तद्धिताधिकारे नञ्स्नञधिकारप्रकरणम्

Covers SK 1778–1801 (24 sūtras): all present. The spine is Aṣṭādhyāyī 5.1.115–5.1.136, in order, with one omission and two insertions.

• The SK keeps the Vedic rule 5.1.118 (upasargāc chandasi dhātvarthe) for the vaidikī section (SK 3496). So SK 1780 is 5.1.117 and SK 1781 is 5.1.119.
• Two sūtras of the sixth book, 6.4.161 and 6.4.155, are brought in as SK 1785–1786, in that order, because imanic (1784) needs them. One of the seventh book, 7.3.31, comes in as SK 1789, because it concerns ṣyañ-derivatives.

taddhitādhikāre nañsnañadhikāraprakaraṇam — outline (p37, SK 1778–1801, all 24 sūtras)

The ṭhañ heading closed at 1777. This prakaraṇa has two parts.

• 1778–1780: vati, "like that". The base is a third-case word (1778), a seventh- or sixth-case word (1779), or a second-case word (1780).
• 1781–1801: the bhāva affixes. BM opens the prakaraṇa at 1778 with "now the [affixes] in the sense of bhāva and karman are set out".
• tasya bhāvas tvatalau (1781) gives the general affixes tva and tal, after a sixth-case word (tasya).
• ā ca tvāt (1782) makes tva and tal a heading up to brahmaṇas tvaḥ (1801), so they co-occur with every special affix that follows. By its ca they also co-occur with the nañ and snañ of strīpuṃsābhyāṃ nañsnañau bhavanāt (SK 1079). The prakaraṇa is named after this: NSP heads it "taddhiteṣu nañsnañadhikāraḥ".
• 1783 excludes nañ-tatpuruṣas from the special affixes.
• From 1784 on, each sūtra names special affixes for particular bases: imanic, ṣyañ, yat, ya, ḍhak, yak, añ, aṇ, vuñ, cha, tva.
• From 1788 on, the sense is bhāva and karman (state or action). At 1789 the kaumudī says the bhāva-karman heading runs "up to the end of the pāda". The translator infers this means up to 1801, where TB closes "iti bhāvakarmārthakāḥ".
• The section ends at 1801 with nañsnañor adhikāraḥ samāptaḥ, "the section headed by nañ and snañ is ended". The line is in NSP's kaumudī column and in TB; the digital source lacks it. p38 opens with dhānyānāṃ bhavane kṣetre khañ (5.2.1, SK 1802).

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

• Some TB is printed under a neighbouring unit and is cited that way below:
• 1778 under sk.1776.t1 (the tail);
• 1781–1785 under sk.1780.t1;
• 1793 and 1798 (in part) under sk.1792.t1;
• 1797 (in part) under sk.1796.t1;
• 1799 under sk.1798.t1.
• NSP footnotes 1–4 (on 1778, 1779, 1781, 1782) are printed under sk.1776.n1.
• No TB is printed on 1786 or 1791.

Where the p37 audit (.work/sk-run/p37-audit-fixes.md) corrects a reading, this outline follows the corrected reading. Those are:

• the anuvṛttis the commentators state, carried into each sūtra's sense (1780, 1782, 1784, 1785, 1786, 1788, 1789, 1790, 1801);
• 1779: the seventh case has the sense of the sixth, not of location (BM, NSP fn 2), and the word is prākāra, "rampart";
• 1781: the gender rules are quotations from the Liṅgānuśāsana;
• 1791: dūtavaṇigbhyāṃ ca is labelled a vārttika;
• case names, given as "second-case word" and the like;
• the TB/BM differences (1780, 1787, 1795, 1796), recorded as differences.

The digital source's corrupt forms are not repeated. The outline reads the NSP forms, which the scan confirms:

• anuvartate and teneha (1780);
• kṛśa and parivṛḍha (1787);
• pūrvottara (1789);
• svabhāvāt (1791);
• brāhmaṇāditvāt (1793);
• bahuvacana (1800);
• brahmaśabdāt tvaḥ (1801).

Ordering: SK order throughout. Groups C and D share 1787: its ṣyañ opens D, and its vārttika closes C's ra rule. The inserted 6.4 sūtras sit where the SK puts them (6.4.161 before 6.4.155).

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

• vati → -vat; tva → -tva, neuter; tal → -tā, feminine; imanic → -iman, masculine: nominative singular prathimā.
• ṣyañ, yat, ya, yak → -ya. ḍhak → -eya and cha → -īya, both by āyaneyīnīyiyaḥ… (7.1.2, SK 475). vuñ → -aka by yuvor anākau (7.1.1, SK 1247). añ, aṇ → -a.
• Vṛddhi of the first vowel: ñ- and ṇ-marked affixes (ṣyañ, añ, aṇ, vuñ) bring it by taddhiteṣv acām ādeḥ (7.2.117, SK 1075). k-marked ones (ḍhak, yak) bring it by kiti ca (7.2.118, SK 1076). vati, tva, tal, imanic, yat, ya and cha do not.
• Final a/ā and i/ī of the stem are deleted before the affix by yasyeti ca (6.4.148, SK 311): jaḍa → jāḍyam, śuci → śaucam, kapi → kāpeyam. Final u takes guṇa by or guṇaḥ (6.4.146, SK 847), and o gives av: pṛthu → pārthavam, suṣṭhu → sauṣṭhavam.
• ṣyañ feminines take ṅīṣ by ṣidgaurādibhyaś ca (4.1.41, SK 498), and the y of the affix is deleted by halas taddhitasya (6.4.150, SK 472): aucitī, ārhantī.

A. vati, "like that" — running example: brāhmaṇena tulyam adhīte → brāhmaṇavad adhīte

• 1778 tena tulyaṃ kriyā ced vatiḥ 5.1.115 — vati after a third-case word (tena), in the sense "equal to that", if what is equal is an action (kriyā).
• brāhmaṇena tulyam → brāhmaṇavad adhīte: he studies like a brāhmaṇa.
• brāhmaṇa is the third-case base; the action is the studying.
• BM and TB: brāhmaṇa stands by lakṣaṇā for study done by a brāhmaṇa. The cognition is "a kṣatriya's study, equal to a brāhmaṇa's study".
• Counter-example: putreṇa tulyaḥ sthūlaḥ, stout like his son. The likeness is in a quality (guṇa), so there is no vati.
• BM: understand likeness in a substance (dravya) too. Hence vati does not occur in caitreṇa tulyo dhanī devadattaḥ.
• TB: "guṇatulye" is indicative (upalakṣaṇa), meaning "where the likeness is not in an action".
• NSP fn 1: kriyā qualifies the affix's meaning, not the base's.
• 1779 tatra tasyeva 5.1.116 — vati after a seventh-case word and after a sixth-case word, in the sense "like [what belongs to] that".
• 'kriyā cet' is not carried forward (BM, TB), so likeness to a thing is allowed. BM: the rule is for bases that are not third-case words (atṛtīyāntārtha).
• mathurāyām iva → mathurāvat srughne prākāraḥ: in Srughna, a rampart like Mathurā's.
• The seventh case of mathurāyām has the sense of the sixth (BM; NSP fn 2), as the Bhāṣya makes clear. It is not a seventh case of location, since that would need a verb such as vidyamāna and would lack sāmarthya.
• The cognition is "Srughna's rampart is like the rampart belonging to Mathurā". TB's paraphrase is locational ("that is in Mathurā"); it is recorded.
• The source and NSP print prakāraḥ. Both commentators read prākāraḥ, "rampart", and the English translates that.
• caitrasyeva → caitravan maitrasya gāvaḥ: Maitra's cows are like Caitra's. This is a sixth-case base. BM's lemma reads bhāvaḥ, "conduct"; this is recorded.
• 1780 tad arham 5.1.117 — vati (carried forward, BM) after a second-case word (tad), in the sense "deserves that".
• vidhim arhati → vidhivat pūjyate: [he] is worshipped according to the rule. BM supplies hariḥ as the subject.
• kriyā is carried forward from 1778 by a frog's leap (maṇḍūkapluti), skipping 1779 (the reading anuvartate). BM: kriyā was not carried into 1779.
• Therefore (teneha) there is no vati in rājānam arhati chattram, "a parasol befits a king". Being a parasol is not an action.
• The sixth case expected with the kṛt arham is missing. BM calls this an ārṣa usage. TB reports that "some" call it an exchange of case endings peculiar to the sūtra. TB's own view is that it is a jñāpaka that the sixth case of kartṛkarmaṇoḥ kṛti is not obligatory.
• 5.1.118 upasargāc chandasi dhātvarthe (Vedic) is omitted here (SK 3496).

B. tva and tal, "the state of that", and their heading — running example: gor bhāvaḥ → gotvam, gotā

• 1781 tasya bhāvas tvatalau 5.1.119 — tva and tal after a sixth-case word (tasya), in the sense "the bhāva of that".
• The kaumudī defines bhāva as the mode (prakāra) in the cognition produced by the base. BM: whatever universal (jāti) or the like appears as qualifier when the base yields its cognition, which is the ground of the word's use.
• gor bhāvaḥ → gotvam, gotā. go is the sixth-case base, and gotva is the mode in which a cow is cognised.
• Gender is given by quotations from the Liṅgānuśāsana:
• tvāntaṃ klībam (Liṅgānuśāsana 120): a word in tva is neuter;
• talantaṃ striyām (Liṅgānuśāsana 17): a word in tal is feminine.
• BM: "established by the Liṅgānuśāsana sūtras". The source's links to SK 120 and SK 17 are an ingest error.
• TB gives two views, go standing for the thing or for the word-form, and applies them to pācakatva, pacyamānatva, aupagavatva and rājapuruṣatva. They are recorded.
• 1782 ā ca tvāt 5.1.120 — tva and tal (carried forward, BM) are made a heading (adhikāra) up to, but not including, brahmaṇas tvaḥ (1801). BM: ā means maryādā.
• The heading has two purposes (the kaumudī):
• co-occurrence (samāveśa) with the exceptions, such as imanic of 1784. NSP fn 4 and BM: otherwise the exception rules, satisfied by the affixes they name, would leave tva and tal out.
• tva and tal in the sense of karman after guṇavacana words etc. BM: otherwise the ṣyañ of 1788 would block them in karman.
• The ca is for co-occurrence with nañ and snañ. The translator identifies these as the affixes of SK 1079.
• striyo bhāvaḥ → straiṇam, strītvam, strītā;
• pauṃsnam, puṃstvam, puṃstā.
• BM and TB: without ca, tva and tal would not occur after strī and puṃs, since they have scope elsewhere.
• BM on pauṃsnam: after the conjunct-final is deleted, ru comes by pumaḥ khayy ampare (8.3.6, SK 139), with optional anunāsika or anusvāra, and s for the visarga.
• 1783 na nañpūrvāt tatpuruṣād acaturasaṃgatalavaṇavaṭayudhakatarasalasebhyaḥ 5.1.121 — the bhāva affixes taught from here on do not come after a nañ-tatpuruṣa. The exceptions are catura, saṃgata, lavaṇa, vaṭa, yudha, kata, rasa and lasa. BM: "from here on" means after the tva/tal rule.
• apatitvam, apaṭutvam. The nañ-tatpuruṣas a-pati and a-paṭu lose the special affixes, the yak of 1793 and the aṇ of 1796 (BM, TB). The general tva stays.
• Why "nañ as prior member"? bārhaspatyam, with yak.
• Why "tatpuruṣa"? apaṭuḥ ("he has no skilful ones") is a bahuvrīhi, so aṇ comes: āpaṭavam.
• Why "except catura etc."? ācaturyam, āsaṅgatyam, ālavaṇyam, āvaṭyam, āyudhyam, ākatyam, ārasyam, ālasyam.
• These take ṣyañ, with ādivṛddhi of the a of acatura etc.
• BM gives the brāhmaṇādi ground for ācaturyam; TB (under sk.1780.t1) gives it for the whole list.
• BM's pratīka as digitised reads āvaṭam, probably for āvaṭyam.

C. imanic, with the ra and ṭi-deletion it needs — running example: pṛthor bhāvaḥ → prathimā (or pārthavam)

• 1784 pṛthvādibhya imanij vā 5.1.122 — imanic, optionally, after pṛthu etc., in the sense "the bhāva of that" (tasya bhāvaḥ, carried forward, BM).
• The kaumudī: vā is for co-occurrence with aṇ etc., the general affixes. BM and TB name them:
• aṇ by 1796 in pṛthu and mṛdu: pārthavam;
• ṣyañ for guṇavacanas such as caṇḍa and khaṇḍa;
• añ for words of age such as bāla and vatsa.
• tva and tal are already secured by 1782 (BM, TB).
• BM: without vā, under the great option (mahāvibhāṣā) the general rule would not come back once the exception had set it aside.
• 1785 ra ṛto halāder laghoḥ 6.4.161 — the substitute ra replaces a light ṛ of an aṅga that begins with a consonant, when iṣṭha, iman or īyas follows.
• iṣṭhemeyassu is carried forward from tur iṣṭhemeyassu (6.4.154, SK 2008), and aṅgasya is the adhikāra (BM). BM: ra is the cluster r + a.
• pṛthu + iman: the ṛ of pṛthu is light and after the consonant p. It becomes ra, giving prathu + iman.
• TB's counter-examples: ṛjiṣṭhaḥ (not consonant-initial) and kṛṣṇimā (not light). TB notes that the vārttika under 1787 would let halāder laghoḥ be dropped.
• 1786 ṭeḥ 6.4.155 — the ṭi of a bha is deleted when iṣṭha, iman or īyas follows.
• lopa is carried forward from allopo 'naḥ (6.4.134, SK 234), and iṣṭhemeyassu from 6.4.154 (BM).
• prathu + iman: the ṭi is the final u. It is deleted, setting aside the guṇa of u: prath + iman gives prathimā (BM).
• Where imanic is absent, aṇ by 1796 gives pārthavam.
• mṛdu → mradimā (ra and ṭi-deletion); with aṇ, mārdavam.

D. ṣyañ for colour, quality and brāhmaṇādi words — running example: jaḍasya bhāvaḥ karma vā → jāḍyam

• 1787 varṇadṛḍhādibhyaḥ ṣyañ ca 5.1.123 — ṣyañ, and by ca imanic too, after sixth-case words denoting colour (varṇa) and after dṛḍha etc., in the sense of bhāva.
• BM and TB: ṣyañ is already obtained, since these are guṇavacanas. The statement is there to add imanic.
• śauklyam (ṣyañ, ādivṛddhi u → au, the a deleted) and śuklimā (imanic, ṭi deleted). Also dārḍhyam.
• vārttika pṛthumṛdubhṛśakṛśadṛḍhaparivṛḍhānām eva ratvam: the ra of 1785 applies only to pṛthu, mṛdu, bhṛśa, kṛśa, dṛḍha and parivṛḍha.
• dṛḍha → draḍhimā.
• BM cites the six-word verse. TB: hence no ra in kṛtayati.
• The source lacks kṛśa and reads pariḍha; NSP and BM have both words.
• The ṣ of ṣyañ is for ṅīṣ:
• aucitī: ucita + ṣyañ + ṅīṣ, with the y deleted. Brāhmaṇādi is an open class (BM, TB).
• yāthākāmī: BM derives it by the svārtha ṣyañ of caturvarṇādi (1789). TB's "evaṃ yāthākāmī" likens it to aucitī.
• BM: the ṣ is stated here because this ṣyañ runs on into 1788.
• 1788 guṇavacanabrāhmaṇādibhyaḥ karmaṇi ca 5.1.124 — ṣyañ (carried forward, TB) after guṇavacana words and after brāhmaṇa etc., in the sense of karman, and by ca of bhāva as well.
• jaḍasya karma bhāvo vā → jāḍyam: the a of jaḍa takes vṛddhi to ā, and the final a is deleted before ya.
• Also mūḍha → mauḍhyam, brāhmaṇyam.
• TB: karman covers both kriyā (bodily action) and kārya (a rite enjoined by śāstra).
• vārttika arhato num ca: ṣyañ after arhat, with num added to the base.
• ārhantyam, ārhantī. num is mit and goes after the last vowel (arha-n-t), then anusvāra and parasavarṇa (BM).
• Kaiyaṭa: arhat, ending in śatṛ, means one worthy of honour.
• brāhmaṇādi is an open class (ākṛtigaṇa). TB: words are listed in it for other purposes too, such as arhat for num.
• TB: Bhaṭṭapāda's remark that ānyabhāvyam is not in use was said to please mīmāṃsakas who are not grammarians (avaiyākaraṇa).
• 1789 yathātathayathāpurayoḥ paryāyeṇa 7.3.31 — of yathātatha and yathāpura after nañ, vṛddhi of the first vowel falls by turns on the prior member or on the final member (pūrvottarapadayoḥ), before a ñit etc. taddhita.
• nañaḥ is carried forward from nañaḥ śuci… (7.3.30, SK 1460) (BM). The rule belongs to the ādivṛddhi section.
• ayathātathābhāvaḥ → āyathātathyam (vṛddhi of the a of a-: prior member) or ayāthātathyam (vṛddhi of the a of yathā-: final member). Likewise āyathāpuryam, ayāthāpuryam.
• BM (under sk.1788.b1): these nañ-compounds are brāhmaṇādi, hence ṣyañ.
• The kaumudī: ā pādasamāpter bhāvakarmādhikāraḥ. The bhāva-karman heading runs to the end of the pāda; BM says the tradition's explanation is the only authority here.
• The NSP heading reads yathātathā-; the IAST follows the source.
• vārttika caturvarṇādīnāṃ svārtha upasaṃkhyānam: ṣyañ after caturvarṇa etc. in their own sense (svārtha).
• cāturvarṇyam, cāturāśramyam, traisvaryam, ṣāḍguṇyam, sainyam, sāṃnidhyam, sāmīpyam, aupamyam, trailokyam.
• vārttika sarvādeḥ… (SK 1270): sarvavedān adhīte → sarvavedaḥ, with luk of the adhyetṛ affix. Then, in its own sense, sārvavaidyaḥ.
• gaṇasūtra caturvedasyobhayapadavṛddhiś ca (BM calls it a vārttika): ṣyañ, with vṛddhi of both members.
• caturvedaḥ → cāturvaidyaḥ.
• The variant caturvidyasya gives the same cāturvaidyaḥ.

E. yat, ya, ḍhak and yak for named bases — running example: stenasya bhāvaḥ karma vā → steyam

• 1790 stenād yan nalopaś ca 5.1.125 — yat after stena, as a sixth-case word, in the sense of bhāva and karman, and deletion of na.
• na is the cluster n + a (saṃghātagrahaṇa). stena is from the root stena (caurya) with the ac of pacādi.
• stena + yat: the cluster na of stena is deleted, giving ste + ya = steyam.
• BM and TB: if only n were deleted, the deletion of a by yasyeti ca would count as sthānivat, and e would become ay.
• "Some" split the rule (yogavibhāga) so that stenāt is a rule by itself, with ṣyañ carried into it. That gives stainyam.
• BM: this is unauthoritative, since the Bhāṣya does not have it.
• NSP fn (printed under sk.1780.n1) marks Bhaṭṭoji's dissatisfaction (aruci).
• 1791 sakhyur yaḥ 5.1.126 — ya after sakhi, in bhāva and karman.
• sakhyur bhāvaḥ karma vā → sakhyam: the i of sakhi is deleted before ya, and there is no vṛddhi.
• vārttika dūtavaṇigbhyāṃ ca: ya after dūta and vaṇij as well.
• dūtyam.
• vaṇijyam, so the Kāśikā.
• Mādhava: vaṇijyā is feminine by its nature (svabhāvāt), and the affix is in bhāva only.
• The vārttika is not in the Bhāṣya. Since vaṇij is brāhmaṇādi, ṣyañ gives vāṇijyam. BM: api takes in dautyam too.
• 1792 kapijñātyor ḍhak 5.1.127 — ḍhak after kapi and jñāti.
• kāpeyam, jñāteyam: ḍh → ey, vṛddhi by the k, and the final i deleted.
• There is no respective correspondence (yathāsaṃkhya) between the two bases and the two senses. BM rests this on the tradition's explanation; TB on the absence of svarita marking. TB applies the same point to 1793 and 1798.
• 1793 patyantapurohitādibhyo yak 5.1.128 — yak after words ending in pati and after purohita etc.
• saināpatyam (senāpati: vṛddhi e → ai by the k) and paurohityam.
• gaṇasūtra rājā 'se: rājan takes yak when not in a compound (se = samāsa, BM).
• rājño bhāvaḥ karma vā → rājyam: the ṭi an is deleted. BM: the base does not stay unchanged by ye cābhāvakarmaṇoḥ (6.4.168, SK 1154), since that rule excludes bhāva and karman.
• In a compound, ṣyañ comes because the word is brāhmaṇādi: adhirājaḥ → ādhirājyam.
• TB (under sk.1792.t1) gives two views of why rājan is in the brāhmaṇādi list; both are recorded.

F. añ and aṇ with vṛddhi — running example: kumārasya bhāvaḥ karma vā → kaumāram

• 1794 prāṇabhṛjjātivayovacanodgātrādibhyo 'ñ 5.1.129 — añ after words for a species of living being, words for age, and udgātṛ etc.
• Species: āśvam, auṣṭram.
• Age: kumāra → kaumāram. The u of kumāra takes vṛddhi to au, and the final a is deleted. Also kaiśoram.
• udgātrādi: audgātram, aunnetram (ṛ → r before a), sauṣṭhavam, dauṣṭhavam (u → av).
• BM: "prāṇabhṛjjāti" and "vayovacane" in the kaumudī are headings for the examples that follow.
• TB on what añ displaces:
• the cha of 1800 for the priest-words;
• ṣyañ for suṣṭhu and duṣṭhu;
• tva and tal for the rest.
• TB cites the gaṇasūtra subhagaṃ mantre.
• 1795 hāyanāntayuvādibhyo 'ṇ 5.1.130 — aṇ after words ending in hāyana and after yuvan etc.
• dvaihāyanam, traihāyanam (i → ai).
• yauvanam: yuvan keeps its form, with no ṭi-deletion, by an (6.4.167, SK 1155) (BM).
• sthāviram.
• What aṇ displaces: BM says the añ of words of age; TB says tva and tal for the hāyana words, and añ for yuvan and sthavira. Recorded as a difference.
• vārttika śrotriyasya yalopaś ca: aṇ after śrotriya, with the cluster ya deleted.
• śrotriya → śrautram: the ya is deleted and the i by yasyeti ca, then vṛddhi o → au.
• TB records the reading ghalopaś ca.
• kuśala, capala, nipuṇa, piśuna, kutūhala and kṣetrajña are in both the yuvādi and the brāhmaṇādi lists. So both affixes come: kauśalyam (ṣyañ) and kauśalam (aṇ).
• 1796 igantāc ca laghupūrvāt 5.1.131 — aṇ after a stem ending in ik preceded by a light vowel. BM: this is an apavāda to the ṣyañ of 1788.
• śucer bhāvaḥ karma vā → śaucam: the i of śuci is an ik, after the light u. aṇ comes, with vṛddhi u → au and the i deleted.
• muni → maunam.
• The kaumudī asks how kāvyam is formed, since kavi fits the rule. Its answer: kavi is brāhmaṇādi, so ṣyañ comes.
• TB: even if kāvya is formed from the root ku by or āvaśyake, in the sense "a poet's work" the rule would give kāvam; that is the question.
• TB: "preceding" is reckoned from the ik alone, so the rule does not apply to atipāṇḍu.

G. vuñ (-aka) — running example: ramaṇīyasya bhāvaḥ karma vā → rāmaṇīyakam

• 1797 yopadhād gurūpottamād vuñ 5.1.132 — vuñ after a stem whose penultimate is y and whose penultimate syllable (upottama) is heavy (guru).
• ramaṇīya → rāmaṇīyakam. The y of ramaṇīya is penultimate, and ṇī is the heavy upottama. vu → aka, vṛddhi a → ā, and the final a is deleted.
• Also abhidhānīya → ābhidhānīyakam.
• TB's counter-examples: vimānatvam, kṣatriyatvam.
• vārttika sahāyād vā: vuñ optionally after sahāya.
• sāhāyakam (vuñ);
• sāhāyyam (ṣyañ, since sahāya is brāhmaṇādi; BM).
• 1798 dvandvamanojñādibhyaś ca 5.1.133 — vuñ after a dvandva and after manojña etc.
• śiṣyopādhyāyau → śaiṣyopādhyāyikā, with the feminine from usage.
• manojña → mānojñakam.
• BM: śaiṣyopādhyāyikā already follows from 1797, since y is penultimate. A form that needs this rule is gaupālapaśupālikā.
• 1799 gotracaraṇāc chlāghātyākāratadaveteṣu 5.1.134 — vuñ after a word for a gotra or a caraṇa, when boasting (ślāghā), reviling (atyākāra) or "one who has attained that" (tadaveta) is in question.
• atyākāra means reviling (adhikṣepa).
• tadavetaḥ is one who has attained those two, the bhāva and the karman, or one who has come to know them.
• gārgya → gārgikā. BM:
• the y is deleted by āpatyasya ca (6.4.151, SK 1082), and the a by yasyeti ca;
• the feminine comes from usage, with ṭāp;
• i replaces the a before ka, by pratyayasthāt… (7.3.44, SK 463).
• The three uses: gārgikayā ślāghate, he brags of being a Gārgya; gārgikayā 'tyākurute; gārgikām avetaḥ. BM and TB give the caraṇa example kāṭhikayā ślāghate.
• TB: this is stated against the añ of 1794, since a gotra is a jāti.
• Whether gotra means a word with an apatya affix or a name in the pravara chapter is left open.

H. cha and tva for priests; the section closes — running example: acchāvākasya bhāvaḥ karma vā → acchāvākīyam

• 1800 hotrābhyaś chaḥ 5.1.135 — cha after words for particular hotrās (officiating priests).
• hotrā is feminine and means a priest (ṛtvij). By the plural (bahuvacana), the words for particular priests are meant, not the word hotrā itself.
• acchāvāka → acchāvākīyam: cha → īya (no vṛddhi, since cha has no ñ, ṇ or k), and the final a deleted. BM's lemma reads acchāvākīyam; the kaumudī text here (and NSP p. 303) reads ācchāvākīyam — see the sk.1800 textual note.
• Also maitrāvaruṇīyam.
• BM: tva and tal co-occur throughout, by 1782.
• 1801 brahmaṇas tvaḥ 5.1.136 — tva after brahman denoting a hotrā.
• hotrābhyaḥ is carried forward, changed to the singular (vipariṇāma) (BM).
• The kaumudī, in the NSP reading: hotrāvācino brahmaśabdāt tvaḥ syāt, "after the word brahman denoting a priest, tva occurs". It is an apavāda to cha: brahmatvam.
• The kaumudī asks why tva is stated when "na" (a bare prohibition of cha) would have been enough. Its answer: stating tva blocks tal. BM: the hypothetical wording is brahmaṇo na.
• Where brahman is a synonym of brāhmaṇa, both tva and tal come: brahmatvam, brahmatā. TB: this shows the point of carrying hotrā forward.
• Close: nañsnañor adhikāraḥ samāptaḥ, "the section headed by nañ and snañ is ended". It is supplied from NSP; the source lacks it.
• TB's close: "iti bhāvakarmārthakāḥ; nañsnañor adhikāraḥ samāptaḥ".
• p38 (taddhitādhikāre pāñcamikaprakaraṇam) opens with dhānyānāṃ bhavane kṣetre khañ (5.2.1, SK 1802). NSP heads it "taddhiteṣu matvarthīyāḥ 36".