Prakaraṇa 38 · SK 1802–1845
तद्धिताधिकारे पाञ्चमिकप्रकरणम्
taddhitādhikāre pāñcamikaprakaraṇam · 44 sūtras
SK 1802 · A 5.2.1V
धान्यानां भवने क्षेत्रे खञ् ॥ १८०२ ॥
dhānyānāṃ bhavane kṣetre khañ
dhānyānāṃ bhavane kṣetre khañ — After [words denoting] grains (dhānya), [as sixth-case words (ṣaṣṭhyanta)], khañ in the sense of a field (kṣetra) that is their place of growing (bhavana).
Rule. After a word for a grain (dhānya), in the sixth case, khañ comes. Its sense is "a field (kṣetra) that is their place of growing (bhavana)". Bhaṭṭoji explains bhavana as "that in which they come into being".
Example.
mudgānāṃ bhavanaṃ kṣetram "a field that is the place of growing of mudgas" → mudga + khañ
→ kh → īn (SK 475) → mudga + īna
→ vṛddhi of the first vowel, u → au (SK 1075)
→ the final a deleted (SK 311) → maudgīnam.
Mudga is green gram.
Applies when / blocked by. The sixth case is the samarthavibhakti here. One of Bhaṭṭoji's commentators says it is the sixth case of the agent, the grains being what "comes into being". He adds that the plural dhānyānām means words for grains, not the word dhānya itself.
Both words of the sense are needed. Without kṣetra, a granary, where grain merely exists, would be included. Bhaṭṭoji's commentators both say this. Without bhavana, one of them says, kṣetra would take in holy tracts such as Kāśī. With both words, only the ground where grain grows is meant.
Watch out. The base must be a grain. For a field where grass grows, tṛṇānāṃ bhavanaṃ kṣetram, the affix does not come. One of Bhaṭṭoji's commentators gives this counter-example.
Siddhānta-kaumudī
भवन्त्यस्मिन्निति भवनम् । मुद्गानां भवनं क्षेत्रं मौद्गीनम् ॥
bhavana is 'that in which [they] come into being' (bhavanty asmin). A field that is the
place of growing of mudgas (green gram): maudgīnam.
Tattvabodhinī
NSP p. 303धान्यानाम्—‘धिवि प्रीणने’ इत्यस्मात् ‘कृत्यल्युटो बहुलम्’ इति कर्तरि ण्यत् । अस्मादेव निपातनादन्त्यस्य लोप इकारस्य चात्वम् । धिनोतीति धान्यम् । मन्त्रश्च ‘धान्यमसि धिनुहि देवान्’ इति दृश्यते । धान्यानामिति भवनापेक्षया कर्तरि षष्ठी । सा च निर्देशादेव समर्थविभक्तिः । बहुवचनं तु स्वरूपविधिनिरासार्थम् । अलौकिके प्रक्रियावाक्ये तु षष्ठ्यन्तत्वानुवादेन तद्धितविधिसामर्थ्यादेवेति बोध्यम् ॥ भवतिरिहोत्पत्तिवचनः क्षेत्रग्रहणसामर्थ्यात् । सूत्रे हि सत्तावचनस्यापि भवतेर्ग्रहणं मा भूदिति क्षेत्रग्रहणं कृतम् । अन्यथा ‘धान्यानां भवनं कुसूलः’ इत्यत्रापि स्यादिति ॥ धान्यानां किम् । तृणानां भवनं क्षेत्रम्
Bālamanoramā
धान्यानां भवने क्षेत्रे खञ् - अथ पाञ्चमिका निरूप्यन्ते । धान्यानां भवने । धान्यवाचिभ्यः षष्ठन्तेभ्यो भवने क्षेत्रेऽर्थे खञित्यर्थः । भवनशब्दस्य भावल्युडन्तत्वे क्षेत्रशब्दसामानाधिकरण्यानुपपत्तेराह — भवन्त्यस्मिन्निति । भवनमिति । भूधातुरुत्पत्तिवाची । उत्पत्तिस्थानं भवनमिति लभ्यते । धान्योत्पत्तिस्थानं क्षेत्रम् ।केदारः क्षेत्र॑मित्यमरः । क्षेत्रशब्दाऽभावे भूधातोः सत्तावाचित्वमाश्रित्य यत्र विद्यते तद्भवनमिति व्युत्पत्त्या आधारसामान्यं गृहकुसूलादिलभ्येत, अतः क्षेत्रपदम् । भवनपदाऽभावे तु क्षेत्रशब्देन सेतुबन्धकाश्यादिपुण्यप्रदेशोऽपि लभ्येत, अतो भवनपदम् । उभयोपादाने तु धान्योत्पत्तिप्रदेश एव लभ्यत इति न पौनरुक्त्यम् ।
translator notes
- BM opens: 'now the pāñcamika [affixes] are set out'. After [words] denoting grains, sixth-case words (ṣaṣṭhyanta), khañ in the sense of a bhavana that is a field. Since bhavana, if it ended in lyuṭ in the bhāva sense, could not stand in apposition with kṣetra, [Bhaṭṭoji] says 'bhavanty asmin'. The root bhū here denotes arising (utpatti), so bhavana is the place of arising, and the field is the place where grain arises (Amara: kedāraḥ kṣetram). Without kṣetra, bhū taken as 'exist' would give any locus in general (house, granary); without bhavana, kṣetra would take in holy tracts such as Setubandha and Kāśī; with both, only the ground where grain grows is meant, so neither word is redundant. Followed for 'come into being' and 'place of growing' (not a verbal noun 'growing').
- TB (sk.1802.t1): dhānya is from 'dhivi prīṇane' with ṇyat in the agent sense by 'kṛtyalyuṭo bahulam', the loss of the final and the ā of the i coming by this very nipātana ('that which gladdens'). dhānyānām is a sixth case (ṣaṣṭhī) of the agent relative to bhavana, and by the wording itself it is the samartha-vibhakti; the plural serves to exclude the word's own form (svarūpavidhi). bhavati here means arising, by the force of the mention of kṣetra; otherwise [the affix] would come also in 'dhānyānāṃ bhavanaṃ kusūlaḥ' (a granary). Counter-example: tṛṇānāṃ bhavanaṃ kṣetram (grass, not grain). Followed for '[words denoting] grains' and the bracketed sixth-case word in sutra_en.
- textual NSP p. 303 (printed 293) heads the section that opens with this sūtra 'taddhiteṣu matvarthīyāḥ 36' (scan confirms), where the digital source names the prakaraṇa 'taddhitādhikāre pāñcamikaprakaraṇam'; the kaumudī text of k1 agrees with the print. Recorded.
SK 1803 · A 5.2.2V
व्रीहिशाल्योर्ढक् ॥ १८०३ ॥
vrīhiśālyorḍhak
vrīhiśālyor ḍhak — ḍhak [comes] after vrīhi and śāli [as sixth-case words (ṣaṣṭhyanta), the sixth case being the sūtra's own wording; in the sense 'a field (kṣetra) that is the place where they grow (bhavana)', supplied from SK 1802; an exception (apavāda) to khañ].
Rule. After vrīhi and śāli, two kinds of rice, ḍhak comes. It is heard as -eya, and its k brings vṛddhi. The sense is still "a field where they grow", from SK 1802. Ḍhak is an apavāda of khañ: it sets khañ aside for these two words.
Example.
vrīhi + ḍhak → ḍh → ey (SK 475) → vrīhi + eya
→ vṛddhi ī → ai (SK 1076)
→ the final i deleted (SK 311) → vraiheyam "a field where vrīhi rice grows".
śāli + ḍhak → ā stays ā → the i deleted → śāleyam "a field where śāli rice grows".
Applies when / blocked by. One of Bhaṭṭoji's commentators says the sixth case comes from the sūtra's own wording, vrīhiśālyoḥ. It is again the sixth case of the agent, as in SK 1802.
Siddhānta-kaumudī
व्रैहेयम् । शालेयम् ॥
vraiheyam ['a field where vrīhi rice grows']; śāleyam ['a field where śāli rice
grows'].
Tattvabodhinī
NSP p. 303—व्रीहिशाल्योः—। अत्रापि निर्देशादेव षष्ठी समर्थविभक्तिः । सा च भवनापेक्षया कर्तरीत्यादिपूर्ववत्
Bālamanoramā
व्रीहिशाल्योर्ढक् - व्रीहिशाल्योर्ढक् । व्रीहिशब्दाच्छालिशब्दाच्च षष्ठन्ताद्भवने क्षेत्रेऽर्थे ढगित्यर्थः । खञोऽपवादः ।
translator notes
- BM: ḍhak comes after the word vrīhi and the word śāli, ending in the sixth case, in the sense 'a field (kṣetra) that is the place of growing (bhavana)'; it is an exception (apavāda) to khañ (SK 1802). Followed for the bracketed sixth case, sense and apavāda in sutra_en and for the bracketed glosses in k1.
- TB (own block): here too the sixth case is the samarthavibhakti from the very wording of the sūtra (nirdeśād eva), and it is a sixth case of the agent (kartari) with reference to 'bhavana', as before (pūrvavat). Followed for 'the sixth case being the sūtra's own wording' and 'the place where they grow' in sutra_en. 'As before' points to TB on SK 1802 (sk.1802.t1): dhānyānām is a sixth case of the agent with reference to bhavana, the samarthavibhakti from the wording itself.
SK 1804 · A 5.2.3V
यवयवकषष्टिकाद्यत् ॥ १८०४ ॥
yavayavakaṣaṣṭikādyat
yavayavakaṣaṣṭikād yat — yat [comes] after yava, yavaka and ṣaṣṭika [as sixth-case words (ṣaṣṭhyanta), in the sense 'a field (kṣetra) that is the place where they grow (bhavana)'; 'dhānyānām' being carried forward (anuvṛtti) from SK 1802; an exception (apavāda) to khañ].
Rule. After yava "barley", yavaka and ṣaṣṭika, yat comes in the same sense. Yat is heard as -ya and brings no vṛddhi. It too is an apavāda of khañ.
Example.
yavānāṃ bhavanaṃ kṣetram "a field where barley grows" → yava + yat
→ the stem is bha before y, so the final a is deleted (SK 311) → yavyam.
Likewise yavakyam and ṣaṣṭikyam.
Applies when / blocked by. Both of Bhaṭṭoji's commentators put the base in the sixth case. They reach it differently. One carries dhānyānām forward from SK 1802 by anuvṛtti. The other takes the case from the meaning of the affix. Scholars discuss this, but the result is the same.
Siddhānta-kaumudī
यवानां भवनं क्षेत्रं यव्यम् । यवक्यम् । षष्टिक्यम् ॥
yavānāṃ bhavanaṃ kṣetram, 'a field (kṣetra) that is the place where yava (barley)
grows': yavyam. [Likewise] yavakyam, ṣaṣṭikyam.
Tattvabodhinī
NSP p. 303—यवयवक—। अत्र प्रत्ययार्थसामर्थ्याल्लभ्या षष्ठी समर्थविभक्तिः
Bālamanoramā
यवयवकषष्टिकाद्यत् - यवयवक । यव, यवक, षष्टिक-एभ्यः षष्ठन्तेभ्यो भवने क्षेत्रे यत्स्यादित्यर्थः । खञोऽपवादः ।धान्याना॑मित्यनुवृत्तेरिहापि षष्ठएव समर्थविभक्तिः ।
translator notes
- BM: yat comes after yava, yavaka and ṣaṣṭika, ending in the sixth case, in the sense 'a field that is the place of growing'; it is an exception (apavāda) to khañ. Because 'dhānyānām' is carried forward (dhānyānām ity anuvṛtteḥ), here too the samarthavibhakti is the sixth case only. Followed for the bracketed anuvṛtti, sense and apavāda in sutra_en.
- TB (own block): here the sixth case, the samarthavibhakti, is obtained from the force of the meaning of the affix (pratyayārthasāmarthyāt). TB thus derives the sixth case from the affix-meaning, where BM derives it from the anuvṛtti of 'dhānyānām'; both yield a sixth-case word. Recorded: sutra_en carries the sixth case, on which both agree, and brackets the anuvṛtti that BM states; TB's different ground for the sixth case is not built into the English.
SK 1805 · A 5.2.4V
विभाषा तिलमाषोमाभङ्गाऽणुभ्यः ॥ १८०५ ॥
vibhāṣā tilamāṣomābhaṅgā'ṇubhyaḥ
vibhāṣā tilamāṣomābhaṅgāṇubhyaḥ — After tila, māṣa, umā, bhaṅga and aṇu [denoting particular grains, as sixth-case words (ṣaṣṭhyanta), in the sense 'a field where they grow' (bhavane kṣetre)], yat optionally.
Rule. After tila "sesame", māṣa "black gram", umā "flax", bhaṅga "hemp" and aṇu, yat comes optionally (vibhāṣā). In the other alternative, khañ comes. The sense is still "a field where they grow".
Example. Each base gives two words.
tila → tilyam (yat) or tailīnam (khañ, vṛddhi i → ai).
māṣa → māṣyam or māṣīṇam (the n after ṣ becomes ṇ, SK 197).
umā → umyam or aumīnam.
bhaṅga → bhaṅgyam or bhāṅgīnam.
For aṇu with yat, one of Bhaṭṭoji's commentators gives the steps:
aṇu + yat → guṇa u → o (SK 847) → aṇo + ya
→ o → av before the y-initial affix (SK 63) → aṇavyam.
With khañ: aṇu + īna → vṛddhi a → ā → guṇa u → o (SK 847) → o → av (SK 61) → āṇavīnam.
Applies when / blocked by. One of Bhaṭṭoji's commentators says this rule is stated where khañ was otherwise obligatory. So the option is between yat and that khañ.
The same commentator meets an objection: are umā and bhaṅga grains at all? A Vedic list of twelve grains does not name them. He answers from a verse of the traditional texts that counts "seventeen grains, with hemp". That Vedic list, he says, is no full count of grains.
Watch out. The fourth word is bhaṅga, masculine, not bhaṅgā. Both commentators read bhaṅga. The long ā in bhaṅgāṇubhyaḥ is only the sandhi, the joining of sounds, of bhaṅga with aṇubhyaḥ.
Siddhānta-kaumudī
यत् वा स्यात् पक्षे खञ् । तिल्यम् । तैलीनम् । माष्यम् । माषीणम् । उम्यम् । औमीनम् । भङ्ग्यम् । भाङ्गीनम् । अणव्यम् । आणवीनम् ॥
yat optionally; in the other alternative (pakṣe), khañ. [A field where sesame grows:]
tilyam, tailīnam; māṣyam, māṣīṇam; umyam, aumīnam; bhaṅgyam, bhāṅgīnam; aṇavyam, āṇavīnam.
Tattvabodhinī
NSP p. 303—विभाषा—। खञि नित्ये प्राप्ते वचनम् ॥—औमीनं भाङ्गीनमिति । ननूमाभङ्गयोर्धान्यत्वाभावात्कथमिह खञ् । ‘व्रीहयश्च मे यवाश्च मे’ इति चमकानुवाके हि द्वादशैव धान्यानि पठितानि, न तूमाभङ्गौ पठितौ इति चेत् । मैवम् । ‘शणसप्तदशानि धान्यानि’ इति स्मरणात् । तत्र चोमाभङ्गयोरपि पाठाद्धान्यत्वमस्तीति भाष्यादौ स्थितत्वात् । न च चमकानुवाके धान्यपरिगणनेनार्थः, तत्राधान्यानामप्याश्मादीनां पाठात् । धान्यानामपि केषांचित् कोद्रवादीनामपाठात् । तस्मादन्यत एव धान्यनिर्णय इति पूर्वोक्तस्मृत्या तयोर्धान्यत्वमस्तीति ज्ञेयम्
Bālamanoramā
विभाषा तिलमाषोमाभङ्गाऽणुभ्यः - विभाषा तिल ।तिल, माष, उमा, भङ्ग, अणु-एभ्यो धान्यविशेषवाचिभ्यः षष्ठन्तेभ्यो यद्वा स्यादित्यर्थः ।उमाभङ्गौ धान्यविशेषौ॑ इति भाष्यम् ।उमा स्यादतसी क्षुमा॑ इत्यमरः । अणव्यमिति । अणुर्धान्यविशेषः । यति 'ओर्गुणः'वान्तो यी॑त्यवादेशः ।
translator notes
- BM: after tila, māṣa, umā, bhaṅga and aṇu, denoting particular grains (dhānyaviśeṣa), as sixth-case words (ṣaṣṭhyanta), yat optionally. The Bhāṣya (quoted by BM) says umā and bhaṅga are particular grains (umābhaṅgau, a masculine dual, which shows the base bhaṅga, not feminine bhaṅgā); Amara: umā is atasī (flax), also kṣumā. On aṇavyam: aṇu is a particular grain; with yat, guṇa by 'or guṇaḥ', then av by 'vānto yi pratyaye': aṇu + yat → aṇo + ya → aṇav + ya → aṇavyam. Followed for 'bhaṅga', 'denoting particular grains' and the sixth-case word in sutra_en.
- TB: the rule is stated where khañ (of 'dhānyānāṃ bhavane kṣetre khañ', SK 1802) was obligatorily due (nitye prāpte). On aumīnaṃ bhāṅgīnam: objection — umā and bhaṅga are not grains, since the camaka-anuvāka ('vrīhayaś ca me yavāś ca me') lists just twelve grains and umā and bhaṅga are not listed (na tūmābhaṅgau paṭhitau, a masculine dual, so TB too reads bhaṅga), so how khañ? Answer: no; by the smṛti 'śaṇasaptadaśāni dhānyāni' ('the grains, seventeen with hemp') both are grains, as settled in the Bhāṣya and elsewhere; the camaka list is no enumeration of grains, since it names non-grains such as stones and omits grains such as kodrava; the status of grains is settled from elsewhere. Recorded for 'pakṣe khañ' (the option is against an otherwise obligatory khañ; the English renders the kaumudī literally). Followed, with BM, for 'bhaṅga' in sutra_en.
- translator The sense 'a field where [they] grow' (bhavane kṣetre) is not restated here; it is supplied from 'dhānyānāṃ bhavane kṣetre khañ' (SK 1802). BM under SK 1804 says that 'dhānyānām' is carried forward (anuvṛtti) there, so that the sixth case is the connecting case (samarthavibhakti); the same carry-over is inferred here. The gloss '[a field where sesame grows]' is supplied from that heading; the other pairs are parallel.
- textual The digital source reads the sūtra with an avagraha, bhaṅgā'ṇubhyaḥ, and its padaccheda splits the member as bhaṅgā. Nothing is elided: bhaṅga + aṇubhyaḥ joins by savarṇa-dīrgha. NSP p. 303 (printed 293) prints tilamāṣomābhaṅgāṇubhyaḥ with no avagraha (scan confirms), and BM and TB both read the member as masculine bhaṅga. The head is rendered without the avagraha and the member as bhaṅga; the source layer is left as transmitted.
SK 1806 · A 5.2.5V
सर्वचर्मणः कृतः खखञौ ॥ १८०६ ॥
sarvacarmaṇaḥ kṛtaḥ khakhañau
sarvacarmaṇaḥ kṛtaḥ khakhañau — After sarvacarman [as a third-case word (tṛtīyānta)], kha and khañ in the sense 'made (kṛta)'.
Rule. After sarvacarman, in the third case, kha and khañ come in the sense "made" (kṛta). The compound sarvacarman is itself valid by nipātana. Bhaṭṭoji says this holds "even where there is no sāmarthya". Sāmarthya is the connection in meaning that normally lets two words form a compound.
Example.
sarvaś carmaṇā kṛtaḥ "made whole with leather" → sarvacarman + kha
→ kh → īn → sarvacarman + īna
→ the ṭi an deleted (SK 679) → sarvacarm + īna
→ n → ṇ after the r (SK 197) → sarvacarmīṇaḥ.
With khañ, vṛddhi a → ā is added → sārvacarmīṇaḥ.
One of Bhaṭṭoji's commentators names the ṭi deletion.
Applies when / blocked by. Why is there no sāmarthya? One of Bhaṭṭoji's commentators and the editor of the printed edition explain. Sarva "whole" goes with kṛta "made", not with carman "leather". The thing is made whole; the leather is not "all the leather".
So the words do not mean "made with the whole leather" (sarveṇa carmaṇā kṛtaḥ). Bhaṭṭoji's commentators both say the affixes do not come in that sense. One of them rests this on vyākhyāna.
Watch out. One of Bhaṭṭoji's commentators asks why the sūtra names two affixes, not "kha too" (khaś ca). With ca "too", the yat of SK 1805 might be dragged along as well.
Siddhānta-kaumudī
असमार्थ्येऽपि निपातनात्समासः । सर्वश्चर्मणा कृतः सर्वचर्मीणः । सार्वचर्मीणः ॥
Even where there is no semantic connection (asāmarthya) [between sarva and carman], the
compound [sarvacarman] is [valid] by nipātana (its being so stated in the sūtra).
sarvaś carmaṇā kṛtaḥ, '[a thing] made whole with leather' [i.e. made entirely of
leather]: sarvacarmīṇaḥ [with kha], sārvacarmīṇaḥ [with khañ].
Tattvabodhinī
NSP p. 303—सर्वचर्मणः—। ‘खश्च’ इत्येव तु नोक्तम् । यतोऽप्यनुकर्षः संभाव्येतेति ॥ अत्र तृतीया समर्थविभक्तिः । कृत इति प्रत्ययार्थे चर्मणः करणत्वस्योचितत्वात् ॥—सर्वश्चर्मणेति । सर्वेण चर्मणा कृत इत्यर्थे तद्धितो नेष्यत इति भावः
Bālamanoramā
सर्वचर्मणः कृतः खखञौ - सर्वचर्मणः । सर्वचर्मन्शब्दात्तृतीयान्ताच्चर्मणा सर्वं कृतमित्यर्थः खखञौ स्त इत्यर्थः । औचित्यादिह तृतीया समर्थविभक्तिः । नन्विह सर्वशब्दस्य कृते अन्वयाच्चर्मण्यन्वयाऽभावादसामर्थ्यांच्चर्मणा समासाऽसम्भवात्कथं सर्वचर्मन्शब्दात्प्रत्यय इत्यत आह — असामर्थ्येऽपीति । सर्वश्चर्मणा कृत इति विग्रहवाक्यम् । चर्मणा कृत्स्नः कृत इत्यर्थः । सर्वचर्मीण इति । 'नस्तद्धिते' इति टिलोपः । सर्वेण चर्मणा कृत इत्यर्थे तु न खखञौ, व्याख्यानात् ।
translator notes
- textual The digital source reads 'asamārthye 'pi'; NSP p. 303 (printed 293) reads 'asāmarthye 'pi' (scan confirms), which the English translates.
- textual NSP footnote, printed under sk.1798.n1 (NSP p. 303), on 'asāmarthye 'pi': since sarva is construed with kṛta, it has no construal with the meaning of the final member [carman]; hence the lack of sāmarthya. Recorded; the bracketed '[between sarva and carman]' agrees with it.
- BM: after sarvacarman, a third-case word (tṛtīyānta), kha and khañ in the sense 'made whole by leather' (carmaṇā sarvaṃ kṛtam); the third case (tṛtīyā) is the samartha-vibhakti here by appropriateness (aucitya). Objection: sarva is construed with kṛta, not with carman; so there is no sāmarthya and no compound with carman — how can an affix come after sarvacarman? Hence 'asāmarthye 'pi'. The analytical phrase 'sarvaś carmaṇā kṛtaḥ' means 'made entire by leather' (carmaṇā kṛtsnaḥ kṛtaḥ). In sarvacarmīṇa the ṭi is elided by 'nas taddhite'. In the sense 'made with the whole leather' (sarveṇa carmaṇā kṛtaḥ) kha and khañ do not come, by the explanation (vyākhyāna). Followed for the construal 'made whole with leather', the bracketed '[between sarva and carman]', and the bracketed third-case word in sutra_en.
- TB: the sūtra does not simply say 'khaś ca' ('kha too'), since [with ca] yat [of the preceding sūtra] might also be drawn along (anukarṣa). The third case (tṛtīyā) is the samartha-vibhakti, because with the affix-meaning 'made' carman's being the instrument (karaṇatva) is appropriate. On 'sarvaś carmaṇā': in the sense 'made with the whole leather' the taddhita is not wanted. Followed (agrees with BM).
- translator The pairing '[with kha]' / '[with khañ]' is supplied: sārvacarmīṇa shows the initial vṛddhi of the ñit affix khañ, sarvacarmīṇa none.
SK 1807 · A 5.2.6V
यथामुखसंमुखस्य दर्शनः खः ॥ १८०७ ॥
yathāmukhasaṃmukhasya darśanaḥ khaḥ
yathāmukhasaṃmukhasya darśanaḥ khaḥ — After yathāmukha and saṃmukha [as sixth-case words (ṣaṣṭhyanta)], kha [comes] in the sense 'darśana' ([that in which something] is seen).
Rule. After yathāmukha and saṃmukha, in the sixth case, kha comes in the sense darśana. Bhaṭṭoji's commentators explain darśana as "that in which something is seen". One of them adds, such as a mirror.
Example. Yathāmukha is "what resembles the face": the reflected image.
yathāmukhaṃ darśanaḥ "that in which the reflected face is seen" → yathāmukha + kha → the a deleted → yathāmukhīnaḥ.
Saṃmukha is "the face whole": sama "whole" means sarva "entire".
sarvasya mukhasya darśanaḥ "that in which the entire face is seen" → saṃmukha + kha → saṃmukhīnaḥ.
Applies when / blocked by. Two things here are fixed by nipātana. First, yathāmukha is an avyayībhāva in the sense of resemblance. SK 661 would forbid that, since it lets yathā compound only when it does not mean resemblance. Bhaṭṭoji's commentators both say the nipātana answers this objection. Second, the final a of sama is lost in saṃmukha.
Watch out. The saṃ of saṃmukha is not the prefix sam. With that prefix, saṃmukho bhava means "face [me]". Both commentators say the affix does not come after that word.
Siddhānta-kaumudī
मुखस्य सदृशं यथामुखं प्रतिबिम्बम् । निपातनात्सादृश्येऽव्ययीभावः । समं सर्वं मुखं संमुखम् । समशब्दस्यान्तलोपो निपात्यते । यथामुखं दर्शनः यथामुखीनः । सर्वस्य मुखस्य दर्शनः संमुखीनः ॥
What resembles the face (mukha) is yathāmukham, the reflected image (pratibimba). By
nipātana (the irregular form given in the sūtra) there is an avyayībhāva in the sense of
resemblance (sādṛśya). The face whole (sama), i.e. entire (sarva), is saṃmukham; loss of the
final [sound] of the word sama is laid down by nipātana. The darśana of the yathāmukha:
yathāmukhīnaḥ. The darśana of the entire face: saṃmukhīnaḥ.
Tattvabodhinī
NSP p. 303—यथामुख—। दृश्यतेऽस्मिन् दर्शनः । अधिकरणे ल्युट् । ‘असादृश्ये’ इति प्रतिषेधात्सादृश्ये यथाशब्दस्य कथं समासस्तत्राह—निपातनादिति । एतच्च वृत्तिग्रन्थमनुसृत्योक्तम् । भट्टिकाव्ये तु पदार्थानतिवृत्तौ यथाशब्द आश्रितः । तथा च मायामृगं प्रक्रम्योक्तम्—‘यथामुखीनः सीतायाः पुप्लुवे बहु लोभयन्’ इति ॥—यथामुखं दर्शन इति । अव्ययीभावस्यापि यथामुखशब्दस्योन्मत्तगङ्गादिवत्सत्त्ववचनत्वात्कर्मशक्तियोगे सति कृद्योगलक्षणा षष्ठी । तस्याः ‘नाव्ययीभावात्—’ इत्यमादेशः ॥—सर्वस्य मुखस्येति । ‘संमुखस्य’ इति नोक्तम् । प्रत्ययसंनियोगेनैव समशब्दस्यान्त्यलोपनिपातनात् । संशब्दस्तु समशब्दार्थे न दृश्यते ‘संमुखो भव’ इत्यत्र ‘अभिमुखः’ इत्यर्थप्रतीतेः । तत्र च खप्रत्ययस्याजनिष्यमाणत्वात् ॥ कथं तर्हि—‘संयुगे संमुखीनं तमुद्गदं प्रसहेत कः’ इति भट्टिः । अभिमुखावस्थानात्सामर्थ्याद्भविष्यतीति हरदत्तः
Bālamanoramā
यथामुखसंमुखस्य दर्शनः खः - यथामुख । यथामुख, समुखं-आभ्यां षष्ठन्ताभ्यां दर्शन इत्यर्थे खःस्यादित्यर्थः । दृश्यतेऽस्मिन्निति दर्शनः= आदर्शादिः । ननु मुखस्य सदृशं यथामुखमिति कथमव्ययीभावः , 'यथाऽसादृश्ये' इति सादृश्ये तन्निषेधादित्यत आह — निपातनादिति । सम्मुखशब्दे आभिमुख्यार्थकस्य समित्युपसर्गस्य न प्रवेशः, किंतु समशब्दस्य सर्वपर्ययस्येत्याह — समं सर्वं मुखं संमुखमिति । सममित्यस्य विवरणं सर्वमिति । समं च तन्मुखं चेति कर्मधारये संमुखशब्द इत्यर्थः । निपात्यत इति । इदं च भाष्ये स्पष्टम् । एवञ्च समित्युपसर्गपूर्वादयं प्रत्ययो नेष्यत इति भावः ।
translator notes
- BM: after yathāmukha and saṃmukha as sixth-case words (ṣaṣṭhyanta), kha in the sense 'darśana'; darśana is 'that in which one is seen' (dṛśyate 'sminn iti), i.e. a mirror (ādarśa) etc. Followed for the sixth-case words and the gloss of darśana in sutra_en.
- BM: 'nipātanāt' answers the objection that the avyayībhāva of yathā is forbidden in the sense of resemblance by 'yathā 'sādṛśye'. In saṃmukha the upasarga sam meaning 'facing' (ābhimukhya) has no place; it is the word sama, a synonym of sarva, hence 'samaṃ sarvam', sarva being the gloss of sama; saṃmukha is a karmadhāraya 'samaṃ ca tan mukhaṃ ca'. The nipātana is clear in the Bhāṣya; so this affix is not wanted after [saṃmukha with] the upasarga sam. Followed for 'whole (sama), i.e. entire (sarva)'.
- TB: darśana is 'that in which one is seen', with lyuṭ in the sense of the locus (adhikaraṇa). 'nipātanāt' answers how yathā compounds in the sense of resemblance despite the prohibition 'asādṛśye'; this follows the Vṛtti, whereas Bhaṭṭi's poem takes yathā in the sense 'not exceeding' (padārthānativṛtti): 'yathāmukhīnaḥ sītāyāḥ …'. On 'yathāmukhaṃ darśanaḥ': though an avyayībhāva, yathāmukha denotes a substance (sattva), like unmattagaṅga, so with the relation of karman a sixth case due to construction with a kṛt arises, and 'nāvyayībhāvāt …' replaces it by am. Recorded; the English keeps the kaumudī's 'yathāmukham' as 'of the yathāmukha'.
- TB on 'sarvasya mukhasya': 'saṃmukhasya' is not said because the loss of the final of sama is laid down only in conjunction with the affix; the word sam is not found in the sense of sama, since 'saṃmukho bhava' conveys 'abhimukhaḥ' (facing), and there kha would not arise. Bhaṭṭi's 'saṃyuge saṃmukhīnaṃ …' is justified by Haradatta as arising from standing face to face, by implication (sāmarthya). Followed for rendering the analysis as 'of the entire face'.
SK 1808 · A 5.2.7V
तत्सर्वादेः पथ्यङ्गकर्मपत्रपात्रं व्याप्नोति ॥ १८०८ ॥
tatsarvādeḥ pathyaṅgakarmapatrapātraṃ vyāpnoti
tat sarvādeḥ pathyaṅgakarmapatrapātraṃ vyāpnoti — [kha comes] in the sense 'pervades that' after [a second-case word (dvitīyānta)] beginning with sarva [and ending in] pathin, aṅga, karman, patra or pātra.
Rule. Kha comes after a second-case word that begins with sarva "all" and ends in pathin "road", aṅga "limb", karman "work", patra "leaf" or pātra "vessel". The sense is "pervades that" (vyāpnoti).
Example.
sarvapathān vyāpnoti "he pervades all roads" → sarva + pathin takes the compound-ending a (SK 940) → sarvapathin + a
→ the ṭi in deleted before it (SK 679) → sarvapatha
→ sarvapatha + kha → sarvapatha + īna
→ the final a deleted → sarvapathīnaḥ.
Likewise sarvāṅgīṇaḥ "pervading all limbs", sarvakarmīṇaḥ "pervading all works", sarvapatrīṇaḥ and sarvapātrīṇaḥ. In sarvakarmīṇaḥ the ṭi an is deleted (SK 679).
Applies when / blocked by. The rule works by the tadanta reading: pathin stands for a word ending in pathin. Bhaṭṭoji's commentators both explain why. Pathin alone cannot "begin with sarva", so only a compound ending in it can be meant. They both trace the compound-ending a of sarvapatha to SK 940.
Watch out. sarvapathīnaḥ keeps its n, while sarvāṅgīṇaḥ has ṇ. The th of patha is a dental, and SK 197 does not let a dental stand between the r and the n.
Siddhānta-kaumudī
सर्वादेः पथ्याद्यन्ताद् द्वितीयान्तात्खः स्यात् । सर्वपथान्व्याप्नोति सर्वपथीनः । सर्वाङ्गीणः । सर्वकर्मीणः । सर्वपत्रीणः । सर्वपात्रीणः ॥
After a second-case word (dvitīyānta) that begins with sarva and ends in pathin etc., kha
comes [in the sense 'pervades']. sarvapathān vyāpnoti, 'he pervades all roads':
sarvapathīnaḥ. sarvāṅgīṇaḥ. sarvakarmīṇaḥ. sarvapatrīṇaḥ. sarvapātrīṇaḥ.
Tattvabodhinī
NSP p. 303–304—तत्सर्वादेः—। तदिति द्वितीया समर्थविभक्तिः व्याप्नोतीति प्रत्ययार्थः । परिशिष्टं प्रकृतिविशेषणम् । तत्र केवलानां पथ्यादीनां सर्वादित्वासंभवात्प्रातिपदिकैरपि तैस्तदन्तविधिः । तदाह—पथ्याद्यन्तादिति । पथ्यङ्गकर्मपत्रपात्रान्तात्प्रातिपदिकादित्यर्थः ॥—सर्वपथीन इति । ‘पूर्वकालैक—’ इति समासः । ‘ऋक्पूः—’ इति समासान्तः । तस्य पथ्यन्तसमासग्रहणेन ग्रहणाद्भवति खप्रत्ययः ॥—अनुपदसर्वान्नायानयम्—। इत्यत्र निपातनात्तिङन्तेन सह द्वन्द्वः ॥ द्वितीयान्तेभ्योऽनुपदादिभ्यो यथासंख्यं बद्धादिष्वर्थेषु खः स्यात् ॥—अनुरायाम इत्यादि । ‘यस्य चायामः’ इति ‘यथार्थेऽव्ययम्’ इति वा अव्ययीभाव इत्यर्थः ॥—सर्वान्नीन इति । प्रकारकात्स्न्यं सर्वशब्दः । यान्यन्नानि लभ्यन्ते उष्णानि शीतलानि सरसानि नीरसानि वा सर्वाणि भक्षयतीत्यर्थः ॥ ‘अयः प्रदक्षिणगमनम् । अनयः प्रसव्यगमनम् । प्रदक्षिणप्रसव्यगामिनां शाराणां यस्मिन्परैरसमावेशः सोऽयमायानयः’ इति काशिका ॥—तन्नेय इति । नयतेर्द्विकर्मकत्वादप्रधाने कर्मणि द्वितीया ॥—आयानयीनः शार इति । ‘फलकशिरसि स्थित इत्यर्थः’ इति काशिका ॥—अवरस्येति । आदेरिति शेषः ॥ उत्वे कृते ‘आद्गुणः’ । केचित्तु ओत्वं परशब्दस्य निपात्यते तस्मात्परस्यातः ‘एङः पदान्तात्’ इति पूर्वरूपादेश इति पक्षान्तरमाहुः
Bālamanoramā
तत्सर्वादेः पथ्यङ्गकर्मपत्रपात्रं व्याप्नोति - तत्सर्वादेः । पथिन्, अङ्ग, कर्मन्, पत्र, पात्र-एषां समाहारद्वन्द्वात्पञ्चम्यर्थे द्वितीया । प्रातिपदिकविशेषणत्वात्तदन्तविधिः ।ग्रहणवता प्रातिपदिकेन तदन्तविधिर्नास्ती॑ति निषेधस्तु न, केवलानामेषां सर्वादित्वस्याऽसंभवात् ।त॑दिति तु द्वितीयान्तं व्याप्नोतीत्यत्रान्वेति । ततश्च तद्व्याप्नोतीत्यर्थे सर्वशब्दपूर्वपदकेभ्यः प्रातिपदिकेभ्यो द्वितीयान्तेभ्यः पथ्यङ्गकर्मपत्रपात्रान्तेभ्यः खः स्यादित्यर्थः फलति । तदाह — सर्वादेरित्यादिना । सर्वपथानिति ।ऋक्पू॑रिति समासान्ताः । आप्रपदम् ।आप्रपद॑मित्यव्ययीभावाद्द्वितीयान्तात्प्राप्नोतीत्यर्थे खः स्यादित्यर्थः । पदस्याग्रं प्रपदमिति ।पादाग्रं प्रपद॑मित्यमरः ।
Footnotes (NSP 1915 ed.)
NSP p. 304 १ पथ्याद्यन्तादिति—पत्रपात्रमिति पञ्चम्यर्थे प्रथमेति भावः । २ खप्रत्ययानुत्पत्ताविति—पदद्वयेऽपीति शेषः । सूत्रे उभयत्रापि तथोच्चारणात् । विकल्पस्तु वाचनिक एव ।
translator notes
- BM: pathin, aṅga, karman, patra, pātra form a samāhāra-dvandva, and its second case stands in the sense of the fifth (pañcamyarthe dvitīyā). Because it qualifies the prātipadika, there is tadantavidhi; the restriction 'grahaṇavatā prātipadikena tadantavidhir nāsti' does not block it, since these words by themselves cannot begin with sarva. 'tat' is a second-case word (dvitīyānta) construed with 'vyāpnoti'. The resulting sense: in the sense 'pervades that', kha after prātipadikas having sarva as prior member, as second-case words, ending in pathin, aṅga, karman, patra, pātra. On sarvapathān: the samāsānta is by 'ṛkpūr…'. Followed for 'ending in' and the second-case word in sutra_en.
- TB: 'tat' is the second case, the samarthavibhakti; 'vyāpnoti' is the sense of the affix; the rest qualifies the base. Since pathin etc. alone cannot begin with sarva, there is tadantavidhi even with these prātipadikas; hence 'pathyādyantāt' = after a prātipadika ending in pathin, aṅga, karman, patra or pātra. Followed for 'ends in pathin etc.' in k1 and sutra_en.
- textual NSP editorial footnote 1 on 'pathyādyantād' (NSP p. 304, printed 294; filed in our source as sk.1808.n1): 'patrapātram' is a first case (prathamā) in the sense of the fifth. BM instead calls it a second case (dvitīyā) in the sense of the fifth. Recorded; sutra_en does not name the case of the compound.
- TB on sarvapathīnaḥ: the compound is by 'pūrvakālaika…', the samāsānta by 'ṛkpūr…', and because such a compound is included in the mention of what ends in pathin, the affix kha comes. Recorded; the kaumudī gives only the analysis and the form.
SK 1809 · A 5.2.8V
आप्रपदं प्राप्नोति ॥ १८०९ ॥
āprapadaṃ prāpnoti
āprapadaṃ prāpnoti — After āprapada [as a second-case word (dvitīyānta)], [kha] in the sense 'reaches (prāpnoti)'.
Rule. After āprapada, in the second case, kha comes in the sense "reaches" (prāpnoti). Neither the sūtra nor Bhaṭṭoji names the affix. One of his commentators says it is the kha of SK 1808.
Example. Prapada is the front part of the foot. Taking that as the limit gives āprapadam "up to the front of the foot".
āprapadaṃ prāpnoti "reaches the front of the foot" → āprapada + kha → the a deleted → āprapadīnaḥ paṭaḥ "a cloth reaching to the front of the foot".
Applies when / blocked by. One of Bhaṭṭoji's commentators says āprapada is an avyayībhāva by SK 667, the āṅ of a limit.
Siddhānta-kaumudī
पादस्याग्रं प्रपदं तन्मर्यादीकृत्य आप्रपदम् । आप्रपदीनः पटः ॥
The front part of the foot is prapada; taking that as the limit (maryādā): āprapadam.
āprapadīnaḥ paṭaḥ, 'a cloth reaching to the front of the foot'.
Bālamanoramā
आप्रपदं प्राप्नोति - आप्रपदमिति ।आङ्मर्यादाभिविध्यो॑रित्यव्ययीभावः । अनुपद । अनुपद, सर्वान्न, अयानय-एषां समाहारद्वन्द्वाद्द्वितीया । बद्धा, भक्षयति, नेय-एषां द्वन्द्वात्सप्तमी । तिङन्तस्य द्वन्द्वानुप्रवेश आर्षः । अनुपदादिभ्यो द्वितीयान्तेभ्यः क्रमाद्बद्धादिष्वर्थेषु खः स्यादित्यर्थः । अनुरायामे सादृश्ये वेति । आद्ये 'यस्य चायामः' इत्यव्ययीभावः, द्वितीये सादृश्ये अव्ययीभावः ।
translator notes
- BM, printed under sk.1808.b1: from the avyayībhāva āprapadam, a second-case word (dvitīyānta), kha in the sense 'reaches'; prapada is the front of the foot (Amara: pādāgraṃ prapadam). BM (own block): āprapadam is an avyayībhāva by 'āṅ maryādābhividhyoḥ'; the rest of sk.1809.b1 comments on the next sūtra (SK 1810). Followed for the bracketed kha and second-case word in sutra_en; 'taking that as the limit' renders the kaumudī's 'maryādīkṛtya', in line with BM's rule.
- translator Neither the sūtra nor the kaumudī names the affix; kha is the affix of 'tat sarvādeḥ pathyaṅgakarmapatrapātraṃ vyāpnoti' (SK 1808), supplied in brackets on BM's statement. TB has no remark on this sūtra: its block printed under sk.1808.t1 passes from SK 1808 directly to SK 1810, and sk.1809 has no TB block.
SK 1810 · A 5.2.9V
अनुपदसर्वान्नायानयं बद्धाभक्षयतिनेयेषु ॥ १८१० ॥
anupadasarvānnāyānayaṃ baddhābhakṣayatineyeṣu
anupadasarvānnāyānayaṃ baddhābhakṣayatineyeṣu — [kha] after anupada, sarvānna and ayānaya [as second-case words (dvitīyānta)], respectively in the senses 'bound' (baddhā), 'eats' (bhakṣayati) and 'to be led' (neya).
Rule. After anupada, sarvānna and ayānaya, in the second case, kha comes. The senses are "bound" (baddhā), "eats" (bhakṣayati) and "to be led" (neya). They pair with the three bases in order, by yathāsaṃkhya.
Example. Bhaṭṭoji says anu in anupada means length and also similarity.
anupadaṃ baddhā "bound along the foot" → anupada + kha → anupadīnā upānat "a shoe".
sarvānnāni bhakṣayati "eats all foods" → sarvānnīno bhikṣuḥ "a mendicant".
ayānayaṃ neyaḥ "to be led to the ayānaya" → ayānaya + kha → the a deleted → ayānayīnaḥ śāraḥ "a piece in the dice game".
Applies when / blocked by. Bhaṭṭoji's commentators both explain ayānaya. In the dice game, aya is the clockwise movement of the pieces and anaya the counter-clockwise one. The ayānaya is the spot where pieces moving either way are safe from the opponent's pieces.
Bhaṭṭoji's commentators both name SK 670 for anupada, with anu marking length. One of them says the shoe then fits along the foot, or is like the foot in measure. The other notes that the sarvānnīna mendicant eats whatever food comes, hot or cold.
Watch out. The printed text, and one of Bhaṭṭoji's commentators, write āyānayīnaḥ, with a long ā. The sūtra's sarvānnāyānayam can also be split with āyānaya. That is the name the Kāśikā, a work this commentator quotes, gives the spot. From that base, kha gives āyānayīnaḥ regularly.
Siddhānta-kaumudī
अनुरायामे सादृश्ये च । अनुपदं बद्धा अनुपदीना उपानत् । सर्वान्नानि भक्षयति सर्वान्नीनो भिक्षुः । अयानयः स्थलविशेषः तं नेय आयानयीनः शारः ॥
anu [in anupada is used] in the sense of length (āyāma) and of similarity (sādṛśya).
anupadaṃ baddhā, 'bound along the foot': anupadīnā upānat, a shoe. sarvānnāni bhakṣayati,
'eats all foods': sarvānnīno bhikṣuḥ, a mendicant. ayānaya is a particular spot; taṃ neyaḥ,
'to be led to it': āyānayīnaḥ śāraḥ, a piece [in the dice game].
Bālamanoramā
अनुपदसर्वान्नायानयं बद्धाभक्षयतिनेयेषु - अनुपदं बद्धेति । क्रियाविशेषणत्वाद्द्वितीया । अनुपदीना उपानदिति । पदसम्बन्धिदैर्ध्योपलक्षितेत्यर्थः । पदेन सदृशीति वा । तत्तुल्यपरिमाणेति यावत् । अयानयः इति द्यूते शाराणां प्रदक्षिणपरिवर्तनम् — अयः, प्रसव्यपरिवर्तनम्-अनयः । अयसहितः अनयः-अयानयः । प्रदक्षिणप्रसव्यगामिना यस्मिन्युग्मादिपदे स्थितानां परकीयैः शारैरनाक्रमणं तत्स्थानमिह अयानयशब्देन लक्षणयोच्यत इत्यर्थः । एतत्सर्वं भाष्ये स्पष्टम् ।ससहायस्य शारस्य परैर्नाक्रम्यते पदम् । असहायस्तु शारेण परकीयेण बाध्यते । इति द्यूतशास्त्रमर्यादा । विस्तरस्तु कैयटमनोरमादावनुसन्धेयः । तं नेय इति । तं=स्थानविशेषमयानयाख्यं, प्रापणीय इत्यर्थः । णीञ्द्विकर्मकः ।प्रधाने कर्मणि यत्, अप्रधाने द्वितीया॑ इति भावकर्मलकारप्रक्रियायां वक्ष्यते ।
translator notes
- BM, printed under sk.1809.b1: anupada, sarvānna and ayānaya form a collective dvandva (samāhāra) put in the second case; baddhā, bhakṣayati and neya form a dvandva put in the seventh case; the entry of a tiṅanta into a dvandva is ṛṣi usage (ārṣa). After anupada etc., second-case words, kha respectively in the senses baddhā etc. On 'anur āyāme sādṛśye vā' (so BM): in the first sense avyayībhāva by 'yasya cāyāmaḥ', in the second avyayībhāva in the sense of similarity. BM under sk.1810.b1: anupadaṃ baddhā takes the second case as a qualifier of the action (kriyāviśeṣaṇa); anupadīnā upānat is 'marked by length belonging to the foot', or 'similar to the foot', i.e. of the same measure. In the dice game (dyūta) the clockwise movement of the pieces (śāra) is aya, the counter-clockwise anaya; aya together with anaya is ayānaya; the spot, e.g. on a 'yugma' square, where pieces moving either way stand and are not attacked by the opponent's pieces is meant by ayānaya through secondary signification (lakṣaṇā), as the Bhāṣya makes clear; a verse on the rule of the game is cited, and Kaiyaṭa and the Manoramā are referred to. 'taṃ neyaḥ' means 'to be brought to that spot called ayānaya'; nī takes two objects (dvikarmaka): 'yat in the principal object, the second case in the non-principal', as will be stated in the bhāvakarma-lakāra section. Followed for the second-case words and 'respectively' in sutra_en, and for the dice-game sense of śāra.
- TB, printed under sk.1808.t1: in this sūtra the dvandva with a tiṅanta is by nipātana; after anupada etc., second-case words, kha respectively in the senses baddhā etc. On 'anur āyāme' etc.: avyayībhāva by 'yasya cāyāmaḥ', or by 'yathārthe 'vyayam'. On sarvānnīnaḥ: sarva means the totality of kinds; he eats all foods that are obtained, hot or cold, juicy or dry. Kāśikā quoted: aya is clockwise movement, anaya counter-clockwise; ayānaya is where pieces moving clockwise and counter-clockwise are not overlapped by the opponent's. On 'taṃ neyaḥ': since nayati takes two objects, the second case is in the non-principal object. On āyānayīnaḥ śāraḥ: 'placed at the head of the board' (Kāśikā). Recorded; agrees with BM on the second-case words and 'respectively'.
- textual The kaumudī names the spot ayānaya but gives the derivative as āyānayīnaḥ, with initial ā; NSP p. 304 (printed 294) prints the same (scan), and TB's pratīka is likewise āyānayīnaḥ śāraḥ. The sūtra's 'sarvānnāyānayam' can be split either way. Preserved as transmitted.
- translator BM (sk.1809.b1) reads the kaumudī's phrase as 'sādṛśye vā', our text and NSP p. 304 (scan) as 'sādṛśye ca'; the English follows 'ca'. The kaumudī gives the anu-senses without assigning them to the example; BM takes anupadīnā as either 'along the foot's length' or 'similar to the foot', so the gloss 'bound along the foot' is left open between them.
SK 1811 · A 5.2.10V
परोवरपरम्परपुत्रपौत्रमनुभवति ॥ १८११ ॥
parovaraparamparaputrapautramanubhavati
parovaraparamparaputrapautram anubhavati — [kha] after parovara, parampara and putrapautra [as second-case words (dvitīyānta)] in the sense 'experiences' (anubhavati).
Rule. After parovara, parampara and putrapautra, in the second case, kha comes in the sense "experiences" (anubhavati). The first two bases have forms fixed by nipātana.
Example.
parāṃś cāvarāṃś cānubhavati "experiences those beyond and those below" → u replaces the first a of avara, by nipātana → para + uvara
→ a + u → o (SK 69) → parovara + kha → n → ṇ (SK 197) → parovarīṇaḥ.
One of Bhaṭṭoji's commentators gives this sandhi step.
parāṃś ca paratarāṃś cānubhavati "experiences those beyond and those further beyond" → the base takes the form parampara, by nipātana → paramparīṇaḥ.
putrapautrān anubhavati "experiences sons and grandsons" → putrapautrīṇaḥ.
Applies when / blocked by. The u of parovara comes only together with the affix kha. So the word pārovaryavat is simply incorrect (asādhu), Bhaṭṭoji says.
What of the common word paramparā? Bhaṭṭoji says it is a separate, underived feminine word. From it, ṣyañ in its own sense gives pāramparyam.
Watch out. Do not use parovara or parampara outside this rule. Their special shape exists only in front of kha.
Siddhānta-kaumudī
परांश्चावरांश्चानुभवतीति परोवरीणः । अवरस्योत्वं निपात्यते । परांश्च परतरांश्चानुभवति परम्परीणः । प्रकृतेः परम्परभावो निपात्यते । पुत्रपौत्राननुभवति पुत्रपौत्रीणः । परम्पराशब्दस्तु अव्युत्पन्नं शब्दान्तरं स्त्रीलिङ्गं तस्मादेव स्वार्थे ष्यञि पारम्पर्यम् । कथं पारोवर्यवदिति । असाधुरेवायम् । खप्रत्ययसन्नियोगेनैव परोवरेति निपातनात् ॥
parāṃś cāvarāṃś cānubhavati, 'experiences those beyond and those below': parovarīṇaḥ.
u in place of [the initial a of] avara is given as a ready-made form (nipātyate).
parāṃś ca paratarāṃś cānubhavati, 'experiences those beyond and those further beyond':
paramparīṇaḥ. For the base (prakṛti) [para-paratara] the form parampara is given as a
ready-made form (nipātyate). putrapautrān anubhavati, 'experiences sons and grandsons':
putrapautrīṇaḥ.
The word paramparā, however, is an underived (avyutpanna), separate word of feminine
gender; from that very [word], with ṣyañ in its own sense (svārthe), pāramparyam.
How [then is] pārovaryavat [to be justified]? It is simply incorrect (asādhu), because
parovara is given as a ready-made form only in conjunction with the affix kha.
Bālamanoramā
परोवरपरम्परपुत्रपौत्रमनुभवति - परोवर । परोवर, परम्पर, पुत्रपौत्र-एभ्यो द्वितीयान्तेभ्योऽनुभवतीत्यर्थे खः स्यादित्यर्थः । परोवरीण इति । परे च अवरे च परावरे ताननुभवतीत्यर्थः । अवरस्योत्त्वमिति । अवरशब्दस्य आदेरकारस्य खप्रत्ययसंनियोगेन उत्त्वं निपात्यत इत्यर्थः । एवं च विग्रहवाक्ये इदमुत्त्वं न भवति । प्रकृतेरिति । परपरतरशब्दाद्द्वन्द्वात्खे सति तत्सन्नियोगेन प्रकृतेः परम्परभावो निपात्यत इत्यर्थः । नन्वेवं सतिकल्याणपरम्परे॑त्यादौ कथं परम्पराशब्दः , परम्परभावस्य खप्रत्ययसन्नियोगशिष्टत्वादित्यत आह — परम्पराशब्दस्त्विति । तस्मादेवेति ।परम्परे॑त्यव्युत्पन्नप्रातिपदिकादेवेत्यर्थः । कथमिति । परावरशब्दाद्भावे वा स्वार्थे वा ष्यञि अवरस्यादेरुत्वे पारोवर्यशब्दान्मतुपि पारोवर्यवदिति कथमित्याक्षेपः, उत्त्वस्य खप्रत्ययसन्नियोगाशिष्टत्वादिति भावः । उत्त्वं दुरुपपादमेवेत्याह — असाधुरेवेति । नन्वत्र परोवरेति निर्देशात् — खादन्यत्राप्युत्त्वं किं न स्यादित्यत आह — खप्रत्ययसन्नियोगेनैवेति । अत एव भाष्येपरांश्चावरंश्चानुभवती॑त्येव विग्रहो दर्शित इति भावः ।
translator notes
- BM: after parovara, parampara and putrapautra, second-case words, kha in the sense 'experiences'. parovarīṇaḥ: 'experiences parāvara, the beyond and the below'. On 'avarasyotvam': u for the initial a of the word avara is stipulated in conjunction with the affix kha, so it does not occur in the analytic phrase (vigraha). On 'prakṛteḥ': when kha follows the dvandva of para and paratara, the state of parampara is stipulated for the base in conjunction with it. Objection: then how 'kalyāṇaparamparā' etc., the parampara form being conjoined with kha? Hence 'paramparāśabdas tu'; 'tasmād eva' means from the underived stem paramparā itself. 'katham' is an objection: with ṣyañ in the sense of bhāva or svārthe after parāvara, u for the initial of avara, and matup, how pārovaryavat, since the u is conjoined with kha? He says the u cannot be justified: 'asādhur eva'. Objection: since the sūtra cites 'parovara', why not u elsewhere than with kha? Hence 'khapratyayasaṃniyogenaiva'; for that reason the Bhāṣya shows only the vigraha 'parāṃś cāvarāṃś cānubhavati'. Followed for '[the initial a of]', for '[para-paratara]', and for the second-case words in sutra_en.
- TB, printed under sk.1808.t1: on 'avarasya', supply 'ādeḥ' ('of the initial'); when u is made, [guṇa by] 'ād guṇaḥ'. Some, however, give another view: o is stipulated for para, and after it pūrvarūpa by 'eṅaḥ padāntāt [ati]'. Followed for '[the initial a of]'; the alternative is Recorded.
- translator On TB's first view the steps are para + avara → para + uvara (u by nipātana) → parovara (guṇa by 'ād guṇaḥ'); on the alternative, paro + avara → parovara (pūrvarūpa). The kaumudī itself states only the nipātana of u.
SK 1812 · A 5.2.11V
अवारपारात्यन्तानुकामं गामी ॥ १८१२ ॥
avārapārātyantānukāmaṃ gāmī
avārapārātyantānukāmaṃ gāmī — [kha] after avārapāra, atyanta and anukāma [as second-case words (dvitīyānta)] in the sense 'one who [will] go' (gāmin).
Rule. After avārapāra, atyanta and anukāma, in the second case, kha comes. The sense is "one who will go" (gāmin). Bhaṭṭoji's commentators both give gāmin a future sense.
Example.
avārapāraṃ gāmī "one who will go to the near and the far shore" → avārapārīṇaḥ.
Bhaṭṭoji adds avārīṇaḥ, pārīṇaḥ and pārāvārīṇaḥ.
atyantaṃ gāmī "one who goes intensely" → atyantīnaḥ.
anukāmaṃ gāmī "one who goes as he pleases" → anukāmīnaḥ.
Applies when / blocked by. Where do avārīṇaḥ and the others come from? Bhaṭṭoji's commentators both say kha also comes after the members split apart and reversed. One of them grounds this in vyākhyāna.
Anukāma is an avyayībhāva. Scholars discuss which sense of anu makes it: "not going beyond desire", or "like desire".
Siddhānta-kaumudī
अवारपारं गामी अवारपरीणः । अवारीणः । पारीणः । पारावारीणः । अत्यन्तं गामी अत्यन्तीनः । भृसं गन्तेत्यर्थः । अनुकामं गामी अनुकामीनः । यथेष्टं गन्तेत्यर्थः ॥
avārapāraṃ gāmī, 'one who will go to the near and the far shore': avārapārīṇaḥ. [Also]
avārīṇaḥ, pārīṇaḥ, pārāvārīṇaḥ. atyantaṃ gāmī: atyantīnaḥ, meaning one who goes intensely
(bhṛśam). anukāmaṃ gāmī: anukāmīnaḥ, meaning one who goes as he pleases (yatheṣṭam).
Tattvabodhinī
NSP p. 304—अवारपार—॥—गामीति । ‘गमेरिनिः, आङि णिच्च’ इति बहुलवचनात्केवलादपि णिनिः । ‘भविष्यति गम्यादयः’ इति भविष्यत्कालता ॥ न्यासकारस्तु ‘आवश्यके णिनिः सोऽपि भविष्यत्येव’ इत्याह ॥—अवारपारमिति । ‘अकेनोर्भविष्यदाधमर्ण्ययोः’ इति षष्ठीप्रतिषेधः ॥ केचित्तु ‘गत्यर्थकर्मणि—’ इति सूत्रे द्वितीयाग्रहणमपवादविषये विधानार्थम् । तेन कृद्योगषष्ठी न भवति ‘ग्रामं गन्ता’ इतिवदिति व्याचख्युः । तदसत् । ‘अकेनोः—’ इति प्रतिषेधे षष्ठीप्रसङ्गस्यैवाभावात् ॥—अवारीण इत्यादि । ‘विगृहीताद्विपरीतादपीष्यते’ इति भावः ॥—अत्यन्तमिति । क्रियाविशेषणम् ॥—अनुकाममिति । काम इच्छा तस्य सदृशमनुकामम् । कामानुरूपमित्यर्थः । ‘अव्ययं विभक्ति—’ इति यथार्थेऽव्ययीभावः
Bālamanoramā
अवारपारात्यन्तानुकामं गामी - अवारपार । अवारपार, अत्यन्त, अनुकाम — एभ्यो गामीत्यर्थे खः स्यादित्यर्थः । गामीत्यस्य अवश्यं गमिष्यन्नित्यर्थः ।आवश्यकाधमर्ण्ययोर्णिनि॑रिति णिनिः । 'भविष्यति गम्यादयः' इति भविष्यत्कालता । 'बहुलमाभीक्ष्ण्ये' इति वा णिनिः । अवारपारीण इति । अवारपारं गामीति विग्रहः । अवारपारशब्दाद्विगृहीताद्विपरीतादपि, व्याख्यानात् । तदाह — अवारीणः पारीण इति । अत्यन्तीन इति । अत्यन्तशब्दोऽत्र भृशवाची । तदाह — भृशं गन्तेति । अनुकाममिति । कामः=इच्छा । तामनतिक्रम्येत्यर्थः । पदार्थानतिवृत्तावव्ययीभावः ।
translator notes
- BM: after avārapāra, atyanta and anukāma, kha in the sense 'gāmin'. gāmin means 'one who will necessarily go' (avaśyaṃ gamiṣyan): ṇini by 'āvaśyakādhamarṇyayor ṇiniḥ', future time by 'bhaviṣyati gamyādayaḥ'; or ṇini by 'bahulam ābhīkṣṇye'. The vigraha is 'avārapāraṃ gāmī'. By the explanation (vyākhyāna), [kha] also after the word avārapāra split and reversed, hence avārīṇaḥ, pārīṇaḥ. atyanta here means 'intensely' (bhṛśa). On anukāmam: kāma is desire; 'not going beyond it'; avyayībhāva in the sense of not exceeding the thing (padārthānativṛtti). Followed for 'will go' and for construing the three further forms as split and reversed members.
- TB: on gāmin, ṇini even after the bare root by the 'bahula' of the uṇādi rule 'gamer iniḥ, āṅi ṇic ca'; future time by 'bhaviṣyati gamyādayaḥ'; the Nyāsa-author says ṇini in the sense of necessity is itself future. On avārapāram: the sixth case is prohibited by 'akenor bhaviṣyadādhamarṇyayoḥ'. Some explain that the mention of the second case in 'gatyarthakarmaṇi' is to prescribe it within the domain of the exception, so that the sixth case of a kṛt-construction does not occur, as in 'grāmaṃ gantā'; that is wrong, since under the prohibition 'akenoḥ' the sixth case does not even arise. On avārīṇa etc.: [kha] is desired also from the split and the reversed. atyantam is a qualifier of the action (kriyāviśeṣaṇa). anukāmam: 'similar to desire', i.e. conforming to desire; avyayībhāva in the sense of yathā by 'avyayaṃ vibhakti…'. Followed for the second-case words in sutra_en. On anukāma TB (similarity, yathārtha) and BM (non-transgression, padārthānativṛtti) differ; 'as he pleases' renders the kaumudī's 'yatheṣṭam' neutrally.
- textual The digital source reads 'avāraparīṇaḥ' (short a in the second member); NSP p. 304 (printed 294) prints 'avārapārīṇaḥ' (scan confirms), which BM's pratīka 'avārapārīṇa iti' also presupposes. The English follows the print. NSP misprints the unit number of this sūtra as 1712.
- textual The digital source reads 'bhṛsaṃ gantā'; NSP p. 304 (printed 294) prints 'bhṛśaṃ gantā' (scan confirms), as do BM ('bhṛśavācī', 'bhṛśaṃ gantā') and the sense. The English follows the print.
SK 1813 · A 5.2.12V
समांसमां विजायते ॥ १८१३ ॥
samāṃsamāṃ vijāyate
samāṃsamāṃ vijāyate — [kha comes] after samāṃsamām [the pair of seventh-case words (saptamyanta) 'in year after year'] in the sense '[she] calves'.
Rule. After samāṃsamām "year after year", kha comes in the sense "calves" (vijāyate). The base is a pair of seventh-case words, samāyāṃ samāyām "in year after year".
Example.
samāyāṃ samāyāṃ vijāyate "she calves year after year" → samāyāṃ samāyām + kha
→ in the prior member, by nipātana, the y is lost and the rest of the ending stays → samāṃ-
→ the ending of the last member is deleted (SK 650) → samāṃsamā + īna
→ the final ā deleted (SK 311) → samāṃsamīna
→ feminine ṭāp (SK 454) → samāṃsamīnā gauḥ.
Bhaṭṭoji glosses it: she who gives birth year after year.
Applies when / blocked by. Why the seventh case? One of Bhaṭṭoji's commentators explains. The verb vi-jan "give birth" takes no object. And calving does not fill the whole year. So the time-word stands in the seventh case, repeated to mean "every".
The nipātana has two parts. The y is lost, and the rest of the ending is not elided. That second part is aluk, "no luk". Luk of both endings would give the unwanted samāsamīna, the same commentator says. The other names SK 650 for the loss of the last member's ending.
A vārttika adds a point. Khapratyayānutpattau yalopo vā vaktavyaḥ: where the affix kha does not come, the loss of y is optional. So the plain phrase is samāṃsamāṃ vijāyate or samāyāṃ samāyāṃ vijāyate. Bhaṭṭoji's commentators and the editor of the printed edition all say the option holds in both words.
Siddhānta-kaumudī
यलोपोऽवशिष्टविभक्तेरलुक् च पूर्वपदे निपात्यते । समांसमीना गौः । समांसमीना ना यैव प्रतिवर्षं प्रनूयते ।
Loss of y [in samāyām] and non-elision (aluk) of the remaining [part of the] case ending
(vibhakti) are laid down by nipātana in the prior member (pūrvapada). samāṃsamīnā gauḥ.
samāṃsamīnā is she who gives birth year after year.
vārttikaखप्रत्ययानुत्पत्तौ यलोपो वा वक्तव्यः
(vārttika) When the affix kha does not arise, loss of y is to be stated as optional [in both
words].
(वार्तिकम्) ॥ समांसमां विजायते । समायां समायां वा ॥
samāṃsamāṃ vijāyate, 'she calves year after year', or samāyāṃ samāyām [vijāyate].
Tattvabodhinī
alignment inferredNSP p. 304—समांसमाम् ॥—यलोप इति । ‘समायाम्’ इत्यत्र यकारलोप इत्यर्थः ॥—पूर्वपदे निपात्यत इति । अन्यथा तद्धिते उत्पन्ने यथोत्तरपदे सुपो लुग् भवति ‘सुपो धातुप्रातिपदिकयोः’ इति तथा पूर्वपदेऽपि स्यादिति भावः ॥—समांसमीनेति । वीप्सायां द्विर्वचनम् । सुवन्तसमुदायः प्रकृतिः ॥ विजायत इत्येतद्व्याचष्टे—प्रसूयत इति । विपूर्वको जनिर्गर्भविमोचने वर्तत इति भावः । गर्भविमोचने कृत्स्नायाः समाया व्याप्त्यभावात् ‘अत्यन्तसंयोगे च’ इति द्वितीया न भवतीत्याशयेनाह—समायामित्यादि ॥— खप्रत्ययानुत्पत्ताविति । पदद्वयेऽपीति शेषः ॥ वार्तिकेन समांसमामिति सौत्रप्रयोगस्तूपपन्न इति भावः
Bālamanoramā
समांसमां विजायते - समां समाम् । विपूर्वो जनिर्गर्भविमोचने वर्तते । विजायते=गर्भं विमुञ्चतीत्यर्थः । धात्वर्थेनोपसङ्ग्रहादकर्मकः । अतो न कर्मणि द्वितीया । गर्भविमोचनेन कृत्स्नायाः समाया अव्यापनादत्यन्तसंयोगलक्षणा द्वितीयापि न भवति । किंतु सप्तम्येव । तत्र सप्तम्यन्तस्य समाया॑मित्यस्यनित्यवीप्सयो॑रिति द्विर्वचने समायां — समायामिति भवितव्यम् । तत्र पदद्वयमपि यकारलोपसहितं निर्दिश्यते — समां समामिति । समायां समायामित्यर्थः । एवं च समायां समायां विजायत इत्यर्थे सप्तम्यन्तद्वयसमुदायाद्विजायत इत्यर्थः । खः स्यादिति फलितम् । ननु सप्तम्यन्तद्वयसमुदायात्खप्रत्ययोत्पत्तौ तदन्तस्य समुदायस्य प्रातिपदिकत्वात्तदवयवयोः सप्तम्योर्लुकि 'समासमीन' इति स्यात्, इष्यते तुसमांसमीने॑ति । तदा — यलोप इति । पूर्वपदे विभक्तेःतदवयवस्य यकारस्य लोपः अवशिष्टस्य विभक्त्यंशस्य अलुक्च निपात्यत इत्यर्थः । भाष्ये तुयलोपनिपातनादवशिष्टविभक्त्यंशस्य न लु॑गित्युक्तम् । ननु समां समामिति निर्देशादुत्तरपदेऽपि यकारलोपः, अवशिष्टविभक्त्यंशस्य अलुक्च स्यादित्यत आह — पूर्वपदे इति ।पूर्वपदस्य यलोपवचन॑मिति वार्तिकादिति भावः । खप्रत्ययानुत्पत्ताविति ।पदतद्वयेऽपी॑ति शेषः । इह विभाषया कदाचित्खप्रत्ययाऽभावे सतिसमायां समायां विजायते॑ इति वाक्यदशायां सप्तम्यन्तद्वये यकारलोपो वा वक्तव्य इत्यर्थः । तत्र पदद्वयेऽपि निपातनादेव यकारलोपः सिद्धः, सूत्रे उभयत्रापि तथोच्चारणात् । विकल्प एव तु यलोपस्य वाक्यदशायां वाचनिक इति बोध्यम् । एतत्सर्वं भाष्ये स्पष्टम् ।
translator notes
- BM: vi + jan means releasing the embryo, so the verb is intransitive and there is no second case of karman; nor is there the second case of 'atyantasaṃyoga', since calving does not pervade the whole year; hence the seventh case, doubled by 'nityavīpsayoḥ' as 'samāyāṃ samāyām', both words being shown with loss of y. The affix kha comes after the group of two seventh-case words (saptamyanta) in the sense 'vijāyate'. Followed for the seventh-case words in sutra_en.
- BM: once kha arises after the group, the group is a prātipadika and luk of both seventh-case endings would give 'samāsamīna', whereas 'samāṃsamīna' is wanted; hence the nipātana of loss of y in the case ending of the prior member and aluk of the rest of that ending. The Bhāṣya puts it as: from the nipātana of loss of y, there is no luk of the remaining part. Why not also in the final member? Because of the vārttika 'pūrvapadasya yalopavacanam'. Followed for 'the remaining [part of the] case ending'.
- TB: 'yalopa' is the loss of y in 'samāyām'. 'pūrvapade': otherwise, when the taddhita arises, as luk of the sup occurs in the final member by 'supo dhātuprātipadikayoḥ', so it would in the prior member too. samāṃsamīnā: doubling in the sense of vīpsā, the group of sup-ending words being the base. 'prasūyate' glosses 'vijāyate'. Followed for '[in samāyām]'.
- textual The digital source reads 'samāṃsamīnā nā yaiva prativarṣaṃ pranūyate'; NSP p. 304 (printed 294) reads 'samāṃsamīnā sā yaiva prativarṣaṃ prasūyate' (scan confirms), and TB's pratīka 'prasūyata iti' agrees with the print. The English follows the print ('she who gives birth').
- BM on 'khapratyayānutpattau': supply 'in both words' (padadvaye 'pi). When, by the option, kha sometimes does not arise, in the phrase 'samāyāṃ samāyāṃ vijāyate' loss of y is optional in both seventh-case words. Loss of y in both words is already established by the nipātana, since the sūtra pronounces both so; only the option in the phrase is by express statement. Followed for '[in both words]'.
- TB on 'khapratyayānutpattau': supply 'in both words' (padadvaye 'pi); by the vārttika the sūtra's own usage 'samāṃsamām' is justified. Followed for '[in both words]'.
- textual NSP editorial footnote 2 on 'khapratyayānutpattau' (NSP p. 304, printed 294; filed in our source under sk.1808.n1): supply 'in both words' (padadvaye 'pi), because in the sūtra it is pronounced so in both places; the option alone is by express statement. Followed for '[in both words]'.
- textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 304 (printed 294) instead prints the vārttika sign before 'khapratyayānutpattau' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
SK 1814 · A 5.2.13V
अद्यश्वीनाऽवष्टब्धे ॥ १८१४ ॥
adyaśvīnā'vaṣṭabdhe
adyaśvīnāvaṣṭabdhe — adyaśvīna [cited without case ending: kha after adya-śvas, 'today or tomorrow', in the sense '(she) brings forth' (vijāyate), which is carried forward] when nearness (avaṣṭabdha) [is to be understood].
Rule. Adyaśvīna is formed when nearness (avaṣṭabdha) is meant. Kha comes after adya-śvas "today or tomorrow". The sense "brings forth" (vijāyate) is carried forward from SK 1813.
Example.
adya śvo vā vijāyate "she will bring forth today or tomorrow" → adya-śvas + kha
→ adyaśvas + īna → the ṭi as of śvas deleted → adyaśv + īna
→ feminine ṭāp → adyaśvīnā vaḍavā "a mare whose delivery is near".
Bhaṭṭoji's commentators both say the compound in the sense "or" is by nipātana. One of them says the ṭi is deleted by avyayānāṃ bhamātre ṭilopaḥ: an indeclinable that is a bha loses its ṭi.
Applies when / blocked by. Why does avaṣṭabdha mean "near"? Bhaṭṭoji's commentators both point to a later rule, SK 2273. It gives ṣ for the root stambh after ava in the sense of nearness.
Some grammarians, Bhaṭṭoji reports, do not carry "brings forth" forward. For them adyaśvīnaṃ maraṇam "a death that is near" is also correct.
Watch out. The sūtra cites adyaśvīna without a case-ending, not as the feminine adyaśvīnā. Bhaṭṭoji's commentators both say so, because a masculine and a neuter are also wanted.
Siddhānta-kaumudī
अद्य श्वो वा विजायते अद्यश्वीना वडवा । आसन्नप्रसवेत्यर्थः । केचित्तु विजायत इति नानुवर्तयन्ति । अद्यश्वीनं मरणम् । आसन्नमित्यर्थः ॥
adya śvo vā vijāyate, 'will bring forth today or tomorrow': adyaśvīnā vaḍavā, a mare;
the meaning is 'one whose delivery is near'.
Some, however, do not carry forward (anuvṛtti) 'vijāyate': adyaśvīnaṃ maraṇam, a death;
the meaning is 'near'.
Tattvabodhinī
NSP p. 304–305— अद्यश्वीना—। अविभक्तिको निर्देशो न तु स्त्रीलिङ्गनिर्देशोऽयम् । अद्यश्वीनो गोसमूहः । अद्यश्वीनं गोमण्डलमित्यादावपीष्टत्वात् ॥—अद्य श्वो वेति । निपातनाद् वार्थे समासोऽयमिति भावः ॥ ‘अवाच्चालम्बना—’ इति सूत्रेण आविदूर्ये स्तम्भेः षत्वविधानादवष्टब्धशब्द आसन्नपरः ॥ ‘विजायते’ इति हि वर्तते । स च गर्भविमोचनार्थकस्तदाह—आसन्नप्रसवेत्यर्थ इति ॥—कर्मकर इति । यस्तु प्रातर्गा गृहीत्वा गच्छति गोपालस्तस्मिन्नित्यर्थः ॥—गोः प्रत्यर्पणपर्यन्तमिति । गोशब्दो लक्षणया गोः प्रतिदाने वर्तते इति भावः
Bālamanoramā
अद्यश्वीनाऽवष्टब्धे - अद्यश्वीनाऽवष्टब्धे ।अद्यआईने॑त्यविभक्तको निर्देशः । अवष्टब्धम्=आसन्नम् ।अवाच्चालम्बनाविदूर्ययो॑रित्याविदूर्ये स्तन्भेः षत्वविधानात् । अद्य श्वो वा विजायत इत्यर्थे अद्य श्वसिति समुदायात्खः स्यादासन्नत्वे गम्ये इत्यर्थः । अद्यश्वीना वडवेति । अद्य वा श्वो वेति वार्थे निपातनात्समासः । खे सति 'अव्ययानां भमात्रे' इति टिलोपः । सूत्रे अद्यआईनेति टाबन्तनिर्देशे तु अद्यआईनो गोसमूहः, अद्यश्वीनां गोमण्डलमिति न स्यात् ।
Footnotes (NSP 1915 ed.)
NSP p. 305 १ गोष्ठादिति—अत्र केचित् ‘यद्यपि ‘भूतपूर्वे चरट्’ ‘षष्ठ्या रूप्य च’ इत्यत्रैव पठित्वा, ‘गोष्ठात्खञ्’ इत्येव सूत्रयितुं युक्तम् तथापि तयोरन्यत्र पाठसामर्थ्येन विशेषविहितेनापि खञा चरटो बाधो न भवति’ इत्याहुः।
translator notes
- TB: 'adyaśvīnā' is a citation without case ending (avibhaktika), not a feminine citation, since adyaśvīno gosamūhaḥ, adyaśvīnaṃ gomaṇḍalam etc. are also desired. On 'adya śvo vā': this compound in the sense of 'or' is by nipātana. By 'avāc cālambanāvidūryayoḥ' ṣ is prescribed for stambh in the sense of nearness (āvidūrya), so the word avaṣṭabdha means 'near'. 'vijāyate' is indeed carried forward (vartate), and it means release of the foetus (garbhavimocana); hence 'āsannaprasavā'. Followed for the bracketed carry-over of 'vijāyate', for 'cited without case ending', for 'today or tomorrow' and for 'nearness' in sutra_en.
- BM: 'adyaśvīnā' is a citation without case ending; avaṣṭabdha means 'near', because 'avāc cālambanāvidūryayoḥ' prescribes ṣ for stambh in the sense of nearness. In the sense 'adya śvo vā vijāyate', kha after the aggregate 'adya śvas' when nearness is understood. On adyaśvīnā vaḍavā: the compound in the sense of 'or' is by nipātana; when kha is added, deletion of ṭi by 'avyayānāṃ bhamātre [ṭilopaḥ]'. If the sūtra's 'adyaśvīnā' were a citation ending in ṭāp, adyaśvīno gosamūhaḥ and adyaśvīnaṃ gomaṇḍalam would not result. Followed for sutra_en; agrees with TB.
- translator BM states only the ṭi-deletion. The sequence, with the replacement of kha by īna and the feminine ṭāp, is the translator's reconstruction, not given by BM or TB: adya-śvas + kha → adyaśvas + īna → adyaśv + īna → adyaśvīna → adyaśvīnā [with ṭāp].
- textual The digital sūtra reads with an avagraha, adyaśvīnā'vaṣṭabdhe; NSP p. 304 (printed 294) prints adyaśvīnāvaṣṭabdhe with no avagraha (scan confirms). The avagraha suggests a feminine citation adyaśvīnā, which TB expressly rejects ('avibhaktiko nirdeśo na tu strīliṅganirdeśaḥ'); the padaccheda is adyaśvīna + avaṣṭabdhe. The head is rendered without the avagraha; the source layer is left as transmitted.
SK 1815 · A 5.2.14V
आगवीनः ॥ १८१५ ॥
āgavīnaḥ
āgavīnaḥ — āgavīna [is established by nipātana: the affix kha after go preceded by āṅ, in the sense of a hired worker (karmakara)].
Rule. Āgavīna is fixed by nipātana. Kha comes after go "cow" preceded by āṅ, in the sense of a hired worker (karmakara). One of Bhaṭṭoji's commentators says this sense comes from a vārttika.
Example. Bhaṭṭoji explains: one who works until the cow is handed back is āgavīnaḥ. Bhaṭṭoji's commentators both say this is the cowherd. One of them adds that he takes the cow in the morning and hands it back to its owner at evening. They both give the steps:
āṅ + go → avyayībhāva by SK 667 → the o of go shortened (SK 656) → āgu
→ āgu + kha → āgu + īna
→ guṇa u → o (SK 847) → o → av before the vowel (SK 61) → āgavīnaḥ.
Siddhānta-kaumudī
आङ् पूर्वाद्गोः कर्मकरे खप्रत्ययो निपात्यते । गोः प्रत्यर्पणपर्यन्तं यः कर्म करोति स आगवीनः ॥
After go preceded by āṅ, the affix kha is established by nipātana in the sense of a hired
worker (karmakara). One who works until the cow is handed back: āgavīnaḥ.
Tattvabodhinī
alignment inferredNSP p. 305—आगवीन इति । ‘आङ्मर्यादाभिविध्योः’ इत्यव्ययीभावे ‘गोस्त्रियोः—’ इति ह्रस्वे कृते खप्रत्ययः । ‘ओर्गुणः’
Bālamanoramā
आगवीनः - आगवीनः । कर्मकरे इति । वार्तिकलभ्यमिदम् । भृतिं गृहीत्वा यः कर्म करोति स — कर्मकरः । अत्र गोपालो विवक्षितः । स हि प्रातर्गां गृहीत्वा आसायं चारयित्वा स्वामिनो गृहं नीत्वा प्रत्यर्पयति । तदाह — गोः प्रत्यर्पणेति । आगवीन इति । 'गो' शब्दो गोप्रत्यर्पणे लाक्षणिकः ।आङ्मर्यादाभिविध्यो॑रित्यव्ययीभावेगोस्त्रियो॑रिति ह्रस्वत्वे, आगुशब्दात्खे 'ओर्गुणः' इति भावः ।
translator notes
- BM: the sense 'hired worker' is obtained from a vārttika (vārtikalabhya). A karmakara is one who works after taking wages; here a cowherd is meant, who takes the cow in the morning, grazes it until evening, leads it to its owner's house and hands it back. The word go is used by indication (lākṣaṇika) for the handing back of the cow. [Derivation:] avyayībhāva by 'āṅ maryādābhividhyoḥ', shortening by 'gostriyoḥ …', kha after āgu, then 'oḥ guṇaḥ'. Followed for 'hired worker' and 'until the cow is handed back'. The derivation is the commentator's; the kaumudī gives none, and none is added to the English.
- TB, printed under sk.1814.t1: on 'karmakare', the cowherd who goes out taking the cows in the morning; on 'goḥ pratyarpaṇaparyantam', the word go stands by indication (lakṣaṇā) for the returning of the cow. TB (own block): āgavīna — avyayībhāva by 'āṅ maryādābhividhyoḥ' (OCR 'ājñāryādābhividhyoḥ'), shortening by 'gostriyoḥ …', then the affix kha; 'oḥ guṇaḥ'. Agrees with BM; Recorded.
- textual The raw OCR of NSP p. 304–305 skips the opening of this sūtra and its kaumudī; the scan of NSP p. 304 (printed 294) shows the kaumudī as in the digital source.
SK 1816 · A 5.2.15V
अनुग्वलंगामी ॥ १८१६ ॥
anugvalaṃgāmī
anugv alaṃgāmī — [kha, carried forward (anuvṛtti), comes] after anugu in the sense 'one who goes sufficiently (alam)'.
Rule. After anugu "behind the cow", kha comes in the sense "one who goes adequately" (alaṃgāmin). One of Bhaṭṭoji's commentators says kha is carried forward.
Example. Bhaṭṭoji explains anugu as goḥ paścāt "behind the cow". His commentators both say anu forms an avyayībhāva meaning "behind". One of them adds that the vowel is shortened.
anugu + kha → guṇa u → o → o → av → anugavīnaḥ "the cowherd", who goes behind the cow sufficiently.
Applies when / blocked by. Scholars discuss the case of anugu. The candidates are the second case, the sixth and the first.
Siddhānta-kaumudī
अनुगु गोः पश्चात्पर्याप्तं गच्छति अनुगवीनो गोपालः ॥
anugu is goḥ paścāt, 'behind the cow'. [He who] goes behind the cow sufficiently
(paryāptam): anugavīnaḥ, the cowherd (gopāla).
Tattvabodhinī
NSP p. 305—अनुग्वलं—। ख इत्यनुवर्तते । अनुगुशब्दात् ‘अलंगामी’ इत्यस्मिन्नर्थे खः स्यात् ॥—गोः पश्चादिति । पश्चादर्थेऽव्ययीभावः ॥—पर्याप्तमिति । क्रियाविशेषणम् । अत्र हरदत्तः । अनुग्वित्यस्य क्रियाविशेषणत्वाद् द्वितीयान्तादिह प्रत्ययः । न चालंगामीत्यस्य ‘सुप्यजातौ—’ इति णिनिप्रत्ययान्ततया कृद्योगलक्षणा षष्ठी स्यादिति वाच्यम् । क्रियाविशेषणात्तदाप्रवृत्तेः शोभनं पाचक इत्यादौ तथादर्शनादित्याह ॥ अत्र केचित्—धातूपात्तव्यापारजन्यफलाश्रयत्वं यत्र तन्मुख्यं कर्म, यत्र तु व्यापारजन्यत्वमात्रं तदौपचारिकम् । ततश्च तण्डुलानां पाचक इत्यत्र मुख्ये कर्मणि कृद्योगलक्षणा षष्ठी भवति । मृदुपाचकः शोभनं पाचक इत्यत्र तु सा न भवति । फलव्यापारयोः क्रियाकर्मभावव्यवहारे सत्यपि फलस्यौपचारिककर्मत्वात्, तद्विशेषणत्वाच्च मृद्वादेरिति तस्याशय इत्याहुः ॥ अन्ये त्वेवं तर्हि तुल्यन्यायेन क्रियाविशेषणात् द्वितीयाया अप्यप्रवृत्तिः स्यात् । तस्मात्, ‘तदर्हम्’ इति निर्देशादनित्या कृद्योगषष्ठीति क्रियाविशेषणात्सा न स्वीक्रियत इति हरदत्ताशयः कथंचिद्वर्णनीय इत्याहुः ॥ वस्तुतस्तु पश्चादर्थेऽव्ययीभावोऽयमिति निर्विवादम् । पश्चादिति चास्तात्यर्थे निपातितम् । तच्च यद्यपि विभक्तित्रयसाधारणम् । तथापीह योग्यताबलात्सप्तम्यर्थवृत्तिः । अतस्तस्य कर्मत्वायोगात्प्रथमान्तादेवेह प्रत्यय इति वक्तुमुचितम्, कृद्योगलक्षण- षष्ठीशङ्काप्यत एव नेति बोध्यम्
Bālamanoramā
अनुग्वलंगामी - अनुग्वलंगामी । 'अनुगु' इत्यविभक्तिको निर्देशः । गोः पश्चादिति विग्रहे पश्चादर्थे अनोरव्ययीभावे ह्रस्वत्वे अनुगुशब्दः । तस्मादलङ्गामीत्यर्थे खः स्यादित्यर्थः । अत्र 'अनुगु' इत्यस्य क्रियाविशेषणत्वाद्द्वितीयैव समर्थविभक्तिरिति हरदत्तः । कृद्योगषष्ठीत्यन्ये ।अलङ्गामी॑त्यत्र अलंशब्दस्य विवरणं — पर्याप्तमिति । क्रियाविशेषणम् ।
translator notes
- TB: 'kha' is carried forward (anuvartate): after the word anugu, kha in the sense 'alaṃgāmin'. Followed for the bracketed anuvṛtti of kha in sutra_en.
- BM: 'anugu' is a mention without case ending (avibhaktika nirdeśa); with the analysis 'goḥ paścāt', anu forms an avyayībhāva in the sense of paścāt, with shortening, giving anugu, after which kha comes in the sense 'alaṃgāmin'. Haradatta holds the samarthavibhakti to be the second case, 'anugu' being an adverb (kriyāviśeṣaṇa); others hold it a sixth case due to construction with a kṛt. 'paryāptam' glosses alam and is an adverb. Recorded; sutra_en does not name the case of anugu (§16).
- TB: 'goḥ paścāt' is an avyayībhāva in the sense of paścāt; 'paryāptam' is an adverb. TB reports Haradatta (second case, since an adverb does not take the sixth case with a kṛt such as alaṃgāmin by 'supy ajātau…', cf. 'śobhanaṃ pācakaḥ') and two explanations of him, then gives its own view: paścāt here is laid down in the sense of astāti and by fitness denotes a seventh-case sense, so it cannot be a karman, and the affix comes after a first-case word (prathamānta); the doubt of a sixth case does not arise. Recorded; TB's first case, Haradatta's second case and BM's 'others' (sixth case) are left undecided in the English (§16).
SK 1817 · A 5.2.16V
अध्वनो यत्खौ ॥ १८१७ ॥
adhvano yatkhau
adhvano yatkhau — yat and kha [come] after adhvan ('road') [in the sense 'one who goes adequately' (alaṃgāmī), from anugv alaṃgāmī, SK 1816].
Rule. After adhvan "road", yat and kha come in the sense "one who goes adequately", from SK 1816.
Example.
adhvānam alaṃ gacchati "he goes along the road adequately" → adhvan + yat → adhvanyaḥ.
adhvan + kha → adhvanīnaḥ.
Applies when / blocked by. Bhaṭṭoji says the base keeps its form by two rules. Before ya it is SK 1154. Before kha it is SK 1671. So adhvan keeps its -an, which SK 679 would otherwise delete.
Siddhānta-kaumudī
अध्वानमलं गच्छति अध्वन्यः । अध्वनीनः । ये चाभावकर्मणोः SK 1154 । आत्माध्वानौ खे SK 1671 इति सूत्राभ्यां प्रकृतिभावः ॥
adhvānam alaṃ gacchati, '[he] goes [along] the road adequately (alam)': adhvanyaḥ,
adhvanīnaḥ. By the two sūtras 'ye cābhāvakarmaṇoḥ' (SK 1154) and 'ātmādhvānau khe'
(SK 1671) the base keeps its own form (prakṛtibhāva).
Bālamanoramā
अध्वनो यत्खौ - अध्वनो यत्खौ । अध्वन्शब्दादलङ्गामीत्यर्थे यत्खौ स्त इत्यर्थः । अध्वानमलंगच्छतीति । अलङ्गामीत्यनेन विग्रहे तु अध्वनोऽलङ्गामीत्येव विग्रहः ।
translator notes
- BM (own block): yat and kha come after the word adhvan in the sense 'alaṃgāmī' (the source's 'aliṅgamī' read as alaṃgāmī). On 'adhvānam alaṃ gacchati': if the analysis is made with 'alaṃgāmī' itself, it is just 'adhvano 'laṃgāmī' (with the sixth case). Followed for the bracketed sense carried from SK 1816 in sutra_en; the kaumudī's own analytic phrase with the finite verb and a second-case word (dvitīyānta) is kept in k1.
- textual No TB on this sūtra: sk.1816.t1 treats anugv alaṃgāmī only, and sk.1818.t1 begins with 'abhyamitrāt'; the NSP OCR of p. 305 (printed 295) likewise passes from SK 1816 to SK 1818. The kaumudī's cross-references agree with the print, which reads '1154' and '1671' (NSP p. 305, scan).
- translator The kaumudī does not name the operation that prakṛtibhāva withholds. SK 1154 (A 6.4.168) keeps a base in an unchanged before a ya-initial taddhita not in the sense of bhāva or karman, and SK 1671 (A 6.4.169) keeps ātman and adhvan unchanged before kha; that the operation so blocked is the deletion of the ṭi (SK 679, A 6.4.144 nas taddhite), giving adhvanya and adhvanīna rather than forms without -an, is the translator's inference and is not stated in the text.
SK 1818 · A 5.2.17V
अभ्यमित्राच्छ च ॥ १८१८ ॥
abhyamitrāccha ca
abhyamitrāc cha ca — cha [comes] after abhyamitra [in the sense 'one who goes adequately' (alaṃgāmī), from SK 1816], and also [yat and kha, from SK 1817].
Rule. After abhyamitra, cha comes in the sense "one who goes adequately". By ca "and", yat and kha come as well.
Example. The meaning is "one who goes well, facing the enemy".
abhyamitra + cha → ch → īy (SK 475) → the a deleted → abhyamitrīyaḥ.
abhyamitra + yat → abhyamitryaḥ.
abhyamitra + kha → n → ṇ (SK 197) → abhyamitrīṇaḥ.
Applies when / blocked by. Bhaṭṭoji's commentators both form abhyamitra as an avyayībhāva by SK 668: abhi with amitra "enemy", in the sense "facing". One of them adds that it is an adverb, so its case is the second.
Siddhānta-kaumudī
चाद्यत्खौ । अभ्यमित्रीयः । अभ्यमित्र्यः । अभ्यमित्रीणः । अमित्राभिमुखं सुष्ठु गच्छतीत्यर्थः ॥
By 'ca', [also] yat and kha: abhyamitrīyaḥ, abhyamitryaḥ, abhyamitrīṇaḥ. The meaning
is '[he] goes well (suṣṭhu) facing the enemy (amitrābhimukham)'.
Tattvabodhinī
NSP p. 305—अभ्यमित्रात्—। अभ्यमित्रशब्दो ‘लक्षणेनाभिप्रती आभिमुख्ये’ इत्यव्ययीभावः । क्रियाविशेषणत्वाद्वितीया समर्थविभक्तिः
Bālamanoramā
अभ्यमित्राच्छ च - अभ्यमित्राच्छ च । अमित्रः=शत्रुः । तमभिमुखो भूत्वेत्यर्थेलक्षणेनाभिप्रती आभिमुख्ये॑ इत्यव्ययीभावे अभ्यमित्रशब्दः । तस्मादलङ्गामीत्यर्थे छप्रत्ययः स्यादित्यर्थः ।
translator notes
- BM (own block): amitra = enemy; in the sense 'having become facing him', abhyamitra is an avyayībhāva by 'lakṣaṇenābhipratī ābhimukhye' (SK 668, A 2.1.14); after it the affix cha comes in the sense 'alaṃgāmī'. Followed for the bracketed sense in sutra_en.
- TB (own block): abhyamitra is an avyayībhāva by 'lakṣaṇenābhipratī ābhimukhye'; because it is an adverb (kriyāviśeṣaṇa), the samarthavibhakti is the second case (dvitīyā). Followed for rendering 'amitrābhimukham' adverbially ('facing the enemy') in k1; TB and BM agree on the compound.
SK 1819 · A 5.2.18V
गोष्ठात् खञ् भूतपूर्वे ॥ १८१९ ॥
goṣṭhāt khañ bhūtapūrve
goṣṭhāt khañ bhūtapūrve — khañ [comes, in its own sense (svārthe),] after goṣṭha ('cow-pen') [when it denotes what] was formerly [a cow-pen] (bhūtapūrva).
Rule. After goṣṭha "cow-pen", khañ comes when the word denotes what was formerly a cow-pen (bhūtapūrva). One of Bhaṭṭoji's commentators says "formerly" qualifies the base. So the affix is svārthe: it adds no meaning of its own.
Example.
goṣṭho bhūtapūrvaḥ "what was formerly a cow-pen" → goṣṭha + khañ
→ kh → īn → vṛddhi o → au (SK 1075)
→ the final a deleted → gauṣṭhīno deśaḥ "a place".
Applies when / blocked by. The editor of the printed edition reports a view on a later rule. SK 1999 gives the affix caraṭ in the sense "formerly". Goṣṭha could have been read there. Because this rule stands apart, khañ does not block caraṭ after goṣṭha.
Siddhānta-kaumudī
गोष्ठो भूतपूर्वः गौष्ठीनो देशः ॥
goṣṭho bhūtapūrvaḥ, '[what] was formerly a cow-pen (goṣṭha)': gauṣṭhīnaḥ — a place
(deśa).
Tattvabodhinī
NSP p. 305—गोष्ठात्खञ् । गावस्तिष्ठन्त्यस्मिन्निति गोष्ठः । ‘घञर्थे कविधानम्’ इत्यधिकरणे कः । ‘अम्बाम्बगोभूमि’—इति षत्वम्, पूर्वं भूतो भूतपूर्वः ‘सुप्सुपा’ इति समासः
Bālamanoramā
गोष्ठात् खञ् भूतपूर्वे - गोष्ठात्खञ् । भूतपूर्व इति प्रकृतिविशेषणम् । भूतपूर्वार्थवृत्तेर्गोष्ठशब्दात्स्वार्थे खः स्यादिति वृत्तिकृतः ।
translator notes
- BM (own block): 'bhūtapūrve' qualifies the base (prakṛtiviśeṣaṇa); according to the authors of the vṛtti (vṛttikṛtaḥ), the affix comes in its own sense (svārthe) after the word goṣṭha when it denotes what was formerly [a cow-pen]. BM's text here names the affix 'khaḥ', where the sūtra has khañ. Followed for construing bhūtapūrve with the base and for the bracketed svārthe in sutra_en; BM's 'khaḥ' is Recorded, not followed.
- TB (own block): goṣṭha is 'where cows stand' (gāvas tiṣṭhanty asmin), with ka in the sense of location by 'ghañarthe kavidhānam' and ṣa by 'ambāmbagobhūmi…'; bhūtapūrva is 'pūrvaṃ bhūtaḥ', compounded by 'supsupā'. Recorded; TB only analyses the words and does not change the English.
- textual NSP footnote 1, printed under sk.1814.n1 (NSP p. 305, printed 295), on 'goṣṭhāt': some say that, although it would have been proper to read [goṣṭha] in 'bhūtapūrve caraṭ' (SK 1999, A 5.3.53) or 'ṣaṣṭhyā rūpya ca' (SK 2000, A 5.3.54) and to frame the rule just as 'goṣṭhāt khañ', nevertheless, by the force of the two being read in separate places, caraṭ is not blocked by khañ even though khañ is specially enjoined. The kaumudī's 'gauṣṭhīno deśaḥ' agrees with the print (NSP p. 305, scan; the OCR 'goṣṭhīno' is an OCR error).
SK 1820 · A 5.2.19V
अश्वस्यैकाहगमः ॥ १८२० ॥
aśvasyaikāhagamaḥ
aśvasyaikāhagamaḥ — After aśva, a sixth-case word (ṣaṣṭhyanta) [denoting the horse as agent], [khañ] in the sense ekāhagama, 'that which is travelled in one day'.
Rule. After aśva "horse", in the sixth case, khañ comes in the sense ekāhagama, "what is travelled in one day". The sixth case names the horse as the agent. The sūtra does not name the affix; one of Bhaṭṭoji's commentators supplies khañ from SK 1819.
Example. Bhaṭṭoji explains ekāhagama as ekāhena gamyate "it is travelled in one day".
aśvasya ekāhagamaḥ → aśva + khañ → vṛddhi a → ā → the a deleted → āśvīno 'dhvā "a road a horse can travel in one day".
Applies when / blocked by. Bhaṭṭoji's commentators both comment on the word ekāhagama itself. The kṛt affix ap after gam comes by this very nipātana. Both form the compound by SK 694, the agent-and-instrument rule.
Siddhānta-kaumudī
एकाहेन गम्यते इत्येकाहगमः । आश्वीनोऽध्वा ॥
ekāhagama is 'that which is travelled in one day' (ekāhena gamyate). āśvīno 'dhvā, 'a road
[that can be] travelled by a horse in one day'.
Tattvabodhinī
NSP p. 305—अश्वस्य—। कर्तरि षष्ठीयं निर्देशादेव समर्थविभक्तिः ॥—एकाहगम इति । ‘कर्तृकरणे कृता’ इति समासः ॥ नन्विह ‘ग्रहवृदृनिश्चिगमश्च’ इत्यपं बाधित्वा ‘परिमाणाख्यायां सर्वेभ्यः’ इति घञ् प्राप्नोति, अस्ति चात्र परिमाणाख्या ‘एकाहेन गम्यत’ इति परिच्छेदावगमात्’ अत्राहुः । अस्मादेव निपातनादप् द्रष्टव्य इति
Bālamanoramā
अश्वस्यैकाहगमः - अश्वस्यैकाहगमः । अश्वशब्दात्षष्ठन्तादेकाहगम इत्यर्थे खञ्स्यादित्यर्थः ।एकाहगम॑शब्दं व्युत्पादयति — एकाहेनेति । अस्मादेव निपातनात्कर्मणि गमेरविति भावः ।कर्तृकरणे कृते॑ति समासः । अआस्येति कर्तरि षष्ठी । आश्वीनोऽध्वेति । अश्वेन कर्त्रा एकाहेन गन्तुं शक्य इत्यर्थः ।
translator notes
- BM: after aśva, a sixth-case word (ṣaṣṭhyanta), khañ in the sense ekāhagama. By this very nipātana [the affix] ap comes after gam in the object sense, and the compound is by 'kartṛkaraṇe kṛtā bahulam'; aśvasya is a sixth case (ṣaṣṭhī) of the agent. āśvīno 'dhvā: [a road] that can be travelled in one day by a horse as agent. Followed for the bracketed khañ, '[denoting the horse as agent]' and '[that can be]'.
- TB: a sixth case (ṣaṣṭhī) of the agent, the samartha-vibhakti by the wording itself; ekāhagama is compounded by 'kartṛkaraṇe kṛtā …'. Objection: here ghañ by 'parimāṇākhyāyāṃ sarvebhyaḥ' should apply, setting aside ap of 'grahavṛdṛniścigamaś ca', since there is a naming of measure (ekāhena gamyate delimits [the road]). Answer: ap is to be seen as coming by this very nipātana. Recorded (rule interaction not stated in the kaumudī); agrees with BM on the agent sixth.
- translator The kaumudī names no affix; khañ is the affix of 'goṣṭhāt khañ bhūtapūrve' (SK 1819), supplied in brackets on BM's statement.
SK 1821 · A 5.2.20V
शालीनकौपीने अधृष्टाकार्ययोः ॥ १८२१ ॥
śālīnakaupīne adhṛṣṭākāryayoḥ
śālīnakaupīne adhṛṣṭākāryayoḥ — śālīna and kaupīna [are laid down by nipātana] in the senses 'not bold' (adhṛṣṭa) and 'what is not to be done' (akārya) [respectively].
Rule. Śālīna and kaupīna are fixed by nipātana. Śālīna means "not bold" (adhṛṣṭa). Kaupīna means "what is not to be done" (akārya).
Example.
śālāpraveśam arhati "deserves only entering the house" → śālīnaḥ "a diffident man".
kūpapatanam arhati "deserves falling into a pit" → kaupīnam "sin".
Bhaṭṭoji takes kaupīna further. The male organ is also called kaupīna, as the means of sin, or as something to be hidden like sin. Through connection with the organ, its covering is called kaupīna too.
Applies when / blocked by. Scholars discuss which affix is laid down. One of Bhaṭṭoji's commentators quotes the Bhāṣya: khañ after śālāpraveśa and kūpāvataraṇa, with the last members lost. The other says kha. Both call the two words conventional: their meaning is fixed by usage, not by their parts.
Watch out. One of Bhaṭṭoji's commentators takes the kūpa "pit" of the example as hell.
Siddhānta-kaumudī
शालाप्रवेशमर्हति शालीनः अधृष्टः । कूपपतनमर्हति कौपीनं पापम् । तत्साधनत्वात्तद्वद्गोप्यत्वाद्वा पुरुषलिङ्गमपि । तत्संबन्धात्तदाच्छादनमपि ॥
[One who] deserves [only] entering the house (śālā): śālīnaḥ, one who is not bold (adhṛṣṭa).
[What] deserves falling into a kūpa (pit): kaupīnam, sin (pāpa). Because it is the means of
that [sin], or because it is to be concealed like that [sin], the male organ (puruṣaliṅga) is
also [called kaupīna]; through connection with that [organ], its covering too.
Tattvabodhinī
NSP p. 305—शालीनकौपीने । इमौ खप्रत्ययान्तत्वेन निपात्येते । रूढिशब्दावेतौ कथंचिद्व्युत्पाद्याविति नात्रावयवार्थेऽभिनिवेशः कार्यः ॥—शालाप्रवेशमिति । अप्रागल्भ्यादन्यत्र गन्तुमशक्तः शालामेव प्रवेष्टुमर्हतीत्यर्थः ॥—कूपपतनमिति । यदकार्यं तत्प्रच्छादनीयत्वात्कूपावतरणमर्हतीत्यर्थः ॥—तदाच्छादनमिति । वासःखण्ड इत्यर्थः ॥ अन्ये त्वाहुः अकार्यशब्दे यः करोति स क्रियासामान्यवचनः, तेन लज्जाहेतुत्वेन अद्रष्टव्यत्वात्पुरुषलिङ्गं कौपीनम् । अस्पृश्यत्वात्तदाच्छादनमिति
Bālamanoramā
शालीनकौपीने अधृष्टाकार्ययोः - शालीन ।शालाप्रवेशमर्हत्यधृष्ट॑ इति,कूपावतरणमर्हत्यकार्य॑मिति चाऽर्थे शालाप्रवेशशब्दात्कूपावतरणशब्दाच्च खञ् ।प्रवेशशब्दस्य अवतरणशब्दस्य चोत्तरपदस्य लोपे शालीनकौपीनशब्दौ निपात्येते॑ इति भाष्यम् । अधृष्ट इति । अप्रगल्भ इत्यर्थः । अप्रागल्भ्यादन्यत्र गन्तुमशक्तः शालाप्रवेशमेवार्हति यः स शालीन इति यावत् । कूपपतनमिति । कूपावतरणशब्दस्य विवरणमिदम् । कूपशब्दो नरकाभिधायी । कौपीनं पापमिति । नरकपतनसाधनमकार्यं पापमित्यर्थः । अनयोरर्थयोरेतौ रूढौ । ननु पुरुषलिङ्गे कौपीनशब्दो लाक्षणिक इत्यर्थः । तत्सम्बन्धादिति । पापसाधनत्वाद्वा, पापवदाच्छादनीयत्वाद्वा पुरुषलिङ्गे कौपीनशब्दो लाक्षणिक इत्यर्थः । तत्सम्बन्धादिति । कौपीनशब्दस्य लक्ष्यपुरुषलिङ्गसंबन्धात्तदाच्छादनवस्त्रखण्डै कौपीनशब्दो लक्षितलक्षणया प्रयुज्यत इत्यर्थः ।
translator notes
- BM quotes the Bhāṣya: in the senses 'one who deserves entering the house, i.e. is not bold' and 'what deserves going down into a kūpa, i.e. should not be done', khañ comes after śālāpraveśa and kūpāvataraṇa, and with loss of the final members praveśa and avataraṇa the words śālīna and kaupīna are laid down by nipātana. These two are conventional (rūḍha) in these senses. Recorded; sutra_en names no affix.
- TB: these two are laid down by nipātana as ending in the affix kha; they are conventional (rūḍhi) words, derived only somehow, so one should not insist on the meaning of their parts. Recorded; TB says kha where BM's Bhāṣya citation says khañ, and sutra_en names neither.
- BM: adhṛṣṭa = not forward (apragalbha): one who through diffidence cannot go elsewhere and deserves only entering the house. 'kūpapatanam' glosses kūpāvataraṇa, and kūpa denotes hell (naraka): kaupīnaṃ pāpam is an act not to be done, the means of falling into hell. By being the means of sin, or by being to be covered like sin, kaupīna is used of the male organ by implication (lakṣaṇā); through connection with that implied organ it is used of the strip of cloth covering it by a secondary implication (lakṣitalakṣaṇā). Followed for '[only]'; BM's 'kūpa = hell' is Recorded, the English keeping 'kūpa (pit)'.
- TB: 'śālāpraveśam': one unable through diffidence to go elsewhere, fit to enter only the house. 'kūpapatanam': what is not to be done, because it is to be hidden, deserves going down into a well (kūpāvataraṇa). 'tadācchādanam' = a strip of cloth. Others say: the kṛ in the word akārya denotes action in general (kriyāsāmānyavacana); hence the male organ is kaupīna because, as a cause of shame, it is not to be looked at, and its covering because it is not to be touched. Followed for '[only]'. TB paraphrases kūpāvataraṇa without glossing kūpa; Recorded.
SK 1822 · A 5.2.21V
व्रातेन जीवति ॥ १८२२ ॥
vrātena jīvati
vrātena jīvati — After vrāta, a third-case word (tṛtīyānta), [khañ] in the sense 'lives [by it]'.
Rule. After vrāta, in the third case, khañ comes in the sense "lives by". The sūtra names no affix; one of Bhaṭṭoji's commentators supplies khañ.
Example.
vrātena jīvati "lives by vrāta" → vrāta + khañ → ā stays ā → the a deleted → sa vrātīnaḥ "he is a vrātīna".
Applies when / blocked by. Bhaṭṭoji glosses vrāta as bodily toil, "not power of intellect". Bhaṭṭoji's commentators both follow the Bhāṣya here. Usually vrāta means a band of labourers. Here it means their hard work, such as carrying loads.
Siddhānta-kaumudī
व्रातेन शरीरायासेन जीवति नतु बुद्धिवैभवेन न व्रातीनः ॥
One who lives by vrāta, i.e. by bodily toil (śarīrāyāsa), and not by power of intellect:
he is vrātīnaḥ.
Tattvabodhinī
alignment inferredNSP p. 305—शरीरायासेनेति । भारवहनादिनेत्यर्थः । यद्यपि व्रातशब्दो लोके संघातवचनः, तथाप्यत्रत्यभाष्यादिग्रन्थपर्यालोचनया अयमेवार्थ इहोचित इति भावः
Bālamanoramā
व्रातेन जीवति - व्रातेन जीवति । व्रातशब्दात्तृतीयान्ताज्जीवतीत्यर्थे खञ्स्यादित्यर्थः । नानाजातीयानामलब्धजीवनद्रव्याणां भरवहनादिकष्टकर्मजीविनां सङ्घो — व्रातः । तस्य यज्जीवनार्थं कष्टं कर्म तदिह व्रातमिति भाष्यम् । तादृशसङ्घावाचिनो व्रातशब्दात्तस्येद॑मित्यणि व्रातशब्दोऽत्र तदीयकर्मणि विवक्षित इति तदाशयः । तदाह — शरीरायासेनेति ।
translator notes
- textual The digital source reads 'na vrātīnaḥ' ('not vrātīna'), which would negate the example; NSP p. 305 (printed 295) reads 'sa vrātīnaḥ' (scan confirms). The English follows the print: 'he is' renders 'sa'; the source's 'na' is not translated.
- BM: after vrāta, a third-case word (tṛtīyānta), khañ in the sense 'lives'. A vrāta is a band of people of various castes without means of livelihood, living by hard work such as carrying loads; the Bhāṣya says the hard work they do for a living is here called vrāta. BM's gloss of the Bhāṣya: the word vrāta (the band), with aṇ by 'tasyedam', here denotes their work; hence 'bodily toil'. Followed for the bracketed khañ and for 'bodily toil' as the sense of vrāta.
- TB: 'śarīrāyāsena' means by carrying loads and the like. Although vrāta in common use denotes a band (saṃghāta), on consideration of the Bhāṣya and other works this sense is the apt one here. Followed (agrees with BM).
- translator The kaumudī names no affix; khañ runs from 'goṣṭhāt khañ bhūtapūrve' (SK 1819), supplied in brackets on BM's statement.
SK 1823 · A 5.2.22V
साप्तपदीनं सख्यम् ॥ १८२३ ॥
sāptapadīnaṃ sakhyam
sāptapadīnaṃ sakhyam — sāptapadīna [is formed, with khañ after saptapada as a third-case word (tṛtīyānta) in the sense 'obtained by'], [denoting] friendship (sakhya).
Rule. Sāptapadīna is formed, denoting friendship (sakhya). Khañ comes after saptapada, in the third case, in the sense "obtained by".
Example.
saptabhiḥ padair avāpyate "it is obtained by seven steps" → saptapada + khañ
→ vṛddhi a → ā → the a deleted → sāptapadīnam "friendship".
Applies when / blocked by. One of Bhaṭṭoji's commentators says saptapada is a dvigu formed in the sense of the taddhita, as SK 728 allows. Scholars discuss pada. One of Bhaṭṭoji's commentators takes it as a footstep; the other allows a footstep or a conversation.
Siddhānta-kaumudī
सप्तभिः पदैरवाप्यते साप्तपदीनम् ॥
saptabhiḥ padair avāpyate, '[it] is obtained by seven padas [steps]': sāptapadīnam
[friendship].
Tattvabodhinī
NSP p. 305—साप्तपदीनम्—। योग्यतया समर्थविभक्तिस्तृतीयेति दर्शयति—सप्तभिः पदैरिति । पदमिह संभाषणं पादविक्षेपो वा । तद्धितार्थे द्विगुः । अवाप्यत इत्यर्थे खञ्
Bālamanoramā
साप्तपदीनं सख्यम् - साप्तपदीनम् । सप्तपदशब्दात्तृतीयान्तादवाप्यं सख्यमित्यर्थे खञि साप्तपदीनमिति भवतीत्यर्थः । सप्तभिः पदैरिति । पदविक्षेपैरित्यर्थः ।
translator notes
- BM (own block): with khañ after the word saptapada ending in the third case, in the sense 'friendship (sakhya) to be obtained', sāptapadīnam results; 'by seven padas' means by footsteps (padavikṣepa). Followed for khañ, the third case and 'obtained by' in sutra_en and for '[steps]' in k1.
- TB (own block): by suitability (yogyatā) the samarthavibhakti is the third case, which he shows with 'saptabhiḥ padaiḥ'; pada here is either conversation (saṃbhāṣaṇa) or a footstep (pādavikṣepa); the compound is a dvigu in the sense of a taddhita (taddhitārthe); khañ comes in the sense 'is obtained'. Followed for the third case and khañ; TB's alternative sense 'conversation' for pada is Recorded, the English keeping 'padas' with BM's '[steps]' in brackets.
SK 1824 · A 5.2.23V
हैयंगवीनं संज्ञायाम् ॥ १८२४ ॥
haiyaṃgavīnaṃ saṃjñāyām
haiyaṃgavīnaṃ saṃjñāyām — haiyaṃgavīna [is laid down by nipātana] when it is a name (saṃjñā).
Rule. Haiyaṅgavīna is fixed by nipātana, as a name (saṃjñā). Two things are laid down together. Hiyaṅgu replaces hyogodoha "yesterday's milk". And khañ comes in the sense of a product (vikāra).
Example. Doha is "what is milked": milk.
hyogodohasya vikāraḥ "a product of yesterday's milk" → hyogodoha + khañ
→ hiyaṅgu replaces the base → hiyaṅgu + īna
→ guṇa u → o (SK 847) → hiyaṅgo + īna
→ o → av (SK 61) → hiyaṅgav + īna
→ vṛddhi i → ai → haiyaṅgavīnam "fresh butter".
One of Bhaṭṭoji's commentators gives these steps as the Bhāṣya's.
Applies when / blocked by. One of Bhaṭṭoji's commentators says khañ here is an apavāda of añ. That añ would come by SK 1520, which gives añ in the sense "product" after a base with an anudātta first vowel.
Watch out. Bhaṭṭoji glosses the word as fresh butter (navanīta). The Bhāṣya and Amara's lexicon, an old dictionary of Sanskrit words, say ghee. One of Bhaṭṭoji's commentators defends "fresh butter". Scholars discuss this.
Siddhānta-kaumudī
ह्योगोदोहस्य हियङ्गुरादेशः विकारार्थे खञ् च निपात्यते । दुह्यत इति दोहः क्षीरम् । ह्योगोदोहस्य विकारो हैयङ्गवीनं नवनीतम् ॥
The substitute hiyaṅgu for hyogodoha, and khañ in the sense of a product (vikāra), are
laid down by nipātana (nipātyate). doha is 'what is milked' (duhyate): milk (kṣīra).
A product of hyogodoha ['yesterday's milk']: haiyaṅgavīnam, fresh butter (navanīta).
Tattvabodhinī
alignment inferredNSP p. 305—हैयंगवीनम्—॥—ह्योगोदोहस्येति । गोदोहो गोदोहः षष्ठीसमासः । तेन सह ह्यस्शब्दस्य ‘सुप्सुपा’ इति समासः । ततो विकारे अनुदात्तलक्षणस्याञोऽपवादः खञ् । अत्र ह्यःशब्देन कालप्रत्यासत्तिर्विवक्षिता ॥—नवनीतमिति । यद्यपि वृत्तौ घृतमित्युक्तं तथैव चामरेणापि—‘तत्तु हैयंगवीनं यत् ह्योगोदोहोद्भवं घृतम्’ इत्युक्तम् । तथापि घृतशब्देन नवनीतमेव विवक्षितमिति हरदत्तग्रन्थानुरोधेनेदमुक्तम्
Bālamanoramā
हैयंगवीनं संज्ञायाम् - हैयङ्गवीनम् । ह्यसित्यव्ययं पूर्वेद्यरित्यर्थे । तत्रोत्पन्नो गोदोहः=गोपयः-ह्योगोदोहः । तस्मात्षष्ठन्ताद्विकारार्थे खञि ईनादेशे प्रकृतेर्हियङ्गु इत्यादेशे ओर्गुणे अवादेशे आदिवृद्धौहैयङ्गवीन॑मिति भवतिसंज्ञायामिति भाष्यम् । तदाह — ह्रोगोदोहस्येत्यादिना । नवनीतमिति । भाष्ये तुहैयङ्गवीनं घृत॑मिति दृश्यते ।तत्तु हैयङ्गवीनं स्याद् ह्रोगोदोहोद्भवं घृत॑मित्यमरः ।
translator notes
- BM, giving the whole analysis as the Bhāṣya's ('iti bhāṣyam'): hyas is an indeclinable meaning 'on the previous day'; the milk of cows (godoha = gopayas) produced then is hyogodoha. From it, as a sixth-case word (ṣaṣṭhyanta), in the sense of a product, khañ; with īna for kha, hiyaṅgu for the base, guṇa by 'or guṇaḥ', av, and initial vṛddhi: hyogodoha + khañ → hiyaṅgu + īna → hiyaṅgo + īna → hiyaṅgav + īna → haiyaṅgavīna, when a name is meant (saṃjñāyām). On navanītam: the Bhāṣya has 'haiyaṅgavīnaṃ ghṛtam', and Amara 'haiyaṅgavīna is ghee produced from yesterday's milk'. Followed for the sixth-case construal of 'hyogodohasya vikāraḥ'; the Bhāṣya's and Amara's 'ghṛta' against the kaumudī's 'navanīta' is Recorded.
- TB: godoha ('milk of cows') is a sixth-case compound (ṣaṣṭhīsamāsa); hyas is compounded with it by 'supsupā'; then in the sense of a product khañ, the exception (apavāda) to añ due by the rule conditioned on an anudātta [initial] [i.e. 'anudāttādeś ca', 4.3.140] (OCR 'anudāttalakṣaṇasyāno'pavādaḥ'; scan NSP p. 305 'anudāttalakṣaṇasyāño'pavādaḥ'). hyaḥ here intends proximity in time. On navanītam: although the vṛtti says ghṛta, and Amara too ('tat tu haiyaṃgavīnaṃ yat hyogodohodbhavaṃ ghṛtam', OCR 'vṛtta'), it is said [navanīta] in accordance with Haradatta's work, fresh butter being what is meant by the word ghṛta. Followed for 'fresh butter (navanīta)' without adjustment; the analysis of hyogodoha is Recorded.
SK 1825 · A 5.2.24V
तस्य पाकमूले पील्वादिकर्णादिभ्यः कुणब्जाहचौ ॥ १८२५ ॥
tasya pākamūle pīlvādikarṇādibhyaḥ kuṇabjāhacau
tasya pākamūle pīlvādikarṇādibhyaḥ kuṇabjāhacau — After pīlu etc. and karṇa etc., as sixth-case words (tasya), kuṇap and jāhac [respectively], in the senses ripening (pāka) and root (mūla).
Rule. After a sixth-case word (tasya "of that"), two affixes come, respectively. Kuṇap comes after pīlu and its list, in the sense "ripening" (pāka). Jāhac comes after karṇa and its list, in the sense "root" (mūla).
Example.
pīlūnāṃ pākaḥ "the ripening of pīlu fruits" → pīlu + kuṇap → pīlukuṇaḥ.
karṇasya mūlam "the root of the ear" → karṇa + jāhac → karṇajāham.
Neither affix brings vṛddhi.
Applies when / blocked by. One of Bhaṭṭoji's commentators lists the two groups. The pīlvādi list has pīlu, karkandhu, śamī, badara, aśvattha, khadira and others. The karṇādi list has karṇa "ear", akṣi "eye", nakha "nail", mukha "face", keśa "hair", danta "tooth" and others. He adds that this rule sets aside the aṇ and other affixes of SK 1500, "this is its".
Watch out. The k of kuṇap is not a marker, so it brings no vṛddhi. SK 195 makes an initial velar a marker only when the affix is not a taddhita, and this is a taddhita. One of Bhaṭṭoji's commentators says so. Bhaṭṭoji's commentators both say the j of jāhac is not a marker either, because it would serve no purpose.
Siddhānta-kaumudī
पीलूनां पाकः पालुकुणः । कर्णस्य मूलं कर्णजाहम् ॥
The ripening of pīlus: pīlukuṇaḥ. The root of the ear: karṇajāham.
Tattvabodhinī
NSP p. 305–306—तस्य पाक—। पाकः परिणामः । मूलमुपक्रमः । ‘तस्येदम्’ इत्यणादिषु प्राप्तेष्वयमारम्भः । जाहचो जकारस्य प्रयोजनाभावान्नेत्वम् । पीलु कर्कन्धु शमी करीर कुवल बदर अश्वत्थ खदिर पील्वादिः ॥ कर्ण अक्षि नख मुख केश पाद गुल्फ भ्रू शृङ्ग दन्त ओष्ठ पृष्ठ कर्णादिः ॥—मूलग्रहणमात्रमिति । एकादेशे स्वरितत्वप्रतिज्ञानादिति भावः
Bālamanoramā
तस्य पाकमूले पील्वादिकर्णादिभ्यः कुणब्जाहचौ - तस्य पाकमूले । 'पाकमूले' इति समाहारद्वन्द्वात्सप्तमी । पाकः=परिणामः । षष्ठन्तेभ्यः पील्वादिभ्यः पाकेऽर्थे कुणप् । कर्णादिभ्यस्तु मूलेऽर्थे जाहजित्यर्थः । कुणपस्तद्धितत्वात्ककारस्य नेत्संज्ञा । जाहचस्तु जकारस्य प्रयोजनाऽभावान्नेत्संज्ञा ।
translator notes
- textual The digital source reads 'pālukuṇaḥ'; NSP p. 306 (printed 296) reads 'pīlukuṇaḥ' (scan confirms), matching the base pīlu of 'pīlūnām'; the English gives pīlukuṇaḥ.
- BM: pākamūle is a seventh-case form (saptamī) of a samāhāra dvandva. pāka is maturation (pariṇāma). After pīlu etc., sixth-case words (ṣaṣṭhyanta), kuṇap in the sense of ripening; after karṇa etc., jāhac in the sense of root. The k of kuṇap is not an it, since [the affix] is a taddhita; the j of jāhac is not an it, for want of any purpose. Followed for the respective pairing ('[respectively]') and 'ripening'.
- TB: pāka is maturation (pariṇāma); mūla is the beginning (upakrama). This rule is begun where aṇ etc. would apply by 'tasyedam' [i.e. it sets them aside]. The j of jāhac is not an it, for want of purpose. TB lists the gaṇas: pīlvādi — pīlu, karkandhu, śamī, karīra, kuvala, badara, aśvattha, khadira; karṇādi — karṇa, akṣi, nakha, mukha, keśa, pāda, gulpha, bhrū, śṛṅga, danta, oṣṭha, pṛṣṭha. Recorded; 'root' is kept for mūla.
SK 1826 · A 5.2.25V
पक्षात्तिः ॥ १८२६ ॥
pakṣāttiḥ
pakṣāt tiḥ — ti [comes] after pakṣa [as a sixth-case word (ṣaṣṭhyanta), in the sense 'root' (mūla) — 'tasya' and, of 'pākamūle', only 'mūla' being carried forward from SK 1825].
Rule. After pakṣa, ti comes in the sense "root". Bhaṭṭoji says that only mūla "root" is carried forward from SK 1825, not pāka.
Example.
pakṣasya mūlam "the root of a pakṣa" → pakṣa + ti → pakṣatiḥ.
One of Bhaṭṭoji's commentators takes pakṣa both ways. Pakṣati is the first day of a lunar fortnight, and also the root of a bird's wing.
Applies when / blocked by. How can a part of the compound pākamūle be carried forward alone? Bhaṭṭoji's commentators both give the reason. The svarita marking was declared on that part only. One of them also carries forward tasya, so the base is a sixth-case word.
Siddhānta-kaumudī
मूलग्रहणमात्रमनुवर्तते । पक्षस्य मूलं पक्षतिः ॥
Only the mention of 'mūla' ('root') is carried forward (anuvṛtti) [from 'tasya
pākamūle…', SK 1825]. pakṣasya mūlam, 'the root (mūla) of a pakṣa': pakṣatiḥ.
Tattvabodhinī
alignment inferredNSP p. 306—पक्षतिरिति । प्रतिपत् पक्षिणां पक्षमूलं च ॥—तेन वित्तः—। वित्तः प्रतीतः । ‘वित्तो भोगप्रत्यययोः’ इति निपातनात् ‘रदाभ्यां निष्ठातो नः’ इति नत्वं न
Bālamanoramā
पक्षात्तिः - पक्षात्तिः । मूलग्रहणमात्रमिति । पूर्वसूत्रे पाकमूल इति समासनिर्दिष्टत्वेऽप्येकदेशे स्वरितत्वप्रतिज्ञानादिति भावः । तस्येत्यप्यनुवर्तते । पक्षशब्दात् षष्ठन्तान्मूलेर्थे तिप्रत्ययः स्यादित्यर्थः ।
translator notes
- BM (own block): only 'mūla' is carried forward because, although in the preceding sūtra it is stated inside the compound 'pākamūle', the svarita marking is declared for a part (ekadeśe svaritatvapratijñānāt). 'tasya' is also carried forward (anuvartate): ti comes after the word pakṣa ending in the sixth case in the sense 'root'. Followed for the bracketed anuvṛtti of 'tasya' and 'mūla' in sutra_en and for '[from SK 1825]' in k1.
- TB, printed under sk.1825.t1, on 'mūlagrahaṇamātram': because the svarita is declared on a part (ekadeśe svaritatvapratijñānāt); TB there also glosses mūla in SK 1825 as 'beginning' (upakrama). TB (own block) on 'pakṣatiḥ': [it means] the first day of a lunar fortnight (pratipad) and the root of a bird's wing. Followed for leaving pakṣa untranslated in k1 ('the root of a pakṣa'), since TB takes it both as fortnight and as wing. TB agrees with BM only that mūla alone is carried forward; it says nothing of 'tasya', whose anuvṛtti is stated by BM alone.
SK 1827 · A 5.2.26V
तेन वित्तश्चुञ्चुप्चणपौ ॥ १८२७ ॥
tena vittaścuñcupcaṇapau
tena vittaś cuñcupcaṇapau — After a third-case word (tṛtīyānta), in the sense 'renowned (vitta) by that', cuñcup and caṇap.
Rule. After a third-case word (tena "by that"), cuñcup and caṇap come. The sense is "renowned (vitta) by that".
Example.
vidyayā vittaḥ "renowned for learning" → vidyā + cuñcup → vidyācuñcuḥ.
vidyā + caṇap → vidyācaṇaḥ.
Applies when / blocked by. Why is the c of these affixes not a marker by SK 189? Bhaṭṭoji explains. A y at the start of each affix is cited as elided. So in the upadeśa, the original statement, c is not the first sound. One of Bhaṭṭoji's commentators confirms this reading.
Watch out. One of Bhaṭṭoji's commentators reports another solution. Some take SK 189 as not applying everywhere.
Siddhānta-kaumudī
यकारः प्रत्यययोरादौ लुप्तनिर्दिष्टस्तेन चस्य नेत्संज्ञा । विद्यया वित्तो विद्याचुञ्चुः । विद्याचणः ॥
A y at the beginning of the two affixes is cited as elided (luptanirdiṣṭa); therefore c
does not receive the designation it. vidyayā vittaḥ, 'renowned for learning':
vidyācuñcuḥ; vidyācaṇaḥ.
Tattvabodhinī
alignment inferredNSP p. 306—लुप्तनिर्दिष्ट इति । ‘चुटुषाः प्रत्ययस्य’ इति वक्तव्ये पृथग्योगकरणात् ‘चुटू’ इत्येतदनित्यमिति समाधानान्तरमप्याहुः ॥—नानाञाविति । नाञो ञकारो वृद्ध्यर्थः स्वरार्थश्च । ‘न सह’ इति प्रकृतिविशेषणं, न प्रत्ययार्थं इत्याशयेनाह —असहार्थे इत्यादि । यदि प्रत्ययार्थः स्यात्ततो ‘द्वौ प्रतिषेधौ प्रकृतमर्थं गमयतः’ इति सहार्थो गम्येत ‘न न सह’ अपि तु सहैवेति । तस्मात्प्रकृतिविशेषणम् । एतच्च व्याख्यानाल्लभ्यते ॥ यद्येवं सहेत्येव प्रत्ययोस्तु, विनञोः प्रतिषेधार्थत्वादिष्टसिद्धेः ‘विगर्दभरथकः’ इत्यादौ विशब्दस्यापि प्रतिषेधवृत्तिर्दृष्टैवेति । सत्यम् । क्रियावाचिनो विशब्दात्सहार्थे प्रत्ययो विज्ञायेत । विगतेन सह विकृतेन सहेति । तस्माद्यथोक्तमेव न्याय्यम् । एतच्च हरदत्तग्रन्थे स्पष्टम् ॥—स्वार्थे इति । अनिर्दिष्टार्थत्वादिति भावः
Bālamanoramā
तेन वित्तश्चुञ्चुप्चणपौ - तेन वित्तः । तृतीयान्ताद्वित्त इत्यर्थे चुञ्चुप्चणपौ भवत इत्यर्थः । वित्तः=प्रसिद्धः । चस्य नेत्संज्ञेति । उपदेशे आदित्वाऽभावादिति भावः ।
translator notes
- BM: after a third-case word, in the sense 'vitta', cuñcup and caṇap; vitta means 'famed' (prasiddha). On 'casya netsaṃjñā': because [the c] is not initial in the original teaching (upadeśa). Followed for the third-case word and 'renowned' in sutra_en, and for reading the elided y as what keeps c from being initial.
- TB, printed under sk.1826.t1: vitta means 'known' (pratīta); by the nipātana 'vitto bhogapratyayayoḥ' the n-substitute of 'radābhyāṃ niṣṭhāto naḥ' does not occur. Under sk.1827.t1, on 'luptanirdiṣṭa': some give another solution as well — since a separate rule was made where 'cuṭuṣāḥ pratyayasya' (OCR 'buddhyāḥ'; scan NSP p. 306, printed 296, 'cuṭuṣāḥ') could have been said, the rule 'cuṭū' (OCR 'buddh') is not of universal application (anitya). Recorded.
SK 1828 · A 5.2.27V
विनञ्भ्यां नानाञौ नसह ॥ १८२८ ॥
vinañbhyāṃ nānāñau nasaha
vinañbhyāṃ nānāñau nasaha — nā and nāñ [come, in their own sense (svārthe),] after vi and nañ [respectively, when these bases mean] 'not together' (na saha).
Rule. After vi and nañ "not", nā and nāñ come respectively, in their own sense. The condition is that the base means "not together" (na saha), that is, separateness.
Example.
vi + nā → vinā "separately".
na + nāñ → vṛddhi a → ā in the first vowel → nānā "separately".
One of Bhaṭṭoji's commentators says the ñ of nāñ brings the vṛddhi and serves the accent.
Applies when / blocked by. "Not together" describes the base, not the meaning of the affix. Bhaṭṭoji's commentators both insist on this. If it were the affix's meaning, the negative base plus a negative sense would cancel out. Two negations would give "together".
Siddhānta-kaumudī
असहार्थे पृथग्भावे वर्तमानाभ्यां स्वार्थे प्रत्ययौ । विना । नाना ॥
The two affixes [come] in their own sense (svārthe) after the two [vi and nañ] when
they occur in the sense 'not together' (asaha), [that is,] separateness (pṛthagbhāva):
vinā, nānā.
translator notes
- TB, printed under sk.1827.t1, on 'nānāñau': the ñ of nāñ serves vṛddhi and the accent. 'na saha' qualifies the base, not the meaning of the affix; with this intent he says 'asahārthe' etc. Were it the affix-meaning, then by 'two negations convey the original sense' the sense 'together' would be conveyed ('not not-together', i.e. together); hence it qualifies the base, as is obtained from the commentarial tradition (vyākhyāna). Objection: then let the affixes simply be [in the sense] 'saha', since vi and nañ already mean negation (vi has that sense in 'vigardabharathakaḥ'). Answer: true, but then the affix would be understood as coming after vi denoting an action, in the sense 'with' ('with one gone away', 'with one altered'); so the wording as given is right (as is clear in Haradatta). On 'svārthe': because no meaning is specified for the affixes (anirdiṣṭārthatvāt). Followed for construing 'na saha' with the bases in sutra_en and k1, and for 'in their own sense'.
- textual The digital source carries no BM on this sūtra: the block formerly filed as sk.1828.b1 under this sūtra's pratīka is BM on SK 1829 (veḥ śālacchaṅkaṭacau) and was re-filed there as sk.1829.b1 (2026-10-05); sk.1827.b1 treats tena vittaḥ only, and the BM on 5.2.27 itself is missing from the source. The printed BM (Wikisource BM p. 861, sources/wikisource-bm/raw/purva-3-2/0035.txt) has it: 'na saha' as a unit means separateness and qualifies the base; 'vinañbhyām' is to be supplied after 'vartamānābhyām'; 'svārthe' because no affix-meaning is specified; with 'pratyayau' supply 'nānāñau' respectively; vinā is vi with nā, nānā is nañ with nāñ and initial vṛddhi, both meaning 'separately'; were 'na saha' the affix-meaning, by the maxim 'two negatives convey the original sense' the sense would be 'together' (clear in the Bhāṣya). The English (na saha qualifying the bases, '[vi and nañ]', '[respectively]') agrees with that lost BM as well as with TB. The kaumudī agrees with the print (NSP p. 306, printed 296, scan).
SK 1829 · A 5.2.28V
वेः शालच्छङ्कटचौ ॥ १८२९ ॥
veḥ śālacchaṅkaṭacau
veḥ śālacchaṅkaṭacau — śālac and śaṅkaṭac [come] after vi [in its own sense (svārthe)].
Rule. After vi, śālac and śaṅkaṭac come in their own sense. Bhaṭṭoji gives the condition. Vi must express a sādhana qualified by an action. A sādhana is a kāraka, a participant in an action.
Example.
vistṛtam "what is extended" → vi + śālac → viśālam.
vi + śaṅkaṭac → viśaṅkaṭam.
The final c of both affixes is a marker.
Applies when / blocked by. One of Bhaṭṭoji's commentators restates the condition and says it is clear in the Bhāṣya.
Siddhānta-kaumudī
कियाविशिष्टसाधनवाचकात्स्वार्थे । विस्तृतम् । विशालम् । विशङ्कटम् ॥
[They come] in their own sense (svārthe) after [vi] when it expresses a sādhana
[i.e. a kāraka] qualified by an action (kriyā). vistṛtam, '[what is] extended':
viśālam, viśaṅkaṭam.
Bālamanoramā
वेः शालच्छङ्कटचौ । क्रियाविशिष्टेति । क्रियाविशिष्टकारकवाचकात्स्वार्थे शालच्शङ्कटच्प्रत्ययौ स्त इति यावत् । इदं च भाष्ये स्पष्टम् ।
translator notes
- BM (sk.1829.b1): on 'kriyāviśiṣṭa…': in effect, the affixes śālac and śaṅkaṭac come in their own sense after [vi] expressing a kāraka qualified by an action; this is clear in the Bhāṣya. Followed for '[i.e. a kāraka]' in k1.
- textual The source reads 'kiyāviśiṣṭasādhanavācakāt'; NSP p. 306 (printed 296) reads 'kriyāviśiṣṭasādhanavācakāt' (scan confirms), as do BM's gloss (sk.1829.b1) and TB's repetition of the phrase for SK 1830 (sk.1830.t1). The English translates the print's 'kriyā'.
- textual No TB on this sūtra: sk.1827.t1 ends with 'svārtha iti' on SK 1828, and sk.1830.t1 begins with 'saṃprodaś ca' (SK 1830).
SK 1830 · A 5.2.29V
सम्प्रोदश्च कटच् ॥ १८३० ॥
samprodaśca kaṭac
saṃprodaś ca kaṭac — And after sam, pra and ud [denoting an accessory (sādhana) qualified by an action], kaṭac [comes, in their own sense (svārthe)].
Rule. After sam, pra and ud, under the same condition, kaṭac comes in their own sense. By ca "and", it comes after vi as well.
Example.
sam + kaṭac → saṅkaṭam "crowded". pra + kaṭac → prakaṭam "manifest".
ud + kaṭac → utkaṭam. vi + kaṭac → vikaṭam.
One of Bhaṭṭoji's commentators glosses all four. Utkaṭa is "risen up" and vikaṭa "altered". Both commentators call them conventional words.
Applies when / blocked by. Eight vārttikas follow.
First, alābūtilomābhaṅgābhyo rajasy upasaṃkhyānam. After alābū "gourd", tila, umā and bhaṅgā, kaṭac is added in the sense "dust".
alābūnāṃ rajaḥ "the dust of gourds" → alābūkaṭam. Likewise tilakaṭam.
One of Bhaṭṭoji's commentators calls this an apavāda of the affixes meaning "product".
Second, goṣṭhajādayaḥ sthānādiṣu paśunāmabhyaḥ. After names of animals, goṣṭhac and other affixes come in the senses "place" and the like.
gavāṃ sthānam "the place of cows" → gogoṣṭham.
The next four carry "after names of animals" forward, one of Bhaṭṭoji's commentators says.
- Saṅghāte kaṭac: kaṭac for a close-packed flock.
avīnāṃ saṅghātaḥ "a close-packed flock of sheep" → avikaṭaḥ. - Vistāre paṭac: paṭac for a spread-out one →
avipaṭaḥ. - Dvitve goyugac: goyugac for twoness of the animals themselves.
dvāv uṣṭrau "two camels" → uṣṭragoyugam. - Ṣaṭtve ṣaṅgavac: ṣaṅgavac for sixness →
aśvaṣaṅgavam.
Bhaṭṭoji's commentators both say uṣṭragoyugam is singular, like dvayam "a pair". One of them calls kaṭac and paṭac apavādas of the affixes meaning "collection".
Last come two more. Snehe tailac: tailac in the sense "oil" → tilatailam "sesame oil", sarṣapatailam "mustard oil". Bhavane kṣetre śākaṭaśākinau: śākaṭa and śākina for a field where a crop grows → ikṣuśākaṭam, ikṣuśākinam "a field of sugar-cane".
Watch out. The twoness in goyugac belongs to the base's meaning: two camels, not two of something else. Both commentators say so. Neither commentator says this of the sixness in aśvaṣaṅgavam.
Siddhānta-kaumudī
सङ्कटम् । प्रकटम् । उत्कटम् । चाद्विकटम् ।
saṅkaṭam. prakaṭam. utkaṭam. By 'ca' [in the sūtra, kaṭac comes after vi as well]: vikaṭam.
vārttikaअलाबूतिलोमाभङ्गाभ्यो रजस्युपसंख्यानम्
(vārttika) After alābū, tila, umā and bhaṅgā, [kaṭac] is to be additionally stated
(upasaṃkhyāna) in the sense 'dust' (rajas).
(वार्तिकम्) ॥ अलाबूनां रजः अलाबूकटम् । तिलकटम् ।
The dust of gourds (alābū): alābūkaṭam. tilakaṭam.
vārttikaगोष्ठजादयः स्थानादिषु पशुनामभ्यः
(vārttika) After names of animals, goṣṭhac etc. [are to be stated] in the senses 'place'
(sthāna) etc.
(वार्तिकम्) ॥ गवां गोगोष्ठम् ।
The [place] of cows: gogoṣṭham.
vārttikaसंघाते कटच्
(vārttika) In the sense 'close-packed collection' (saṅghāta), kaṭac [after names of animals].
(वार्तिकम्) ॥ अवीनां सङ्घातोऽविकटः ।
A close-packed collection of sheep (avi): avikaṭaḥ.
vārttikaविस्तारे पटच्
(vārttika) In the sense 'spread-out collection' (vistāra), paṭac [after names of animals].
vārttikaद्वित्वे गोयुगच्
(vārttika) When twoness (dvitva) [of the base's meaning is to be conveyed], goyugac [after
names of animals].
(वार्तिकम्) ॥ द्वावुष्ट्रौ उष्ट्रगोयुगम् ।
Two camels: uṣṭragoyugam.
vārttikaषट्त्वे षङ्गवच्
(vārttika) In [the sense of] sixness (ṣaṭtva), ṣaṅgavac [after names of animals].
(वार्तिकम्) ॥ अश्वषङ्गवम् ।
vārttikaस्नेहे तैलच्
(vārttika) In the sense 'oil' (sneha), tailac.
(वार्तिकम्) ॥ तिलतैलम् । सर्षपतैलम् ।
tilatailam. sarṣapatailam.
vārttikaभवने क्षेत्रे शाकटाशाकिनौ
(vārttika) In the sense 'field of growth' (bhavana kṣetra), śākaṭa and śākina.
(वार्तिकम्) ॥ इक्षुशाकटम् । इक्षुशाकिनम् ॥
ikṣuśākaṭam. ikṣuśākinam.
Tattvabodhinī
NSP p. 306–307—संप्रोदश्च—। क्रियाविशिष्टसाधनवाचकात्स्वार्थे प्रत्ययः । संकटं संहतम्, संवाध इत्यर्थः । प्रकटं प्रज्ञातम्, प्रकाशत इत्यर्थः । उत्कटं उद्भूतं, विकटं विकृतं, रूढशब्दाश्चैते कथंचिद्व्युत्पाद्यन्ते ॥—अलावूतिलेत्यादि । एभ्यः पञ्चभ्यो रजस्यभिधेये कटच् प्रत्ययो भवति । रजसो विकारत्वाद्विकारे प्रत्ययानामपवादोऽयम् ॥—अलावूकटमिति । ‘ओरञ्’ ‘मयड्वैतयोः’ इति मयड्वेह प्राप्तः ॥—तिलकटमिति । ‘असंज्ञायां तिलयवाभ्यां’ इति मयद्प्राप्तः ॥ उमाशब्दाद् घृतादित्वादन्तोदात्तात् ‘अनुदात्तादेश्च-’ इत्यञ्, ‘उमोर्णयोर्वा’ इति वुश्च प्राप्तः ॥ भङ्गाशब्दात् ‘तृणधान्यानां च द्व्यषाम्’ इत्याद्युदात्तत्वादण्मयड्वा प्राप्त इत्येवं यथासंभवं प्रत्ययप्राप्तिरूह्या ॥ हरदत्तस्तु तिलशब्दस्य घृतादित्वादन्तोदात्तत्वमङ्गीकृत्य ततः ‘अनुदात्तादेश्च’ इत्यञ्, ‘असंज्ञायां तिलयवाभ्याम्’ इति मयड्वा प्राप्त इत्याह, तत्र तिलशब्दस्य घृतादित्वकल्पने बीजं चिन्त्यम् । ‘तृणधान्यानां च द्व्यषाम्’ इति फिट्सूत्रेणाद्युदात्तस्यैव न्याय्यत्वात् । ‘तिलाश्च मे’ इत्यत्र तथैव वेदे पाठाच्च ॥—गोष्ठजादय इति । ‘संघाते कटच्’ इत्यादीन्यस्यैव प्रपञ्चः । इहोभयत्रादिशब्दः प्रकारे ॥ —पशुनामभ्य इति । ‘पशुनामादिभ्यः’ इति भाष्ये प्रचुरः पाठः ॥—गवां स्थानमिति । ‘तस्येदम्’ इत्यत्रार्थे ‘सर्वत्र गोरजादिप्रसङ्गे’ इति यति प्राप्ते गोष्ठच् ॥—संघात इति । अप्रसृतावयवः समूहः संघातः । प्रसृतावयवस्तु विस्तारः । कटच्पटचौ द्वावपि सामूहिकानामपवादौ ॥—द्वित्वे इति । प्रकृत्यर्थस्य द्वित्वे द्योत्य इत्यर्थः ॥—उष्ट्रगोयुगमिति । द्वयं युगमित्यादिवद् द्व्यवयवसंघातप्राधान्यादेकवचनम् । एवमग्रेऽपि ॥—नतमिति । नपुंसके भावे क्तः ॥—नमनमिति । नीचैस्त्वमित्यर्थः ॥—अवटीटमिति । नासिकासाधनके नमने वर्तमानादवशब्दात्स्वार्थे प्रत्ययः ॥ कथं तर्हि नासिकायां पुरुषे चावटीटशब्दस्य प्रयोग इत्यत आह—तद्योगादिति ॥—नेर्विडच्—। ‘नते नासिकायाः संज्ञायाम्’ इति वर्तते निशब्दान्नासिकाया नतेऽभिधेये विडज्विरीसचौ स्तः ॥—निविडमिति । तद्योगान्निविडा नासिका निविरीसा ॥ कथं तर्हि ‘निविडाः केशाः, निविडं वस्त्रम्’ इति । उपमानाद्भविष्यति । एतच्च काशिकायां स्पष्टम् । केचित्तु उक्तप्रयोगानुरो- धेनेह सूत्रे ‘नते नासिकायाः—’ इति नानुवर्तत इति व्याचक्षते ॥—प्रकृतेरिति । निशब्दस्येत्यर्थः ॥—आदेशौ चेति । प्रत्ययौ तत्संनियोगेन यथासंख्यमिमावादेशौ च स्त इत्यर्थः ॥—चिकिनमिति । इनच्प्रत्ययसंनियोगेन चिकादेशः ॥—चिपिटमिति । पिटच्प्रत्ययसंनियोगेन चि इत्यादेशः ॥—क्लिन्नस्येति । चिल् पिल् इत्येतावादेशौ भवतो लश्च प्रत्ययः ‘अस्य चक्षुषी’ इत्येतस्मिन्नर्थे ॥ चुल् चेति । चाल्लप्रत्ययः ॥—चुल्ल इति । क्लिन्ने अस्य चक्षुषी इति पूर्वोक्त एव विग्रहः ॥ कथं तर्हि ‘स्युः क्लिन्नाक्षे चुल्लचिल्लपिल्लाः क्लिन्नेऽक्ष्णि चाप्यमी’ इत्यमर इति चेत् । अत्राहुः । पुरुषे व्युत्पादितानां तदवयवे लक्षणा बोध्या ॥ अन्ये त्वाहुः—अस्य चक्षुषी इत्यत्र ‘अस्य’ इति न वक्तव्यम् । क्लिन्ने चक्षुषी चिल्ले पिल्ले पुरुषे तु मत्वर्थेच् । अर्शादिषु ‘स्वाङ्गाद्धीनात्’ इति सूत्रितत्वादिति ॥—उपाधिभ्याम्—। संज्ञाधिकारादिह नियतविषयमासन्नारूढं गृह्यत इत्याशयेनाह—पर्वतस्येति । आसन्नं समीपम् । आरूढमुच्चस्थानम् ॥—उपत्यकेति । ‘प्रत्ययस्थात्—’ इतीत्वं तु न भवति, ‘त्यकनश्च निषेधः’ इत्युक्तत्वात्
Bālamanoramā
सम्प्रोदश्च कटच् - संप्रोदश्च कटच् । सं, प्र, उत् एभ्यश्च क्रियाविशिष्टसाधनवाचिभ्यः स्वार्थे कटच् स्यादित्यर्थः । चाद्वेरपि । संकटं । संहतमित्यर्थः । निबिडीकृतमिति यावत् । रूढशब्दा एते कथञ्चिद्व्युत्पाद्याः । अलाबूतिलेति । अलाबू, तिल, उमा, भङ्गा-इत्येभ्यः षष्ठन्तेभ्योरजसिपशिनामभ्यः स्थानादिष्वर्थेषु गोष्ठजादयः प्रत्यया वक्तव्या इत्यर्थः । गोष्ठजादीनां प्रत्ययानां स्थानादीनां चार्थानां प्रपञ्चनपराणिसङ्घाते कटजि॑त्यादीनिशाकटशाकिना॑वित्यन्तानि षड्वार्तिकानि । तेषु चतुर्षु 'पशुनामभ्य' इत्यनुवर्तते । अप्रसृतावयवः समूहः-सङ्घातः ।प्रसृतावयवस्तु विस्तारः । द्वित्व इति । प्रकृत्यर्थगतद्वित्व इत्यर्थः । वृषगोयुगमिति । द्व्यवयवकसङ्घाताभिप्रायमेकवचनम् । द्वयं युग्ममित्यादिवत् । केचित्तु द्वौ वृषावित्यर्थेवृषगोयुग॑मिति स्वभावादेकवचनं विंशतिरित्यादिवदित्याहुः । एवमुष्ट्रगोयुगम् । अश्वषङ्गवम् ।
Footnotes (NSP 1915 ed.)
NSP p. 307 १ पर्वतस्येति—‘समुद्रोपलका हैमी पर्वताधित्यका पुरी’ इत्यादौ तु लाक्षणिकः प्रयोगो बोध्यः । २ प्रमाणे द्वयसजिति—प्रमाणशब्देनायामपरिच्छेदकस्यैव ग्रहणमिति मते तु प्रस्थमात्रमित्याद्यसाध्वेवेति बोध्यम् ।
translator notes
- BM: after sam, pra and ud too, denoting an accessory qualified by an action (kriyāviśiṣṭasādhanavācin), kaṭac comes in their own sense (svārthe); by 'ca', after vi as well. saṅkaṭa = saṃhata, i.e. pressed close (nibiḍīkṛta). These are conventional words, derived only somehow. Followed for the bracketed conditions in sutra_en (continued from the kaumudī on 'veḥ śālacchaṅkaṭacau', SK 1829) and for '[after vi as well]' in k1.
- TB: the affix comes in its own sense after [a word] denoting an accessory qualified by an action. saṅkaṭa = saṃhata, i.e. crowded (saṃbādha); prakaṭa = prajñāta, i.e. manifest; utkaṭa = udbhūta; vikaṭa = vikṛta; these are conventional words, derived only somehow. Recorded; the kaumudī gives the forms without glosses.
- BM: after alābū, tila, umā and bhaṅgā as sixth-case words (ṣaṣṭhyanta), [kaṭac] in the sense 'dust' (rajas). Followed for '[kaṭac]'. The digital BM is defective here: '…ṣaṣṭhantebhyo rajasi paśināmabhyaḥ sthānādiṣv artheṣu goṣṭhajādayaḥ…' runs the gloss on this vārttika straight into that on 'goṣṭhajādayaḥ' (k4); the printed BM (Wikisource BM p. 861) reads '…rajasi abhidheye kaṭacaḥ upasaṅkhyānam … goṣṭhajādaya iti. paśunāmabhyaḥ …', which supports the bracketed kaṭac.
- TB: after 'these five' (TB's wording, though the vārttika names four words) kaṭac in the sense 'dust'; since dust is a modification (vikāra), this is an exception (apavāda) to the vikāra affixes: for alābūkaṭa, añ by 'or añ' and mayaṭ by 'mayaḍ vaitayoḥ…' would otherwise apply; for tilakaṭa, mayaṭ by 'asaṃjñāyāṃ tilayavābhyām'; for umā, añ by 'anudāttādeś ca' and vuñ by 'umorṇayor vā'; for bhaṅgā, aṇ and mayaṭ. TB rejects Haradatta's treating tila as end-accented (ghṛtādi), citing the phiṭ-sūtra 'tṛṇadhānyānāṃ ca dvyaṣām' and the Vedic 'tilāś ca me'. Recorded as the rule interaction the kaumudī does not state.
- textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 306 (printed 296) instead prints the vārttika sign before 'alābūtilomābhaṅgābhyaḥ' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose. The same holds for the tags opening k5, k7, k9, k11, k13, k15 and k17, each of which closes the vārttika of the preceding block; NSP p. 306 prints the vārttika sign before each vārttika (scan confirms).
- BM: after names of animals, the affixes goṣṭhac etc. are to be stated in the senses 'place' etc.; the six vārttikas from 'saṅghāte kaṭac' to 'śākaṭaśākinau' elaborate the affixes goṣṭhac etc. and the senses sthāna etc., and in four of them 'paśunāmabhyaḥ' is carried forward (anuvartate). Followed for the bracketed '[after names of animals]' in k6, k8, k10 and k12.
- TB: 'saṅghāte kaṭac' etc. are an elaboration of this vārttika; in both places 'ādi' means 'kind' (prakāra). The Bhāṣya commonly reads 'paśunāmādibhyaḥ'. Recorded.
- textual The digital source reads 'gavāṃ gogoṣṭham'; NSP p. 306 (printed 296) reads 'gavāṃ sthānaṃ gogoṣṭham' (scan confirms), and TB's pratīka 'gavāṃ sthānam iti' agrees. The missing word is supplied in square brackets from the print ('The [place] of cows').
- TB: in the sense 'tasyedam', yat would be obtained by 'sarvatra gor ajādiprasaṅge'; goṣṭhac [is prescribed against it]. Recorded as the rule interaction.
- BM: saṅghāta is a collection whose members are not spread out; one whose members are spread out is vistāra. Followed for 'close-packed' and 'spread-out'.
- TB: saṅghāta is a collection whose members are not spread out, vistāra one whose members are spread out; kaṭac and paṭac are both exceptions (apavāda) to the affixes of collection (sāmūhika). Followed for 'close-packed' and 'spread-out'; the apavāda relation is Recorded.
- BM: 'dvitve' = twoness belonging to the meaning of the base (prakṛtyarthagatadvitve). The singular [in vṛṣagoyugam] intends a collection having two members, as in dvayam, yugmam; some say the singular is by nature, as in viṃśati. Likewise uṣṭragoyugam, aśvaṣaṅgavam. Followed for '[of the base's meaning]' in k10; on BM's pratīka 'vṛṣagoyugam' see the textual note on k11.
- TB: 'dvitve' = when twoness of the base's meaning is to be made known (prakṛtyarthasya dvitve dyotye). uṣṭragoyugam is singular, like dvayam, yugam, because the collection of two members is primary; likewise in what follows. Followed for '[of the base's meaning is to be conveyed]' in k10.
- textual Our source and NSP p. 306 (printed 296; scan) give only 'dvāv uṣṭrau uṣṭragoyugam'. BM's pratīka 'vṛṣagoyugam iti' followed by 'evam uṣṭragoyugam' (sk.1830.b1) shows that BM's kaumudī read 'dvau vṛṣau vṛṣagoyugam' as its example, and the SK printed with BM (Wikisource BM p. 862) has 'dvau vṛṣau vṛṣagoyugam': a variant kaumudī reading, not an extra example of BM's own. The English follows our source.
- translator By parity with k10, the sixness is presumably that of the base's meaning (six horses: aśvaṣaṅgavam); neither commentator states this for ṣaṭtva (TB's 'evam agre 'pi' and BM's 'evam … aśvaṣaṅgavam' concern the singular number), so no bracket is added.
- textual The digital source reads 'śākaṭāśākinau' (long ā after śākaṭa); NSP p. 306 (printed 296) reads 'śākaṭaśākinau' (scan confirms), as do BM's 'śākaṭaśākināv ity antāni' (sk.1830.b1) and the SK printed with BM (Wikisource BM p. 862), matching the forms ikṣuśākaṭam in k17. The English follows the print ('śākaṭa and śākina').
SK 1831 · A 5.2.30V
अवात् कुटारच्च ॥ १८३१ ॥
avāt kuṭāracca
avāt kuṭārac ca — kuṭārac [comes, in its own sense (svārthe),] after ava [expressing a sādhana qualified by an action], and also [kaṭac, from SK 1830].
Rule. After ava, kuṭārac comes in its own sense. By ca, kaṭac comes too. The condition of SK 1829 still holds, one of Bhaṭṭoji's commentators says.
Example.
avācīnaḥ "turned downward" → ava + kuṭārac → avakuṭāraḥ.
ava + kaṭac → avakaṭaḥ.
Watch out. Bhaṭṭoji attaches the gloss "turned downward" to avakuṭāraḥ only. One of his commentators does the same. avakaṭaḥ is given as a separate form, without a gloss.
Siddhānta-kaumudī
चात्कटच् । अवाचीनोऽवकुटारः । अवकटः ॥
By 'ca', [also] kaṭac. [What is] turned downward (avācīna): avakuṭāraḥ. avakaṭaḥ.
Bālamanoramā
अवात् कुटारच्च - अवात्कुटारच्च । क्रियाविशिष्टसाधनवाचकादवात्स्वार्थे कुटारच स्यादित्यर्थः । अवाचीन इति । अवाचीने विद्यमानादवात्कुटारचि अवकुटार इत्यर्थः ।
translator notes
- BM (own block): after ava expressing a sādhana qualified by an action (kriyāviśiṣṭasādhanavācakāt), the affix kuṭārac comes in its own sense; on 'avācīnaḥ': from ava occurring in the sense avācīna, with kuṭārac, [one gets] avakuṭāra. The digital BM's 'kuṭarac', 'kuṭaraci' (and 'sādhāna') are slips for kuṭārac, kuṭāraci ('sādhana'), as the printed BM reads (Wikisource BM p. 862), not a BM variant. Followed for the bracketed 'svārthe' and 'sādhana qualified by an action' in sutra_en and for construing avācīna with avakuṭāraḥ in k1.
- translator The kaumudī predicates avācīna of avakuṭāraḥ and then gives avakaṭaḥ as a separate form, and BM applies avācīna to avakuṭāra only; that avakaṭa has the same meaning is likely (both come after ava under the same conditions) but is not stated, so the English keeps the two forms apart.
- textual No TB on this sūtra: sk.1830.t1 passes from the vārttikas under SK 1830 ('dvitve', 'uṣṭragoyugam') directly to 'natam iti' on SK 1832, and SK 1831 has no TB block; the NSP OCR of p. 306 (printed 296) runs the same way. The kaumudī agrees with the print (NSP p. 306, printed 296, OCR).
SK 1832 · A 5.2.31V
नते नासिकायाः संज्ञायां टीटञ्नाटज्भ्रटचः ॥ १८३२ ॥
nate nāsikāyāḥ saṃjñāyāṃ ṭīṭañnāṭajbhraṭacaḥ
nate nāsikāyāḥ saṃjñāyāṃ ṭīṭañnāṭajbhraṭacaḥ — [After ava, carried forward (anuvṛtti) from 'avāt kuṭārac ca',] ṭīṭac, nāṭac and bhraṭac, with reference to the bending down (nata) of the nose, when a name (saṃjñā) is meant.
Rule. After ava, ṭīṭac, nāṭac and bhraṭac come with reference to the bending down (nata) of the nose, when a name is meant. Bhaṭṭoji says "after ava" is carried forward from SK 1831.
Example. Nata is namana, the act of bending down. Bhaṭṭoji's commentators both say nata here is the past-participle affix kta used for the action itself.
nāsikāyā natam "the bending down of the nose" → avaṭīṭam, avanāṭam, avabhraṭam.
By connection with that, the nose itself is avaṭīṭā nāsikā. A man with such a nose is avaṭīṭaḥ too.
Applies when / blocked by. Scholars discuss how the sense is attached. One of Bhaṭṭoji's commentators puts the affixes in the sense of the bending. The other makes them svārthe after ava when ava denotes the bending. Both explain the uses for the nose and the man by "connection with that".
Siddhānta-kaumudī
अवादित्येव । नतं नमनम् । नासिकाया नतं अवटीटम् । अवनीटम् । अवभ्रटम् । तद्योगान्नसिका अवटीटा । पुरुषोऽप्यवटीटः ॥
'After ava' (avāt) [is carried forward (anuvṛtti) from 'avāt kuṭārac ca' (SK 1831)] all
the same (ity eva). nata is bending down (namana). The bending down of the nose:
avaṭīṭam, avanāṭam, avabhraṭam. By connection with that (tadyogāt), the nose [is called]
avaṭīṭā; a man too is avaṭīṭaḥ.
Bālamanoramā
नते नासिकायाः संज्ञायां टीटञ्नाटज्भ्रटचः - नते नासिकायाः । अवादित्येवेति । अवशब्दान्नासिकाया अवनतेऽर्थे टीटच्, नाटच्, भ्रटच् एते प्रत्ययाः स्युरित्यर्थः । 'णमु प्रह्वत्वे' इति धातोर्भावे क्तप्रत्यये नतशब्द इत्यभिप्रेत्याह-नतं नमनमिति । प्रह्वत्वमित्यर्थः । ननु यदि नासिकाया नमनमवटीटं तर्हि अवटीटा नासिकेति कथमित्यत आह — तद्योगादिति । नमनयोगात्तत्र लाक्षणिकमिति भावः । पुरुषोऽप्यवटीट इति । तादृशनासिकायोगादिति भावः ।
translator notes
- textual The digital source reads 'avanīṭam'; NSP p. 306 (printed 296) reads 'avanāṭam' (scan confirms), the form the sūtra's nāṭac requires; the English gives avanāṭam.
- textual The digital source reads 'nasikā' in 'tadyogān nasikā avaṭīṭā'; NSP p. 306 (printed 296) reads 'nāsikā' (scan confirms, though the line-initial letters are partly obscured), which the English translates ('the nose').
- BM on 'avād ity eva': after the word ava, in the sense of the bending (avanata) of the nose, the affixes ṭīṭac, nāṭac and bhraṭac. Intending nata as the root 'ṇamu prahvatve' with kta in the bhāva sense, [Bhaṭṭoji] says 'nataṃ namanam', i.e. inclination (prahvatva). Objection: if the bending of the nose is avaṭīṭa, how can one say 'avaṭīṭā nāsikā'? Answer, 'tadyogāt': by connection with the bending, the word is used there by indication (lākṣaṇika); 'a man too', by connection with such a nose. Followed for the bracketed anuvṛtti of avāt in sutra_en and k1, and for nata as a verbal noun.
- TB, printed under sk.1830.t1: nata has kta in the bhāva sense, in the neuter; namana means lowness (nīcaistva); avaṭīṭam: the affix comes in its own sense (svārtha) after the word ava denoting a bending effected by the nose; how then is avaṭīṭa used of the nose and of a man? Hence 'tadyogāt'. TB takes the affix as svārtha after ava [when ava denotes the bending], where BM says 'in the sense of the bending of the nose'; sutra_en ('with reference to the bending') is kept neutral between them. Recorded; agrees with BM on 'tadyogāt'.
SK 1833 · A 5.2.32V
नेर्बिडज्बिरीसचौ ॥ १८३३ ॥
nerbiḍajbirīsacau
ner biḍajbirīsacau — biḍac and birīsac [come] after ni [in the sense 'a bending (nata) of the nose (nāsikā)', as a name (saṃjñā): 'nate nāsikāyāḥ saṃjñāyām' carried forward from SK 1832].
Rule. After ni, biḍac and birīsac come. Bhaṭṭoji's commentators both carry forward "the bending of the nose, as a name" from SK 1832.
Example.
ni + biḍac → nibiḍam. ni + birīsac → nibirīsam. Both mean a bending of the nose.
Applies when / blocked by. What of nibiḍā vṛkṣāḥ "dense trees" or nibiḍaṃ vastram "dense cloth"? Bhaṭṭoji's commentators both explain these as uses by comparison. One of them also reports some who do not carry the condition forward at all.
Siddhānta-kaumudī
निबिडम् । निबिरीसम् ॥
nibiḍam, nibirīsam [a bending of the nose].
Bālamanoramā
नेर्बिडज्बिरीसचौ - नेर्बिडज्विरीसचौ ।नते नासिकायाः संज्ञाया॑मित्यनुवर्तते । नेः-नासिकाया नतेऽर्थे बिडच्, बिरीसच् द्वौ प्रत्ययौ स्त इत्यर्थः । 'निबिडा वृक्षा' इति तु उपमानादित्याहुः ।
translator notes
- BM (own block): 'nate nāsikāyāḥ saṃjñāyām' is carried forward (anuvartate); after ni, in the sense 'a bending of the nose', the two affixes biḍac and birīsac. 'nibiḍā vṛkṣāḥ' ('dense trees') is, they say, by comparison (upamāna). Followed for the bracketed anuvṛtti in sutra_en and the bracketed sense in k1.
- TB, printed under sk.1830.t1: 'nate nāsikāyāḥ saṃjñāyām' continues (vartate); after ni, when a bending of the nose is to be denoted, biḍac and birīsac. On 'nibiḍam': by association with that [bending], the nose [is called] nibiḍā, nibirīsā. How then 'nibiḍāḥ keśāḥ' and 'nibiḍaṃ vastram' ('dense cloth'; OCR 'vallam', scan NSP p. 306 'vastram')? It will be by comparison (upamāna), as is clear in the Kāśikā. Some, however, in deference to these usages, explain that 'nate nāsikāyāḥ…' is not carried forward into this sūtra. Followed with BM for the anuvṛtti in sutra_en; the dissenting view that TB reports is Recorded.
SK 1834 · A 5.2.33V
इनच्पिटच्चिकचि च ॥ १८३४ ॥
inacpiṭaccikaci ca
inacpiṭac cikaci ca — And inac and piṭac [come after ni, carried forward, when the bending (nata) of the nose is to be denoted], and cika and ci [replace the base ni, respectively].
Rule. After ni, for the bending of the nose, inac and piṭac come. And the base ni is replaced, respectively, by cika and ci. Bhaṭṭoji says "after ni" still holds.
Example.
ni + inac → cik replaces ni → cik + ina → cikinam.
ni + piṭac → ci replaces ni → ci + piṭa → cipiṭam.
Applies when / blocked by. A vārttika adds more. Kapratyayacikādeśau ca vaktavyau: the affix ka, with cik for the base. cik + ka → cikkam.
Two more vārttikas concern klinna "running". Klinnasya cil-pil-laś cāsya cakṣuṣī: for klinna, the substitutes cil and pil, and the affix la, in the sense "his two eyes are running".
klinne cakṣuṣī asya "his two eyes are running" → cillaḥ, pillaḥ.
Cul ca: cul too, with the affix la → cullaḥ.
Watch out. Bhaṭṭoji writes the substitute cika. One of his commentators says its a is only for pronunciation, so the substitute is cik. He says the same of the substitute in the vārttika, which gives cikkam.
Siddhānta-kaumudī
नेरित्येव । नासिकाया नतेऽभिधेये इनच् पिटचौ प्रत्ययौ प्रकृतेश्चिकचि इत्यादेशौ च ।
'neḥ' ('after ni') holds here too (ity eva). When the bending (nata) of the nose is to be
denoted, the two affixes inac and piṭac [come], and the two substitutes cika [i.e. cik, its a being
for pronunciation only] and ci [replace] the base (prakṛti) [i.e. ni].
vārttikaकप्रत्ययचिकादेशौ च वक्तव्यौ
(vārttika) The affix ka and the substitute cika [for the base; this too is cik, ending in k]
are also to be stated.
(वार्तिकम्) ॥ चिकिनम् ॥ चिपिटम् । चिक्कम् ।
cikinam [with inac]. cipiṭam [with piṭac]. cikkam [with ka].
vārttikaक्लिन्नस्य चिल्-पिल्-लश्चास्य चक्षुषी
(vārttika) For klinna ('running'), [the substitutes] cil and pil, and [the affix] la, [in the
sense] 'his two eyes [are running]' (asya cakṣuṣī).
(वार्तिकम्) ॥ क्लिन्ने चक्षुषी अस्य चिल्लः । पिल्लः ।
His two eyes are running (klinna): cillaḥ, pillaḥ.
vārttikaचुल् च
(vārttika) And cul [for klinna, with the affix la].
Bālamanoramā
इनच्पिटच्चिकचि च - इनच्पिटच् । इनच् पिटजिति समाहारद्वन्द्वात्प्रथमैकवचनम् । 'चिकचि' इत्यपि चिक-चि-इत्यनयोः समाहारद्वन्द्वात्प्रथमैकवचनम् । प्रकृतेरिति । नेरित्यर्थः । तत्र इनचि परे चिक इत्यादेशः । तत्र अकार उच्चारणार्थः । पिटचि तु परे चीत्यादेशः । कप्रत्ययेति । उक्तनेः कप्रत्ययः, प्रकृतेः चिकादेशश्चेत्यर्थः । अयमपि ककारान्तः एवादेशः । चिकिनमिति । इनचि प्रत्यये कृते नेश्चिकादेशे रूपम् । चिपिटमिति । पिटचि कृते नेश्चीत्यादेशे रूपम् । चिक्कमिति । कप्रत्यये नेश्चिकादेशे रूपम् । क्लिन्नस्य चिल्पिल्लश्चास्य चक्षुषी इति । वार्तिकमिदम् । चिल् पिलिति समाहारद्वन्द्वात्प्रथमैकवचनम् । क्लिन्ने अस्य चक्षुषी इति विग्रहे क्लिन्नशब्दादस्य चक्षुषी इत्यर्थे लप्रत्ययः, प्रकृतेश्चिल् पिल् एतावादेशौ स्त इत्यर्थः । क्लिन्ने इति । नेत्रामयप्रयुक्तजलनिष्यन्दवती इत्यर्थः । चिल्ल पिल्ल इति । क्लिन्नचक्षुष्क इत्यर्थः । चुल्चेति । उक्तविषये क्लिन्नस्य चुल् आदेशश्च लप्रत्ययसंनियोगेन वक्तव्य इत्यर्थः । उपाधिभ्याम् । उप, अधि आभ्यां यथासङ्ख्यमासन्नारूढयोर्वर्तमानाभ्यां स्वार्थे त्यकन्प्रत्ययः स्यादित्यर्थः । आसन्नं=समीपम् । आरूढम् उच्चम् । अनुवर्तत इति । 'नते नासिकायाः' इत्यस्मादिति भावः । कस्य समीपं, कस्योच्चमित्याकाङ्क्षायां संज्ञाधिकारात् पर्वतस्येति लभ्यत इत्यभिप्रेत्याह — पर्वतस्येति । उपत्यका, अधित्यकेति । स्त्रीत्वं लोकात् । अत्रप्रत्ययस्था॑दिति इत्त्वं तु न,त्यकनश्चे॑त्युक्तेः ।
translator notes
- BM: 'inacpiṭac' is the first-case singular of a samāhāra-dvandva of inac and piṭac, and 'cikaci' likewise of cika and ci. 'prakṛteḥ' = of ni. Before inac the substitute is cika, whose a is only for pronunciation (uccāraṇārtha); before piṭac the substitute is ci. Followed for 'respectively' in sutra_en, for '[i.e. ni]' and '[i.e. cik, its a being for pronunciation only]' in k1, and for '[this too is cik, ending in k]' in k2 (BM on 'kapratyaya': 'ayam api kakārāntaḥ evādeśaḥ'), without which cikkam in k3 could not be reconstructed.
- TB, printed under sk.1830.t1: 'prakṛteḥ' = of the word ni; 'ādeśau ca': [the two] affixes [come], and in conjunction with them these two substitutes, respectively. Followed for 'respectively' in sutra_en and for '[i.e. ni]' in k1 (with BM).
- BM: after ni the affix ka, and the substitute cika for the base; this substitute too ends in k. cikinam: the form with the affix inac and the substitute cika for ni; cipiṭam: with piṭac and the substitute ci for ni; cikkam: with the affix ka and the substitute cika for ni. Followed for the bracketed affixes in k3.
- TB, printed under sk.1830.t1: cikinam has the substitute cika in conjunction with the affix inac; cipiṭam has the substitute ci in conjunction with the affix piṭac. Followed for the bracketed affixes in k3.
- BM: this is a vārttika; 'cil-pil' is the first-case singular of a samāhāra-dvandva. With the analysis 'klinne asya cakṣuṣī', after klinna in the sense 'his two eyes' the affix la comes, and the base gets the substitutes cil and pil. klinna = having a flow of water caused by an eye disease; cilla, pilla = one with running eyes. 'cul ca': in the same case, the substitute cul for klinna is to be stated in conjunction with the affix la. Followed for '[the substitutes]', '[the affix]' and '[are running]' in k4, and for '[for klinna, with the affix la]' in k6.
- TB, printed under sk.1830.t1: cil and pil are substitutes, and the affix la comes in the sense 'asya cakṣuṣī'; in 'cul ca', by 'ca' the affix la [comes too]; cullaḥ has the same analysis 'klinne asya cakṣuṣī'. How then does Amara use culla, cilla, pilla of the running eye itself? By implication (lakṣaṇā) on the part, of words derived for the person; others say 'asya' should not be stated. Followed for '[the substitutes]' and '[the affix]' in k4 and for 'with the affix la' in k6; Amara's usage is Recorded.
SK 1835 · A 5.2.34V
उपाधिभ्यां त्यकन्नासन्नारूढयोः ॥ १८३५ ॥
upādhibhyāṃ tyakannāsannārūḍhayoḥ
upādhibhyāṃ tyakann āsannārūḍhayoḥ — tyakan [comes, in its own sense (svārthe),] after upa and adhi [respectively] in the senses 'near' (āsanna) and 'high up' (ārūḍha) [, as a name (saṃjñā), 'saṃjñāyām' being carried forward from SK 1832].
Rule. After upa and adhi, tyakan comes in their own sense. It pairs with the senses "near" (āsanna) and "high up" (ārūḍha), respectively. Bhaṭṭoji says "as a name" is carried forward.
Example.
parvatasyāsannaṃ sthalam "ground near a mountain" → upa + tyakan → feminine → upatyakā.
ārūḍhaṃ sthalam "ground high up on a mountain" → adhi + tyakan → adhityakā.
Applies when / blocked by. Near what, high on what? Bhaṭṭoji's commentators both say "of a mountain" follows from the heading "as a name". The editor of the printed edition adds that a phrase like parvatādhityakā purī "a city on a mountain's height" is figurative.
Watch out. One of Bhaṭṭoji's commentators says the feminine comes from usage. SK 463 would turn the a before the k into i, giving upatyikā. Both say it does not apply, because of a separate statement, tyakanaś ca, that excludes tyakan.
Siddhānta-kaumudī
संज्ञायामित्यनुवर्तते । पर्वतस्यासन्नं स्थलमुपत्यका । आरूढं स्थलमधित्यका ॥
'saṃjñāyām' ('as a name') is carried forward (anuvṛtti) [from 'nate nāsikāyāḥ
saṃjñāyām…', SK 1832]. Ground (sthala) near (āsanna) a mountain: upatyakā. Ground
high up (ārūḍha) [on a mountain]: adhityakā.
translator notes
- BM, printed under sk.1834.b1: tyakan comes in its own sense after upa and adhi occurring respectively (yathāsaṅkhyam) in the senses 'near' and 'high'; āsanna = near, ārūḍha = high. On 'anuvartate': from 'nate nāsikāyāḥ…' (SK 1832). When one asks 'near what? high on what?', 'of a mountain' is obtained from the adhikāra of saṃjñā; with this intent he says 'parvatasya'. upatyakā, adhityakā: the feminine is from usage (lokāt); the i-substitution by 'pratyayasthāt' (SK 463, A 7.3.44) does not occur here because of the statement 'tyakanaś ca'. Followed for the bracketed svārthe, 'respectively' and the source of 'saṃjñāyām' in sutra_en and k1, and for '[on a mountain]' in k1.
- TB, printed under sk.1830.t1: because of the adhikāra of saṃjñā, 'near' and 'high' restricted to a fixed domain are taken here; with this intent he says 'parvatasya'. āsanna = near, ārūḍha = a high place. On 'upatyakā': the i of 'pratyayasthāt' does not occur, because a prohibition for tyakan is stated. Followed with BM for '[on a mountain]'; TB and BM agree.
- textual NSP footnote 1, printed under sk.1830.n1 (NSP p. 307, printed 297), on 'parvatasya': in 'samudropalakā haimī parvatādhityakā purī' and the like, however, the usage is to be understood as figurative (lākṣaṇika).
SK 1836 · A 5.2.35V
कर्मणि घटोऽठच् ॥ १८३६ ॥
karmaṇi ghaṭo'ṭhac
karmaṇi ghaṭo 'ṭhac — After karman, a seventh-case word (saptamyanta) ('at work'), aṭhac in the sense ghaṭa, 'one who strives'.
Rule. After karman "work", in the seventh case, aṭhac comes in the sense ghaṭa, "one who strives". Bhaṭṭoji explains ghaṭa as "one who strives" (ghaṭate). It is formed with the kṛt affix ac, which a later rule (SK 2896) gives after pac and its list of roots.
Example.
karmaṇi ghaṭate "one who strives at work" → karman + aṭhac → karman + aṭha
→ the ṭi an deleted (SK 679) → karmaṭhaḥ puruṣaḥ "a man diligent in work".
One of Bhaṭṭoji's commentators names the ṭi deletion.
Applies when / blocked by. Why is the ṭha of aṭhac not replaced by ika under SK 1170? Bhaṭṭoji's commentators both say it is not. Inside aṭhac the ṭha is not itself an affix, so it does not stand after an aṅga.
Watch out. Ghaṭa here is not the common word for "pot". One of Bhaṭṭoji's commentators says Bhaṭṭoji's gloss karmaṇi ghaṭate is there to ward off that mistake.
Siddhānta-kaumudī
घटत इति घटः । पचाद्यच् । कर्मणि घटते कर्मठः पुरुषः ॥
ghaṭa is 'one who strives' (ghaṭate): [the affix] ac [taught after the roots] beginning
with pac (pacādi). One who strives at work (karmaṇi ghaṭate): karmaṭhaḥ puruṣaḥ, 'a man
diligent in work'.
Tattvabodhinī
NSP p. 307—कर्मणि घटो—। सप्तम्यन्तात्कर्मन्शब्दाद् ‘घटते’ इत्यर्थेऽठच् स्यात् ॥—कर्मठ इति । ‘ठस्येक’ इतीह न भवति । अठचि ठस्याप्रत्ययत्वेनाङ्गसंज्ञानिमित्तत्वाभावात् ॥—तारकितमिति । एवं पुष्पितं फलितं पुलकितं रोमाञ्चितमित्याद्युदाहार्यम्
Bālamanoramā
कर्मणि घटोऽठच् - कर्मणि घटोऽठच् । सप्तम्यन्तात्कर्मन्शब्दाद्धट इत्यर्थे अठच्स्यादित्यर्थः । घटशब्दस्य कलशपर्यायत्वभ्रमं वारयति — कर्मणि घटत इति । व्याप्रियत इत्यर्थः । तथाचाऽत्र घटशब्दो यौगिको घटमाने वर्तत इति भावः । कर्मठ इति । अठचि 'नस्तद्धिते' इति टिलोपः । अठचि ठस्य अङ्गात्परत्वाऽभावादिकादेशाऽभाव इति भावः ।
translator notes
- BM: after karman, a seventh-case word (saptamyanta), aṭhac in the sense ghaṭa. [Bhaṭṭoji's] 'karmaṇi ghaṭate' wards off the mistaken idea that ghaṭa is a synonym of kalaśa (pot): ghaṭa here is derivational (yaugika), denoting one who is exerting himself (vyāpriyate). karmaṭha: with aṭhac the ṭi is elided by 'nas taddhite'; since the ṭha of aṭhac does not follow an aṅga, there is no substitution of ika. Followed for 'one who strives' (ghaṭa not 'pot').
- TB: after karman, a seventh-case word (saptamyanta), aṭhac in the sense 'ghaṭate'. karmaṭha: 'ṭhasyekaḥ' does not apply here, since within aṭhac the ṭha is not [itself] an affix, so the ground for the aṅga designation is absent. Recorded; agrees with BM on the blocking of the ika substitution. The last line of the TB block ('tārakitam …') belongs to SK 1837.
- translator 'pacādy ac' refers to the kṛt affix ac taught for the pacādi roots (in 'nandigrahipacādibhyo lyuṇinyacaḥ'), making ghaṭa an agent noun; the kaumudī gives no further steps for karmaṭha, and the ṭi-elision and non-substitution of ika are only in the commentaries.
SK 1837 · A 5.2.36V
तदस्य संजातं तारकादिभ्य इतच् ॥ १८३७ ॥
tadasya saṃjātaṃ tārakādibhya itac
tad asya saṃjātaṃ tārakādibhya itac — itac [comes] after tārakā etc. [as first-case words (prathamānta)] in the sense 'that has arisen for this (asya)'.
Rule. After tārakā "star" and its list, in the first case, itac comes. The sense is "that has arisen for this" (tad asya saṃjātam).
Example.
tārakāḥ saṃjātā asya "stars have arisen for it" → tārakā + itac → tārakā + ita
→ the final ā deleted (SK 311) → tārakitaṃ nabhaḥ "the starry sky".
Applies when / blocked by. Bhaṭṭoji says the tārakādi list is an ākṛtigaṇa, an open list. Bhaṭṭoji's commentators add words of the same kind: puṣpitaḥ "in flower", phalitaḥ "in fruit", pulakitaḥ and romāñcitaḥ.
Siddhānta-kaumudī
तारकाः संजाता अस्य तारकितं नभः । आकृतिगणोऽयम् ॥
tārakāḥ saṃjātā asya, 'stars have arisen for it': tārakitam — the sky (nabhas). This
[tārakādi] is an open class (ākṛtigaṇa).
Bālamanoramā
तदस्य संजातं तारकाऽऽदिभ्य इतच् - तदस्य । प्रथमान्तेभ्यस्तारकादिभ्योऽस्य तत्संजातमित्यर्थे इतच् स्यादित्यर्थः । तारकितं नभ इति । संजातनक्षत्रमित्यर्थः । आकृतिगणोऽयमिति । तेनपुष्पितो वृक्षः॒॑फलित॑ इत्यादिसंग्रहः ।
translator notes
- BM (own block): itac comes after tārakā etc., ending in the first case, in the sense 'that has arisen for this'; 'tārakitaṃ nabhaḥ' means [the sky] in which stars have arisen (saṃjātanakṣatram). Because it is an ākṛtigaṇa, 'puṣpito vṛkṣaḥ' ('a tree in flower'), 'phalitaḥ' and the like are included. Followed for the first-case word in sutra_en.
- TB, printed under sk.1836.t1, on 'tārakitam': in the same way puṣpitam, phalitam, pulakitam, romāñcitam and the like are to be cited as examples. Recorded; TB and BM agree that the class is open and the English is unchanged.
SK 1838 · A 5.2.37V
प्रमाणे द्वयसज्दघ्नञ्मात्रचः ॥ १८३८ ॥
pramāṇe dvayasajdaghnañmātracaḥ
pramāṇe dvayasajdaghnañmātracaḥ — After [a first-case word (prathamānta) denoting] a measure (pramāṇa), dvayasac, daghnac and mātrac [come, in the sense 'that is the measure of this', 'tad asya' being carried forward (anuvṛtti)].
Rule. After a first-case word denoting a measure (pramāṇa), dvayasac, daghnac and mātrac come. The sense is "that is the measure of this". Bhaṭṭoji says tad asya is carried forward from SK 1837.
Example.
ūrū pramāṇam asya "the two thighs are its measure" → ūru + dvayasac → ūrudvayasam.
ūru + daghnac → ūrudaghnam. ūru + mātrac → ūrumātram.
The thighs are the base's meaning. "This", say the water, is the affix's meaning. Bhaṭṭoji's commentators both put it so.
Applies when / blocked by. Bhaṭṭoji's commentators both limit dvayasac and daghnac to vertical measure. They quote the Bhāṣya for this. One of them explains that the thigh measures by standing upright.
The reach of mātrac is disputed, and scholars discuss this. One of Bhaṭṭoji's commentators takes pramāṇa as anything that delimits, as Kaiyaṭa, an earlier commentator on the Bhāṣya, does. The other reports Kaiyaṭa's view and rejects it: pramāṇa here is length only. The editor of the printed edition notes that on this second view prasthamātram would be incorrect.
Four vārttikas follow.
First, pramāṇe laḥ: after a word well known as a measure, la, that is, luk of the affix. La is an older teachers' name for luk, Bhaṭṭoji's commentators both say.
śamaḥ pramāṇam asya "its measure is a śama" → the affix deleted → śamaḥ. Likewise diṣṭiḥ, vitastiḥ.
Both commentators say the affix deleted is mātrac, since these are not vertical measures.
Second, dvigor nityam: after a dvigu, the luk is obligatory (nitya).
dvau śamau pramāṇam asya "two śamas are its measure" → a dvigu formed for the taddhita (SK 728) → dviśama + mātrac → luk of mātrac → dviśamam.
Bhaṭṭoji's commentators both explain why this vārttika is needed. The first does not reach a dvigu, because a dvigu is not itself a measure.
Third, pramāṇaparimāṇābhyāṃ saṃkhyāyāś cāpi saṃśaye mātraj vaktavyaḥ. Mātrac is to be stated in doubt after a measure, a quantity, or a number.
śamamātram "it may or may not be a śama". Likewise prasthamātram (here in the sense of doubt, so this mātrac is the vārttika's, not the sūtra's) and pañcamātram.
Bhaṭṭoji's commentators both give this analysis. They also say the nitya of dvigor nityam makes even this doubt-mātrac disappear after a dvigu.
Fourth, vatvantāt svārthe dvayasajmātracau bahulam. After a word ending in vatu, dvayasac and mātrac come variously, in its own sense.
tāvad eva "just that much" → tāvaddvayasam, tāvanmātram.
Watch out. Dvayasac, daghnac and mātrac bring no vṛddhi: ūrudvayasam, not aurudvayasam. In the sūtra, daghnac is written -daghnañ- before mātracaḥ; the affix itself has no ñ.
Siddhānta-kaumudī
तदस्येत्यनुवर्तते । उरू प्रमाणमस्य ऊरूद्वयसम् । ऊरूदघ्नम् । ऊरुमात्रम् । प्रामाणे लः ॥ शमः । दिष्टिः । वितस्तिः ।
'tad asya' ('that … of this') is carried forward (anuvṛtti). The two thighs (ūrū) are its
measure: ūrudvayasam, ūrudaghnam, ūrumātram.
(vārttika) pramāṇe laḥ — After [a word well known as] a measure, la (i.e. luk) [of the
affix]. śamaḥ. diṣṭiḥ. vitastiḥ.
vārttikaद्विगोर्नित्यम्
(vārttika) After a dvigu, [the luk is] obligatory (nitya).
(वार्तिकम्) ॥ द्वौ शमौ प्रमाणमस्य द्विशमम् ।
Two śamas are its measure: dviśamam.
vārttikaप्रमाणपरिमाणाभ्यां संख्यायाश्चापि संशये मात्रज्वक्तव्यः
(vārttika) After [a word denoting] a measure (pramāṇa) or a quantity (parimāṇa), and also
after [a word denoting] a number (saṃkhyā), mātrac is to be stated when there is doubt
(saṃśaya).
(वार्तिकम्) ॥ शममात्रम् । प्रस्थमात्रम् । पञ्चमात्रम् ।
śamamātram. prasthamātram. pañcamātram.
vārttikaवत्वन्तात्स्वार्थे द्वयसज्मात्रचौ बहुलम्
(vārttika) After [a word] ending in vatu, dvayasac and mātrac [come] variously (bahulam) in
its own sense (svārthe).
(वार्तिकम्) ॥ तावदेव तावद्द्वयसम् ॥ तावन्मात्रम् ॥
Just tāvat: tāvaddvayasam, tāvanmātram.
Tattvabodhinī
NSP p. 307—प्रमाणे द्वयसज्—। प्रमाणे विद्यमानात्प्रथमान्तात् ‘अस्य’ इति निर्दिष्टे प्रमेयेऽर्थे त्रयः प्रत्ययाः स्युः । प्रमाणमिह परिच्छेदकमात्रम् । तत्र मात्रच् । द्वयसज्दघ्नचौ तूर्ध्वमान एव भवतः । ‘प्रथमश्च द्वितीयश्च ऊर्ध्वमाने मतौ मम’ इति भाष्यात् । ऊर्ध्वावस्थितेन येन मीयते तदूर्ध्वमानम् ऊर्वादि । तेन तिर्यङ्मानादौ ‘दण्डद्वयसं क्षेत्रम्’ इत्यादि न प्रयुज्यते, यथोत्तरं मुनीनां प्रामाण्यात् ॥ अत एव ‘द्विकाण्डा क्षेत्रभक्तिः’ इत्यत्र ‘द्वयसचो लुक्’ इति प्राचोक्तं नादर्तव्यमित्यवोचाम् ॥—प्रमाणे ल इति । लुक् एषा पूर्वाचार्यसंज्ञा । प्रमाणत्वेन ये प्रसिद्धास्ततः परस्यैवायं लुगित्युदाहरति—शमः । दिष्टिः । वितस्तिरिति । शमः प्रमाणमस्येत्यादिविग्रहः । एषु मात्रचो लुक्, इतरयोरसंभवात् । शमादीनामनूर्ध्वमानत्वात् ॥—द्विगोर्नित्यमिति । द्विगोरप्रमाणत्वात्तदन्तविध्यभावाच्च पूर्वेणाप्राप्तो लुग्विधीयते ॥ ननु विकल्पस्याप्रकृतत्वान्नित्यग्रहणमिह निरर्थकमिति चेत् । अत्राहुः । अनुपदं संशये वक्ष्यमाणो मात्रच् शममात्रमित्यादौ यथा न लुप्यते, ‘प्रमाणे लः’ इत्यस्य ‘प्रमाणे द्वयसच्’ इति यः पूर्वविधिस्तद्विषयत्वात्, एवं द्विगोरपि न लुप्येत । इष्यते च लुक् । द्वौ शमौ स्यातां न वा द्विशम इति । तथा चाधिकसंग्रहार्थं नित्यग्रहणमिति ॥ अत्र केचिद् ‘द्विगोर्लः’ इत्युक्तेऽपि पुनर्लग्रहणं नित्यार्थमधिकसंग्रहार्थमिति व्याख्यातुं शक्यत इति वैचित्र्यार्थं नित्यग्रहणमित्याहुः ॥—शममात्रमित्यादि । शमः स्यान्न वेत्यादिविग्रहः
Bālamanoramā
प्रमाणे द्वयसज्दघ्नञ्मात्रचः - प्रमाणे । अनुवर्तत इति । ततश्च अस्य प्रमेयस्य तत्प्रमाणमित्यर्थे प्रमाणे विद्यमानात्प्रथमान्ताद्द्वयसच्, दघ्नच्, मात्रच् एते प्रत्ययाः स्युः । प्रमाणवानिदमर्थोऽत्र प्रत्ययार्थ इति भाष्ये स्पष्टम् । तत्रप्रथमश्च द्वितीयश्च ऊर्ध्वमाने मतौ ममे॑ति भाष्ये उक्तम् । प्रमाणमिह परिच्छेदकमात्रम्, तत्र मात्रच् । प्रस्थमात्रमूरुमात्रमित्यादि इति कैयटः ष । वस्तुतस्तु 'यत्तदेतेभ्यः' इति सूत्रभाष्यस्वरसादायामपरिच्छेदकमेवात्र प्रमाणमिति शब्देन्दुशेखरे विस्तरः । प्रमाणे ल इति । लुको 'ल' इति पूर्वाचार्यशास्त्रसिद्धा संज्ञा । प्रमाणे वर्तमानाद्विहितस्य द्वयसजादेर्लुग्वक्तव्य इत्यर्थः । शमो दिष्टिर्वितस्तिरिति । शमः प्रमाणमस्येत्यादिविग्रहः । शमादयोऽनूर्ध्वमानविशेषाः, तेभ्यो मात्रचो लुक्, इतरयोरसंभवात् । अत्रआयामस्तु प्रमाणं स्यादि॑त्येव गृह्यते । एवंच ऊरुद्वयसमित्यादौ न लुक् । द्विगोर्नित्यमिति । प्रमाणान्ताद्द्विगोः परस्य द्वयसजादेर्नित्यं लुक् स्यादित्यर्थः । प्रमाणान्तस्य द्विगोः प्रमाणाऽवृत्तित्वात्सामर्थ्यादिह तदन्तविधिः । पूर्ववार्तिकेन तु नात्र प्राप्तिरस्ति, द्विगोः प्रमाणत्वाऽभावात् । द्विशममिति । तद्धितार्थे द्विगुः । ततो मात्रचोऽनेन लुक् । विकल्पस्याऽप्रकृतत्वादेव सिद्धे नित्यग्रहणं संशये वक्ष्यमाणस्य मात्रचो लुगर्थम् । अन्यथा शममात्रमित्यत्रेव द्विशमशब्दादपि स मात्रच न लुप्येतेति भाष्ये स्पष्टम् । प्रमाणेति । प्रमाणवाचिनः परिमाणवाचिनः सङ्ख्यावाचिनश्च संशये मात्रज्वक्तव्य इत्यर्थः । अत्र प्रमाणमायाम एव गृह्यते,आयामस्तु प्रमाणं स्यादि॑ति वचनात् । अत एव परिमाणग्रहणमर्थवत् । शममात्रमित्यादि । शमः स्यान्न वेत्यादिविग्रहः ।वत्वन्तादिति । वार्तिकमिदम् । पुरुषहस्तिभ्यामण् च । 'उक्तविषये' इति शेषः । चाद्द्वयसजादयस्त्रयः ।
translator notes
- BM on 'anuvartate': [tad asya is carried forward], so in the sense 'that is the measure of this measured thing', after a first-case word (prathamānta) standing for a measure, dvayasac, daghnac and mātrac come; the Bhāṣya makes clear that 'this, having a measure' is the sense of the affix. Followed for the first-case word and the bracketed anuvṛtti in sutra_en.
- TB: after a first-case word (prathamānta) standing for a measure, the three affixes come in the sense of the measured thing, indicated by 'asya'. Here pramāṇa means any delimiter (paricchedaka), and for that there is mātrac; dvayasac and daghnac come only for vertical measure (ūrdhvamāna), by the Bhāṣya's 'prathamaś ca dvitīyaś ca ūrdhvamāne matau mama', ūrdhvamāna being what measures by standing upright, like the thigh; hence 'daṇḍadvayasaṃ kṣetram' is not used, and an earlier author's 'dvayasac' luk in 'dvikāṇḍā kṣetrabhaktiḥ' is to be disregarded. Recorded as the scope of the three affixes, which the kaumudī does not state.
- BM: the Bhāṣya's 'prathamaś ca dvitīyaś ca ūrdhvamāne matau mama' [restricts dvayasac and daghnac to vertical measure]; Kaiyaṭa takes pramāṇa here as any delimiter, [giving] mātrac in prasthamātram, ūrumātram; but in truth, from the drift of the Bhāṣya on 'yattadetebhyaḥ' (SK 1840), pramāṇa here is only a delimiter of length (āyāma), as argued at length in the Śabdenduśekhara. Recorded (§16).
- textual NSP editorial footnote 2 on 'pramāṇe dvayasaj…' (NSP p. 307, printed 297; filed in our source under sk.1830.n1): on the view that the word pramāṇa takes only a delimiter of length, prasthamātram etc. are simply incorrect. Recorded; it bears on k5's prasthamātram.
- textual The digital source reads 'urū pramāṇam asya ūrūdvayasam. ūrūdaghnam. ūrumātram. prāmāṇe laḥ.' with no vārttika marking; NSP p. 307 (printed 297) reads 'ūrū pramāṇam asya ūrudvayasam. ūrudaghnam. ūrumātram.' and prints the vārttika sign before 'pramāṇe laḥ' (scan confirms). The English follows the print, labelling 'pramāṇe laḥ' as a vārttika within k1.
- BM on 'pramāṇe laḥ': 'la' is a name for luk established in the śāstra of earlier teachers; the luk of dvayasac etc. prescribed after [a word] standing for a measure is to be stated. śamaḥ, diṣṭiḥ, vitastiḥ are analysed 'śamaḥ pramāṇam asya' etc.; śama etc. are particular measures that are not vertical, so the luk is of mātrac, the other two being impossible. Here pramāṇa is taken only as length ('āyāmas tu pramāṇaṃ syāt'), so there is no luk in ūrudvayasam etc. Followed for 'la (i.e. luk) [of the affix]'.
- TB: 'la' is a name of luk from the earlier teachers; this luk is only after [words] well known as measures, as he illustrates with śamaḥ, diṣṭiḥ, vitastiḥ ('śamaḥ pramāṇam asya' etc.); in these the luk is of mātrac, the other two being impossible since śama etc. are not vertical measures. Followed for '[a word well known as] a measure'.
- BM: after a dvigu ending in a measure-word, luk of dvayasac etc. is obligatory. Since a dvigu ending in a measure-word does not itself denote a measure, tadantavidhi holds here by implication (sāmarthya); the previous vārttika does not reach it, a dvigu not being a measure. dviśamam: a dvigu in the sense of the taddhita, then luk of mātrac by this vārttika. Since an option is not in context, 'nitya' serves for the luk of the mātrac to be taught for doubt; otherwise, as in śamamātram, that mātrac would not be elided after dviśama either, as the Bhāṣya makes clear. Followed for '[the luk is]'.
- TB: the dvigu not being a measure and there being no tadantavidhi [for the previous vārttika], luk not obtained by the previous [vārttika, pramāṇe laḥ] is prescribed. Objection: 'nitya' is pointless, no option being in context. Reply: as the mātrac of doubt in śamamātram is not elided, 'pramāṇe laḥ' having for its domain the earlier rule 'pramāṇe dvayasac…', so after a dvigu it would not be elided; but luk is wanted: 'dvau śamau syātāṃ na vā' → dviśamaḥ; hence 'nitya' serves to include more. Some say 'nitya' is for variety. Recorded. TB's denial of tadantavidhi concerns the previous vārttika, as does BM's 'pūrvavārttikena tu nātra prāptiḥ'; BM adds that tadantavidhi holds for dvigor nityam itself by sāmarthya, which TB does not address, so the two do not conflict.
- BM: after a word denoting pramāṇa, parimāṇa or saṃkhyā, mātrac is to be stated in doubt; pramāṇa is here only length ('āyāmas tu pramāṇaṃ syāt'), and that is why the mention of parimāṇa has a purpose. The analysis of śamamātram etc. is 'śamaḥ syān na vā' ('it may or may not be a śama'). Recorded; the kaumudī gives the forms without analysis.
- TB: śamamātram etc. are analysed 'śamaḥ syān na vā' etc. Recorded; the kaumudī gives the forms without analysis.
- textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 307 (printed 297) instead prints the vārttika sign before 'dvigor nityam' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose. The same holds for the tags opening k5 and k7, which close the vārttikas of k4 and k6.
- BM: 'vatvantāt …' is a vārttika. Recorded; BM's block then passes to 'puruṣahastibhyām aṇ ca' (SK 1839).
SK 1839 · A 5.2.38V
पुरुषहस्तिभ्यामण् च ॥ १८३९ ॥
puruṣahastibhyāmaṇ ca
puruṣahastibhyām aṇ ca — After puruṣa and hastin [in the stated domain: first-case words (prathamānta) denoting a measure (pramāṇa), in the sense 'that is the measure of this' (tad asya)], aṇ too [besides dvayasac, daghnac and mātrac].
Rule. After puruṣa "man" and hastin "elephant", in the same domain as SK 1838, aṇ also comes. The three affixes of SK 1838 remain available beside it. One of Bhaṭṭoji's commentators supplies "in the same domain".
Example.
puruṣaḥ pramāṇam asya "a man is its measure" → puruṣa + aṇ
→ vṛddhi u → au (SK 1075) → the a deleted → pauruṣam. Also puruṣadvayasam.
hastī pramāṇam asya "an elephant is its measure" → hastin + aṇ
→ vṛddhi a → ā → the stem keeps -in (SK 1245) → hāstinam. Also hastidvayasam.
One of Bhaṭṭoji's commentators names SK 1245 for hāstinam.
Watch out. Do not delete the affix of puruṣadvayasam by pramāṇe laḥ. One of Bhaṭṭoji's commentators, citing an earlier scholar, says puruṣa and hastin are not well-known measures like śama.
Siddhānta-kaumudī
पुरूषः प्रमाणमस्य पौरुषम् । पुरुषद्वयसम् । हास्तिनम् । हस्तिद्वयसम् ॥
'A man (puruṣa) is its measure': pauruṣam, puruṣadvayasam. [An elephant (hastin) is its
measure:] hāstinam, hastidvayasam.
Tattvabodhinī
NSP p. 307—पुरुषहस्तिभ्यामण्च । ‘इनण्यनपत्ये’ इति प्रकृतिभावः । हस्ती प्रमाणमस्य हास्तिनम् ॥ अत्र काशिकायामुक्तं ‘द्विगोर्नित्यं लुक् द्विपुरुषमुदकम्’ इत्यादि ॥ व्याख्यातं च हरदत्तेन—यद्यपि ‘प्रमाणे लो द्विगोर्नित्यम्’ इत्यस्य नायमनुवदः, पुरुषहस्तिनोः शमादिवत्प्रमाणत्वेनाप्रसिद्धत्वात्, अत एव हि पुरुषद्वयसमित्यादौ ‘प्रमाणे लः’ इति लुक् न भवति । ‘तथाप्यपूर्वोऽत्र लुग्विधीयते’ इति ॥ एतच्चासंगतम् । ‘द्विगोर्नित्यं लुक्’ इत्यपूर्ववचनस्य मुनित्रयानुक्तत्वात् ॥ वस्तुतस्तु विधीयत इत्यस्यानुमीयत इत्यर्थः । अयं भावः । ‘द्विगोः’ ‘तद्धितलुकि’ इत्यनुवर्तमाने ‘पुरुषात्प्रमाणेऽन्यतरस्याम्’ इति ङीब्विकल्प्यते तदेव लुकमनुमापयतीति
Bālamanoramā
पुरुषहस्तिभ्यामण् च - पुरुषहस्तिभ्यामण् च । 'उक्तविषये' इति शेषः । चाद्द्वयसजादयस्त्रयः ।
translator notes
- textual The digital source reads 'purūṣaḥ pramāṇam asya'; NSP p. 307 (printed 297) reads 'puruṣaḥ' (scan confirms); the English gives puruṣa.
- BM (own block; the same words close sk.1838.b1): 'in the stated domain (uktaviṣaye)' is to be supplied; by ca, the three [affixes] dvayasac etc. Followed for the bracketed domain in sutra_en and for '[besides dvayasac, daghnac and mātrac]'.
- TB: [in hāstinam] the base keeps its form (prakṛtibhāva) by 'inaṇy anapatye'; hastī pramāṇam asya, hāstinam. TB cites the Kāśikā, 'dvigor nityaṃ luk: dvipuruṣam udakam', and Haradatta's gloss: although this is not a restatement of 'pramāṇe lo dvigor nityam', since puruṣa and hastin are not established as measures as śama etc. are (which is why in puruṣadvayasam etc. the luk of 'pramāṇe laḥ' does not occur), a fresh luk is prescribed here. TB calls this inconsistent, since no fresh 'dvigor nityaṃ luk' is stated by the three sages, and reads 'prescribed' as 'inferred': with 'dvigoḥ' and 'taddhitaluki' continuing, the [feminine affix] taught by 'puruṣāt pramāṇe 'nyatarasyām' (OCR 'kīcid') presupposes that luk. Followed for supplying '[An elephant (hastin) is its measure:]'; the point that puruṣadvayasam keeps its affix (no luk by 'pramāṇe laḥ') is Recorded.
- translator The 'stated domain' is that of 'pramāṇe dvayasajdaghnañmātracaḥ' (SK 1838), whose kaumudī says 'tad asya' is carried forward (tad asyety anuvartate); the bracket in sutra_en spells it out on BM's 'uktaviṣaye'.
SK 1840 · A 5.2.39V
यत्तदेतेभ्यः परिमाणे वतुप् ॥ १८४० ॥
yattadetebhyaḥ parimāṇe vatup
yattadetebhyaḥ parimāṇe vatup — After yad, tad and etad [as first-case words (prathamānta)] denoting a quantity (parimāṇa), vatup [comes, in the sense 'that is the quantity of this', 'tad asya' being carried forward (anuvṛtti)].
Rule. After yad, tad and etad, in the first case, denoting a quantity (parimāṇa), vatup comes. The sense is "that is the quantity of this". One of Bhaṭṭoji's commentators says tad asya is carried forward.
Example. Vatup is heard as vat; its u and p are markers.
yat parimāṇam asya "that which is its quantity" → yad + vatup → yad + vat
→ ā replaces the final of the pronoun (SK 430) → yāvat
→ nominative singular su → the augment num (SK 361) → yāvant + s
→ lengthening (SK 425) → yāvānt + s
→ s deleted (SK 252) → final t of the cluster deleted (SK 54) → yāvān "as much as".
Likewise tāvān "so much" and etāvān "this much".
Bhaṭṭoji's commentators both give these steps.
Applies when / blocked by. Why does the sūtra say parimāṇe at all? "Measure" (pramāṇe) would otherwise be carried forward from SK 1838. One of Bhaṭṭoji's commentators answers that the two differ. Parimāṇa is quantity in every dimension. Pramāṇa is length.
Watch out. Keep the two words apart: parimāṇa is "quantity", pramāṇa is "measure". The vārttika under SK 1838 names both, "a measure, a quantity, or a number".
Siddhānta-kaumudī
यत्परिमाणमस्य यावान् । तावान् । एतावान् ॥
yat parimāṇam asya, 'that which is its quantity': yāvān ('as much as').
tāvān ('so much'). etāvān ('this much').
Tattvabodhinī
NSP p. 307–308—यत्तदेतेभ्यः—॥—यावानित्यादि । ‘आ सर्वनाम्नः’ इत्यात्वे ‘उगिदचाम्—’ इति नुम् ‘अत्वसन्तस्य च’ इति दीर्घः । हल्ङ्यादिलोपसंयोगान्तलोपौ । ‘प्रमाणे’ इत्यनुवर्तमाने परिमाणग्रहणं प्रमाणपरिमाणयोर्भेदात्कृतम् । तथा च वार्तिकम्—‘डावतोरर्थवैशेष्यान्निर्देशः पृथगुच्यते । मात्राद्यप्रतिघाताय भावः सिद्धेश्च डावतोः’ इति ॥ अस्यार्थः—इह शास्त्रे वतुपं विधाय तस्मिन् परे आत्वं विहितम् । पूर्वाचार्यास्तु डावतुं विदधिरे तद्रीत्या निर्देशोऽयं डावताविति । विशेष्यत इति विशेषस्तस्य भावो वैशेष्यं तस्मात्, अर्थभेदादित्यर्थः । अर्थभेदस्तु ‘परिमाणं तु सर्वतः । आयामस्तु प्रमाणं स्यात्’ इति प्रागेवोक्त इति भावः ॥ नन्वनयोरर्थभेदे सति यावानध्वा यावती रज्जुरित्यादि न सिद्ध्येत्, अत्र ह्यायाममात्रं गम्यते । यद्युपमानाद्भविष्यतीति ब्रूषे, तर्हि प्रमाणग्रहणमेवानुवर्त्यताम्, यावानध्वेत्यादिप्रयोगाश्च मुख्याः सन्तु । ये तु परिमाणे प्रयोगाः ‘यावान् धान्यराशिः’ इत्यादयः, त एवोपमानाद्भवन्तु तत्राह—‘मात्रादीति’ । ‘यत्तदेतेभ्यः—’ इति विशेषविहितो हि वतुप् सामान्यविहितान् मात्रजादीन् बाधेत । तेन तन्मात्रमित्यादि न स्यात् । परिमाणग्रहणे सति तु भिन्नोपाधिकत्वाद्वतुपः प्रमाणे विहितमात्रजादिभिः सह बाध्यबाधकभावो नेति भावः ॥ नन्वेवमपि बाधः स्यादेव । ‘प्रमाणे द्वयसच्’ इत्यत्र प्रस्थमात्रमित्यादिसिद्धये प्रमाणग्रहणस्य परिच्छेदकमात्रपरतया व्याख्यातत्वेन वतुपो यत्तदेतेभ्यो विहितत्वेन विशेषविहितत्वानपायात् । तस्मात् ‘यत्तदेतेभ्यो वतुप् च’ इत्येव सूत्र्यताम्, मास्तु परिमाणग्रहणम्, अस्तु च प्रमाणे इत्यर्थाधिकारः, तेन यावती रज्जुर्यावान् धान्यराशिरित्यादिप्रयोगाः सर्वेऽप्युपचारं विनैव निर्वहन्तीत्यपरमनुकूलमत आह—‘भावः सिद्धश्चेति’ ॥—डावतोरिति पञ्चम्यन्तम् । अर्थभेदे सति वत्वन्तान्मात्रजादीनामुत्पत्तिः सिद्ध्यति । तत्परिमाणमस्य तावद्धान्यं राशीकृतम् । तावत्प्रमाणमस्य कुञ्चादेः, तावन्मात्रम् । यादृग्राशीकृतस्य धान्यादेर्दैर्घ्यं तादृशं कुञ्चादेरपीत्यर्थः । एकविषयत्वे तु वतुपैव विशिष्टस्य प्रमेयस्योक्तत्वाद्वतुवन्तान्मात्रजादयो न स्युः । यस्य हि तावत्प्रमाणं तस्य तदपि प्रमाणम् । जानुप्रमाणकं जलादि यस्य प्रमाणं तदपि जानुप्रमाणकमिति वक्तुं शक्यत्वात् । एवं च तावच्छब्द एव प्रयुज्येत, न तु तावन्मात्रमित्यादि । अन्यथा तत्प्रमाणमस्य तन्मात्रम् । तन्मात्रं प्रमाणमस्य तन्मात्रमात्रमित्येवं मात्रजादिभ्यः प्रत्ययमालाप्रसङ्गात्
Bālamanoramā
यद्तदेतेभ्यः परिमाणे वतुप् - यत्तदेतेभ्यः । तदस्येत्यनुवर्तते । अस्य तत्परिमाणमित्यर्थे परिमाणवाचिभ्यः प्रथमान्तेभ्यः किम्, यद्, तद्, एतद्, एभ्यो वतुप् स्यादित्यर्थः । यावानिति । यच्छब्दाद्वतुप् । उपावितौ । 'आ सर्वनाम्नः' इत्यात्त्वम्, सुः,उगिदचामि॑ति नुम्,अत्वसन्तस्ये॑ति दीर्घः, हल्ङ्यादिसंयोगान्तलोपौ । एवं तावान्, एतावान् ।
Footnotes (NSP 1915 ed.)
NSP p. 308 अवयवे इति—अवयवी चात्रानुद्धृतावयवभेदोऽपि समुदायः, तेन मुनित्रयं, बहुतयं यूथम्, उभये देवमनुष्या इति सिद्धम् ।
translator notes
- BM: 'tad asya' is carried forward (anuvartate); in the sense 'that is the quantity of this', after the first-case words (prathamānta) denoting quantity [BM's list reads] kim, yad, tad, etad, vatup comes. Followed for the first-case words and the bracketed anuvṛtti in sutra_en; 'kim' in BM's list is Recorded, the sūtra naming only yad, tad and etad.
- BM on yāvān: vatup after yad; u and p are it-letters; ā by 'ā sarvanāmnaḥ'; su; num by 'ugidacām…'; lengthening by 'atvasantasya…'; then loss of s by hal-ṅy-ādi [lopa] and loss of the final of the cluster (saṃyogāntalopa). Likewise tāvān, etāvān. Recorded; the kaumudī gives only the analysis and the forms.
- TB on yāvān etc.: ā by 'ā sarvanāmnaḥ', num by 'ugidacām…', lengthening by 'atvasantasya ca…', loss by hal-ṅy-ādi and saṃyogāntalopa. Although 'pramāṇe' would be carried forward ('pramāṇe' ity anuvartamāne), 'parimāṇa' is stated because pramāṇa and parimāṇa differ (so parimāṇa displaces pramāṇe here), as the vārttika 'ḍāvator arthavaiśeṣyān nirdeśaḥ pṛthag ucyate, mātrādyapratighātāya bhāvaḥ siddhaś ca ḍāvatoḥ' shows: the separate mention of ḍāvatu (the earlier teachers' name for vatup) is due to the difference of sense (parimāṇa in every dimension, pramāṇa as length), so that the general mātrac etc. are not blocked by the special vatup and mātrac etc. can follow a vatu-ending word (tāvanmātram). Recorded as the rule interaction the kaumudī does not state.
SK 1841 · A 5.2.40V
किमिदंभ्यां वो घः ॥ १८४१ ॥
kimidaṃbhyāṃ vo ghaḥ
kimidaṃbhyāṃ vo ghaḥ — After kim and idam [as first-case words (prathamānta), in the sense 'that is the quantity (parimāṇa) of this' (tad asya), vatup — 'tad asya' and 'parimāṇe vatup' being carried forward], and gha in place of [its] v.
Rule. After kim "what" and idam "this", vatup comes in the sense "that is the quantity of this". And gh replaces its v. Bhaṭṭoji's paraphrase names vatup; one of his commentators says tad asya and parimāṇe vatup are carried forward.
Example.
kiṃ parimāṇam asya "what is its quantity?" → kim + vat → gh for v → kim + ghat
→ gh → iy (SK 475) → kim + iyat
→ kī replaces kim (SK 1018) → kī + iyat
→ the ī deleted (SK 311) → kiyat → as for yāvān → kiyān "how much".
idam + vat → gh → iy → idam + iyat → īś replaces idam (SK 1018)
→ that ī deleted (SK 311) → only the affix remains, iyat → iyān "this much".
Bhaṭṭoji's commentators both give these steps. One of them adds that īś, being marked with ś, replaces the whole of idam.
Applies when / blocked by. Why does the sūtra say "of v" (vaḥ)? One of Bhaṭṭoji's commentators answers. SK 44 would already put gh at the start of the affix. But vaḥ shows that gh is a substitute, not a new affix.
Siddhānta-kaumudī
आभ्यां वतुप्स्याद्वस्य च घः । कियान् । ईयान् ॥
After these two, vatup, and gha in place of [its] v. kiyān; iyān.
Tattvabodhinī
NSP p. 308—किमिदंभ्याम्—॥—वतुप्स्यादिति । वकारस्य घविधिसामर्थ्याद्वतुपमनुवर्त्य सोऽप्यत्र विधीयत इति भावः ॥ ‘आदेः परस्य’ इत्येव सिद्धे ‘वः’ इति वचनमादेशप्रतिपत्त्यर्थम् । इतरथा घं प्रत्ययान्तरं विज्ञायेत ॥—कियानिति । ‘इदंकिमोरीश्की’ । ‘यस्येति च’ इति लोपः ॥—इयानिति । ईशादेशस्य ‘यस्य’ इति लोपे प्रत्ययमात्रमवशिष्यते । पठन्ति च—उदितवति परस्मिन् प्रत्यये शास्त्रयोनौ गतवति विलयं च प्राकृतेऽपि प्रपञ्चे । सपदि पदमुदीतं केवलः प्रत्ययो यत् तदियदिति मिमीते को हृदा पण्डितोऽपि ॥ वैयाकरणानामौपनिषदानां च प्रक्रियामाश्रित्य प्रवृत्तो द्व्यर्थोऽयं श्लोकः
Bālamanoramā
किमिदंभ्यां वो घः - किमिदंभ्यां वो घः । तदस्येति, परिमाणे वतुविति चानुवर्तते । तदाह — आभ्यां वतुप् स्यादिति । आभ्यां प्रथमान्ताभ्याम्अस्य तत्परिमाण॑मित्यर्थे वतुप्स्यादित्यर्थः । वस्य च घ इति । वकारस्य घकार इत्यर्थः । कियानिति । किं परिमाणमस्येति विग्रहः । किंशब्दाद्वतुप् । उपावितौ । वकारस्य घकारः । इयादेशः । किम् इयत् इति स्थिते 'इदङ्किमोरीश्की' इति किमः कीभावेयस्येति चे॑ति ईकारलोपे कियच्छब्दात्सौउगिदचा॑मिति नुमि अत्वसन्तस्ये॑ति दीर्घे, हल्ङ्यादिसंयोगान्तलोपाविति भावः । इयानिति । इदंशब्दाद्वतुपि वकारस्य घकारे इयादेशे इदम् इयत् इति स्थितेइदङ्किमोरीश्की॑ति शित्त्वादिदम ईकारे सर्वादेशेयस्येति चे॑ति ईकारस्य लोपे इयदिति प्रत्ययमात्रं शिष्यते । ततः सौ नुमादि पूर्ववत् ।
translator notes
- BM: 'tad asya' and 'parimāṇe vatup' are carried forward (anuvartate); hence 'ābhyāṃ vatup syāt': after these two, first-case words, vatup in the sense 'asya tat parimāṇam'; 'vasya ca ghaḥ' means gh in place of v. kiyān: vigraha 'kiṃ parimāṇam asya'; vatup after kim, u and p are it; gh for v; iy substitute: kim + iyat; kī for kim by 'idaṅkimor īśkī', deletion of ī by 'yasyeti ca'; then with su, num by 'ugidacām', lengthening by 'atvasantasya', and deletion by 'halṅyādi' and of the final of a cluster (saṃyogāntalopa): kim + vatup → kim + vat → kim + ghat → kim + iyat → kī + iyat → kiyat → kiyān. iyān: after idam, vatup, gh for v, iy: idam + iyat; ī for idam by 'idaṅkimor īśkī', replacing the whole since it is śit; deletion of that ī by 'yasyeti ca', so that the affix alone remains: iyat; then with su, num etc. as before: iyān. Followed for the bracketed anuvṛtti and the first-case words in sutra_en.
- TB on 'vatup syāt': by the force of prescribing gha for v, vatup is carried forward and is itself prescribed here too. Although [the replacement of the affix-initial v] would follow by 'ādeḥ parasya' (1.1.54) alone (OCR 'aṅgoḥ parasya'; the print is damaged at this spot, and the argument requires ādeḥ parasya), 'vaḥ' is stated so that [gha] is understood as a substitute (ādeśa); otherwise gha would be taken as a separate affix. kiyān: 'idaṅkimor īśkī', deletion by 'yasyeti ca'. iyān: when īś is deleted by 'yasya[-iti ca]', the affix alone remains. TB cites a verse with a double meaning (dvyartha), built on the procedure of the grammarians and of the Upaniṣadic thinkers, on the 'mere affix' iyat that alone remains. Followed for '[its] v' and for vatup being prescribed by this rule.
SK 1842 · A 5.2.41V
किमः संख्यापरिमाणे डति च ॥ १८४२ ॥
kimaḥ saṃkhyāparimāṇe ḍati ca
kimaḥ saṃkhyāparimāṇe ḍati ca — After kim [as a first-case word (prathamānta), used in a question] about the determination of number (saṃkhyāparimāṇa), ḍati [comes] as well [in the sense 'of this', 'tad asya' being carried forward (anuvṛtti)].
Rule. After kim, used in a question about the determination of a number, ḍati comes. Here parimāṇa means "determination", not "quantity"; Bhaṭṭoji's commentators both gloss the compound so. By ca, vatup with gh for v comes as well. Bhaṭṭoji's commentators both carry tad asya forward.
Example.
kā saṃkhyā yeṣām "those whose number is what?" → kim + ḍati → kim + ati
→ the affix is marked with ḍ, so the ṭi im is deleted (SK 316) → k + ati → kati "how many".
With vatup: → kiyantaḥ "how many", the plural of kiyat.
Applies when / blocked by. One of Bhaṭṭoji's commentators says kati is always plural. Nobody asks the number of one or two things; that is already known. Kati is called ṣaṭ by SK 259, so its nominative and accusative plural endings are deleted (SK 261).
Watch out. The affix does not come when kim expresses contempt. kā saṃkhyā eṣāṃ daśānām "what count are these ten?" is scorn, not a question. Bhaṭṭoji's commentators both give this counter-example.
Siddhānta-kaumudī
चाद्वतुप् । तस्य च वस्य घः स्यात् । का संख्या येषां ते कति । कियन्तः ॥
By 'ca', vatup [comes too], and gh replaces its v. kā saṃkhyā yeṣām, 'those whose number is
what?': kati. kiyantaḥ.
Tattvabodhinī
NSP p. 308—किमः संख्या—। ‘तदस्य—इत्यनुवर्त्तत एव । संख्यायाः परिमाणं परिच्छेदः, तस्मिन् कर्तव्ये यः प्रश्नस्तस्मिन्वर्त्तमानात्किमः प्रथमासमर्थादस्येति षष्ठ्यर्थं डतिः स्यात् ॥ संख्यापरिमाणे किम् । क्षेपे माभूत् । का संख्येयमेषां दशानाम् । ‘अव्रतानाममन्त्राणां जातिमात्रोपजीविनाम् । सहस्रशः समेतानां परिषत्त्वं न विद्यते’ इत्येवं संख्येयद्वारेणात्र संख्यायाः कुत्सा बोध्या
Bālamanoramā
किमः संख्यापरिमाणे डति च - किमः सङ्ख्या । तदस्येत्यनुवर्तते । सङ्ख्यायाः परिमाणं=परिच्छेदः । किंशब्दःप्रश्ने वर्तते । का अस्य सङ्ख्येत्येवं सङ्ख्या परिच्छेदविषयकप्रश्ने विद्यमानात्किंशब्दात्प्रथमान्तादस्येत्यर्थे डतिप्रत्ययश्च स्यादित्यर्थः । कतीति । का सङ्ख्या अस्येति, का सङ्ख्या अनयोरिति च प्रश्नो न सम्भवति,अस्ये॑त्यनेन एकत्वस्य, अनयोरित्यनेन द्वित्वस्य च ज्ञातत्वात्, ज्ञाते च प्रश्नाऽसम्भवात् । का सङ्ख्या एषामिति तु प्रश्नः सम्भवति, तत्र एषामित्यनेन बहुत्वस्य ज्ञातत्वेऽपि तद्व्याप्यत्रित्वचतुष्ट्वादिसङ्ख्यानामज्ञातत्वात् । उक्तं च भाष्ये — ॒न द्व्येकयोः प्रश्नोऽस्ती॑ति । ततश्च नित्यबहुवचनान्तोऽयं कतिशब्दोडति चे॑ति षट्संज्ञकत्वात्षड्भ्यो लु॑गिति जश्शसोर्वुक् । कियन्त इति । कियानितिवत्प्रक्रिया । बहुवचने विशेषः । 'सङ्ख्यापरिमाणे' इत्युक्तेः किमः क्षेपार्थकत्वे डतिर्न भवति । का सङ्ख्या एषां दशानामिति ।दशाऽवरा परिष॑दित्यत्र ब्राह्मणब्रुवाणां मेलने इदं वाक्यं प्रवृत्तम् । सङ्ख्येयद्वारा सङ्ख्यायाः कुत्साऽत्र गम्यते,अव्रतानाममन्त्राणां जातिमात्रोपजीविनाम् । सहस्रशः समेतानां परिषत्त्वं न विद्यते ।॑ इति स्मरणात् ।
translator notes
- BM: 'tad asya' is carried forward (anuvartate). saṃkhyāparimāṇa = the determination (pariccheda) of number; kim here denotes a question. After kim as a first-case word (prathamānta), used in a question about determining number such as 'kā asya saṃkhyā', ḍati comes in the sense 'asya'. By 'saṃkhyāparimāṇe', ḍati does not come when kim expresses contempt (kṣepa), as in 'kā saṃkhyā eṣāṃ daśānām', said when brāhmaṇas who merely call themselves so gather in the 'daśāvarā pariṣat', with the smṛti verse 'avratānām amantrāṇāṃ …'. Followed for the first-case word, the question and the bracketed anuvṛtti in sutra_en.
- TB: 'tad asya' is indeed carried forward (anuvartata eva); the determination of number is saṃkhyāparimāṇa, and after kim standing in a question made to effect it, with the first case as samartha, ḍati comes in the sixth-case sense 'asya'. Why 'saṃkhyāparimāṇe'? So that it does not come in contempt (kṣepa): 'kā saṃkhyeyam eṣāṃ daśānām', with the same verse. Followed for the bracketed anuvṛtti and the question in sutra_en.
- BM on kati: a question 'kā saṃkhyā asya' or 'kā saṃkhyā anayoḥ' is impossible, since oneness and twoness are already known from 'asya' and 'anayoḥ'; 'kā saṃkhyā eṣām' is possible, since the particular numbers three, four etc. within plurality are unknown; the Bhāṣya says 'na dvyekayoḥ praśno 'sti'. Hence kati is always plural, and, being called ṣaṭ by 'ḍati ca', has luk of jas and śas by 'ṣaḍbhyo luk'. kiyantaḥ: the process is as for kiyān, the difference being the plural. Recorded; it agrees with the kaumudī's plural analysis 'those whose number is what?'.
SK 1843 · A 5.2.42V
संख्याया अवयवे तयप् ॥ १८४३ ॥
saṃkhyāyā avayave tayap
saṃkhyāyā avayave tayap — After a [word denoting] number, [a first-case word (prathamānta),] when [the number] applies to parts (avayava), tayap [in the sense 'that is of this' (tad asya), i.e. of the whole — 'tad asya' being carried forward].
Rule. After a first-case word denoting a number, when the number applies to parts (avayava), tayap comes. The sense is "of this", that is, of the whole. Tayap is heard as -taya.
Example.
pañcāvayavā asya "it has five parts" → pañca + tayap → pañcatayaṃ dāru "wood having five parts".
The affix means the whole (avayavin); Bhaṭṭoji's commentators both say so. So pañcatayam is the wood as one whole with five parts, not wood cut into pieces.
Applies when / blocked by. The editor of the printed edition widens "whole". It may be an aggregate in which the parts are not singled out. So munitrayam "the triad of sages", bahutayaṃ yūtham "a herd of many" and ubhaye devamanuṣyāḥ "both gods and men" are correct.
Siddhānta-kaumudī
पञ्चावयवा अस्य पञ्चतयं दारु ॥
pañcāvayavā asya, 'it has five parts': pañcatayaṃ dāru, wood having five parts.
Tattvabodhinī
NSP p. 308—संख्याया—। अवयवे वर्तमाना या संख्या तद्वाचिनः प्रथमान्तात्षष्ठ्यर्थे तयप् स्यात् । यं प्रत्यवयवः सोऽवयवी प्रत्ययार्थः । ‘अस्य’ इत्यधिकारात् ॥ यथा द्वयसजादिषु प्रमाणे प्रकृत्यर्थे प्रमेयं प्रत्ययार्थस्तद्वत् ॥—त्रयमिति । ननु ‘त्रयोऽवयवाः तन्तवो यस्य त्रयं सूत्रम्’ इति प्रयोगे संभवत्यपि ‘मुनित्रयम्’ इति प्रयोगो न संगच्छते, अन्यपदार्थस्यावयविनोऽभावादिति चेत् । अत्राहुः । अवयवी त्वत्र समुदाय एव ॥ स चातिरिक्तो वाऽनतिरिक्तो वेति विचारान्तरम् ॥ एवं च समुदायस्यातिरिक्तत्वपक्षेऽपि समुदायघटकत्वेन मुनीनां प्रत्यभिज्ञानान्मुनित्रयनमस्कारस्य विघ्नविघातकलमस्त्येवेति
Bālamanoramā
संख्याया अवयवे तयप् - सङ्ख्यायाः । तदस्येत्यनुवर्तते । द्वित्र्यादिसङ्ख्याका अवयवा अस्यावयविन इति विग्रहे अवयवीभूतसङ्ख्यावाचिनः प्रथमान्तादस्यावयविन इत्यर्थे तयवित्यर्थः । पञ्चतयमिति । पञ्चावयवकः समुदाय इत्यर्थः ।
translator notes
- BM: 'tad asya' is carried forward (anuvartate). In the vigraha 'this whole (avayavin) has parts numbering two, three etc.', tayap after a word denoting the number belonging to the parts, a first-case word, in the sense 'of this whole'. pañcatayam means an aggregate (samudāya) having five parts. Followed for the bracketed anuvṛtti and the first-case word in sutra_en, and for 'wood having five parts' in k1 (the affix-meaning is the whole with five parts, not wood cut into pieces).
- TB: tayap, in the sense of the sixth case, after a first-case word denoting a number that applies to parts; the affix-meaning is the whole (avayavin), that with respect to which something is a part, by the heading 'asya'; just as with dvayasac etc. the measure is the meaning of the base and the thing measured the meaning of the affix. Followed for 'i.e. of the whole' in sutra_en.
- textual NSP footnote, printed under sk.1840.n1 (NSP p. 308, printed 298; the footnote mark stands over 'avayave' in this sūtra's heading, scan): 'here the whole is also an aggregate in which the difference of parts is not singled out (scan 'anuddhṛtāvayavabheda', OCR 'anurūta-'); hence munitrayam, bahutayaṃ yūtham, ubhaye devamanuṣyāḥ are established.'
SK 1844 · A 5.2.43V
द्वित्रिभ्यां तयस्यायज्वा ॥ १८४४ ॥
dvitribhyāṃ tayasyāyajvā
dvitribhyāṃ tayasyāyaj vā — after dvi and tri, ayac optionally [comes] in place of tayap [of SK 1843].
Rule. After dvi "two" and tri "three", ayac optionally replaces tayap.
Example.
dvi + ayac → the final i deleted (SK 311) → dvayam "a pair". Or dvi + tayap → dvitayam.
tri + ayac → trayam "a triad". Or tritayam.
One of Bhaṭṭoji's commentators names SK 311 for dvayam.
Applies when / blocked by. The same commentator reports the Bhāṣya's view that ayac is an affix in its own right, not a substitute. Bhaṭṭoji's wording, "in place of tayap", follows a vārttika.
Watch out. How can munitrayam have a whole besides the sages? One of Bhaṭṭoji's commentators answers that the whole here is just the collection.
Siddhānta-kaumudī
द्वयम् । द्वितयम् । त्रयम् । त्रितयम् ॥
dvayam [with ayac], dvitayam [with tayap]; trayam [with ayac], tritayam [with tayap].
Bālamanoramā
द्वित्रिभ्यां तयस्यायज्वा - द्वित्रिभ्यां द्वित्रिभ्यां परस्य तयपोऽयज्वा स्यादित्यर्थः । द्वयमिति । द्विशब्दात्तयपोऽयचिःयस्येति चे॑ति इकारलोपः । द्व्यवयवकसमुदाय इत्यर्थः । एवम् त्रयम् ।
translator notes
- BM (own block): in place of tayap coming after dvi and tri, ayac optionally. On 'dvayam': from the word dvi, when ayac [replaces] tayap, the i is deleted by 'yasyeti ca' (SK 311, A 6.4.148); the meaning is a collection (samudāya) having two parts; likewise trayam. BM, printed under sk.1845.b1, adds that according to the Bhāṣya on the sthānivat sūtra ayac is prescribed as an affix and not as a substitute for tayap, the mūla's 'substitute of tayap' following the vārttika. Followed for 'in place of tayap' in sutra_en, which renders the sūtra's own wording; BM's report of the Bhāṣya view is Recorded.
- TB, printed under sk.1843.t1, on 'trayam': objection — 'trayaṃ sūtram', a thread whose parts, the strands, are three, is possible, but 'munitrayam' is incoherent, since there is no whole (avayavin) besides [the munis]. Answer: here the whole is just the collection (samudāya); whether it is distinct [from its members] or not is a separate inquiry; even if it is distinct, the munis are recognised as its constituents, so homage to the triad of munis does remove obstacles. Recorded; it bears on the scope of the forms, not on the English.
- textual NSP footnote, printed under sk.1840.n1 (NSP p. 308, printed 298), on 'avayave' in SK 1843 (the footnote mark stands there; see the textual note on SK 1843): the whole (avayavin) here is also an aggregate in which the distinction of parts is not singled out (scan 'anuddhṛtāvayavabhedo 'pi', OCR 'anurūtāvayavabhedo'pi'), so that munitrayam, bahutayaṃ yūtham and ubhaye devamanuṣyāḥ are established. It bears on trayam here.
SK 1845 · A 5.2.44V
उभादुदात्तो नित्यम् ॥ १८४५ ॥
ubhādudātto nityam
ubhād udātto nityam — After ubha, [ayac in place of tayap,] obligatorily; and it is udātta.
Rule. After ubha "both", ayac replaces tayap obligatorily (nityam). Nityam sets aside the option of SK 1844. Bhaṭṭoji adds that this ayac is udātta on its first vowel.
Example.
ubha + ayac → the final a deleted (SK 311) → ubhayam "both".
Applies when / blocked by. Why "udātta on the first vowel"? Bhaṭṭoji's commentators both explain. An affix marked with c already has its last vowel udātta, by a later rule, citaḥ (SK 3710). So the word "udātta" must mean the first vowel. One of them cites the Vedic ubhayaṃ śṛṇavac ca naḥ.
With this rule the chapter ends. The next chapter opens the matvarthīya section with tad asminn adhikam iti daśāntāḍ ḍaḥ (SK 1846).
Siddhānta-kaumudī
उभशब्दात्तयपोऽयच् स्यात् स चाद्युदात्तः । उभयम् ॥
After the word ubha, ayac in place of tayap, and it has the udātta on its initial
(ādyudātta). ubhayam.
Tattvabodhinī
NSP p. 308—उभादुदात्तो नित्यम् । इह ‘चितः’ इत्यनेनैवान्तोदात्तत्वं सिद्धम् । सर्वोदात्तत्वं तु ‘अनुदात्तं पदमेकवर्जम्’ इति वचनाद्बाधितम् । न च हे उभयेति संबुद्ध्यन्ते आमन्त्रिताद्युदात्तत्वं बाधितुं वचनमिति शङ्क्यम् । पुरस्तादपवादन्यायेन चित्स्वरस्यैव बाध्यता, न त्वामन्त्रिताद्युदात्तत्वस्येति सुवचत्वात् । तस्मादुदात्तवचनसामर्थ्यादादेरेवायम् । प्रयुज्यते च तथा ‘उभयं शृणवच्च न’ इति । तदेतत्सकलमभिप्रेत्याह—स चेति
Bālamanoramā
उभादुदात्तो नित्यम् - उभादुदात्तो नित्यं । स चोदात्त इति । आद्युदात्त इत्यर्थः । अन्तोदात्तत्वस्य चित्त्वेनैव सिद्धेरिति भाष्ये स्पष्टम् । अत्रअयच्प्रत्यय एव विधीयते, नतु तयप आदेशः॑ इति स्थानिवत्सूत्रभाष्ये स्पष्टम् । 'तयप आदेश' इति मूलं तु वार्तिकानुरोधेन ।**** इति बालमनोरमायाम् पाञ्चमिकाः । ****
translator notes
- BM, on the pratīka 'sa codātta iti': [udātta] means ādyudātta, since the final udātta would already follow from its being cit, as the Bhāṣya makes clear. Here ayac is prescribed as an affix in its own right, not as a substitute for tayap, as the Bhāṣya on the sthānivat sūtra makes clear; the mūla's 'tayapa ādeśaḥ' follows the vārttika. Followed for 'udātta on its initial'; BM's view that ayac is an affix rather than a substitute is Recorded, the English following the kaumudī's 'tayapo 'yac' (substitute).
- TB: here the final udātta is already established by 'citaḥ'; all-udātta is blocked by the statement 'anudāttaṃ padam ekavarjam'. Nor may one suspect that the statement serves to block the initial udātta of the form of address (āmantrita) in 'he ubhaya', since by the maxim of the preceding exception (purastādapavādanyāya) only the cit accent is blocked, not the initial accent of the form of address. Therefore, by the force of stating 'udātta', it is the initial that is udātta; and it is so used: 'ubhayaṃ śṛṇavac ca na[ḥ]' (scan NSP p. 308 'śṛṇavac ca na', OCR 'śṛṇvanna na'; the Ṛgvedic 'ubhayaṃ śṛṇavac ca naḥ'). Having all this in mind he says 'sa ca…'. Followed for 'ādyudātta'.
- textual BM's pratīka 'sa codātta iti' presupposes a kaumudī text reading 'sa codāttaḥ' (glossed by BM as ādyudātta); our text and NSP p. 308 (printed 298) read 'tayapo 'yac syāt sa cādyudāttaḥ' (scan confirms). A printed witness does carry BM's reading: the Wikisource SK+BM print (p. 866, sources/wikisource-bm/raw/purva-3-2/0040.txt) reads the mūla 'ubhaśabdāt tayapa ādeśo 'yac syāt, sa codāttaḥ', exactly the text BM's pratīka 'sa codātta iti' and its remark ('tayapa ādeśa' iti mūlaṃ tu) presuppose. Our text (NSP) is preserved as transmitted. BM's remark that the mūla's 'tayapa ādeśaḥ' follows the vārttika fits our text as it stands, which already makes ayac a substitute of tayap (tayapaḥ, the sixth case of the replaced item).
- translator 'ayac in place of tayap' is supplied in sutra_en from 'dvitribhyāṃ tayasyāyaj vā' (SK 1844) and 'saṃkhyāyā avayave tayap' (SK 1843), as the kaumudī's paraphrase shows; neither commentator states the anuvṛtti. 'nityam' is taken to set aside the 'vā' of SK 1844. This unit closes the prakaraṇa; the first unit of p39 (SK 1846) and its NSP footnotes (sk.1846.n1) bear no comment on this sūtra.