु कारकेष्वबोचाम ॥ द्वितीयान्तादेव प्रत्यय इति स्फुटीकर्तुं तिङन्तेन विगृह्णाति—विधिमर्हतीति । कथं तर्हि ‘ततो यथावद्विहिताध्वराय’ इति असत्त्वार्थकस्य कर्मत्वासंभवेन द्वितीयान्तत्वाभावादिति चेत् । अत्राहुः । यथाशब्दो वृत्तिविषये सत्त्वार्थकः, तथात्वमित्यादिषु त्वतलादिदर्शनात् । अन्यथा षष्ठ्यपि नास्तीति त्वतलौ न स्याताम् । तथा च द्वितीयान्ताद्यथाशब्दादर्हार्थे वतिः । योग्यतामर्हतीति विधानमित्यर्थात् क्रियायोगोऽपि युलभ इति । तस्य भावस्त्वतलौ ॥—प्रकृतीति । न तु यः कश्चिद्धर्मः, घटत्वमित्यत्र द्रव्यलघृथिवीत्वादेरभानात् ॥—गोभाव इति । इह गोशब्दोऽर्थपरः, शब्दस्वरूपपरो वेति पक्षद्वयम् ॥ यदार्थपरः, तदा धर्मविशेषः प्रत्ययार्थः, स च धर्मत्वेनैव भासते । प्रकृतिजन्येत्यादिस्तु प्रयोगोपाधिः ॥ यदातु शब्दपरस्तदा तज्जन्यबोधप्रकारः प्रत्ययार्थः । स च धर्मविशेष एव । पाचकत्वमित्यत्र तु कर्तृत्वरूपसंबन्धः प्रकारः । पच्यमानत्वमित्यत्र तु कर्मत्वरूपसंबन्धः । तथा औपगवत्वमित्यत्र जन्यत्वरूपसंबन्धः प्रकारः । राजपुरुषत्वमित्यत्र तु स्वरूपः संबन्धः इत्याद्यूह्यम् ॥ एवं स्थिते हरिटीकायां यदुक्तं ‘कृत्तद्धितसमासेभ्यः संबन्धाभिधानं भावप्रत्ययेन’ इति । तत्र नापूर्वं शक्त्यन्तरं कल्प्यम् । उक्तरीत्यैव तत्राप्युपपत्तेरिति संक्षेपः ॥—अपवादैः सहेति । ‘पृथ्वादिभ्य इमनिज्वा’ इत्यादिभिः ॥—चकार इति । अन्यथा ततलौ स्त्रीपुंसाभ्यां न स्याताम्, अन्यत्र तयोः सावकाशत्वादिति भावः ॥—पौंस्त्रं पुंस्त्वमिति । संयोगान्त- लोपे ‘पुमः खयि—’ इति रुत्वम् । पाक्षिकावनुनासिकानुखारौ विसर्गे कृते सत्वम् ॥—अपतित्वमिति । इह ‘पल्यन्त—’ इति यग् न भवति ॥—अपदुत्वमिति । इह तु ‘इगन्ताच्च लघुपूर्वात्’ इत्यण् न भवति ॥—आचतुर्यमित्यादि । ब्राह्मणादित्वात् व्यञ् ॥—पृथ्वादिभ्यः—॥—अणादीति । इगन्तलघुपूर्वेषु पृथुमृदुप्रभृतिष्वणः समावेशः । चण्ड-खण्डादिषु गुणवचनेषु व्यञः । वालवत्सादिषु वयोवचनलक्षणस्याञ इति वोध्यम् । लतलौ तु पूर्वसूत्रेणैव लब्धौ ॥—रञ्जतो—। हलादेः किम् । ऋजिष्ठः । ऋजीयान् ॥ लघोः किम् । कृष्णिमा । ‘पृथुमृदुभश—’ इति परिगणने तु ‘हला-देर्लघोः’ इति त्यक्तुं शक्यम्

Bālamanoramā

तदर्हम् - तदर्हम् । अर्हतीत्यर्हम् । पचाद्यच् । तदिति कर्मणि द्वितीयान्तम्, लब्धुं योग्यं भवतीत्यर्थात् । कृद्योगलक्षणषष्ठभावस्तु आर्षः । वतिरित्यनुवर्तते । द्वितीयान्तादर्हतीत्यर्थे वतिः स्यादित्यर्थः । विधिमर्हतीति । विधिं लब्धुं योग्यं भवतीत्यर्थः । विधिबत्पूज्यत इति ।हरि॑रिति शेषः । विंधिं लब्धु योग्यं हरिपूजनमित्यर्थः । विहितं प्रकारमनतिक्रान्तमिति यावत् । मण्डूकप्लुत्येति । पूर्वसूत्रे अननुवृत्तेरिति भावः ।

Footnotes (NSP 1915 ed.)

NSP p. 301 केचिदिति—भाष्यानुक्तत्वमरुचिहेतुरिति बोध्यम् ।

translator notes

commentary BM: 'arham' = 'arhati', with the ac of pacādi; 'tat' is a second-case word (dvitīyānta) in the sense of karman, since the meaning is 'becomes fit to obtain', the absence of the sixth case required by construction with a kṛt being an ārṣa usage. 'vatiḥ' is carried forward (anuvartate): vati after a second-case word in the sense 'deserves'. On 'vidhivat pūjyate' supply 'hariḥ': the worship of Hari is fit to obtain the rule, i.e. does not transgress the prescribed manner. On 'maṇḍūkaplutyā': because [kriyā] was not carried into the preceding sūtra ('tatra tasyeva', SK 1779). Followed for the bracketed anuvṛtti of vati and of 'kriyā' in sutra_en and for '[it] deserves' in k1; the supplied subject 'hariḥ' is recorded, the English keeping '[he]'.
commentary TB: 'arham' is 'arhati' with pacādi ac. Though with a kṛt the karman should be in the sixth case, some (eke) say that here there is a sūtra-specific exchange of case endings; [TB's own view, which it says it stated in the kāraka section:] rather, this is a jñāpaka that the sixth case of 'kartṛkarmaṇoḥ kṛti' is not obligatory, which also justifies Bhaṭṭi's usage 'dhayair āmodam uttamam'. He analyses with a finite verb ('vidhim arhati') to make plain that the affix comes only after a second-case word (dvitīyānta). TB then justifies 'yathāvad' in 'tato yathāvad vihitādhvarāya' (yathā takes a substantive sense within a derivative). Followed for 'second-case word (dvitīyānta)' in sutra_en.
textual The digital source reads 'maṇḍūkaplutyānurtate' and 'taneha na'; NSP p. 300 (printed 290) reads 'maṇḍūkaplutyānuvartate' and 'teneha na' (scan confirms). The English follows the print.

SK 1781 · A 5.1.119V

तस्य भावस्त्वतलौ ॥ १७८१ ॥

tasya bhāvastvatalau

tasya bhāvas tvatalau — After a sixth-case word (ṣaṣṭhyanta), tva and tal [come] in the sense 'the bhāva of that'.

Rule. After a word in the sixth case (tasya "of that"), tva and tal come in the sense "the bhāva of that".

Bhaṭṭoji defines bhāva. It is the prakāra, the mode, that appears in the cognition produced by the base. One of his commentators explains. When the word go makes us think of a cow, the thought comes qualified by a universal (jāti), cowness, or something like it. That universal is the ground on which the word is used. It is the bhāva.

Example.

gor bhāvaḥ "the bhāva of a cow" → go + tva → gotvam.

go + tal → gotā.

Applies when / blocked by. Bhaṭṭoji gives the genders by two quotations from the Liṅgānuśāsana, the treatise on grammatical gender. Tvāntaṃ klībam: a word ending in tva is neuter. Talantaṃ striyām: a word ending in tal is feminine.

One of Bhaṭṭoji's commentators discusses what go stands for here: the thing or the word. He shows how Bhaṭṭoji's definition fits each view, and on the second analyses forms like pācakatva "being a cook".

Siddhānta-kaumudī

प्रकृतिजन्यबोधे प्रकारो भावः । गोर्भावो गोत्वम् । गोता । त्वान्तं क्लीबं (लि SK 120) तलन्तं स्त्रियाम्(लिSK 17) ॥

bhāva is the mode (prakāra) [that appears] in the cognition produced by the base (prakṛti). gor bhāvaḥ, 'the bhāva of a cow': gotvam; gotā. 'tvāntaṃ klībam' (Liṅgānuśāsana 120) — '[a word] ending in tva is neuter'; 'talantaṃ striyām' (Liṅgānuśāsana 17) — '[one] ending in tal is feminine'.

Bālamanoramā

तस्य भावस्त्वतलौ - तस्य भावः । षष्ठन्ताद्भाव इत्यर्थे त्वतलौ स्त इत्यर्थः । भावशब्दस्य अभिप्रायादावपि वृत्तेराह — प्रकारो भाव इति । त्वतल्प्रत्ययौ यत उत्पत्सेयेते तस्मात्प्रकृतिभूतशब्दाद्व्यक्तिबोधे जायमाने यज्जात्यादिकं विशेषणतया भासते तद्व्यक्तिविशेषणं भावशब्देन विवक्षितमित्यर्थः । यथा-गोशब्दाद्धि व्यक्तिबोधे जायमाने गोत्वं विशेषणत्वेन भासते, गोशब्दस्य गोत्ववतीषु व्यक्तिषु, गोत्वे च शक्तिग्रहणात् । न हि गोत्वं विहाय गोव्यक्तिषु गोशब्दस्य शक्तिग्रहः । सम्भवति अतीतानागतानां वर्तमानानां चाऽनन्तत्वेन युगपदुपस्थित्यसम्भवाद्गोशब्दात् प्राणित्वपशुत्वादिरूपेणाऽपि गोव्यक्तिप्रतीत्यापत्तेश्च । ततश्च सर्वासु गोव्यक्तिष्वनुगतं तदितरव्यक्तिभ्यो व्यावृत्तं कञ्चिद्धर्मविशेषं शक्यतावच्छेदकं पुरस्कृत्य गोशब्दः प्रवर्तत इति सिद्धान्तः । एवं घटादिशब्दा अपि घटत्वादित्तद्धर्मं पुरस्कृत्य प्रवर्तन्ते । तदिदं शब्दप्रवृत्तिनिमित्तं बोधः । त्वान्तं क्लीबं तलन्तं स्त्रियामिति । लिङ्गानुशासनसूत्रसिद्धमिदम् ।

translator notes

commentary BM: tva and tal come after a sixth-case word in the sense 'bhāva'. Because the word bhāva is used also of intention (abhiprāya) and the like, [Bhaṭṭoji] says 'prakāro bhāvaḥ': when a cognition of the individual (vyakti) arises from the base word after which tva and tal are produced, whatever universal (jāti) or the like appears as its qualifier (viśeṣaṇa) is what the word bhāva means. Thus from the word go, gotva appears as qualifier, since the word's power (śakti) is grasped as residing in the individuals possessing gotva and in gotva; the word proceeds by putting forward a property common to all cows and excluding others, which is the ground of its use (śabdapravṛttinimitta). 'tvāntaṃ klībam, talantaṃ striyām' is established by the Liṅgānuśāsana sūtras. Followed for 'mode (prakāra)' and for referring the two gender rules to the Liṅgānuśāsana.
commentary TB, printed under sk.1780.t1: on 'prakṛti-': [bhāva is] not just any property, for in ghaṭatva the properties of being a substance (dravyatva), of being earth (pṛthivītva) and so on do not appear. On 'gor bhāvaḥ': there are two views, that go stands for the thing or for the word-form. If for the thing, the affix means a particular property, which appears simply as a property, and 'produced by the base' is only a condition of usage (prayogopādhi); if for the word-form, the affix means the mode in the cognition produced by it, which is again a particular property. In pācakatva the mode is the relation of agency, in pacyamānatva that of being the object, in aupagavatva that of being produced (janyatva), in rājapuruṣatva the svarūpa relation. Hence Hari's commentary's statement that after kṛt, taddhita and samāsa the bhāva affix expresses relation needs no new power postulated. Recorded; the English keeps Bhaṭṭoji's wording without choosing between the two views.
textual The digital source marks the numbers in the two gender references as cross-references to SK 120 and SK 17. NSP p. 300 (printed 290) prints '( li 120 )' and '( li 17 )', and the scan confirms it: the numbers are those of the Liṅgānuśāsana (BM: 'liṅgānuśāsanasūtrasiddham idam'), not SK serials, and are rendered so.
textual NSP footnote, printed under sk.1776.n1 (NSP p. 300, printed 290, footnote 3 on 'prakāra'): [prakāra is] the locus of the objecthood (viṣayatā) determined by the principal qualificandum-hood (mukhyaviśeṣyatā).

SK 1782 · A 5.1.120त्वतलोरधिकारः

आ च त्वात् ॥ १७८२ ॥

ā ca tvāt

ā ca tvāt — And up to 'tva' [i.e. up to 'brahmaṇas tvaḥ', tva and tal, carried forward, are in force as a heading (adhikāra)].

Rule. Tva and tal are made an adhikāra, a heading. It runs up to, but not including, the sūtra brahmaṇas tvaḥ (SK 1801). One of Bhaṭṭoji's commentators says ā here marks a limit (maryādā), "up to".

Example.

striyo bhāvaḥ "the state of a woman" → strītvam, strītā, and also straiṇam.

Of a man: puṃstvam, puṃstā, and also pauṃsnam.

Applies when / blocked by. Bhaṭṭoji gives two purposes of the heading.

First, samāveśa: co-occurrence of tva and tal with the exceptions. An exception like SK 1784 names its own affix, imanic (heard as -iman). Without the heading, that rule would be satisfied by its own affix and would leave tva and tal out. One of Bhaṭṭoji's commentators and the editor of the printed edition give this reasoning. So a word that takes imanic can take tva and tal as well.

Second, the heading lets tva and tal come in the sense of karman, action, after quality-words and the like. One of Bhaṭṭoji's commentators explains. Otherwise the ṣyañ of SK 1788, an affix heard as -ya, would block them in the sense of karman.

The word ca "and" has a third purpose. It lets tva and tal co-occur also with nañ and snañ, the affixes that SK 1079 gives after strī and puṃs. Hence straiṇam beside strītvam. Bhaṭṭoji's commentators say that without ca, tva and tal would not come after strī and puṃs, since they have scope elsewhere.

Bhaṭṭoji's commentators derive pauṃsnam step by step, with the help of SK 139, the rule for the final of puṃs.

Watch out. This chapter is named after nañ and snañ: the section "headed by nañ and snañ". This nañ is the affix of SK 1079, heard as -na. It is not the negative particle nañ of SK 1783.

Siddhānta-kaumudī

ब्रह्मणस्त्व इत्यतः प्राक् त्वतलावधिक्रियेते । अपवादैः सह समावेशार्थं गुणवचनादिभ्यः कर्मणि विधानार्थं चेदम् । चकारो नञ्स्नञ्भ्यामपि समावेशार्थः । स्त्रियो भावः स्त्रैणम् । स्त्रीत्वम् । स्त्रीता । पौंस्नम् । पुंस्त्वम् । पुंस्ता ॥

Up to [but not including] 'brahmaṇas tvaḥ' (SK 1801), tva and tal are made a heading (adhikāra). This [rule] is for their co-occurrence (samāveśa) with the exceptions (apavāda), and for prescribing [them] in the sense of karman (action) after guṇavacana words etc. The word ca is for [their] co-occurrence with nañ and snañ as well: the state (bhāva) of a woman (strī): straiṇam, strītvam, strītā. [Of a man (puṃs):] pauṃsnam, puṃstvam, puṃstā.

Bālamanoramā

आ च त्वात् - आच त्वात् । त्वलावित्यनुवर्तते । आड्भर्यादायाम् । तदाह — ब्राहृणस्त्व इत्तः प्रागिति । ननु 'तस्य भावस्त्वतलौ' इत्यतस्त्वतलोरुत्तरसूत्रेष्वनुवृत्त्यैव सिद्धेरधिकारोऽयं व्यर्थ इत्यत-आह — अपवादैरिति ।पृथ्वादिभ्यः इमनिज्वा॑ इत्यादिविहितैरिमनिजादिभिरपवादैः समुच्चायार्थमित्यर्थः । असति त्वेतस्मिन्नधिकारसूत्रे उत्तरत्र इमनिजादिविधिषु त्वतलोरनुपस्थितिः स्यात् । प्रत्यक्षनिर्दिष्टैरिमनिजादिविशेषैः शान्ताकाङ्क्षत्वात् । अन्यथाप्राग्दीव्यतोऽ॑णित्यधिकृतस्य अणः 'अत इ' ञित्यादावपि प्रवृत्तिः स्यादिति भावः । प्रयोजनान्तरमाह — गुणवचनादिभ्य इति । अन्यथा भावेऽर्थे सावकाशयोस्त्वतलोः कर्मण्यर्थे गुणवचनादिभ्यो विशेषविहितेन ष्यञा बाधप्रसङ्ग इति भावः । नन्वेवमपिआ त्वा॑दित्येवास्तु, स्वरितत्वादेव पूर्वसूत्रादिह त्वतलोरनुवृत्तिसिद्धेस्तदनुकर्षार्थश्चकारो व्यर्थ इत्यत आह — चकार इति । अन्यथा त्वतलौ स्त्रीपुंसाभ्यां न स्याताम्, अन्यत्र तयोः सावकाशत्वादिति भावः । पौंस्नमिति । संयोगान्तलोपे पुमः खय्यम्परे॑ इति रुत्वम् । पाक्षिकावनुनासिकानुस्वारौ । विसर्गे कृतं सत्वम् । एवं पुंस्त्वम् । तत्र 'ह्रस्वात्तादौ' इति षत्वं न भवति, सवनादिषु पाठात् ।

translator notes

commentary BM: 'tvatalau' is carried forward (anuvartate); 'ā' is in the sense of limit (maryādā), hence 'prāk', 'up to [but not including]'. Objection: tva and tal would reach the later sūtras by anuvṛtti from 'tasya bhāvas tvatalau' anyway, so the heading is useless. Answer ('apavādaiḥ'): it is for combining them with the exceptions such as imanic of 'pṛthvādibhya imanij vā'; without this heading tva and tal would not be present in the imanic etc. rules, whose expectancy is satisfied by the specific affixes they name directly — just as the heading aṇ of 'prāg dīvyato 'ṇ' is not operative in 'ata iñ' etc. Second purpose ('guṇavacanādibhyaḥ'): otherwise tva and tal, which have scope in the sense of bhāva, would be blocked in the sense of karman by the ṣyañ specially prescribed after guṇavacana words etc. Objection: 'ā tvāt' would suffice, the anuvṛtti following from the svarita; answer ('cakāraḥ'): otherwise tva and tal would not occur after strī and puṃs, since they (tva and tal) have scope elsewhere. On pauṃsnam: after deletion of the conjunct-final, ru by 'pumaḥ khayy ampare', optional anunāsika or anusvāra, s for the visarga; puṃstvam likewise, with no ṣ by 'hrasvāt tādau' because of the savanādi list. Followed for 'up to [but not including]' and for the anuvṛtti of tva and tal in sutra_en; the reasoning on the two purposes and on ca is recorded.
commentary TB, printed under sk.1780.t1: 'apavādaiḥ saha' means with 'pṛthvādibhya imanij vā' etc.; on 'cakāraḥ': otherwise tva and tal would not occur after strī and puṃs, because they have scope elsewhere; on 'pauṃsnaṃ puṃstvam': after deletion of the conjunct-final, ru by 'pumaḥ khayi', optional anunāsika and anusvāra, and s when visarga has been made. Recorded; the English keeps the general 'the exceptions (apavāda)'.
textual NSP footnote 4, printed under sk.1776.n1 (NSP p. 300, printed 290), on 'apavādaiḥ': otherwise this [tva and tal] would not be present in the domain of the exceptions, because [the exception rules] are without expectancy (nirākāṅkṣa) (scan confirms).
translator nañ and snañ are the affixes of 'strīpuṃsābhyāṃ nañsnañau bhavanāt' (SK 1079), which give straiṇam and pauṃsnam; the kaumudī does not name that rule here, and the identification is the translator's. BM's and TB's reason for ca ('they have scope elsewhere') is taken by the translator to mean that tva and tal would otherwise be blocked after strī and puṃs by the specially prescribed nañ and snañ; neither commentary states that consequence.

SK 1783 · A 5.1.121V

न नञ्पूर्वात्तत्पुरुषादचतुरसंगतलवणवटयुधकतरसलसेभ्यः ॥ १७८३ ॥

na nañpūrvāttatpuruṣādacaturasaṃgatalavaṇavaṭayudhakatarasalasebhyaḥ

na nañpūrvāt tatpuruṣād acaturasaṃgatalavaṇavaṭayudhakatarasalasebhyaḥ — [The bhāva affixes taught from here on do] not [come] after a tatpuruṣa with nañ as prior member, except after [those ending in] catura, saṃgata, lavaṇa, vaṭa, yudha, kata, rasa and lasa.

Rule. The bhāva affixes taught from here on do not come after a nañ-tatpuruṣa: a tatpuruṣa whose first member is the negative nañ (a-, an-). The exceptions are compounds with catura, saṃgata, lavaṇa, vaṭa, yudha, kata, rasa and lasa. One of Bhaṭṭoji's commentators says "from here on" means after the rule for tva and tal.

Example.

apati "not a master", a nañ-tatpuruṣa → the special yak of SK 1793 (heard as -ya) is barred

→ the general tva comes → apatitvam.

apaṭu "not skilful", a nañ-tatpuruṣa → the aṇ of SK 1796 (heard as -a) is barred → apaṭutvam.

Bhaṭṭoji's commentators name the barred affixes.

Applies when / blocked by. Why "with nañ as first member"? Bṛhaspati has no nañ, so yak comes: bārhaspatyam, with vṛddhi ṛ → ār and i deleted.

Why "tatpuruṣa"? "He who has no skilful ones" is apaṭuḥ, a bahuvrīhi. So aṇ comes:

apaṭu + aṇ → vṛddhi a → ā → final u → o → av (SK 847, 61) → āpaṭavam.

Why "except catura etc."? These take ṣyañ (SK 1788), heard as ya, with vṛddhi of the a- of the compound:

acatura + ṣyañ → ācaturyam. Likewise āsaṅgatyam, ālavaṇyam, āvaṭyam, āyudhyam, ākatyam, ārasyam, ālasyam.

One of Bhaṭṭoji's commentators says acatura takes ṣyañ because it is in the brāhmaṇādi list, the list headed by brāhmaṇa (SK 1788). The other extends this ground to the whole list.

Watch out. The prohibition touches only the special affixes. Tva and tal still come, as apatitvam shows.

Siddhānta-kaumudī

इतः परं ये भावप्रत्ययास्ते नञ्तत्पुरुषान्न स्युश्चतुरादीन्वर्जयित्वा । अपतित्वम् । अपटुत्वम् । नञ्पूर्वात्किम् । बार्हस्पत्यम् । तत्पुरुषात्किम् । नास्य पटवः सन्तीत्यपटुस्तस्य भाव आपटवम् । अचतुरेति किम् । आचतुर्यम् । आसङ्गत्यम् । आलवण्यम् । आवट्यम् । आयुध्यम् । आकत्यम् । आरस्यम् । आलस्यम् ॥

The bhāva affixes [taught] from here on are not to come after a nañ-tatpuruṣa, excepting catura etc.: apatitvam, apaṭutvam. Why 'with nañ as prior member'? bārhaspatyam. Why 'tatpuruṣa'? 'He has no skilful ones (paṭavaḥ)': apaṭuḥ; its state (bhāva) is āpaṭavam. Why 'except catura' etc.? ācaturyam, āsaṅgatyam, ālavaṇyam, āvaṭyam, āyudhyam, ākatyam, ārasyam, ālasyam.

Bālamanoramā

न नञ्पूर्वात्तत्पुरुषादचतुरसंगतलवणवटयुधकतर- सलसेभ्यः - न नञ्पूर्वात् । इतः परमिति । त्वतल्विधेरूध्र्वमित्यर्थः, नञ्पूर्वादित्युत्तरस्य प्रतिषेध इति भाष्यादिति । भावः । चतुरादीनिति । चतुर, सङ्गत, लवण, वट, युध, कत, रस, लस, — एतान्वर्जयित्वेत्यर्थः । अपतित्वमिति । इह॒पत्यन्तपुरोहितादिभ्यः॑ इति यक्न भवति । अपटुत्वमिति । इह॒इगन्ताच्च लघुपूर्वा॑दित्यण्न भवति । बार्हस्पत्यमिति ।पत्यन्तपुरोहितादिभ्यः॑ इति यक् । आपटवमिति ।इगन्ताच्च लघुपूर्वा॑दित्यण् । अपटुशब्दस्य बहुव्रीहित्त्वात्तत्पुरुषत्वाऽभावान्नास्याऽणो निषेध इति भावः । आचतुर्यमिति । अचतुरस्य भावः । ब्राआहृणादित्वात्ष्यञ् । आसंगत्यमिति । असङ्गतशब्दात्ष्यञ् । आलवण्यमिति । अलवणशब्दात्ष्यञ् । आवटमिति । न वटः अवटः, तस्मात्ष्यञ् । आयुध्यमिति । आयुधशब्दात्ष्यञ् । आकत्यमिति । अकतशब्दात्ष्यञ् । आरस्यमिति । अरसशब्दात्ष्यञ् । आलस्यमिति । लसतीति लसः । न लसः अलसः । तस्मात्ष्यञ् ।

translator notes

commentary BM: 'itaḥ param' means after the rule prescribing tva and tal, since the Bhāṣya says the prohibition 'nañpūrvāt' is of the subsequent [affixes]. 'catura etc.' = catura, saṅgata, lavaṇa, vaṭa, yudha, kata, rasa, lasa. In apatitvam the yak of 'patyantapurohitādibhyaḥ' does not occur; in apaṭutvam the aṇ of 'igantāc ca laghupūrvāt' does not occur. bārhaspatyam: yak by 'patyantapurohitādibhyaḥ'. āpaṭavam: aṇ by 'igantāc ca laghupūrvāt', not prohibited because apaṭu is a bahuvrīhi, not a tatpuruṣa. ācaturyam: the state of acatura, with ṣyañ because it is in the brāhmaṇādi list; for the rest BM says only that ṣyañ comes after asaṅgata, alavaṇa etc. (alasa = 'not lasa', lasa being 'one who shines'). Followed for 'from here on' and for the list of excepted words; the affixes blocked in apatitvam and apaṭutvam are recorded, the kaumudī not naming them.
commentary TB, printed under sk.1780.t1: in apatitvam the yak of 'patyanta…' does not occur; in apaṭutvam the aṇ of 'igantāc ca laghupūrvāt' does not occur; ācaturyam etc. take ṣyañ because they belong to brāhmaṇādi (TB extends the brāhmaṇādi ground to the whole list; BM states it for ācaturyam only). Recorded; agrees with BM.
textual BM's pratīka as digitised reads 'āvaṭam' (probably for āvaṭyam, with ya dropped, in a passage heavily damaged in the digital BM); the kaumudī here has āvaṭyam, in line with the other ṣyañ forms of the list, and NSP prints the same (scan); the English follows the kaumudī.

SK 1784 · A 5.1.122V

पृथ्वादिभ्य इमनिज्वा ॥ १७८४ ॥

pṛthvādibhya imanijvā

pṛthvādibhya imanij vā — After pṛthu etc., [as sixth-case words, in the sense 'the bhāva of that' (tasya bhāvaḥ, carried forward),] imanic optionally.

Rule. After pṛthu "broad" and the other words of its list, in the sixth case, imanic comes optionally. The sense is "the bhāva of that", carried forward from SK 1781.

Example.

pṛthor bhāvaḥ "the state of the broad" → pṛthu + imanic → pṛthu + iman

→ ṛ → ra (SK 1785) → prathu + iman

→ the ṭi u deleted (SK 1786) → prathiman → prathimā.

The other option: pṛthu + aṇ (SK 1796) → pārthavam.

Applies when / blocked by. Why say "optionally" (vā)? Bhaṭṭoji answers: so that aṇ and the other affixes can co-occur with imanic. Bhaṭṭoji's commentators name them:

aṇ of SK 1796, after pṛthu and mṛdu: pārthavam;
ṣyañ, taught for quality-words, after caṇḍa and khaṇḍa;
añ (heard as -a), taught for words of age, after bāla and vatsa.

Tva and tal need no vā. The heading of SK 1782 already brings them.

One of Bhaṭṭoji's commentators explains why the option is needed. The vā of SK 1072 already makes every taddhita optional; he calls it the "great option" (mahāvibhāṣā). But under that option, a general affix set aside by an exception does not come back. Without this vā, those affixes could not come where imanic does not.

Siddhānta-kaumudī

वावचनमणादिसमावेशार्थम् ॥

The word vā ('optionally') is stated so that aṇ etc. may co-occur (samāveśa) [with imanic].

Bālamanoramā

पृथ्वादिभ्य इमनिज्वा - पृथ्वादिभ्य । तस्य भाव इत्यनुवर्तते । पृथ्वादिभ्यः षष्ठन्तेभ्यो भावे इमनिज्वा स्यादित्यर्थः । ननु वाग्रहणं व्यर्थं,समर्थानां प्रथमाद्रे॑ति महाविभाषयैव वाक्यस्य सिद्धत्वात् । नच इमनिजभावेत्वतल्प्रत्ययर्थां वाग्रहणमिति वाच्यम्,आ च त्वा॑दित्येव तत्समावेशसिद्धेरित्यत आह — वपावचनमणादिसभावेशार्थमिति । पृथुमृदुप्रभृतिषुइगन्ताच्च लघुपूर्वा॑दित्यणः, चण्डखण्डादिषु गुणवचनलक्षणष्यञः, बालवत्सादिषु वयोवचनलक्षणस्य अञश्च औत्सर्गिकस्य समावेशार्थमित्यर्थः । अन्यथा महाविबाषावशादपवादेन मुक्ते पुनरुत्सर्गो न प्रवर्तते इतिपारे मध्ये षष्ठआ वे॑ति सूत्रभाष्ये सिद्धान्तितत्वादिमनिच्त्वतलाभभावे तेषां प्रवृत्तिर्न स्यादिति भावः ।

translator notes

commentary BM: 'tasya bhāvaḥ' is carried forward (anuvartate): after pṛthu etc. ending in the sixth case, imanic comes optionally in the sense bhāva. Objection: vā is useless, since the phrase is already available by the great option (mahāvibhāṣā) 'samarthānāṃ prathamād vā'; nor is vā for tva and tal where imanic is absent, since their co-occurrence is secured by 'ā ca tvāt' (SK 1782). Reply ('vāvacanam aṇādisamāveśārtham'): it is for the co-occurrence of the general (autsargika) affixes: aṇ by 'igantāc ca laghupūrvāt' (SK 1796) in pṛthu, mṛdu etc.; ṣyañ taught for guṇavacanas in caṇḍa, khaṇḍa etc.; añ taught for words of age (vayovacana) in bāla, vatsa etc. Otherwise, since it is settled in the Bhāṣya on 'pāre madhye ṣaṣṭhyā vā' that under the great option a general rule set aside by an exception (apavāda) does not come back, those affixes would not apply where imanic and tva/tal are absent. Followed for 'aṇ etc.' and for the bracketed anuvṛtti in sutra_en.
commentary TB, printed under sk.1780.t1: on 'aṇādi': co-occurrence of aṇ in pṛthu, mṛdu etc., which end in ik preceded by a light [vowel]; of ṣyañ in the guṇavacanas caṇḍa, khaṇḍa etc.; of añ, taught for words of age, in bāla, vatsa etc.; tva and tal are obtained already by the previous sūtra. Followed; TB and BM agree.

SK 1785 · A 6.4.161V

र ऋतो हलादेर्लघोः ॥ १७८५ ॥

ra ṛto halāderlaghoḥ

ra ṛto halāder laghoḥ — ra replaces a light ṛ of [an aṅga ('aṅgasya', adhikāra)] beginning with hal [when iṣṭha, iman or īyas follows: 'iṣṭhemeyassu', carried forward (anuvṛtti) from 'tur iṣṭhemeyassu', SK 2008].

Rule. The substitute ra replaces a light ṛ of an aṅga, the stem before the affix, that begins with a consonant (hal). This happens when iṣṭha, iman or īyas follows. Iṣṭha and īyas are affixes of a later chapter.

One of Bhaṭṭoji's commentators says the condition iṣṭhemeyassu "before iṣṭha, iman, īyas" is carried forward from tur iṣṭhemeyassu (SK 2008). The heading "of the aṅga" governs the rule. The substitute ra is the pair r + a, not a bare r.

Example.

pṛthu + iman → the ṛ of pṛthu is light (a short vowel, before the single consonant th)

→ the aṅga begins with the consonant p

→ ṛ → ra → prathu + iman.

Likewise mṛdu + iman → mradu + iman.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives the counter-examples.

Why "beginning with a consonant"? Ṛjiṣṭhaḥ begins with the vowel ṛ, so it keeps it.

Why "light"? In kṛṣṇimā the ṛ stands before the cluster ṣṇ, so it is heavy and stays.

Watch out. A vārttika under SK 1787 limits this rule to six words: pṛthu, mṛdu, bhṛśa, kṛśa, dṛḍha and parivṛḍha. The same commentator notes that, given the vārttika, the words "beginning with a consonant" and "light" could be dropped.

Siddhānta-kaumudī

हलादेर्लघोर्ऋकारस्य रः स्यात् इष्ठेमेयस्सु ॥

In place of the light ṛ of [an aṅga] beginning with hal, ra comes when iṣṭha, iman or īyas follows.

Bālamanoramā

र ऋतो हलादेर्लघोः - र ऋतो । र इति प्रथमान्तम् । इष्ठेमेयस्स्विति । शेषपूरणम् । 'तुरिष्ठेमेयस्सु' इत्यस्तदनुवृत्तेरिति । भावः । अङ्गस्येत्यधिकृतं हलादेरङ्गस्य लघोरृकारस्य र इति । रेपाकारसङ्गात आदेशः स्यादिष्ठनि इमनिचि ईयसि च परे इत्यर्थः ।

translator notes

commentary BM: 'ra' is a first-case word (prathamānta). 'iṣṭhemeyassu' is a completion of what is left unsaid (śeṣapūraṇa), because it is carried forward from 'tur iṣṭhemeyassu' (SK 2008, A 6.4.154). With the heading (adhikāra) 'aṅgasya': in place of the light ṛ of an aṅga beginning with hal, the substitute ra — the combination (saṅghāta) of r and a — comes when iṣṭhan, imanic or īyasun follows. Followed for 'ra' (not bare r), for the adhikāra '[an aṅga]' and for the bracketed anuvṛtti of the condition in sutra_en.
commentary TB, printed under sk.1780.t1: why 'halādeḥ'? [Consider] ṛjiṣṭhaḥ, ṛjīyān. Why 'laghoḥ'? [Consider] kṛṣṇimā. Given the restrictive enumeration (parigaṇana) 'pṛthumṛdubhṛśa-' (the vārttika under SK 1787), 'halāder laghoḥ' could be dropped. Recorded; the English does not depend on it.

SK 1786 · A 6.4.155V

टेः ॥ १७८६ ॥

ṭeḥ

ṭeḥ — [lopa, carried forward (anuvṛtti) from 'allopo 'naḥ', SK 234] of the ṭi [of a bha, when iṣṭha, iman or īyas follows: 'iṣṭhemeyassu', carried forward (anuvṛtti) from 'tur iṣṭhemeyassu', SK 2008].

Rule. The ṭi of a bha stem is deleted when iṣṭha, iman or īyas follows. The ṭi is the last vowel with whatever follows it.

One of Bhaṭṭoji's commentators supplies the missing words. Lopa "deletion" is carried forward from allopo 'naḥ (SK 234). The condition "before iṣṭha, iman, īyas" comes from SK 2008.

Example.

prathu + iman → prathu is bha, since iman begins with a vowel

→ its ṭi is the final u → deleted → prath + iman → prathimā.

One of Bhaṭṭoji's commentators notes that this deletion sets aside the guṇa of u (SK 847).

mradu + iman → the ṭi u deleted → mradimā "softness".

Without imanic, mṛdu + aṇ (SK 1796) → vṛddhi ṛ → ār, u → o → av → mārdavam.

Watch out. Do not confuse this ṭeḥ with the ṭeḥ of chapter 10 (SK 316, A 6.4.143). That rule deletes the ṭi before an affix marked with ḍ. This one deletes it before iṣṭha, iman and īyas.

Siddhānta-kaumudī

भस्य टेर्लोपः स्यादिष्ठेमेयस्सु । पृथोर्भावः प्रथिमा । पार्थवम् । म्रदिमा । मार्दवम् ॥

lopa of the ṭi of a bha occurs when iṣṭha, iman or īyas follows. pṛthor bhāvaḥ, 'the bhāva of the broad (pṛthu)': prathimā; pārthavam. [From mṛdu, 'soft':] mradimā; mārdavam.

Bālamanoramā

टेः - टेः । 'इष्ठेमेयस्सु' इत्यनुवर्तते । 'अल्लोपोऽनः' इत्यतो लोप इति च । तदाह — टेर्लोपः स्यादिष्ठेमेयस्स्विति । प्रथिमेति । पृथुशब्दादिमनिच् । चकार इत् । नकारादकार उच्चारणार्थः । ऋकारस्य रः, उकारस्य गुणं बाधित्वा टेर्लोपः । पार्थवमिति । इमनिजभावेइगन्ताच्च लघुपूर्वा॑दित्यण् । म्रदिमेति । मृदुशब्दादिमनिचि ऋकारस्य रः । 'टेः' इति टिलोपश्च । मार्दवमिति ।इगन्ताच्चे॑त्यण् ।

translator notes

commentary BM: 'iṣṭhemeyassu' is carried forward, and 'lopaḥ' from 'allopo 'naḥ' (SK 234, A 6.4.134); hence 'ṭer lopaḥ syād iṣṭhemeyassu'. prathimā: imanic after pṛthu, its c an it, the a after n for pronunciation only; ṛ becomes ra [by SK 1785], and lopa of the ṭi, setting aside guṇa of u. pārthavam: where imanic is absent, aṇ by 'igantāc ca laghupūrvāt' (SK 1796). mradimā: imanic after mṛdu, ṛ becomes ra, and lopa of the ṭi by 'ṭeḥ'. mārdavam: aṇ by 'igantāc ca'. Followed for the bracketed anuvṛttis in sutra_en (the source of 'iṣṭhemeyassu', which BM does not name here, is the one BM names under SK 1785). The kaumudī gives the forms only; these steps are BM's.
translator No TB lemma on this sūtra was found in this or the neighbouring units (sk.1780.t1 runs from SK 1780 to 'ra ṛto' of SK 1785; sk.1787.t1 begins with SK 1787).

SK 1787 · A 5.1.123V

वर्णदृढादिभ्यः ष्यञ् च ॥ १७८७ ॥

varṇadṛḍhādibhyaḥ ṣyañ ca

varṇadṛḍhādibhyaḥ ṣyañ ca — After [sixth-case words (ṣaṣṭhyanta)] denoting colours (varṇa) and after dṛḍha etc., ṣyañ as well [as imanic, in the sense of bhāva].

Rule. After sixth-case words for a varṇa, a colour, and after dṛḍha "firm" and its list, ṣyañ comes in the sense of bhāva. By ca "and", imanic comes too.

Bhaṭṭoji's commentators explain the point of the rule. These words are quality-words, so ṣyañ would come anyway by SK 1788. The rule is stated to add imanic.

Example.

śukla "white" → śukla + ṣyañ

→ vṛddhi u → au → the final a deleted (SK 311) → śauklyam.

śukla + imanic → the ṭi a deleted (SK 1786) → śuklimā.

dṛḍha + ṣyañ → vṛddhi ṛ → ār → dārḍhyam.

Applies when / blocked by. A vārttika follows: pṛthumṛdubhṛśakṛśadṛḍhaparivṛḍhānām eva ratvam. The ra of SK 1785 is only for pṛthu, mṛdu, bhṛśa, kṛśa, dṛḍha and parivṛḍha.

dṛḍha + iman → ṛ → ra (SK 1785) → the ṭi a deleted (SK 1786) → draḍhimā.

One of Bhaṭṭoji's commentators quotes a verse listing the six words. He adds bhraśimā, kraśimā and paribraḍhimā. Bhaṭṭoji's commentators note one result of the limit. The verb kṛtayati "he calls it done" gets no ra, though its affix is treated like iṣṭha.

Bhaṭṭoji then explains the marker ṣ: it is for ṅīṣ. So the feminine of a ṣyañ word ends in -ī:

ucita + ṣyañ → vṛddhi u → au → aucitya

→ feminine by usage → ṅīṣ (SK 498) → the a deleted before ī (SK 311)

→ the y, penultimate after the consonant t, deleted before ī (SK 472) → aucitī.

Bhaṭṭoji's commentators say ucita takes ṣyañ because it is in the brāhmaṇādi list; one of them adds that the list is open.

Likewise yāthākāmī. One commentator gets its ṣyañ from the caturvarṇādi list of the vārttika under SK 1789, in the word's own sense. The other only says "likewise". Scholars discuss this.

Watch out. Why is the ṣ explained here and not at SK 1788? One of Bhaṭṭoji's commentators answers. The ṣyañ words of colour and of dṛḍha are neuter by usage, so they never need ṅīṣ. But this same ṣyañ runs on into SK 1788, where feminines like aucitī occur.

Siddhānta-kaumudī

चादिमनिच् । शौक्ल्यम् । शुक्लिमा । दार्ढ्यम् ।

By ca, imanic [also comes]. śauklyam, śuklimā. dārḍhyam.

vārttika

पृथुमृदुभृशदृढपरिढानामेव रत्वम्

(vārttika) The [substitution of] ra [for ṛ] is only for pṛthu, mṛdu, bhṛśa, [kṛśa,] dṛḍha and pari[vṛ]ḍha.

(वार्तिकम्) ॥ द्रढिमा । षो ङीषर्थः । औचिती । याथाकामी ॥

draḍhimā. The ṣ [of ṣyañ] is for the sake of ṅīṣ: aucitī, yāthākāmī.

Tattvabodhinī

NSP p. 301

—वर्णदृढादिभ्यः—। गुणवचनत्वादेव सिद्धे इमनिजर्थं वचनम् । ‘पृथुमृदुभृश—’ इति परिगणनादिह रभावो न भवति । कृतमाचष्टे कृतयति । णाविष्ठवद्भावः ॥—औचितीति । ब्राह्मणादेराकृतिगणत्वात् ष्यञ् । ‘हलस्तद्धितस्य’ इति यलोपः । एवं याथाकामी ॥ दृढ, वृढ, परिवृढ, भृश, कृश, इत्यादि । अत्र द्वे गणसूत्रे—‘वे-र्यातलाभमतिमनःशारदानाम्’ । विशब्दादुत्तरे ये यातादयः पञ्च तदन्तानां समासानामनन्तरः ष्यञ् भवतीत्यर्थः । वियातत्वं वियातता । वियातिमा । वैयात्यम् । विलाभिमा । वैलाभ्यम् । विमतिमा । वैमत्यम् । इगन्तत्वादणपि । वैमतम् । विमनिमा । वैमनस्यम् । विशारदिमा । वैशारद्यम् । त्वतलोः समावेशेन विलाभत्वम् । विलाभतेत्यादीन्यप्यूह्यानि ॥—समोमतिमनसोः । समः परे ये मतिमनसी तदन्तयोः समासयोरनन्तरः ष्यञ् भवतीत्यर्थः । संमतित्वम् । संमतिता । संमतिमा । सांमत्यम् । इगन्तत्वादणि । सांमतम् । संमनस्त्वम् । संमनस्ता । संमनिमा । सांमनस्यम्

Bālamanoramā

वर्णदृढादिभ्यः ष्यञ् च - वर्णदृढादिभ्यः । षष्ठन्तेभ्यो वर्णवाचिभ्यो दृढादिभ्यश्च भावे ष्यञ्च स्यादित्यर्थः । गुणवचनत्वादेव ष्यञि सिद्धे इमनिच्समुच्चयार्थं वचनम् ।॒पृथु मृदुं भृशं चैव कृशं च दृढमेव च । परिपूर्वं वृढं चैव षडेतान्रविधौ स्मरेत् इति वार्तिकमर्थतः सङ्गृह्णाति — पृथुमृदुभृशेत्यादि । तेन कृतयतीत्यादाविष्ठवत्त्वेऽपि रभावो न । द्रढिमेति । दृढशब्दादिमनिचि ऋकारस्य रः । भ्रशिमा क्रशिमा द्रढिमा परिब्राढिमा । ननु वर्णदृढादीनां ष्यञन्तानां लोकतो नपुंसकत्वात्ष्यञः षित्त्वस्य किं प्रयोजनमित्यत आह — षो ङीषर्थ इति । औचितीति । उचितशब्दाद्ब्राह्मणादित्वात्ष्यञि लोकात्स्त्रीत्वम् । षित्त्वान्ङीषिहलस्तद्धितस्ये॑ति यलोपः । उचितस्तु न दृढादिः, तद्गणे अदर्शनात्, इनिच्प्रसङ्गाच्च । अस्यैव ष्यञ उत्तरसूत्रे अनुवृत्तेरिहैव तस्य षित्त्वप्रयोजनकथनमिति बोध्यम् । याथाकामीति । काममनतिक्रम्य यथाकामम् । ततः स्वार्थे चतुर्वर्णादित्वात्ष्यञि लोकात्स्त्रीत्वे षित्त्वान्ङीष् ।

translator notes

commentary BM: ṣyañ, and also [imanic], in the sense of bhāva after sixth-case words (ṣaṣṭhyanta) denoting colour and after dṛḍha etc.; since ṣyañ is already obtained because these are guṇavacana words, the statement is for combining imanic [with it]. Followed for the sixth-case word and the sense of bhāva in sutra_en.
commentary TB: since [ṣyañ] is already obtained because these are guṇavacana words, the statement is for the sake of imanic. TB lists dṛḍha, vṛḍha, parivṛḍha, bhṛśa, kṛśa etc. as the dṛḍhādi, and cites two gaṇasūtras of the list ('ver yātalābhamatimanaḥśāradānām', 'samo matimanasoḥ') with forms such as vaiyātyam, viyātimā, sāṃmatyam, saṃmanimā. Followed for 'as well [as imanic]'; the gaṇasūtras, absent from the kaumudī, are recorded.
commentary BM: the kaumudī summarises in sense the vārttika 'pṛthuṃ mṛduṃ bhṛśaṃ caiva kṛśaṃ ca dṛḍham eva ca / paripūrvaṃ vṛḍhaṃ caiva ṣaḍ etān ravidhau smaret' (six words for the ra-rule); hence no ra in kṛtayati etc. even though that is treated like iṣṭha. On draḍhimā: imanic after dṛḍha, ra for ṛ; also bhraśimā, kraśimā, draḍhimā, paribraḍhimā. Followed for the bracketed [kṛśa] and pari[vṛ]ḍha and for '[for ṛ]'. [Translator: the substitution is that of 'ra ṛto halāder laghoḥ' (SK 1785); BM says only 'ṛkārasya raḥ'.]
commentary TB: because of the restrictive enumeration 'pṛthumṛdubhṛśa…' there is no ra here: kṛtam ācaṣṭe, kṛtayati, the ṇi being treated like iṣṭha. Recorded; agrees with BM.
textual The digital source reads 'pṛthumṛdubhṛśadṛḍhapariḍhānām eva ratvam', which lacks kṛśa and gives 'pariḍha'. NSP p. 301 (printed 291) reads 'pṛthumṛdubhṛśakṛśadṛḍhaparivṛḍhānām eva ratvam' (scan confirms), and BM's six-word verse agrees with the print. The missing words are supplied in square brackets from the print.
textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 301 (printed 291) instead prints the vārttika sign before 'pṛthu…' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
commentary BM: objection — ṣyañ-derivatives of varṇa and dṛḍha etc. are neuter by usage, so what purpose has the ṣ of ṣyañ? Hence 'ṣo ṅīṣarthaḥ'. aucitī: from ucita with ṣyañ because it is brāhmaṇādi, feminine by usage, ṅīṣ because [ṣyañ] is ṣit, and deletion of y by 'halas taddhitasya'; ucita is not dṛḍhādi (it is not seen in that list, and imanic would follow). The purpose of the ṣ is stated here because this same ṣyañ runs on into the next sūtra. yāthākāmī: yathākāmam 'not transgressing desire', then ṣyañ in its own sense (svārthe) because it is in caturvarṇādi, feminine by usage, ṅīṣ because ṣit. Followed for '[of ṣyañ]'; the derivations, which the kaumudī does not give, are recorded.
commentary TB: aucitī takes ṣyañ because brāhmaṇādi is an open class (ākṛtigaṇa), with deletion of y by 'halas taddhitasya'; 'likewise (evam) yāthākāmī'. [Translator: 'evam' may extend the brāhmaṇādi source to yāthākāmī, or only the y-deletion (and ṅīṣ); TB does not name brāhmaṇādi for yāthākāmī. BM derives it by the svārtha ṣyañ of caturvarṇādi.] Recorded; the kaumudī gives the forms without their source, and the English stays neutral.

SK 1788 · A 5.1.124V

गुणवचनब्राह्मणादिभ्यः कर्मणि च ॥ १७८८ ॥

guṇavacanabrāhmaṇādibhyaḥ karmaṇi ca

guṇavacanabrāhmaṇādibhyaḥ karmaṇi ca — After guṇavacana words and after brāhmaṇa etc. [as sixth-case words (ṣaṣṭhyanta)], [ṣyañ, carried forward,] in the sense of karman (action) as well [as of bhāva].

Rule. After a guṇavacana and after brāhmaṇa and its list, in the sixth case, ṣyañ comes in the sense of karman, action. By ca, it comes in the sense of bhāva as well. One of Bhaṭṭoji's commentators says ṣyañ is carried forward from SK 1787.

A guṇavacana is a quality-word. One of Bhaṭṭoji's commentators describes it as a word for a substance in which a quality is subordinate: jaḍa "dull", mūḍha "foolish".

Example.

jaḍasya karma bhāvo vā "the action or state of a dullard" → jaḍa + ṣyañ

→ vṛddhi of the first vowel: a → ā → jāḍa + ya

→ the final a deleted (SK 311) → jāḍyam.

mūḍhasya bhāvaḥ karma vā → vṛddhi ū → au → mauḍhyam.

brāhmaṇa + ṣyañ → ā stays ā → brāhmaṇyam.

Applies when / blocked by. A vārttika adds arhat: arhato num ca. After arhat, ṣyañ comes, and the augment num (n) is added to the base. An augment is a sound added without replacing anything.

arhato bhāvaḥ karma vā → arhat + num + ṣyañ → arhant + ya

→ vṛddhi a → ā → ārhantyam; feminine ārhantī.

Bhaṭṭoji's commentators cite Kaiyaṭa, an earlier commentator: arhat, formed with the affix śatṛ, means one worthy of honour. One of them adds how num is placed. Being marked with m, it goes after the last vowel: arha-n-t.

Bhaṭṭoji ends: the brāhmaṇādi list is an ākṛtigaṇa, an open list. One of his commentators adds that some words sit in it for other purposes. Arhat, for instance, is there for its num.

Watch out. Karman in this chapter means an action, what a dullard does. It is not the object of a verb, the karman of chapter 16. One of Bhaṭṭoji's commentators says it covers both bodily action, such as purification, and a rite enjoined by scripture, such as sacrifice.

Siddhānta-kaumudī

चाद्भावे । जडस्य कर्म भावो वा जाड्यम् । मूढस्य भावः कर्म वा मौढ्यम् । ब्राह्मण्यम् ।

By ca, in the sense of bhāva [too]. The action (karman) or state (bhāva) of a dullard (jaḍa): jāḍyam. The state or action of a fool (mūḍha): mauḍhyam. brāhmaṇyam.

vārttika

अर्हतो नुम्च

(vārttika) arhato num ca — After arhat, [ṣyañ,] and num [is added to the base].

(वार्तिकम्) ॥ अर्हतो भावः कर्म वा आर्हन्त्यम् । आर्हन्ती । ब्राह्मणादिराकृतिगणः ॥

The state or action of an arhat (one worthy of honour): ārhantyam, ārhantī. The brāhmaṇādi [list] is an open class (ākṛtigaṇa).

Tattvabodhinī

NSP p. 301

—गुणवचन—। ष्यञनुवर्तते, कर्म क्रिया कार्यं च । ‘शरीरायासमात्रसाध्यं शौचादि क्रिया । शास्त्रेण विहितो यागादिः कार्यम्’ इति तयोर्भेदमाहुः ॥—अर्हत इति । ‘अर्हः प्रशंसायाम्’ इति शत्रन्तोऽर्हच्छब्दः पूजार्थाभिधायीति कैयटः ॥—आकृतिगण इति । केषांचि-त्पाठस्तु कार्यान्तराय । तथा हि ‘अर्हतो नुम् च’ इति नुमर्थः पाठः । एकभावः, त्रिभावः, अन्यभावः, एषां पाठः स्वार्थे विधानार्थः । तथा च प्रत्याहाराह्निके वार्तिके प्रयोगः—‘आन्यभाव्यं तु कालशब्दव्यवायात्’ इति । अन्यभाव एव आन्यभाव्यम् । अन्यत्वमित्यर्थः ॥ यत्तु व्याकरणाधिकरणे भट्टपादैरुक्तम् ‘आन्यभाव्यमप्रयोगः’ इति—तत्त्ववैयाकरणमीमांसकसं-तोषार्थमित्यवधेयम् ॥—सर्ववेद इति । ‘पूर्वकालैक—’ इति समासः

Bālamanoramā

गुणवचनब्राह्मणादिभ्यः कर्मणि च - गुणवचन । गुणोपसर्जनद्रव्यवाचिभ्यो, ब्राह्मणादिभ्यश्च षष्ठन्तेभ्यो भावे कर्मणि च अर्थे ष्यञित्यर्थः । अर्हतो नुम्चेति । वार्तिकमिदम् ।अर्हः प्रशंसाया॑मिति सूत्रेण शतरि अर्हच्छब्दः पूज्यवाचीति कैयटः । अर्हच्छब्दात्ष्यञ्स्यात्प्रकृतेर्नुम्चेत्यर्थः । मित्त्वादन्त्यादचः परः । अनुस्वारपरसवर्णौ । लोकान्नपुंसकत्वं स्त्रीत्वं च । तदाह — आर्हन्त्यम्, आर्हन्तीति । आर्हन्त्यशब्दान्ङीषिहलस्तद्धितस्ये॑ति यलोपः । यथातथेति निपातसमुदायः । यथापुरमिति पुराशब्देन पदार्थानतिवृत्तावव्ययीभावः । इमौ शब्दौ नञ्पूर्वपदौ ब्राह्मणादी ।

translator notes

commentary BM: after sixth-case words (ṣaṣṭhyanta) denoting a substance in which a quality is subordinate (guṇavacana) and after brāhmaṇa etc., ṣyañ in the sense of bhāva and of karman. Followed for the sixth-case word and for 'as well [as of bhāva]' in sutra_en.
commentary TB: ṣyañ is carried forward (anuvartate); karman is both kriyā and kārya — 'kriyā is purification etc., achieved by bodily effort alone; kārya is sacrifice etc., enjoined by śāstra', as they distinguish them. Followed for '[ṣyañ, carried forward]' in sutra_en; the kriyā/kārya distinction is recorded, the English keeping 'action (karman)'.
commentary BM: this is a vārttika; according to Kaiyaṭa the word arhat, with śatṛ by 'arhaḥ praśaṃsāyām', denotes one to be honoured. ṣyañ comes after arhat and num to the base; being mit, num goes after the last vowel; then anusvāra and the homorganic substitute (parasavarṇa). Neuter and feminine by usage: ārhantyam, ārhantī, with ṅīṣ and deletion of y by 'halas taddhitasya'. Followed for '[ṣyañ]' and '[is added to the base]', and for 'one worthy of honour'.
commentary TB on 'arhataḥ': per Kaiyaṭa, arhat ending in śatṛ by 'arhaḥ praśaṃsāyām' denotes worship. On 'ākṛtigaṇa': some words are listed in it for another purpose — arhat for the sake of num; ekabhāva, tribhāva, anyabhāva for prescribing [ṣyañ] in their own sense, as in the vārttika of the pratyāhāra section 'ānyabhāvyaṃ tu kālaśabdavyavāyāt', where ānyabhāvyam = anyabhāva = anyatva; Bhaṭṭapāda's 'ānyabhāvyam is not a usage' in the vyākaraṇādhikaraṇa is to be taken as said to please mīmāṃsakas who are not grammarians (reading 'tat tu avaiyākaraṇa-mīmāṃsaka-saṃtoṣārtham', the correlative of 'yat tu'). Followed for 'one worthy of honour'; the rest is recorded.
textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 301 (printed 291) instead prints the vārttika sign before 'arhato num ca' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.

SK 1789 · A 7.3.31V

यथातथयथापुरयोः पर्यायेण ॥ १७८९ ॥

yathātathayathāpurayoḥ paryāyeṇa

yathātathayathāpurayoḥ paryāyeṇa — Of yathātatha and yathāpura [following nañ, carried forward], [vṛddhi of the first vowel of the prior and of the final member occurs] by turns [before a ñit etc. taddhita].

Rule. This rule comes from Pāṇini's seventh book. Take yathātatha "as it is" or yathāpura "as before", after the negative nañ. Before a ñ-marked or similar taddhita, vṛddhi replaces the first vowel by turns. Either the prior member (pūrvapada) takes it, or the last member (uttarapada) does.

One of Bhaṭṭoji's commentators says "after nañ" is carried forward from SK 1460. The rule stands in Pāṇini's section on first-vowel vṛddhi. He also says these two negative compounds are in the brāhmaṇādi list, so they take ṣyañ.

Example.

ayathātathābhāvaḥ "being not as it is" → ayathātatha + ṣyañ

→ vṛddhi on the prior member a-: āyathātathyam

→ or vṛddhi on the last member yathā-: ayāthātathyam.

Likewise from ayathāpura: āyathāpuryam or ayāthāpuryam.

Applies when / blocked by. Bhaṭṭoji now states a heading. Up to the end of the pāda, the quarter of Pāṇini's book in which these rules stand, the senses are bhāva and karman. One of his commentators says only the received interpretation (vyākhyāna) establishes this. The pāda ends with SK 1801 (A 5.1.136), the last rule of this chapter.

A vārttika adds more ṣyañ words by upasaṃkhyāna, an addition to a rule: caturvarṇādīnāṃ svārtha upasaṃkhyānam. After caturvarṇa and its list, ṣyañ comes svārthe, in the word's own sense, adding no meaning.

catvāro varṇāḥ "the four classes" → caturvarṇa + ṣyañ → vṛddhi a → ā → cāturvarṇyam "the four classes".

Likewise cāturāśramyam, traisvaryam, ṣāḍguṇyam, sainyam, sāṃnidhyam, sāmīpyam, aupamyam, trailokyam.

One who studies all the Vedas is sarvavedaḥ, with luk, complete deletion, of the affix "studies that" (the vārttika under SK 1270). He himself is sārvavaidyaḥ. One of Bhaṭṭoji's commentators says this is ṣyañ in the word's own sense.

A gaṇasūtra, a rule written inside a word-list, follows: caturvedasyobhayapadavṛddhiś ca. One of Bhaṭṭoji's commentators calls it a vārttika. After caturveda, ṣyañ comes, and both members take vṛddhi.

caturo vedān adhīte "he studies the four Vedas" → caturvedaḥ

→ caturveda + ṣyañ → vṛddhi in both members → cāturvaidyaḥ, the same man.

Some read caturvidyasya instead. From caturvidya the form is again cāturvaidyaḥ.

Watch out. Compare SK 1460. There the last member always takes vṛddhi and the prior member only optionally, so both may take it. Here exactly one member takes it, by turns.

Siddhānta-kaumudī

नञः परयोरेतयोः पूर्वेत्तरपदयोः पर्यायेणादेरचो वृद्धिर्ञिदादौ । अयथातथाभाव आयथातथ्यम् । अयाथातथ्यम् । आयथापुर्यम् । अयाथापुर्यम् । आ पादसमाप्तेर्भावकर्माधिकारः ।

Of these two, following nañ, vṛddhi of the first vowel (ādi ac) [occurs] by turns in the prior member (pūrvapada) and in the final member (uttarapada), before [a taddhita that is] ñit etc. ayathātathābhāvaḥ, 'being not as [it] is': āyathātathyam, ayāthātathyam. āyathāpuryam, ayāthāpuryam. Up to the end of the pāda [runs] the heading (adhikāra) of bhāva and karman.

vārttika

चतुर्वर्णादीनां स्वार्थ उपसंख्यानम्

(vārttika) For caturvarṇa etc., [ṣyañ] is to be additionally stated (upasaṃkhyāna) in the sense of the base itself (svārtha).

(वार्तिकम्) ॥ चत्वारो वर्णाश्चातुर्वर्ण्यम् । चातुराश्रम्यम् । त्रैस्वर्यम् । षाङ्गुण्यम् । सैन्यम् । सांनिध्यम् । सामीप्यम् । औपम्यम् । त्रैलोक्यमित्यादि । सर्वे वेदाः सर्ववेदास्तानधीते सर्ववेदः ।

The four classes (varṇa): cāturvarṇyam. cāturāśramyam, traisvaryam, ṣāḍguṇyam, sainyam, sāṃnidhyam, sāmīpyam, aupamyam, trailokyam, and so on. All the Vedas are sarvavedāḥ; one who studies them is sarvavedaḥ.

vārttika

सर्वादेः - इति लुक्

(vārttika) By 'sarvādeḥ …' (SK 1270) there is luk [of the affix denoting the student].

(वार्तिकम्) । स एव सार्ववैद्यः ॥ (गणसूत्रम् -) चतुर्वेदस्योभयपदवृद्धिश्च ॥ चतुरो वेदानधीते चतुर्वेदः । स एव चातुर्वैद्यः । चतुर्विद्यस्येति पाठान्तरम् । चतुर्विद्य एव चातुर्वैद्यः ॥

He himself is sārvavaidyaḥ. (gaṇasūtra) caturvedasyobhayapadavṛddhiś ca — And of caturveda, [ṣyañ, with] vṛddhi of both members. One who studies the four Vedas is caturvedaḥ; he himself is cāturvaidyaḥ. 'caturvidyasya' is a variant reading: caturvidya himself is cāturvaidyaḥ.

Tattvabodhinī

alignment inferredNSP p. 301

—चतुर्वेद इति । तद्धितार्थे द्विगुः । ‘द्विगो-र्लुगनपत्ये’ इत्यणो लुक् ॥—चतुर्विद्य इति । विद्यालक्षणसूत्रान्ताट्ठक् । तस्य लुक्

Bālamanoramā

यथातथयथापुरयोः पर्यायेण - तयोः ष्यञि आदिवृद्धौ विशेषमाह — यथातथायथापुरयोः । आदिवृद्धिप्रकरणे उत्तरपदस्य पूर्वस्य चेत्यधिकारे इदं सूत्रम् ।नञः शुची॑त्यतो नञ इत्यनुवर्तते । तदाह — नञः परयोरेतयोरिति । यथातथा यथापुर इत्यनयोरित्यर्थः । पर्यायेणेति । कदाचित्पूर्वपदस्य, कदाचिदुत्तरपदस्येत्यर्थः । आयथातथ्यमिति । यथातथेति निपातनात्ष्यञि पूर्वपदस्यादिवृद्धिः । अयाथातथ्यमिति । उत्तरपदस्यादिवृद्धिः । आयथापुर्यमिति । यथापुरशब्दात्ष्यञि पूर्वपदस्यादिवृद्धिः । अयाथापुर्यमिति । उत्तरपदस्यादिवृद्धिः । आ पादसमाप्तेरिति । अत्र व्याख्यानमेव शरणम् । चतुर्वर्णादीनामिति । चतुर्वर्णादीभ्यः स्वार्थे ष्यञ उपसङ्ख्यानमित्यर्थः । सर्ववेदा इति । 'पूर्वकाल' इति समासः । लुगिति ।अध्येतृप्रत्ययस्ये॑ति शेषः । स एव सार्ववैद्य इति । सर्ववेदशब्दात्स्वार्थे ष्यञिति भावः । चतुर्वेदस्येति । वार्तिकमिदम् ।ष्य॑ञिति शेषः । चतुर्वेद इति । 'तद्धितार्थ' इति द्विगुः । ततोऽध्येतृप्रत्ययस्याऽणोद्विगोर्लुगनपत्ये॑ इति लुक् । चतुर्विद्यस्येतीति ।चतुर्वेदस्योभयपदवृद्धिश्चे॑ति वार्तिके चतुर्वेदस्येत्यस्य स्थाने चतुर्विद्यस्येति केचित्पठन्तीत्यर्थः । चतस्रो विद्या अधीते इत्यर्थे 'तद्धितार्थ' इति द्विगौविद्यालक्षणकल्पान्ताच्चे॑ति ठकि 'द्विगोर्लुगनपत्ये' इति तस्य लुकि चतुर्विद्यशब्दात्स्वार्थे ष्यञि उभयपदवृद्धौ 'चातुर्वैद्य' इति रूपमिति भावः ।

translator notes

textual The sūtra is given here as 'yathātathayathāpurayoḥ paryāyeṇa'; NSP p. 301 (printed 291) prints the heading 'yathātathāyathāpurayoḥ paryāyeṇa' (scan). The IAST pratīka follows the digital source.
commentary BM: the sūtra stands in the ādivṛddhi section, within the heading 'uttarapadasya' and 'pūrvasya ca'; 'nañaḥ' is carried forward (anuvartate) from 'nañaḥ śuci…' (SK 1460), hence 'following nañ'. 'paryāyeṇa' = sometimes of the prior member, sometimes of the final member. āyathātathyam: ṣyañ, with ādivṛddhi of the prior member; ayāthātathyam: ādivṛddhi of the final member; likewise āyathāpuryam, ayāthāpuryam from yathāpura. On 'ā pādasamāpteḥ': here the traditional explanation (vyākhyāna) is the only authority. BM, printed under sk.1788.b1: yathātathā is a group of particles; yathāpuram is an avyayībhāva in the sense of 'not exceeding' (padārthānativṛtti) with the word purā; these two words with nañ as prior member are brāhmaṇādi. Followed for the bracketed anuvṛtti of nañ in sutra_en and for 'by turns … in the prior member and in the final member'.
textual The digital source reads 'pūrvettarapadayoḥ'; NSP p. 301 (printed 291) reads 'pūrvottarapadayoḥ' (scan confirms). The English follows the print ('prior member … final member').
translator The pāda whose end bounds the bhāva-karman heading is not named; since the kaumudī has returned to the section of 'tasya bhāvas tvatalau' (SK 1781) after this inserted sūtra of the seventh book, it is presumably the first pāda of the fifth book, whose last sūtra is 'brahmaṇas tvaḥ' (SK 1801), where TB closes 'iti bhāvakarmārthakāḥ'. This is the translator's inference.
commentary BM: 'caturvarṇādīnām' means the additional statement (upasaṅkhyāna) of ṣyañ after caturvarṇa etc. in their own sense (svārthe). Followed for '[ṣyañ]'.
textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 301 (printed 291) instead prints the vārttika sign before 'caturvarṇādīnām' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
commentary TB, printed under sk.1788.t1: on 'sarvavedaḥ' — the compound is by 'pūrvakālaika…'. Recorded; the kaumudī gives only the analysis.
commentary BM: 'sarvavedāḥ' is compounded by 'pūrvakāla…'; on 'luk' supply 'of the affix denoting the student (adhyetṛpratyaya)'; 'sa eva sārvavaidyaḥ' — ṣyañ in its own sense after sarvaveda. Followed for '[of the affix denoting the student]'.
translator The vārttika is cited only by its opening 'sarvādeḥ'; its full wording 'sarvādeḥ sādeś ca lug vaktavyaḥ' is given at SK 1270 (sk.1270.k12), with the same example sarvavedaḥ.
textual The digital source opens k5 with the editorial tag '(vārttikam)', closing the vārttika in k4, and marks 'caturvedasyobhayapadavṛddhiś ca' with the tag '(gaṇasūtram -)'; NSP p. 301 (printed 291) prints the vārttika sign before 'sarvādeḥ' and '(ga)' before 'caturvedasya…' (scan confirms). The first tag is left untranslated; the second is rendered by the label '(gaṇasūtra)'.
commentary BM calls 'caturvedasya…' a vārttika ('vārtikam idam'), supplying 'ṣyañ'. caturvedaḥ is a dvigu by 'taddhitārtha…', and the adhyetṛ affix aṇ is elided by 'dvigor lug anapatye'. On 'caturvidyasya': some read 'caturvidyasya' for 'caturvedasya' in the vārttika: 'one who studies the four sciences' — dvigu by 'taddhitārtha…', ṭhak by 'vidyālakṣaṇakalpāntāc ca', its luk by 'dvigor luk anapatye', then ṣyañ in its own sense with vṛddhi of both members: cāturvaidya. Followed for '[ṣyañ, with]'; BM's classification as a vārttika, against the source's '(gaṇasūtra)' tag, is recorded.
commentary TB: caturvedaḥ is a dvigu in the sense of a taddhita, with luk of aṇ by 'dvigor lug anapatye'; caturvidyaḥ has ṭhak after a word ending in vidyā, lakṣaṇa or sūtra, and its luk. Recorded; agrees with BM on the derivation.

SK 1790 · A 5.1.125V

स्तेनाद्यन्नलोपश्च ॥ १७९० ॥

stenādyannalopaśca

stenād yan nalopaś ca — After stena [as a sixth-case word (ṣaṣṭhyanta)], yat [in the sense of bhāva and karman], and deletion of 'na'.

Rule. After stena "thief", in the sixth case, yat comes in the senses of bhāva and karman. With it, na is deleted from the base.

Bhaṭṭoji says na names the cluster n + a (saṃghātagrahaṇa, "taking the cluster"), not the single n. Stena comes from the root stena "to steal", with the kṛt affix ac of the pacādi list, the roots headed by pac.

Example.

stenasya bhāvaḥ karma vā "the state or action of a thief" → stena + yat

→ the cluster na of ste-na deleted → ste + ya → steyam.

Applies when / blocked by. Why must na be the cluster? Bhaṭṭoji's commentators answer. Suppose only n were deleted. The a would then go by SK 311. But that deletion would count as the original vowel (SK 50). The e would then become ay before it (SK 61), and the desired form would fail.

Some split the rule in two (yogavibhāga). They read stenāt as a rule by itself, with ṣyañ carried into it. That gives stainyam too. One of Bhaṭṭoji's commentators calls this unauthoritative, since the Bhāṣya does not have it. The editor of the printed edition notes that Bhaṭṭoji himself is not satisfied with it, for the same reason.

Siddhānta-kaumudī

नेति संघातग्रहणम् । स्तेन चौर्ये पचाद्यच् । स्तेनस्य भावः कर्म वा स्तेयम् । स्तेनादिति योगं विभज्य स्तैन्यमिति ष्यञन्तमपि केचिदिच्छन्ति ॥

'na' is a mention of the cluster [n + a] (saṃghātagrahaṇa). [From the root] 'stena' in the sense of stealing (caurya), [the affix] ac of pacādi [gives stena]. The state or action of a thief (stena): steyam. Some also accept stainyam, ending in ṣyañ, by splitting the rule (yogavibhāga) [so that] 'stenāt' [is a rule by itself, with ṣyañ carried forward (anuvṛtti) into it].

Tattvabodhinī

alignment inferredNSP p. 301–302

—संघातग्रहणमिति । वर्णग्र-हणे तु ‘यस्येति च’ इत्यकारलोपे सतीष्टं न सिध्यति । ‘अचः परस्मिन्—’ इत्यल्लोपस्य स्थानिवद्भावादयादेशप्रसङ्गादिति भावः ॥ ननु संघातग्रहणेऽपि ‘अलोन्त्यस्य’ इत्यकारस्यैव लोपः स्यान्न तु संघातग्रहणस्येति चेत् । मैवम् । आरम्भसामर्थ्यात् ‘नानर्थकेऽलोन्त्यविधिः—’ इति निषेधाद्वा तत्सिद्धेः

Bālamanoramā

स्तेनाद्यन्नलोपश्च - स्तेनाद्यन्नलोपश्च ।य॑दिति च्छेदः । स्तेनशब्दात्षष्ठन्ताद्भावे कर्मणि चार्थे यत्स्यादित्यर्थः । नेति सङ्घातग्रहणमिति ।नलोपश्चे॑त्यत्र नेत्यकार उच्चारणार्थो न भवति, किंतु नकाराऽकारसङ्घातग्रहणमित्यर्थः । स्तेयमिति । स्तेनशब्दाद्यत्प्रत्यये सति नेति सङ्घातस्य लोप इति भावः । नच नकारमात्रलोपेऽपियस्येति चे॑त्यकारलोपात्स्तेयमिति सिध्यतीति वाच्यम्,अचः परस्मि॑न्नित्यकारलोपस्य स्थानित्त्वेन तमाश्रित्य एकारस्य अयादेशप्रसङ्घात् । नच सङ्घातग्रहणेऽपिअलोऽन्त्यस्ये॑त्यकारस्यैव लोपः स्यादिति शङ्क्यं,यस्येति चे॑त्येव अकारस्य लोपसिद्धाविह नलोपविधिवैयर्थ्यात्,नानर्थकेऽलोऽन्त्यविधि॑रिति निषेधाच्च । योगं विभज्येति । स्तेनादिति पृथक्सूत्रम् । ष्यञित्यनुवर्तते । स्तेन शब्दाद्भावे कर्मणि च ष्यञित्यर्थः । समासकृदन्ततद्धितान्ताऽव्ययसर्वनामजातिसङ्ख्यासंज्ञाशब्दभिन्नमर्थवच्छब्दरूपं गुणवचनसंज्ञकं भवतीति आकडारसूत्रभाष्यरीत्या स्तेनशब्दस्य पचाद्यजन्तस्य कृदन्तस्य गुणवचनत्वाऽभावादप्राप्ताविदं वचनम् । अव्युत्पन्नप्रतिपदिकतया गुणवचनत्वेऽपि यत्प्रत्ययेनापवादेन पक्षे समावेशार्थं वचनम् । ततोयन्नलोपश्चे॑ति योगान्तरम् । स्तेनादित्यनुवृत्तावुक्तोऽर्थः । केचिदिति । भाष्यादृष्टत्वाद्योगविभागोऽयमप्रामाणिक इति भावः ।

translator notes

commentary BM: split as 'yat'; yat after stena, a sixth-case word (ṣaṣṭhyanta), in the sense of bhāva and karman. On 'saṃghātagrahaṇam': in 'nalopaś ca' the a of 'na' is not merely for pronunciation; the cluster n + a is meant. steyam: yat after stena and deletion of the cluster 'na'. Objection: with deletion of n alone, deletion of a by 'yasyeti ca' would still give steyam; answer: no, because the deletion of a, being sthānivat by 'acaḥ parasmin', would bring in the ay substitute for e. Nor [should one fear] that even with the cluster meant only the final a would be deleted by 'alo 'ntyasya', since 'yasyeti ca' already deletes that a and the rule would be pointless, and because of 'nānarthake 'lo 'ntyavidhiḥ'. On 'yogaṃ vibhajya': 'stenāt' is a separate sūtra into which ṣyañ is carried forward (anuvartate): ṣyañ after stena in the sense of bhāva and karman; this is needed because stena, a kṛdanta with pacādi ac, is not a guṇavacana by the Bhāṣya's account under 'ā kaḍārāt', or, if stena is an underived prātipadika and so a guṇavacana, it is for co-occurrence with the exception yat; then 'yan nalopaś ca' is a further rule, 'stenāt' carried forward. On 'kecit': the split is unauthoritative, not being seen in the Bhāṣya. Followed for the sixth-case word and 'bhāva and karman' in sutra_en, for '[n + a]', and for the bracketed anuvṛtti of ṣyañ into 'stenāt' in k1; the argument on why the cluster is meant is recorded.
commentary TB on 'saṃghātagrahaṇam': if a single letter were meant, the desired form would not result even after the deletion of a by 'yasyeti ca', because that deletion is sthānivat by 'acaḥ parasmin' and the ay substitute would follow. Objection: even with the cluster meant, only the a would be deleted by 'alo 'ntyasya'; answer: no, the cluster is deleted by the force of the rule's being stated (ārambhasāmarthya) or by the prohibition 'nānarthake 'lo 'ntyavidhiḥ'. Recorded; agrees with BM.
textual NSP footnote, printed under sk.1780.n1 (NSP p. 301, printed 291), on 'kecit': understand that its not being stated in the Bhāṣya is the reason for [Bhaṭṭoji's] dissatisfaction (aruci) (scan confirms the footnote mark at 'kecid icchanti').
textual NSP p. 301 (printed 291) prints 'stena caurye' within quotation marks as a root-citation (scan).

SK 1791 · A 5.1.126V

सख्युर्यः ॥ १७९१ ॥

sakhyuryaḥ

sakhyur yaḥ — After sakhi, ya [in the sense of its bhāva or karman].

Rule. After sakhi "friend", ya comes in the senses of bhāva and karman.

Example.

sakhyur bhāvaḥ karma vā "the state or action of a friend" → sakhi + ya

→ no vṛddhi → the final i deleted (SK 311) → sakhyam "friendship".

Applies when / blocked by. Bhaṭṭoji quotes a vārttika: dūtavaṇigbhyāṃ ca, "and after dūta and vaṇij".

dūtasya bhāvaḥ karma vā "of a messenger" → dūta + ya → dūtyam.

From vaṇij "merchant", the Kāśikā, a work Bhaṭṭoji cites, gives vaṇijyam.

Bhaṭṭoji then weighs this vārttika. Mādhava says vaṇijyā is feminine by nature, and its affix has the sense of bhāva only, not karman. And the vārttika is not found in the Bhāṣya at all. So Bhaṭṭoji gives another form. Vaṇij is in the brāhmaṇādi list, so ṣyañ comes: vāṇijyam.

Watch out. One of Bhaṭṭoji's commentators holds that, since the vārttika is not in the Bhāṣya, ya does not come after dūta and vaṇij at all. Only ṣyañ comes. He takes Bhaṭṭoji's "too" (api) to include dautyam beside vāṇijyam.

Siddhānta-kaumudī

सख्युर्भावः कर्म वा सख्यम् । दूतवणिग्भ्यां च ॥ दूतस्य भावः कर्म वा दूत्यम् । वणिज्यमिति काशिका । माधवस्तु वणिज्याशब्दः स्वभावातस्त्रीलिङ्गः । भाव एव चायं प्रत्ययो न तु कर्मणीत्याह । भाष्ये तु दूतवणिग्भ्यां चेति नास्त्येव । ब्राह्मणादित्वाद्वाणिज्यमपि ॥

sakhyur bhāvaḥ karma vā, 'the bhāva or the karman of a friend (sakhi)': sakhyam.

(vārttika) dūtavaṇigbhyāṃ ca — 'and after dūta and vaṇij [ya comes]'. dūtasya bhāvaḥ karma vā, 'the bhāva or the karman of a messenger (dūta)': dūtyam. 'vaṇijyam' — so the Kāśikā. Mādhava, however, says that the word vaṇijyā is feminine by its nature, and that this affix is in the sense of bhāva only, not of karman. In the Bhāṣya, however, 'dūtavaṇigbhyāṃ ca' is not found at all. Because [vaṇij] belongs to [the class] brāhmaṇa etc., vāṇijyam too [is formed].

Bālamanoramā

सख्युर्यः - सख्युर्यः । सखिशब्दात्षष्ठन्ताद्भावकर्मणोर्यः स्यादिति वक्तव्यमित्यर्थः । नास्त्येवेति । वार्तिकत्वे तस्य भाष्ये पाठावश्यकत्वात्, पाठस्य चाऽभावादप्रामाणिकमेवेदं वृत्तिपठितं वार्तिकमिति भावः । तर्हि दूतवणिग्भ्यां भावकर्मणोः कथं यत्प्रत्ययः, किंतु ष्यञेवेत्याह — ब्राह्मणादित्वाद्वाणिज्यमपीति । अपिना दौत्यसङ्ग्रहः ।

translator notes

commentary BM: ya comes after the word sakhi ending in the sixth case in the senses bhāva and karman. On 'nāsty eva': were it a vārttika it would have to be read in the Bhāṣya, and it is not, so this vārttika read in the vṛtti is unauthoritative. How then does ya come after dūta and vaṇij in bhāva and karman? It does not; only ṣyañ comes, as [Bhaṭṭoji] says with 'brāhmaṇāditvād vāṇijyam api'; 'api' takes in dautyam as well. Followed for reading the final sentence as licensing only the ṣyañ form; BM's extension to dautyam is recorded, not added to the English.
textual NSP p. 301 (printed 291) prints 'dūtavaṇigbhyāṃ ca' with the vārttika sign before it; the digital source runs it into the prose unmarked. It is translated in place and labelled as a vārttika, as both the print's sign and BM ('vṛttipaṭhitaṃ vārttikam') identify it; BM adds that, being found in the vṛtti but not in the Bhāṣya, it is unauthoritative.
textual The source reads 'svabhāvātastrīliṅgaḥ'; NSP p. 301 (printed 291) prints 'svabhāvāt strīliṅgaḥ', and the scan confirms it. A digitization slip; translated as the print reads.
translator No TB lemma on this sūtra was found in this or the neighbouring units (sk.1790.t1 ends with SK 1790, sk.1792.t1 begins with SK 1792). The senses bhāva and karman in sutra_en are those of the heading stated in SK 1789 ('ā pādasamāpter bhāvakarmādhikāraḥ').

SK 1792 · A 5.1.127V

कपिज्ञात्योर्ढक् ॥ १७९२ ॥

kapijñātyorḍhak

kapijñātyor ḍhak — After kapi and jñāti, ḍhak [in the sense of their bhāva or karman].

Rule. After kapi "monkey" and jñāti "kinsman", ḍhak comes in the senses of bhāva and karman.

Example.

kapi + ḍhak → ḍh → ey (SK 475) → kapi + eya

→ vṛddhi a → ā (SK 1076) → the final i deleted (SK 311) → kāpeyam.

jñāti + ḍhak → ā stays ā → jñāteyam.

Watch out. Two bases and two senses do not pair off in order (yathāsaṃkhya). Kāpeyam is not only the state, and jñāteyam not only the action. Each form carries both senses. Bhaṭṭoji's commentators agree, on different grounds. One rests it on the received interpretation. The other says the rule lacks the svarita marking that would signal pairing. He says the same holds for SK 1793 and SK 1798.

Siddhānta-kaumudī

कापेयम् । ज्ञातेयम् ॥

kāpeyam [from kapi, 'monkey']. jñāteyam [from jñāti, 'kinsman'].

Tattvabodhinī

NSP p. 302

—कपिज्ञात्योः—। इह कपिज्ञाती द्वौ, भावकर्मणी अर्थावपि द्वौ, तयोर्यथासंख्यं न भवत्यस्वरितत्वप्रतिज्ञानात् । एवं ‘पत्यन्तपुरोहितादिभ्यः’ ‘द्वन्द्वमनोज्ञादिभ्यः’ इत्यत्रापि बोध्यम् ॥— ब्राह्मणादित्वादिति । यद्यपि ब्राह्मणादिषु राजन्शब्दः केवलः पठितः, तथाप्ययमेव ‘असे’ इति प्रतिषेधो ज्ञापयति ‘अस्त्यत्र प्रकरणे राजन्शब्देन तदन्तविधिः’ इति । एवं च ब्राह्मणादिपाठस्य समासे चरितार्थत्वादसमासे विशेषविहितो यगेव भवति ॥ अन्ये तु ब्राह्मणादेराकृतिगणत्वादेव तदन्तात् कथंचित्ष्यञि सिद्धे राजन्शब्दस्य तत्र पाठो यका सह समावेशार्थं इति । तथा चावेष्ट्यधिकरणे शाबरभाष्ये उक्तं ‘राज्ञः कर्म राज्यं ब्राह्मणादित्वात् ष्यञ्’ इति ॥ पुरोहित, संग्रामिक, पथिक, सारथिकेत्यादयः पुरोहितादयः

Bālamanoramā

कपिज्ञात्योर्ढक् - कपिज्ञात्योर्ढक् । पञ्चम्यर्थे षष्ठी । आभ्यामपि षष्ठन्ताभ्यां भावकर्मणोर्ढगित्यर्थः । अत्र कपि ज्ञात्योर्भावकर्मणोश्च न यथासङ्ख्य, व्याख्यानात् ।

translator notes

commentary BM: the sixth case [in 'kapijñātyoḥ'] is in the sense of the fifth: after these two also, ending in the sixth case, ḍhak comes in the senses bhāva and karman. There is no respective correspondence (yathāsaṅkhya) between kapi and jñāti and bhāva and karman; this rests on the tradition's explanation (vyākhyāna). Followed: each form carries both senses.
commentary TB (own block): kapi and jñāti are two, and the senses bhāva and karman are two, but there is no yathāsaṃkhya between them, because svarita marking is not declared (asvaritatvapratijñānāt); the same holds for 'patyantapurohitādibhyaḥ' (SK 1793) and 'dvandvamanojñādibhyaḥ' (SK 1798). Same result as the BM note, on a different ground (absence of svarita); recorded, not harmonized.

SK 1793 · A 5.1.128V

पत्यन्तपुरोहितादिभ्यो यक् ॥ १७९३ ॥

patyantapurohitādibhyo yak

patyantapurohitādibhyo yak — After [words] ending in pati and after purohita etc., yak [in the sense of their bhāva or karman].

Rule. After words ending in pati "lord", and after purohita "family priest" and its list, yak comes in the senses of bhāva and karman.

Example.

senāpati + yak → vṛddhi e → ai (SK 1076) → the final i deleted (SK 311) → saināpatyam "generalship".

purohita + yak → vṛddhi u → au → the final a deleted → paurohityam.

Applies when / blocked by. A gaṇasūtra reads rājā 'se; one of Bhaṭṭoji's commentators places it in the purohita list. The word rājan "king" takes yak when not in a compound. One of Bhaṭṭoji's commentators explains se: sa is the older grammarians' name for a compound.

rājño bhāvaḥ karma vā "the state or action of a king" → rājan + yak

→ the ṭi an deleted (SK 679) → rājyam "kingship".

One of Bhaṭṭoji's commentators explains why an is not kept here. SK 1154 keeps an before a y-initial taddhita, but not in the senses of bhāva and karman.

In a compound, rājan takes ṣyañ instead, because it is in the brāhmaṇādi list:

adhirājaḥ "a superior king" → adhirāja + ṣyañ → ādhirājyam.

One of Bhaṭṭoji's commentators notes that yak and ṣyañ differ in accent.

Watch out. Rājan is listed both here and in the brāhmaṇādi list. How do the two lists divide it? Scholars discuss this; one commentator reports two views. Bhaṭṭoji's own wording gives the simple result: yak alone, rājyam; in a compound, ṣyañ, ādhirājyam.

Siddhānta-kaumudī

सैनापत्यम् । पौरोहित्यम् ॥ (गणसूत्रम् -) राजाऽसे ॥ राजशब्दोऽसमासे यकं लभत इत्यर्थः । राज्ञो भावः कर्म वा राज्यम् । समासे तु ब्राह्मणादित्यवात्ष्यञ् । आधिराज्यम् ॥

saināpatyam [from senāpati]. paurohityam [from purohita].

(gaṇasūtra) rājā 'se — the meaning is: the word rājan receives yak when not in a compound (asamāse). rājño bhāvaḥ karma vā, 'the bhāva or the karman of a king': rājyam. But in a compound, ṣyañ [comes], because [the word] belongs to [the class] brāhmaṇa etc.: ādhirājyam.

Bālamanoramā

पत्यन्तपुरोहितादिभ्यो यक् - पत्यन्त । पत्यन्तेभ्यः पुरोहितादिभ्यश्च षष्ठन्तेभ्यो भावकर्मणोर्यक्स्यादित्यर्थः । राजासे इति । पुरोहितादिगणसूत्रमिदम् । राजा असे इति च्छेदः । 'स' इति समासस्य प्राचां संज्ञा । तदाह — राजन्शब्द इति राज्यमिति । यकि टिलोपः ।ये चाऽभावकर्मणो॑रिति प्रकृतिभावस्तु न,अभावकर्मणो॑रिति पर्युदासात् । समासे त्विति । अधिको राजा अधिराजः । प्रादिसमासः । 'असे' इति पर्युदासाद्यगभावे ब्राह्मणादित्वात्ष्यञि आधिराज्यमिति रूपमित्यर्थः । यक्ष्यञोः स्वरे विशेषः ।

translator notes

commentary BM: after [words] ending in pati and after purohita etc., ending in the sixth case, yak comes in bhāva and karman. 'rājāse' is a gaṇasūtra of the purohitādi class, divided rājā ase; 'sa' is the older grammarians' (prācām) name for a compound. rājyam: lopa of the ṭi when yak follows; the base does not stay unchanged (prakṛtibhāva) by 'ye cābhāvakarmaṇoḥ', because of the exclusion (paryudāsa) 'abhāvakarmaṇoḥ'. In a compound: adhiko rājā, adhirājaḥ, a prādi compound; yak being absent by 'ase', ṣyañ comes by being brāhmaṇādi, giving ādhirājyam. yak and ṣyañ differ in accent. Followed for 'not in a compound' (se = samāsa).
commentary TB, printed under sk.1792.t1: on 'brāhmaṇāditvāt': although rājan is read alone in the brāhmaṇādi class, the prohibition 'ase' itself indicates (jñāpayati) that in this section rājan admits tadantavidhi; so the brāhmaṇādi reading finds its scope in compounds, and outside compounds only yak, specially taught, comes. Others hold that since brāhmaṇādi is an ākṛtigaṇa, ṣyañ after [compounds] ending in rājan is established anyway, and rājan is read there for co-occurrence (samāveśa) with yak; so Śabara's Bhāṣya on the aveṣṭi topic says 'rājñaḥ karma rājyaṃ brāhmaṇāditvāt ṣyañ'. The purohitādi include purohita, saṃgrāmika (OCR 'saṃprāmika'), pathika, sārathika etc. Recorded; the two TB views are not harmonized. The same TB block also denies yathāsaṃkhya for this sūtra (see SK 1792).
translator The English follows Bhaṭṭoji's wording ('samāse tu brāhmaṇāditvāt ṣyañ'), which in the translator's judgment fits TB's first view (the brāhmaṇādi reading of rājan finding its scope in compounds) better than the second; it does not choose between them.
textual The source reads 'brāhmaṇāditvavāt'; NSP p. 302 (printed 292) prints 'brāhmaṇāditvāt', and the scan confirms it. A digitization slip; translated as the print reads.

SK 1794 · A 5.1.129V

प्राणभृज्जातिवयोवचनोद्गात्रादिभ्योऽञ् ॥ १७९४ ॥

prāṇabhṛjjātivayovacanodgātrādibhyo'ñ

prāṇabhṛjjātivayovacanodgātrādibhyo 'ñ — After [words] denoting a species (jāti) of living being (prāṇabhṛt), [words] denoting age (vayas), and udgātṛ etc., añ [in the sense of their bhāva or karman].

Rule. Añ comes after three kinds of word, in the senses of bhāva and karman:

a word for a jāti, a species, of prāṇabhṛt, living beings;
a word for vayas, a stage of life;
udgātṛ and the other words of its list.

Example.

Species: aśva "horse" → aśva + añ → vṛddhi a → ā → the final a deleted (SK 311) → āśvam. From uṣṭra "camel", auṣṭram.

Age: kumāra "boy" → kumāra + añ → vṛddhi u → au → the final a deleted → kaumāram. From kiśora "youth", kaiśoram.

The udgātṛ list: udgātṛ + añ → vṛddhi u → au → ṛ → r before a (SK 47) → audgātram. Likewise aunnetram from unnetṛ.

suṣṭhu + añ → vṛddhi u → au → the final u → o → av (SK 847, 61) → sauṣṭhavam. Likewise dauṣṭhavam from duṣṭhu.

One of Bhaṭṭoji's commentators notes that Bhaṭṭoji's words "species of living being" and "denoting age" are headings for the examples that follow.

Applies when / blocked by. One of Bhaṭṭoji's commentators says what añ sets aside in the udgātṛ list:

for its priest-words, the cha of SK 1800 (heard as -īya);
for suṣṭhu and duṣṭhu, the ṣyañ of quality-words;
for the other words of the list, tva and tal.

He gives counter-examples. Why "living being"? Grass is not one: tṛṇatvam, tṛṇatā. Why "species"? Devadatta is a person's name, not a species: devadattatvam.

He also cites a gaṇasūtra of the list, subhagaṃ mantre. Subhaga "fortunate" takes añ when used in a mantra, a verse of the Veda: mahate saubhagāya.

Siddhānta-kaumudī

प्राणभृज्जाति, आश्वम् । औष्ट्रम् । वयोवचने, कौमारम् । कैशोरम् । औद्गात्रम् । औन्नेत्रम् । सौष्ठवम् । दौष्ठवम् ॥

[Words for] a species of living being: āśvam [from aśva, 'horse']; auṣṭram [from uṣṭra, 'camel']. [Words] denoting age: kaumāram [from kumāra, 'boy']; kaiśoram [from kiśora, 'youth']. [udgātṛ etc.:] audgātram [from udgātṛ]; aunnetram [from unnetṛ]; sauṣṭhavam [from suṣṭhu]; dauṣṭhavam [from duṣṭhu].

Tattvabodhinī

NSP p. 302

—प्राणभृज्जाति—। मुखनासासंचारी वायुः प्राणः । ‘प्राणिजाति—’ इत्येव सुवचम् ॥ प्राणभृदिति किम् । तृणत्वम् । तृणता ॥ जातीति किम् । देवदत्तत्वम् ॥—औद्गात्रमिति । उद्गात्रादिषु ये ऋत्विग्वचनास्तेभ्यो ‘होत्राभ्यश्छः’ इति छे प्राप्ते अञ् विधीयते । सुष्ठु दुष्ठु द्वाभ्यां गुणलक्षणे ष्यञि प्राप्ते, वधूशब्दादिगन्तलक्षणेऽणि, शेषेभ्यस्त्वतलोः प्राप्तयोः इह तु ‘सुभगं मन्त्रे’ पठ्यते । सुभगमित्येतच्छब्दरूपं मन्त्रविषये प्रयोगे अञमुत्पादयतीत्यर्थः । ‘महते सौभगाय’ । सर्वविधीनां छन्दसि वैकल्पिकत्वादिह ‘हृद्भगसिन्ध्वन्ते’ इत्युत्तरपदवृद्धिर्न भवति । अत एव मन्त्रेऽपि क्वचिदञ् न भवति । ‘सौभाग्यमस्यै दत्त्वाय’ इह ष्यञ्

Bālamanoramā

प्राणभृज्जातिवयोवचनोद्गात्रादिभ्योऽञ् - प्राणभृज्जाति । प्राणभृतः — प्राणिनः, तज्जातिवाचिभ्यो, वयोविशेषवाचिभ्य, उद्गात्रादिभ्यश्च षष्ठन्तेभ्यो भावकर्मणोरञित्यर्थः । प्राणभृज्जातीति । उदाहरणसूचनम् । एवं वयोवचनेति ।

translator notes

commentary BM: prāṇabhṛt means living beings (prāṇin); after words denoting their species, words denoting particular ages, and udgātṛ etc., ending in the sixth case, añ comes in bhāva and karman. The kaumudī's 'prāṇabhṛjjāti' and 'vayovacane' are headings indicating which examples follow (udāharaṇasūcana). Followed for rendering the two words as headings of the example groups.
commentary TB (own block): prāṇa is the air moving through mouth and nose; 'prāṇijāti' would have been simpler to say. Why 'prāṇabhṛt'? tṛṇatvam, tṛṇatā. Why 'jāti'? devadattatvam. On audgātram: for those of the udgātrādi that denote officiating priests, cha would apply by 'hotrābhyaś chaḥ' (SK 1800), and añ is taught [against it]; for suṣṭhu and duṣṭhu ṣyañ of the guṇa [words] would apply, for vadhū aṇ of the ik-final [words], and for the rest tva and tal. The class also contains [the gaṇasūtra] 'subhagaṃ mantre': the word subhaga takes añ in use within a mantra (mahate saubhagāya); since all rules are optional in the Veda, the final-member vṛddhi of 'hṛdbhagasindhvante' does not apply there, and for the same reason añ sometimes fails even in a mantra (saubhāgyam, with ṣyañ). Recorded; it explains what añ displaces but does not change the English.

SK 1795 · A 5.1.130V

हायनान्तयुवादिभ्योऽण् ॥ १७९५ ॥

hāyanāntayuvādibhyo'ṇ

hāyanāntayuvādibhyo 'ṇ — After [sixth-case words (ṣaṣṭhyanta)] ending in hāyana and after yuvan etc., aṇ [in the sense of bhāva and karman].

Rule. After words ending in hāyana "year", and after yuvan "young" and its list, in the sixth case, aṇ comes in the senses of bhāva and karman.

Example.

dvihāyana "two years old" → dvihāyana + aṇ → vṛddhi i → ai → the final a deleted → dvaihāyanam. Likewise traihāyanam.

yuvan + aṇ → vṛddhi u → au → an keeps its form before aṇ (SK 1155) → yauvanam "youth".

sthavira "old" → vṛddhi a → ā → sthāviram "old age".

Applies when / blocked by. A vārttika adds śrotriya, "one who studies the Veda": śrotriyasya yalopaś ca. After śrotriya, aṇ comes, and ya is deleted.

śrotriya + aṇ → the cluster ya deleted → śrotri + a

→ the i deleted (SK 311) → vṛddhi o → au → śrautram.

Bhaṭṭoji's commentators say ya is a cluster, as na was in SK 1790. If only y were deleted, the i would become y instead of dropping out. Some read the vārttika as ghalopaś ca; scholars discuss this.

Bhaṭṭoji ends with a list. Kuśala, capala, nipuṇa, piśuna, kutūhala and kṣetrajña are in both the yuvan list and the brāhmaṇādi list. So both affixes come: kauśalyam with ṣyañ, kauśalam with aṇ.

Watch out. What does this aṇ set aside? Scholars discuss this. One commentator says the añ of words of age (SK 1794). The other says tva and tal for the hāyana words, and añ only for yuvan and sthavira.

Siddhānta-kaumudī

द्वैहायनम् । त्रैहायनम् । यौवनम् । स्थाविरम् ।

dvaihāyanam, traihāyanam. yauvanam, sthāviram.

vārttika

श्रोत्रियस्य यलोपश्च

(vārttika) śrotriyasya yalopaś ca — After śrotriya, [aṇ,] and deletion of 'ya'.

(वार्तिकम्) ॥ श्रौत्रम् । कुशलचपलनिपुणपिशुनकुतूहलक्षेत्रज्ञा युवादिषु ब्राह्मणादिषु च पठ्यन्ते । कौशल्यम् । कौशलमित्यादि ॥

śrautram. kuśala, capala, nipuṇa, piśuna, kutūhala and kṣetrajña are read both in the yuvādi and in the brāhmaṇādi [lists]: kauśalyam, kauśalam, and so on.

Tattvabodhinī

NSP p. 302

—हायनान्त—। अस्मात्त्वतलोः प्राप्तयोरण्विधानम् । युवस्थविरशब्दाभ्यां वयोवचनलक्षणे अञि प्राप्ते—यौवनमिति । अणि परतः ‘अन्’ इति प्रकृतिभावः ॥ मनोज्ञादिपाठाद्वुञपि । यौवनकम् । ‘प्रकृत्याके राजन्यमनुष्ययुवानः’ इति प्रकृतिभावः ॥—श्रोत्रियस्येति । ‘श्रोत्रियंश्छन्दोऽधीते’ इत्यत्र छान्दसः श्रोत्रभावः घश्च प्रत्यय इति यदा व्याख्यानं, तदेह ‘घलोपः’ इति यथाश्रुतम् ॥ यदा तु ‘वाक्यार्थे पदवचनम्’ इति पक्षः, तदा घशब्देन इय इति रूपं लक्ष्यते ॥ क्वचित्तु ‘यलोपश्च’ इति पाठः, तत्र येति संघातग्रहणं व्याख्येयम् । वर्णग्रहणे त्विकारस्य यणादेशः स्यान्न तु ‘यस्येति च’ इति लोपः । अकारलोपस्य स्थानिवत्त्वेन इकारान्तस्य भत्वाभावात् । एतच्च हरदत्तग्रन्थे स्पष्टम् ॥ मूलपुस्तकेषु ‘यलोपः’ इति मुख्यपाठ एव प्रायेण दृश्यते, न तु घलोप इति पाठः

Bālamanoramā

हायनान्तयुवादिभ्योऽण् - हायनान्त । हायनान्तेभ्यो युवादिभ्यश्च षष्ठन्तेभ्यो भावकर्मणोरण्स्यादित्यर्थः । द्वैहायनमिति । द्विहायनस्य भावः कर्म वेति विग्रहः । वयोवचनलक्षणस्य अञो ।ञपवादः । एवं — त्रैहायनमपि । यौवनमिति ।अ॑निति प्रकृतिभावान्न टिलोपः । श्रत्रियस्येति । वार्तिकमिदम् । श्रोत्रियशब्दात्षष्ठन्ताद्भावकर्मणोरण्, प्रकृतेर्यलोपश्चेत्यर्थः । येति सङ्घातग्रहणम् । श्रोत्रमिति । छन्दोऽधीते इत्यर्थे छन्दस्शब्दाद्धप्रत्यये तस्य इयादेशे प्रकृतेः श्रोत्र इत्यादेशेयस्येति चे॑त्यल्लोपे श्रोत्रियशब्दः । श्रोत्रियस्य भावः कर्म वेत्यर्थे श्रोत्रियशब्दादणि यकाराऽकारसङ्घातस्य लोपे रेफादिकारस्ययस्येति चे॑ति लोपे श्रोत्रमिति रूपम् । यकारादकारस्ययस्येति चे॑ति लोपे सति यकारमात्रस्यानेन लोपे तु रेफादिकारस्य यण्स्यात् । नच तस्ययस्येति चे॑ति लोपः शङ्क्यः,लक्ष्ये लक्षणस्य सकृदेव प्रवृत्ति॑रिति न्यायात् । अकारलोपस्य स्थानित्वेन इकारान्तस्य भत्वाऽभावाच्च ।श्रोत्रियस्य घलोपश्चे॑त्येके पठन्ति ।

translator notes

commentary BM: aṇ in the sense of bhāva and karman after sixth-case words (ṣaṣṭhyanta) ending in hāyana and after yuvan etc. dvaihāyanam: analysed as 'the state or action of a dvihāyana (a two-year-old)'; the aṇ is an exception (apavāda) to the añ taught for words of age (vayovacana); likewise traihāyanam. yauvanam: no deletion of the ṭi, because of the retention of the base form (prakṛtibhāva) by 'an'. Followed for the sixth-case word and for 'bhāva and karman' in sutra_en.
commentary TB: from this [hāyanānta], aṇ is prescribed where tva and tal were due; from yuvan and sthavira, where the añ for words of age (vayovacana) was due. yauvanam: prakṛtibhāva by 'an' before aṇ; being in manojñādi, yauvanakam [also], with prakṛtibhāva by 'prakṛtyāke rājanyamanuṣyayuvānaḥ'. TB thus makes the aṇ of hāyanānta words set aside tva and tal, whereas BM calls it an exception to the añ of vayovacana. Recorded; the kaumudī does not say what the aṇ supersedes, and the English stays neutral.
commentary BM: a vārttika — aṇ after śrotriya, a sixth-case word, in the sense of bhāva and karman, and deletion of 'ya' from the base; 'ya' is a mention of the cluster [y + a]. śrautram: śrotriya is formed from chandas with gha in the sense 'studies the Veda', gha becoming iya, the base being replaced by śrotra and a deleted by 'yasyeti ca'; with aṇ in the sense of its state or action, the cluster ya is deleted, then the i after r is deleted by 'yasyeti ca', giving śrautram. If only y were deleted, the i after r would become y (yaṇ); nor can 'yasyeti ca' delete it [after a-deletion], by the maxim that a rule applies only once to a given form, and because the deletion of a is sthānivat, so the i-final is not bha. Some read 'śrotriyasya ghalopaś ca'. Followed for '[aṇ]' and for taking 'ya' as one unit.
commentary TB: where 'śrotriyaṃś chando 'dhīte' is explained as the Vedic substitute śrotra with the affix gha, 'ghalopaḥ' is to be read as it stands here; where the view 'vākyārthe padavacanam' is taken, gha indicates the form iya. Some have the reading 'yalopaś ca', in which 'ya' must be explained as a cluster: if a single letter were meant, the i would take yaṇ instead of deletion by 'yasyeti ca', the deletion of a being sthānivat so that the i-final is not bha (clear in Haradatta). In the mūla manuscripts the main reading 'yalopaḥ' is generally found, not 'ghalopa'. Recorded; the English follows the source's 'yalopaś ca'.
textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 302 (printed 292) instead prints the vārttika sign before 'śrotriyasya yalopaś ca' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
textual The raw NSP OCR of p. 302 omits the heading '1795. hāyanāntayuvādibhyo 'ṇ 5.1.130', but the scan of NSP p. 302 (printed 292) prints it at the foot of the left column; the kaumudī text agrees with the digital source.

SK 1796 · A 5.1.131V

इगन्ताच्च लघुपूर्वात् ॥ १७९६ ॥

igantācca laghupūrvāt

igantāc ca laghupūrvāt — And after [a stem] ending in an ik that is preceded by a light [vowel], [aṇ, in the sense of its bhāva or karman].

Rule. Aṇ comes in the senses of bhāva and karman after a stem ending in an ik vowel (i, u, ṛ, ḷ). The vowel before that ik must be light. One of Bhaṭṭoji's commentators calls this an exception to the ṣyañ of SK 1788.

Example.

śucer bhāvaḥ karma vā "the state or action of the pure" → śuci + aṇ

→ the final i is an ik; the vowel before it, u, is light

→ vṛddhi u → au → the final i deleted (SK 311) → śaucam "purity".

muni + aṇ → vṛddhi u → au → the i deleted → maunam.

Applies when / blocked by. Bhaṭṭoji raises a problem: how then is kāvyam correct? Kavi "poet" ends in the ik i after the light a, so aṇ should come. His answer: kavi is in the brāhmaṇādi list, so ṣyañ comes. kavi + ṣyañ → vṛddhi a → ā → the i deleted → kāvyam.

One of Bhaṭṭoji's commentators gives counter-examples. Why "ending in ik"? Ghaṭa ends in a: ghaṭatvam. Why "a light vowel before"? In pāṇḍu the vowel before the u is heavy: pāṇḍutvam.

Watch out. "Before it" means right before the final ik. The same commentator notes that the rule does not apply to atipāṇḍu: the vowel right before its final u is heavy.

Siddhānta-kaumudī

शुचेर्भावः कर्म वा शौचम् । मौनम् । कथं काव्यम् । कविशब्दस्य ब्राह्मणादित्वात्ष्यञ् ॥

śucer bhāvaḥ karma vā, 'the bhāva or the karman of the pure (śuci)': śaucam. maunam [from muni]. How [then is] kāvyam [correct]? Because the word kavi belongs to [the class] brāhmaṇa etc., ṣyañ [comes].

Tattvabodhinī

NSP p. 302

—इगन्ताच्च—। लघुः पूर्वोऽवयवो यस्येति प्रातिपदिकविशेषणम् । पूर्वत्वं च संनिधानदिगवधिकमेव । तेनातिपाण्डुशब्दान्न भवति ॥ ‘लघुपूर्वेकः’ इत्येव सुवचम् । लघुपूर्वश्चासौ इक् च लघुपूर्वेक् तस्य प्रातिपदिकविशेषणात्तदन्तलाभ इति नव्याः ॥ इगन्तात्किम् । घटत्वम् । लघुपूर्वात्किम् । पाण्डुत्वम् ॥—कथं काव्यमिति । कुधातोः ‘ओरावश्यके’ इति रूपसिद्धावपि कवेः कर्मेत्यर्थे कावमिति स्यादिति प्रश्नः ॥—योपधात्—। गुरु उपोत्तमं यस्य प्रातिपदिकस्य तस्मादित्यर्थः ॥ योपधात्किम् । विमानत्वम् ॥ गुरूपोत्तमादिति किम् । क्षत्रियत्वम्

Bālamanoramā

इगन्ताच्च लघुपूर्वात् - इगन्ताच्च । लघुः पूर्वोऽवयवो यस्येति विग्रहः । पूर्वत्वं च इगवधिकमेव गृह्रते, व्याख्यानात् । तथा च लघुपूर्वो य इक्तदन्तात्प्रातिपदिकात्षष्ठन्ताद्भावकर्मणोरण्स्यादित्यर्थः ।गणवचने॑त्यादेरपवादः । कतं काव्यमिति । कविशब्दस्य लघुपूर्वेगन्तत्वात्गुणवचने॑ति ष्यञं बाधित्वा अण्प्रसङ्गात्काव्यमिति कथमित्याक्षेपः । समाधत्तेः — कविशब्दस्येति । ब्राआहृणादित्वादित्यनन्तरंष्यञि उपपाद्य॑मिति शेषः ।

translator notes

commentary BM: laghupūrva is analysed 'that whose preceding part is light'; 'preceding' is taken only relative to the ik, by the tradition's explanation (vyākhyāna). So: after a prātipadika ending in an ik preceded by a light [vowel], ending in the sixth case, aṇ comes in bhāva and karman; it is an exception (apavāda) to 'guṇavacana-' (SK 1788). 'kathaṃ kāvyam' is an objection: since kavi ends in an ik preceded by a light [vowel], aṇ would set aside the ṣyañ of 'guṇavacana-', so how is kāvyam [formed]? The answer 'kaviśabdasya brāhmaṇāditvāt' is completed with '[kāvyam] is to be justified with ṣyañ'. Followed for '[aṇ]', for 'preceded by a light [vowel]', and for construing 'kathaṃ kāvyam' as an objection.
commentary TB (own block): 'whose preceding part is light' qualifies the prātipadika; 'preceding' is reckoned only from the adjacent ik, so the affix does not come after atipāṇḍu. 'laghupūrvekaḥ' would have been simpler; the moderns (navyāḥ) take it as the karmadhāraya laghupūrva-ik, which, qualifying the prātipadika, yields the tadanta sense. Why 'igantāt'? ghaṭatvam. Why 'laghupūrvāt'? pāṇḍutvam. On 'kathaṃ kāvyam': even if the form [kāvyam] is established from the root ku by 'or āvaśyake' (with ṇyat), in the sense 'the karman of a poet' kāvam would result; that is the question. Followed; TB and BM agree on the construal.

SK 1797 · A 5.1.132V

योपधाद्गुरूपोत्तमाद्वुञ् ॥ १७९७ ॥

yopadhādgurūpottamādvuñ

yopadhād gurūpottamād vuñ — After [a stem] whose penultimate is y and whose upottama is heavy (guru), vuñ [in the sense of its bhāva or karman].

Rule. Vuñ comes in the senses of bhāva and karman after a stem with two features. Its upadhā, the penultimate sound, is y. Its upottama, the penultimate syllable, is heavy.

Example.

ramaṇīya → the penultimate sound is y; the penultimate syllable ṇī is heavy (long ī)

→ ramaṇīya + vuñ → vu → aka (SK 1247)

→ vṛddhi a → ā → the final a deleted (SK 311) → rāmaṇīyakam.

Likewise abhidhānīya "what is to be expressed" → ābhidhānīyakam.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives counter-examples. Why "penultimate y"? Vimāna ends in -na: vimānatvam. Why "a heavy penultimate syllable"? In kṣatriya the syllable tri is light: kṣatriyatvam.

A vārttika follows: sahāyād vā, "after sahāya 'companion', optionally".

sahāya + vuñ → sāhāyakam.

In the other option, ṣyañ comes, since sahāya is in the brāhmaṇādi list (one of Bhaṭṭoji's commentators): sāhāyyam.

Siddhānta-kaumudī

रामणीयकम् । आभिधानीयकम् ।

rāmaṇīyakam [from ramaṇīya]. ābhidhānīyakam [from abhidhānīya].

vārttika

सहायाद्वा

(vārttika) sahāyād vā — After sahāya, [vuñ] optionally.

(वार्तिकम्) ॥ साहाय्यम् । साहायकम् ॥

sāhāyyam; sāhāyakam.

Tattvabodhinī

alignment inferredNSP p. 302

—आभिधानीयकमिति । अत्र प्रकृतिरभेः परानीयर्प्रत्ययान्तो दधातिः । अभिधेयस्य भावः कर्म वेत्यर्थः ॥ —सहायाद्वेति । सूत्रेण नित्ये प्राप्ते विकल्पार्थं वचनम्

Bālamanoramā

योपधाद्गुरूपोत्तमाद्वुञ् - योपधात् । योपधाद्गुरूपोत्तमात्प्रातिपदिकात्षष्ठन्ताद्भावकर्मणोर्वुञित्यर्थः । रामणीयकमिति । रमणीयशब्दाद्वुञ् । आभिधानीयकमिति । अभिधानीयशब्दाद्वञ् । सहायाद्वेति ।वु॑ञिति शेषः । पक्षे ब्राआहृणादित्वात्ष्यञ् । इदंतु वार्तिकं भाष्ये क्वचिन्मृग्यम् ।

translator notes

commentary BM: after a prātipadika whose penultimate is y and whose upottama is heavy, ending in the sixth case, vuñ comes in bhāva and karman. rāmaṇīyakam: vuñ after the word ramaṇīya; ābhidhānīyakam: vuñ after the word abhidhānīya. On the vārttika: in 'sahāyād vā' [vuñ] is to be supplied (śeṣa); in the other alternative ṣyañ comes because [sahāya] belongs to brāhmaṇa etc. This vārttika is to be looked for somewhere in the Bhāṣya (i.e. BM has not located it). Followed for sutra_en and for '[vuñ]' in k2; the kaumudī gives the forms without assigning affixes.
commentary TB, printed under sk.1796.t1: 'gurūpottamāt' means 'from a prātipadika whose upottama is heavy'. Why 'yopadhāt'? vimānatvam. Why 'gurūpottamāt'? kṣatriyatvam. TB (own block) on ābhidhānīyakam: the base is the root dhā after abhi, ending in the affix anīyar; the sense is 'the bhāva or karman of what is to be expressed'. On 'sahāyād vā' (own block): since [vuñ] would be obligatory by the sūtra, the statement is made for an option. Followed for 'optionally' in k2 (TB and BM agree); the rest is recorded, the English giving the forms only, as the kaumudī does.
textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 302 (printed 292) instead prints the vārttika sign before 'sahāyād vā'. The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.

SK 1798 · A 5.1.133V

द्वन्द्वमनोज्ञादिभ्यश्च ॥ १७९८ ॥

dvandvamanojñādibhyaśca

dvandvamanojñādibhyaś ca — And after a dvandva and after manojña etc., [vuñ, in the sense of their bhāva or karman].

Rule. Vuñ also comes after a dvandva compound, and after manojña "pleasing" and its list, in the senses of bhāva and karman. One of Bhaṭṭoji's commentators names some of the list: manojña, priyarūpa, bahula, avaśya.

Example.

śiṣyaś copādhyāyaś ca "pupil and teacher" → the dvandva śiṣyopādhyāya

→ + vuñ → aka → vṛddhi i → ai → the final a deleted

→ feminine by usage → śaiṣyopādhyāyikā.

The -ikā comes as in gārgikā under SK 1799: ṭāp (SK 454), and i for the a before k (SK 463).

manojña + vuñ → vṛddhi a → ā → mānojñakam.

Watch out. One of Bhaṭṭoji's commentators points out a weakness of the first example. Śiṣyopādhyāya already qualifies under SK 1797: its penultimate sound is y, and its penultimate syllable dhyā is heavy. A form that truly needs this rule is gaupālapaśupālikā.

Siddhānta-kaumudī

शैष्योपाध्यायिका । मानोज्ञकम् ॥

śaiṣyopādhyāyikā [from the dvandva śiṣya-upādhyāya, 'pupil and teacher']. mānojñakam [from manojña].

Tattvabodhinī

NSP p. 302–303

—द्वन्द्वमनोज्ञादिभ्यश्च । मनोज्ञ प्रियरूप बहुल अवश्येत्यादिमनोज्ञादिः ॥—गोत्रचरणात्—। गोत्रवाचिनश्चरणवाचिनश्च प्रातिपदिकाद्वुञ् स्याद्भावकर्मणोः ॥ अपत्याधिकारादन्यत्र लौकिकं गोत्रम् । तेनापत्यप्रत्ययान्तेभ्य इत्यर्थः ॥ प्रवराध्याये ये पठितास्तेभ्य इत्यपरे ॥ ‘गोत्रं च चरणैः सह’ इति जातित्वात् ‘प्राणभृज्जाति—’ इत्यादिना अञि प्राप्ते वचनम् ॥—श्लाघेत्यादि । श्लाघादिषु विषयभूतेष्वित्यर्थः ॥—प्राप्त इति । इणः प्राप्त्यर्थत्वात् । अपूर्वस्येणो ज्ञाने प्रसिद्धत्वादाह—अवगतवान्वेति

Bālamanoramā

द्वन्द्वमनोज्ञादिभ्यश्च - द्वन्द्वमनोज्ञादिभ्यश्च । द्वन्द्वान्मनोज्ञादिभ्यश्च षष्ठन्तेभ्यो वुञित्यर्थः । शैष्योपाध्यायिकेति । शिष्यश्च उपाध्यायश्चेति द्वन्द्वाद्वुञ् । स्त्रीत्वं लोकात् । यद्यपियोपधा॑दित्येव सिध्यति तथापि गौपालपशुपालिकेत्युदाहरणं बोध्यम् ।

Footnotes (NSP 1915 ed.)

NSP p. 303 असामर्थ्येऽपीति—सर्वशब्दस्य कृत इत्यनेनान्वयादुत्तरपदार्थे अन्वयाभावादसामर्थ्यमिति भावः।

translator notes

commentary BM: after a dvandva and after manojña etc., ending in the sixth case, vuñ comes. śaiṣyopādhyāyikā: vuñ after the dvandva śiṣyaś ca upādhyāyaś ca; the feminine is from usage (lokāt). Although this form would follow from 'yopadhāt' (SK 1797) alone, the example gaupālapaśupālikā is to be understood [as the one that needs this rule]. Followed for '[vuñ]' and for the dvandva analysis; BM's substitute example is recorded, not added.
commentary TB (own block): manojña, priyarūpa, bahula, avaśya etc. are the manojñādi. TB, printed under sk.1792.t1: there is no yathāsaṃkhya [between the two bases and the two senses] in this sūtra either. Recorded.

SK 1799 · A 5.1.134V

गोत्रचरणाच्छ्लाघात्याकारतदवेतेषु ॥ १७९९ ॥

gotracaraṇācchlāghātyākāratadaveteṣu

gotracaraṇāc chlāghātyākāratadaveteṣu — After [a word denoting] a gotra or a caraṇa, [vuñ, in the sense of its bhāva or karman,] when boasting (ślāghā), reviling (atyākāra) or tadaveta ['one who has attained that'] [is in question].

Rule. Vuñ comes after a word for a gotra (a family line) or a caraṇa (a Vedic school), in the senses of bhāva and karman. It comes only when one of three things is in question:

ślāghā, boasting;
atyākāra, reviling (adhikṣepa);
tadaveta, one who has attained "those two", the bhāva and karman of the gotra or caraṇa, or one who has come to know them.

Example.

gārgya "a descendant of Garga" → gārgya + vuñ → vu → aka

→ the y of the apatya affix deleted (SK 1082) → the a deleted (SK 311) → gārg + aka

→ feminine by usage → ṭāp (SK 454) → i for the a before k (SK 463) → gārgikā.

One of Bhaṭṭoji's commentators gives these steps.

The three uses:

gārgikayā ślāghate "he boasts of his Gārgya-hood", that is, he brags of being a Gārgya.

gārgikayā 'tyākurute "he reviles by his Gārgya-hood".

gārgikām avetaḥ "one who has attained Gārgya-hood".

For a caraṇa, Bhaṭṭoji's commentators give kāṭhikayā ślāghate.

Applies when / blocked by. One of Bhaṭṭoji's commentators says why the rule is needed. A gotra counts as a species (jāti), so the añ of SK 1794 would come. This rule sets it aside. Why "boasting" etc.? Without them, the general affix comes: gārgyatvam, kaṭhatvam.

Watch out. Does gotra here mean a word with an apatya affix, or a family name from the pravara lists, the lists of family lines? Scholars discuss this. Bhaṭṭoji does not decide.

Siddhānta-kaumudī

अत्याकारोऽधिक्षेपः तदवेतस्ते गोत्रचरणयोर्भावकर्मणी प्राप्तः । अवगतवान्वा । गार्गिकया श्लाघते । गार्ग्यत्वेन विकत्थत इत्यर्थः । गार्गिकयाऽत्याकुरुते । गार्गिकामवेतः ॥

atyākāra is reviling (adhikṣepa). tadavetaḥ: one who has attained (prāptaḥ) those two, the bhāva and karman of the gotra or the caraṇa; or [one who] has come to know [them] (avagatavān).

gārgikayā ślāghate, 'he boasts by gārgikā', that is, he brags of being a Gārgya (gārgyatvena). gārgikayā 'tyākurute, 'he reviles by gārgikā'. gārgikām avetaḥ, 'one who has attained gārgikā'.

Tattvabodhinī

alignment inferredNSP p. 303

—गार्गिकयेति । ‘आपत्यस्य—’ इति यलोपः ॥ चरणाद्वुञ उदाहरणं तु काठिकया श्लाघते इत्यादि बोध्यम् ॥ श्लाघादिष्विति किम् । गार्ग्यत्वम् । कठत्वम्

Bālamanoramā

गोत्रचरणाच्श्लाघाऽत्याकारतदवेतेषु - गोत्रचरणात् । गोत्रप्रत्ययान्ताच्छाखाध्येतृवाचिनश्च षष्ठन्ताद्भावकर्मणोर्वुञ्स्यात्श्लाघादिषु विषयेष्वित्यर्थः ।अपत्याधिकारादन्यत्र प्रवराध्यायप्रसिद्धं गोत्र॑मित्युक्तम् । 'अत्याकार' इत्यस्य विवरणम्-अधिक्षेप इति । तदवेत इत्येतद्विवृणोति — ते गोत्रेति । तच्छब्देन गोत्र चरणयोर्भावकर्मणी विवक्षिते । अवपूर्वादिणः प्राप्त्यर्थाज्ज्ञानार्थाद्वा कर्तरि क्तः । ते अवेतस्तदवेत इति विग्रहः ।द्वितीये॑ति योगविभागात्समासः । अवगतवान्वेति । ज्ञातवानित्यर्थः । गार्गिकयेति । गाग्र्यशब्दाद्वुञिआपत्यस्ये॑ति यलोपेयस्येति चे॑त्यकारलोपे लोकात्स्त्रीत्वे टापिप्रत्ययस्था॑दिति इत्त्वे गार्गिकाशब्दः । काठिकाया श्लाघते । इति चरणादुदाहार्यम् । अत्र श्लाघादयः पदान्तरोपात्ता एव प्रत्ययर्थान्वयिनो नतु प्रत्ययवाच्या इति बोध्यम् ।

translator notes

commentary BM: after a word ending in a gotra affix, and after a word denoting a student of a śākhā, ending in the sixth case, vuñ comes in bhāva and karman when ślāghā etc. are the matter (viṣaya); BM also cites the dictum that outside the apatya section (apatyādhikāra) gotra is the gotra known from the pravara chapter. 'adhikṣepa' explains 'atyākāra'. By 'tad' the bhāva and karman of gotra and caraṇa are meant; 'avetaḥ' is kta in the agent sense after i with ava, in the sense of reaching (prāpti) or of knowing (jñāna); the analysis is te avetaḥ, tadavetaḥ, compounded by splitting the rule 'dvitīyā [śrita-...]'. 'avagatavān vā' means 'has known'. gārgikā: vuñ after gārgya, lopa of y by 'āpatyasya [ca]', lopa of a by 'yasyeti ca', the feminine from usage, ṭāp, and i by 'pratyayasthāt'. For caraṇa the example is kāṭhikayā ślāghate. ślāghā etc. are expressed by other words and construed with the affix's meaning; they are not what the affix denotes. Followed for 'those two, the bhāva and karman' (te as dual), for 'attained' and 'come to know', and for '[vuñ]'.
commentary TB, printed under sk.1798.t1: vuñ comes after a prātipadika denoting a gotra or a caraṇa in bhāva and karman. Outside the apatya section gotra is the worldly (laukika) gotra, hence 'after [words] ending in apatya affixes'; others say 'after those read in the pravara chapter'. Since gotra is a jāti by 'gotraṃ ca caraṇaiḥ saha', añ by 'prāṇabhṛjjāti-' (SK 1794) would apply, and this rule is stated against it. 'ślāghetyādi': when ślāghā etc. are the matter. On 'prāptaḥ': because i means reaching; since i without a prefix is well known in the sense of knowing, he says 'avagatavān vā'. TB (own block): in gārgikā the y is dropped by 'āpatyasya-'; the caraṇa example is kāṭhikayā ślāghate; why 'ślāghādiṣu'? gārgyatvam, kaṭhatvam. Followed for the two senses of 'avetaḥ'; TB's two views on 'gotra' are recorded.
translator On what 'gotra' covers here, the commentators leave two readings open: a word ending in an apatya (gotra) affix, or a name listed in the pravara chapter. The kaumudī does not decide, and the English keeps 'gotra' untranslated.

SK 1800 · A 5.1.135V

होत्राभ्यश्छः ॥ १८०० ॥

hotrābhyaśchaḥ

hotrābhyaś chaḥ — After [words for particular] hotrās (officiating priests), cha [in the sense of their bhāva or karman].

Rule. After words for particular hotrās, officiating priests, cha comes in the senses of bhāva and karman.

Bhaṭṭoji explains the word. Hotrā is feminine and means a priest (ṛtvij). The plural hotrābhyaḥ shows that words for particular priests are meant, not the word hotrā itself. The print appears to read vahuvacanād; the sense requires bahuvacanād, "by the plural".

Example.

acchāvākasya bhāvaḥ karma vā "the state or action of the acchāvāka" → acchāvāka + cha

→ ch → īy (SK 475) → the final a deleted (SK 311) → acchāvākīyam.

From maitrāvaruṇa, another priest, maitrāvaruṇīyam.

Applies when / blocked by. One of Bhaṭṭoji's commentators recalls the heading of SK 1782. Tva and tal co-occur with cha here too, as everywhere in the section.

Watch out. Cha carries no ñ, ṇ or k, so the first vowel stays as it is: acchāvākīyam. The kaumudī text as transmitted here, like the 1915 print, reads ācchāvākīyam; one of Bhaṭṭoji's commentators cites the form as acchāvākīyam, which is what the rule gives.

Siddhānta-kaumudī

होत्राशब्द ऋत्विग्वाची स्त्रीलिङ्गः । वहुवचनाद्विशेषग्रहणम् । अच्छावाकस्य भावः कर्म वा आच्छावाकीयम् । मैत्रावरुणीयम् ॥

The word hotrā denotes an officiating priest (ṛtvij) and is feminine. By the plural, particular [priests] are taken (viśeṣagrahaṇa). acchāvākasya bhāvaḥ karma vā, 'the bhāva or the karman of the acchāvāka': ācchāvākīyam. maitrāvaruṇīyam [from maitrāvaruṇa].

Tattvabodhinī

alignment inferredNSP p. 303

—होत्राशब्द इति—। जुहोतेस्त्रन्

Bālamanoramā

होत्राभ्यश्छः - होत्राभ्यश्छः । ऋत्विग्वाचीति । याज्ञिकप्रसिद्धेरिति भावः । ऋत्विग्विशेषवाचिभ्यः षष्ठन्तेभ्यश्छः स्याद्भावकर्मणोरित्यर्थः ।अच्छावाकीयमिति ।आ च त्वा॑दिति त्वतलोरपि सर्वत्र समावेशो बोध्यः ।

translator notes

commentary BM: [hotrā] denotes an officiating priest because that is its established use among ritualists (yājñika). After [words] denoting particular officiating priests, ending in the sixth case, cha comes in bhāva and karman. With acchāvākīyam (BM's lemma, with short a-), the co-occurrence of tva and tal is to be understood everywhere by 'ā ca tvāt' (SK 1782). Followed for 'particular [priests]' (the plural shows that the words for particular hotrās are meant, not the word hotrā itself).
commentary TB (own block): on 'hotrāśabda': [the word is formed] from the root hu with tran (OCR 'juhotellan'). Recorded.
textual The source reads 'vahuvacanād'; NSP p. 303 (printed 293) appears to print the same letter (scan), but the sense requires 'bahuvacanād' ('by the plural'), which the English translates.
textual The source and the TEI read 'ācchāvākīyam' (long ā-), and NSP p. 303 (printed 293) prints the same, 'karma vā ācchāvākīyam', written in hiatus after 'vā' (scan confirms). The Wikisource edition that prints the kaumudī with BM reads 'karma vā acchāvākīyam' (and 'bahuvacanād'); BM's lemma here reads 'acchāvākīyam'; and the NSP Liṅgānuśāsana commentary (p. 679) cites 'hotrābhyaś chaḥ (sū 1800)' with 'acchāvākīyam'. The affix cha carries no ñ, ṇ or k and brings no vṛddhi, so the rule gives 'acchāvākīyam' from acchāvāka. The English keeps the source's form; no rule for the ā- is supplied.

SK 1801 · A 5.1.136V

ब्रह्मणस्त्वः ॥ १८०१ ॥

brahmaṇastvaḥ

brahmaṇas tvaḥ — After brahman [denoting a hotrā (officiating priest), carried forward from 'hotrābhyaś chaḥ'], tva [in the sense of bhāva and karman].

Rule. After brahman denoting a hotrā, the priest called the brahman, tva comes in the senses of bhāva and karman. It is an exception to the cha of SK 1800.

One of Bhaṭṭoji's commentators says hotrābhyaḥ is carried forward from SK 1800. It is changed to the singular on the way (vipariṇāma, adjusting a carried-forward word to its new rule).

Example.

brahman + tva → brahmatvam "the office of the brahman priest".

Applies when / blocked by. Bhaṭṭoji asks a question. To block cha, a bare "not" would have been enough. One of his commentators gives the imagined wording, brahmaṇo na. Once cha was barred, the general affixes would have come. Why then state tva? Bhaṭṭoji answers: to block tal. So the priest's office is brahmatvam only.

But where brahman is a synonym of brāhmaṇa, both tva and tal come: brahmatvam, brahmatā. Bhaṭṭoji's commentators say this shows why "denoting a hotrā" was carried forward.

Watch out. This rule is the limit of the heading of SK 1782, "up to tva"; the heading stops just before it. Do not add brahmatā for the priest's office.

With this rule Bhaṭṭoji closes: nañsnañor adhikāraḥ samāptaḥ, "the section headed by nañ and snañ is ended". Both commentators close in the same way; one also calls these the affixes meaning bhāva and karman. The next chapter opens with Pāṇini's next pāda, at SK 1802.

Siddhānta-kaumudī

होत्रावाचिनो ब्रह्मशब्दस्य स्यात् । छस्यापवादः । ब्रह्मत्वम् । नेतिवाच्ये त्ववचनं तलो बाधनार्थम् । ब्राह्मणपर्यायाद्ब्रह्मन्शब्दात्तु त्वतलौ । ब्रह्मत्वम् । ब्रह्मता ॥

After the word brahman denoting a hotrā (officiating priest), [tva] is to occur. [It is] an exception (apavāda) to cha: brahmatvam. Where 'na' ought to have been said, the statement of 'tva' is for blocking tal. But after the word brahman as a synonym of brāhmaṇa, tva and tal [both come]: brahmatvam, brahmatā. [The section headed by nañ and snañ is ended.]

Tattvabodhinī

alignment inferredNSP p. 303

—नेति वाच्ये इति । छप्रत्यये निषिद्धे ‘तस्य भावस्त्वतलौ’ इत्यनेनैव त्वप्रत्ययः सिध्यति । विभक्तेरनुच्चारणाल्लाघवं च भवतीति भावः ॥ ‘होत्राभ्यः—’ इत्यनुवृत्तेः फलं दर्शयति— ब्राह्मणपर्यायादिति । इति भावकर्मार्थकाः ॥ नञ्स्नञोरधिकारः समाप्तः ॥

Bālamanoramā

ब्रह्मणस्त्वः - ब्राहृणस्त्वः । 'होत्राभ्यः' इत्यनुवृत्तमेकवचनेन विपरिणम्यते । तदाह — होत्रावाचिन इति । ऋत्विग्वाचिन इत्यर्थः । ननुब्राहृणो ने॑त्येवास्तु, ब्राहृणश्छो न इत्यर्थलाभे सति छे निषिद्धेआ च त्वा॑दित्यधिकारात् 'होत्राभ्यश्चः' इत्येव भावकर्मणोस्त्वप्रत्ययः सिध्यतीत्यत आह — वेति वाच्ये 'तस्य भावस्त्वतलौ' इत्यनेन ब्राहृणः कर्मणि त्वस्याऽप्राप्तेस्तदर्थं त्वप्रत्ययविधानमिति न शङ्क्यम् । नापिब्राआहृणो ने॑त्युक्ते पूर्वसूत्रविहितानां त्वतल्छानां निषेधः स्यादित्यपि शङ्क्यम्, शब्दोपात्तस्य छस्यैव निषेधात् । अत्र होत्राग्रहणानुवृत्तेः प्रयोजनमाह — ब्राआहृणपर्यायादिति ।**** इति बालमनोरमायाम् नञ्स्नञोरधिकारः । ****सिद्धान्तकौमुदीतस्या उत्तरार्धम् ।अथ तिङन्ते भ्वादयः ।बालमनोरमाअस्तु मः पाणिनये भूयो मुनये तथास्तु वररुचये ।किंचास्तु पतञ्जलये भ्रात्रे विओआराय गुरवे च॥१॥व्याख्याता बहुभिः प्रौढैरेषा सिद्धान्तकौमुदी ।वासुदेवस्तु तद्व्याख्यां वष्टि बालमनोरमाम्॥२॥ॐमङ्गलादीनि मङ्गलमध्यानि मङ्गलान्तानि च शास्त्राणि प्रथन्ते, वीरपुरुषाणि भवन्त्यायुष्मत्पुरुषाणि चाध्येतारश्च मङ्गलयुक्ताः स्यु॑रिति भाष्यप्रमाणकं ग्रन्थमध्ये विघ्नविघातादिप्रयोजनाय कृतं मङ्गलं शिष्यशिक्षायै ग्रन्थतो निबन्धाति — श्रोत्रेति । वेदाध्येता श्रोत्रियः ।श्रोत्रियंश्छन्दोऽधीते॑ इति वेदपर्यायाच्छन्दश्शब्दाद्द्वितीयान्तादधीत इत्यर्थे घन्प्रत्ययः,प्रकृतेः श्रोत्रादेशस्च निपातितः । श्रोत्रियस्य भावः — श्रौत्रम् ।श्रोत्रियस्य यलोपश्चे॑यलोपश्चे॑त्यणि इकारादुत्तरस्य यकाराऽकारसङ्घातस्य लोपे इकारस्ययस्येति चे॑ति लोपः । अर्हति — आर्यैः प्रशस्यमानेषु वेदविहितकर्मसु योग्यो भवतीत्यर्हन् ।अर्हः प्रंशसाया॑मिति शतृप्रत्ययः । अर्हतो भावः — आर्हन्ती ।अर्हतो नुम् चे॑ति ष्यञि आदिवृद्धौ प्रकृतेर्नुमामे षित्वान्ङीषिहलस्तद्धितस्ये॑ति यकारलोपेयस्येति चे॑त्यकारलोपः । स्त्रीत्वं लोकात् । श्रौत्रं च आर्हन्ती च वेदविहितकर्मयोग्यता च प्रसिद्धैरिति यावत् । गुण्यैरिति । नित्याऽनित्यवस्तुविवेकः, इहाऽमुत्रार्थफलभोगविरागः, शमदमादिसम्पत्तिः, मुमुक्षुत्वमित्यादिप्रशस्तगुणसम्पन्नैरित्यर्थः ।रूपादाहतप्रंशसयो॑रिति सूत्रेअन्येभ्योऽपि दृस्यते॑ इति वार्तिकेन यप् प्रत्ययः, तद्भाष्येगुण्या ब्राआहृण्या॑ इत्युदाहरणात् । महर्षिभिरिति । महान्तश्च ते ऋषयश्चेति कर्मधारयः ।आन्महत॑इत्यात्वम् । अतितपस्विभिरित्यर्थः । अहर्दिवमिति । अहश्च दिवा चेति वीप्सायाम्अचतुरे॑त्यादिना द्वन्द्वो निपातितः । अहन्यहनीत्यर्थः । तोष्टूय्यमानोऽपीति ।ष्टुञ् स्तुतौ॑, सकर्मकः । गुणवत्त्वेनाऽभिधानं स्तुतिः । अभिधानक्रियानिरूपितं कर्मत्वमादय 'देवान् स्तौती' त्यादौ द्वितीया । न तु गुणाभिधानमेव स्तुतिः, तथा सति गुणस्य धात्वर्थोपसङ्गृहीतत्वेनाऽकर्मकत्वापत्तेः । 'धात्वादेः षः सः' इति षकारस्य सकारे ष्टुत्वनिवृत्तौ, 'धातोरेकाच' इति भृशार्थे यङि,अकृत्सार्वधातुकयो॑रिति दीर्घे,सन्यङो॑रिति द्वित्वे, 'शर्पूर्वाः खय' इति सकारस्याभ्यासगतस्य लोपे,गुणो यङ्लुको॑रित्यभ्यासोकारस्य गुणे, ततः परस्य सस्यआदेशप्रत्यययो॑रिति षत्वे, ष्टुत्वेन तकारस्य टकारे,तोष्टूये॑ति यङन्तात् 'सनाद्यन्ता' इति धातुसंज्ञकात्कर्मणि लटि लटश्शानचिआने मु॑गिति मुमागमे,सार्वधातुके य॑गिति यकि,यङोऽकारस्यअतो लोप॑इति लोपे, 'तोष्टूय्यमान' इति रूपम् । भृशं स्तूयमानोऽपीत्यर्थः । अचिन्त्यजगद्रचनाद्यनन्तगुणसम्पन्नतया भृसं सङ्कीत्र्यमानोऽपीति यावत् । अगुण इति । निर्गुण इत्यर्थः ।साक्षी चेता केवलो निर्गुणश्चे॑त्यादिश्रुतेरिति भावः । निर्गुणस्य गुणवत्त्वेन कथनात्मिका स्तुतिर्विरुद्धेत्यापातप्रिपन्नं विरोधमपिशब्दो द्योतयति । गुणानां व्यावहारिकसत्यत्वेऽपि पारमार्थिकत्वाऽभावान्न विरोध इत्युत्तरमीमांसायां स्पष्टम् । विभुरिति । सर्वव्यापकः परमेआर इत्यर्थः । वि जयतेतरामिति ।जि जये॑, अकर्मकः । उत्कर्षेण वर्तनं जयः ।विपराभ्यां जे॑रित्यात्मनेपदम् ।तिङश्चे॑त्यतिशायने तरप् ।किमेत्तिङव्यये॑ति तरबन्तात्स्वार्थे आम्प्रत्ययः ।तद्धिश्चाऽसर्वविभक्ति॑रित्यत्र तसिलादिषु परिगणनादामन्तमव्ययम् । सर्वोत्कर्षेण वर्तत इत्यर्थः । न च 'विजयते' इति समुदायस्याऽतिङन्तत्वात्कथं ततस्तरबिति वाच्यं, 'वि' इति हि भिन्नं पदम्, तिङन्तोत्तरपदसमासस्य छन्दोमात्रविषयत्वात् । ततश्च जयत इत्यस्मादेव तरप् । न च 'जयते' इत्यस्यविपराभ्यां जे॑रिति कृतात्मनेपदस्य विशब्दसापेक्षत्वादसामर्थ्यं शङ्क्यम् ।वी॑त्युपसर्गस्य द्योतकत्वेन पृथगर्थविहीनतया तत्सापेक्षऽभावात्तिङन्तस्य प्रधानतया तस्य विशब्दाऽपेक्षत्वेऽपि बाधकाऽभावाच्चेत्यलम् । वृत्तकथनपूर्वकं वर्तिष्यमाणनिरूपणं प्रतिजानीते — पूर्वाद्र्ध इति । तत्रेति । निर्धारणसप्तम्यन्तात्त्रल् । तेषु तृतीयाध्यायवर्तिप्रत्ययेष्वित्यर्थः । दशेति । अनुबन्धभेदाल्लकारभेद इति भावः । पञ्चम इति । लेडित्यर्थः । छन्दोमात्रेति ।लिङर्थे ले॑डित्यत्रछन्दसि लुङ्लङ्लिटः॑ इति पूर्वसूत्राच्छन्दसीत्यनुवृत्तेरिति भावः । एतेन लेडपाणि इह कुतो न प्रदश्र्यन्त इति शङ्का निरस्ता ।

translator notes

textual The digital source reads 'hotrāvācino brahmaśabdasya syāt', naming no affix; NSP p. 303 (printed 293) reads 'hotrāvācino brahmaśabdāt tvaḥ syāt', 'after the word brahman denoting a hotrā tva occurs' (scan confirms). The English follows the print: 'after the word brahman' for its ablative, with the affix [tva] supplied in square brackets from it.
textual NSP p. 303 (printed 293) closes the kaumudī column with 'nañsnañor adhikāraḥ samāptaḥ' (scan confirms), which the digital source lacks; it is supplied in square brackets at the end of k1.
commentary BM: 'hotrābhyaḥ', carried forward (anuvṛtta), is changed to the singular (vipariṇāma), hence 'hotrāvācinaḥ', i.e. denoting an officiating priest (ṛtvij). Objection: let the rule be 'brahmaṇo na' — cha would be prohibited, and by the heading 'ā ca tvāt' the affix tva would follow in the sense of bhāva and karman within 'hotrābhyaś chaḥ' itself (the source reads 'vā' for 'na' in the pratīka 'neti vācye'); nor may one suppose that tva is prescribed because 'tasya bhāvas tvatalau' would not give tva after brahman in the sense of karman, or that 'brahmaṇo na' would prohibit tva, tal and cha of the preceding sūtras, since only the cha mentioned in words is prohibited. The purpose of carrying 'hotrā' forward is shown by 'brāhmaṇaparyāyāt'. The rest of sk.1801.b1 is BM's colophon to the pūrvārdha and the opening of its uttarārdha commentary, not on this sūtra. Followed for the bracketed anuvṛtti of hotrā in sutra_en and for 'denoting a hotrā (officiating priest)'.
commentary TB on 'neti vācye': were the affix cha prohibited, tva would result by 'tasya bhāvas tvatalau' itself, and not pronouncing a case ending would be more economical. On 'brāhmaṇaparyāyāt': he shows the fruit of carrying 'hotrābhyaḥ' forward. TB closes: 'thus the [affixes] meaning bhāva and karman; the section headed by nañ and snañ is ended'. The construal of 'neti vācye' as a rule prohibiting cha is recorded, the English keeping the literal wording; TB's closing line corroborates the bracketed closing line supplied from the print.
translator cha is the affix of 'hotrābhyaś chaḥ' (SK 1800). 'Where na ought to have been said' refers to a hypothetical wording 'brahmaṇo na' (so BM); by stating tva instead, the rule admits tva alone and excludes tal for brahman denoting a priest.

तद्धिताधिकारे नञ्स्नञधिकारप्रकरणम्