तद्धिताधिकारे पाञ्चमिकप्रकरणम्

Covers SK 1802–1845 (44 sūtras): all present. The spine is Aṣṭādhyāyī 5.2.1–5.2.44, in order, with no omission and no insertion.

taddhitādhikāre pāñcamikaprakaraṇam — outline (p38, SK 1802–1845, all 44 sūtras)

p37 closed at 1801 with "nañsnañor adhikāraḥ samāptaḥ". This prakaraṇa opens the second pāda of the fifth book. BM opens 1802 with "now the pāñcamika [affixes] are set out".

• NSP's heading. NSP heads the section "taddhiteṣu matvarthīyāḥ 36" (p. 303, printed 293; the scan confirms). The digital source names it taddhitādhikāre pāñcamikaprakaraṇam and keeps the name matvarthīya for p39 (taddhitādhikāre matvarthīyaprakaraṇam, from 5.2.45, SK 1846). The heading is recorded here; the kaumudī text of 1802 agrees with the print.
• 1802–1805: fields where grains grow. The general affix is khañ. ḍhak and yat are exceptions (apavāda) to it.
• 1806–1824: the -īna affixes. kha (1806–1818) and then khañ (1819–1824) come after particular bases, each in its own stated sense. Many of the forms are fixed by nipātana.
• 1825–1828: single affixes. Each sūtra gives one or two affixes: kuṇap and jāhac, ti, cuñcup and caṇap, nā and nāñ.
• 1829–1835: affixes in their own sense (svārthe) after upasargas. The bases are vi, sam/pra/ud, ava, ni, and upa/adhi. The vārttikas under 1830 add affixes after names of animals.
• 1836–1837: aṭhac and itac. 1837 brings in tad asya, "that … of this", which the kaumudī carries into 1838.
• 1838–1845: measure, quantity and number. The affixes are dvayasac, daghnac and mātrac (with the luk-vārttikas), aṇ, vatup, gh in place of v, ḍati, tayap and ayac.

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

• Some TB is printed under a neighbouring unit and is cited that way below:
• 1802 under sk.1801.t1 (p37);
• 1810 and 1811 under sk.1808.t1;
• 1815 under sk.1814.t1;
• 1826 (on the anuvṛtti of mūla) under sk.1825.t1;
• 1827 (in part) under sk.1826.t1;
• 1828 under sk.1827.t1;
• 1832–1835 under sk.1830.t1;
• 1837 under sk.1836.t1;
• 1844 under sk.1843.t1.
• No TB is printed on 1809, 1817, 1829 or 1831.
• Some BM is also printed under a neighbouring unit:
• 1809 under sk.1808.b1;
• 1810 under sk.1809.b1;
• 1829 under sk.1828.b1, a block that carries 1828's pratīka;
• 1835 under sk.1834.b1;
• 1844 (on ayac as an affix) under sk.1845.b1.
• BM on 1828 is lost in the digital source. It exists in print (Wikisource BM).
• NSP footnotes printed under a neighbouring unit:
• 1806 under sk.1798.n1;
• 1808 (fn 1) and 1813 (fn 2) under sk.1808.n1;
• 1819 under sk.1814.n1;
• 1835 and 1838 under sk.1830.n1;
• 1843 under sk.1840.n1.

Where the p38 audit (.work/sk-run/p38-audit-fixes.md) corrects a reading, this outline follows the corrected reading. Those are:

• 1805: the grain is bhaṅga (masculine), as both BM and TB read it. The sūtra is read bhaṅgāṇubhyaḥ, with no avagraha.
• 1814: adyaśvīnāvaṣṭabdhe, with no avagraha. adyaśvīna is cited without a case ending, not as a feminine.
• 1821: TB only paraphrases kūpa, so there is no TB/BM clash. The kha/khañ difference is recorded.
• 1824: khañ is the exception to añ by anudāttādeś ca (4.3.140, SK 1520).
• 1826: TB and BM agree that only mūla is carried forward. The anuvṛtti of tasya is BM's alone.
• 1828: BM exists in print. The digital source lost it.
• 1830: goyugac is for the twoness of the base's meaning (BM, TB). The same holds for ṣaṭtva.
• 1831: BM states the sense avācīna only for avakuṭāra. Applying it to avakaṭa is the translator's extension.
• 1833: TB's example is nibiḍaṃ vastram.
• 1834: the substitute is cik. Its a is only for pronunciation (BM). cul replaces klinna, with the affix la.
• 1838: BM and TB do not conflict on the dvigu (see 1838 below).
• 1840: yad is relative: "that which is its quantity".
• 1840–1841: parimāṇa = "quantity", while pramāṇa = "measure" (TB: the two differ).
• 1841: TB's rule is ādeḥ parasya (1.1.54, SK 44).
• 1843: pañcataya is the whole having five parts, not wood cut into pieces.
• 1844: NSP footnote: anuddhṛtāvayavabheda, a whole in which the parts are not singled out.
• 1845: the only real divergence is BM's pratīka sa codātta.
• Case names are given as "second-case word" and the like.

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

• asāmarthye (1806);
• avārapārīṇaḥ and bhṛśam (1812);
• sā yaiva … prasūyate (1813);
• sa vrātīnaḥ (1822);
• pīlukuṇaḥ (1825);
• kriyāviśiṣṭa (1829);
• gavāṃ sthānaṃ and śākaṭaśākinau (1830);
• avanāṭam and nāsikā (1832);
• ūrū and ūrudvayasam, with the vārttika sign before pramāṇe laḥ (1838);
• puruṣaḥ (1839).

Ordering: SK order throughout.

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

• kha → -īna and cha → -īya, both by āyaneyīnīyiyaḥ… (7.1.2, SK 475). The same rule turns ḍh → ey and gh → iy. khañ is -īna with vṛddhi of the first vowel by taddhiteṣv acām ādeḥ (7.2.117, SK 1075). ḍhak is -eya with vṛddhi by kiti ca (7.2.118, SK 1076). yat → -ya, with no vṛddhi.
• Final a/ā and i/ī of the stem are deleted before a vowel- or y-initial affix by yasyeti ca (6.4.148, SK 311): mudga → maudgīna, tārakā → tārakita.
• Final u takes guṇa by or guṇaḥ (6.4.146, SK 847), and o gives av: āgu → āgavīna.
• The ṭi -an of an an-stem is deleted by nas taddhite (6.4.144, SK 679): sarvacarmīṇa, karmaṭha (BM). adhvan is exempt (1817).
• n → ṇ after r or ṣ in the same word, by aṭkupvāṅnumvyavāye 'pi (8.4.2, SK 197): sarvāṅgīṇa, māṣīṇa, parovarīṇa.
• it-letters: c-marked affixes (kaṭac, itac, ayac …) carry the final udātta by citaḥ (6.1.163, SK 3710). vatup → -vat, tayap → -taya, ḍati → -ati; the ḍ of ḍati deletes the ṭi of the base.

A. The field where a grain grows — running example: mudgānāṃ bhavanaṃ kṣetram → maudgīnam

• 1802 dhānyānāṃ bhavane kṣetre khañ 5.2.1 — khañ after a word for a grain, as a sixth-case word, in the sense "a field (kṣetra) that is its place of growing (bhavana)".
• bhavana is "that in which [they] come into being" (bhavanty asmin).
• mudga → maudgīnam. mudga is the sixth-case grain-word (mudgānām). kha → īna, vṛddhi u → au, and the final a is deleted.
• BM:
• bhū here means arising (utpatti).
• kṣetra excludes a mere locus such as a granary. bhavana excludes holy tracts such as Kāśī. So neither word is redundant.
• TB, printed under sk.1801.t1:
• dhānyānām is a sixth case of the agent with reference to bhavana. It is the samarthavibhakti by the wording itself.
• Counter-example: tṛṇānāṃ bhavanaṃ kṣetram (grass, not grain).
• 1803 vrīhiśālyor ḍhak 5.2.2 — ḍhak after vrīhi and śāli, as an apavāda to khañ.
• The sixth case is the sūtra's own wording (TB). The sense is supplied from 1802.
• vrīhi → vraiheyam. ḍh → ey, vṛddhi ī → ai by kiti ca, and the i is deleted. Likewise śāleyam.
• 1804 yavayavakaṣaṣṭikād yat 5.2.3 — yat after yava, yavaka and ṣaṣṭika, also an apavāda to khañ.
• "dhānyānām" is carried forward (BM). TB derives the sixth case from the affix-meaning instead; both give a sixth-case word.
• yavānāṃ bhavanaṃ kṣetram → yavyam: yava + ya, with the a deleted. Also yavakyam, ṣaṣṭikyam.
• 1805 vibhāṣā tilamāṣomābhaṅgāṇubhyaḥ 5.2.4 — yat, optionally, after tila, māṣa, umā, bhaṅga and aṇu. In the other alternative (pakṣe) khañ comes.
• The pairs: tilyam / tailīnam, māṣyam / māṣīṇam, umyam / aumīnam, bhaṅgyam / bhāṅgīnam, aṇavyam / āṇavīnam.
• aṇu + yat (BM): guṇa by or guṇaḥ gives aṇo, and av comes by vānto yi pratyaye (6.1.79, SK 63).
• TB: the rule is stated where khañ was obligatorily due. TB also defends umā and bhaṅga as grains: by the smṛti "śaṇasaptadaśāni dhānyāni", the camaka list is no enumeration of grains.

B. kha (-īna) "made, seen, pervading, reaching, experiencing, going" — running example: sarvapathān vyāpnoti → sarvapathīnaḥ

• 1806 sarvacarmaṇaḥ kṛtaḥ khakhañau 5.2.5 — kha and khañ after sarvacarman, a third-case word, in the sense "made" (kṛta).
• The compound is valid by nipātana "even where there is no sāmarthya" (asāmarthye 'pi): sarva construes with kṛta, not with carman (NSP fn, printed under sk.1798.n1).
• sarvaś carmaṇā kṛtaḥ means made whole with leather:
• sarvacarmīṇaḥ (kha);
• sārvacarmīṇaḥ (khañ, with vṛddhi a → ā).
• In both, the ṭi -an is deleted by nas taddhite (BM).
• Not in the sense "made with the whole leather" (sarveṇa carmaṇā kṛtaḥ), by the explanation (BM, TB).
• TB: the sūtra does not say "khaś ca", because ca would drag the yat of 1805 along.
• 1807 yathāmukhasaṃmukhasya darśanaḥ khaḥ 5.2.6 — kha after yathāmukha and saṃmukha, as sixth-case words, in the sense darśana.
• darśana is "that in which one is seen", i.e. a mirror (BM). TB: lyuṭ in the sense of the locus.
• yathāmukham, "what resembles the face", is the reflected image (pratibimba). It is an avyayībhāva in the sense of resemblance by nipātana, despite yathā 'sādṛśye (2.1.7, SK 661).
• saṃmukham is "the face whole (sama = sarva)". The final a of sama is lost by nipātana. It is not the upasarga sam (BM, TB).
• yathāmukhīnaḥ, saṃmukhīnaḥ.
• 1808 tat sarvādeḥ pathyaṅgakarmapatrapātraṃ vyāpnoti 5.2.7 — kha after a second-case word that begins with sarva and ends in pathin, aṅga, karman, patra or pātra, in the sense "pervades that".
• There is tadantavidhi, since pathin etc. by themselves cannot begin with sarva (BM, TB).
• sarvapathān vyāpnoti → sarvapathīnaḥ:
• sarvapatha has the samāsānta a by ṛkpūr… (5.4.74, SK 940) (TB; BM likewise);
• the second-case base is sarvapathān;
• kha → īna, and the final a is deleted.
• Also sarvāṅgīṇaḥ, sarvakarmīṇaḥ, sarvapatrīṇaḥ, sarvapātrīṇaḥ, with n → ṇ.
• The case of pathyaṅga…pātram: NSP fn 1 (under sk.1808.n1) calls it a first case in the sense of the fifth; BM calls it a second case in the sense of the fifth. Recorded.
• 1809 āprapadaṃ prāpnoti 5.2.8 — [kha] after āprapada, a second-case word, in the sense "reaches".
• āprapada is an avyayībhāva by āṅ maryādābhividhyoḥ (2.1.13, SK 667), "up to the front of the foot" (BM).
• āprapadīnaḥ paṭaḥ, a cloth reaching to the front of the foot. The affix is supplied from 1808 on BM's statement.
• 1810 anupadasarvānnāyānayaṃ baddhābhakṣayatineyeṣu 5.2.9 — [kha] after anupada, sarvānna and ayānaya, as second-case words. The senses are baddhā (bound), bhakṣayati (eats) and neya (to be led), respectively.
• anu is in the sense of length (āyāma) and of similarity. The avyayībhāva comes by yasya cāyāmaḥ (2.1.16, SK 670). BM reads "sādṛśye vā"; the kaumudī reads "ca".
• anupadīnā upānat, a shoe bound along the foot.
• sarvānnīno bhikṣuḥ, a mendicant who eats all foods.
• āyānayīnaḥ śāraḥ, a piece to be led to the ayānaya.
• ayānaya is the safe square in the dice game where clockwise (aya) and counter-clockwise (anaya) pieces are not attacked (BM, TB, from the Kāśikā).
• The derivative's initial ā is as transmitted.
• 1811 parovaraparamparaputrapautram anubhavati 5.2.10 — [kha] after parovara, parampara and putrapautra, as second-case words, in the sense "experiences".
• parāṃś cāvarāṃś cānubhavati → parovarīṇaḥ:
• by nipātana u replaces the initial a of avara, only in conjunction with kha;
• para + uvara then gives o by ād guṇaḥ (6.1.87, SK 69) (TB). TB records another view: o for para, then pūrvarūpa.
• para-paratara → paramparīṇaḥ: the base takes the form parampara by nipātana.
• putrapautrīṇaḥ.
• paramparā is a separate, underived feminine word. From it, ṣyañ in its own sense gives pāramparyam.
• pārovaryavat is incorrect (asādhu), since the u of parovara comes only with kha.
• 1812 avārapārātyantānukāmaṃ gāmī 5.2.11 — [kha] after avārapāra, atyanta and anukāma, as second-case words, in the sense "one who [will] go" (gāmin).
• gāmin: ṇini by āvaśyakādhamarṇyayor ṇiniḥ (3.3.170, SK 3311), with future time (BM).
• avārapāraṃ gāmī → avārapārīṇaḥ. Also avārīṇaḥ, pārīṇaḥ, pārāvārīṇaḥ: by the explanation (vyākhyāna), kha comes after the members split and reversed (BM, TB).
• atyantīnaḥ, one who goes intensely (bhṛśam).
• anukāmīnaḥ, one who goes as he pleases.
• BM and TB differ on the avyayībhāva in anukāma: BM gives non-transgression (padārthānativṛtti), TB gives similarity (yathārtha). Recorded.

C. kha continued: calving, nearness, the hired cowherd, the adequate goer — running example: samāṃsamāṃ vijāyate → samāṃsamīnā gauḥ

• 1813 samāṃsamāṃ vijāyate 5.2.12 — [kha] after the pair of seventh-case words samāṃsamām, "year after year", in the sense "calves".
• BM on the case: vi-jan is intransitive, and calving does not pervade the year, so the case is the seventh. It is doubled by nityavīpsayoḥ (8.1.4, SK 2140).
• samāyāṃ samāyām + kha:
• in the prior member, by nipātana, y is lost and the rest of the case ending is not elided (aluk): samāṃ-;
• the final member's ending goes by supo dhātuprātipadikayoḥ (2.4.71, SK 650) (TB);
• with īna, and ṭāp for the feminine, this gives samāṃsamīnā gauḥ.
• BM: luk of both endings would have given the unwanted samāsamīna.
• The kaumudī: samāṃsamīnā is "she who gives birth year after year" (sā yaiva … prasūyate).
• vārttika khapratyayānutpattau yalopo vā: where kha does not arise, loss of y is optional in both words (BM, TB; NSP fn 2, under sk.1808.n1). So samāṃsamāṃ vijāyate, or samāyāṃ samāyāṃ vijāyate.
• 1814 adyaśvīnāvaṣṭabdhe 5.2.13 — [kha] after adya-śvas, "today or tomorrow", in the sense "brings forth", when nearness (avaṣṭabdha) is meant.
• vijāyate is carried forward (TB). adyaśvīna is cited without a case ending, since adyaśvīno gosamūhaḥ is also wanted (BM, TB).
• avaṣṭabdha means "near": ṣ comes for stambh in that sense by avāc cālambanāvidūryayoḥ (8.3.68, SK 2273).
• adya śvo vā vijāyate → adyaśvīnā vaḍavā, a mare near delivery:
• the compound in the sense of "or" is by nipātana;
• the ṭi (as) of śvas is deleted by avyayānāṃ bhamātre ṭilopaḥ (BM);
• adyaśv + īna, with ṭāp, gives adyaśvīnā.
• Some do not carry vijāyate forward: adyaśvīnaṃ maraṇam, a death that is near.
• 1815 āgavīnaḥ 5.2.14 — nipātana: kha after go preceded by āṅ, in the sense of a hired worker (karmakara). BM: this sense comes from a vārttika.
• One who works until the cow is handed back (the cowherd, BM, TB).
• āṅ + go:
• avyayībhāva by 2.1.13;
• shortening by gostriyor upasarjanasya (1.2.48, SK 656) gives āgu;
• kha, guṇa u → o, and av give āgavīnaḥ (BM, TB).
• 1816 anugv alaṃgāmī 5.2.15 — kha (carried forward, TB) after anugu, "behind the cow", in the sense "one who goes adequately" (alaṃgāmin).
• anugu → anugavīnaḥ, the cowherd (gopāla). The u takes guṇa and gives av.
• The case of anugu is left undecided. Haradatta says the second case (adverb). BM's "others" say the sixth case, since it is construed with a kṛt. TB says the first case (§16).
• 1817 adhvano yatkhau 5.2.16 — yat and kha after adhvan, in the sense alaṃgāmin (from 1816).
• adhvānam alaṃ gacchati → adhvanyaḥ, adhvanīnaḥ.
• The base keeps its form (prakṛtibhāva) by ye cābhāvakarmaṇoḥ (6.4.168, SK 1154) before ya, and by ātmādhvānau khe (6.4.169, SK 1671) before kha.
• That these withhold the ṭi-deletion of nas taddhite is the translator's inference.
• 1818 abhyamitrāc cha ca 5.2.17 — cha after abhyamitra, in the sense alaṃgāmin; by ca, yat and kha as well.
• abhyamitra is an avyayībhāva by lakṣaṇenābhipratī ābhimukhye (2.1.14, SK 668). TB: being an adverb, it takes the second case as samarthavibhakti.
• abhyamitrīyaḥ (cha → īya), abhyamitryaḥ (yat), abhyamitrīṇaḥ (kha): one who goes well facing the enemy.

D. khañ (-īna with vṛddhi) — running example: goṣṭho bhūtapūrvaḥ → gauṣṭhīnaḥ

• 1819 goṣṭhāt khañ bhūtapūrve 5.2.18 — khañ after goṣṭha, "cow-pen", when it denotes what formerly was one.
• bhūtapūrve qualifies the base, and the affix is in its own sense (svārthe) (BM, after the vṛttikāras).
• goṣṭha → gauṣṭhīno deśaḥ: vṛddhi o → au, the a is deleted, and kha → īna.
• BM's text names the affix kha. Recorded.
• NSP fn (printed under sk.1814.n1): by the separate placement of this rule, khañ does not block caraṭ of bhūtapūrve caraṭ (5.3.53, SK 1999).
• 1820 aśvasyaikāhagamaḥ 5.2.19 — [khañ] after aśva, a sixth-case word of the agent, in the sense ekāhagama, "what is travelled in one day".
• āśvīno 'dhvā, a road [that can be] travelled by a horse in a day: vṛddhi a → ā.
• BM:
• ap comes after gam by this very nipātana;
• the compound is by kartṛkaraṇe kṛtā bahulam (2.1.32, SK 694).
• TB raises the ghañ of parimāṇākhyāyāṃ sarvebhyaḥ and answers it by the nipātana.
• 1821 śālīnakaupīne adhṛṣṭākāryayoḥ 5.2.20 — nipātana of śālīna and kaupīna, in the senses "not bold" and "not to be done", respectively.
• śālāpraveśam arhati → śālīnaḥ, one who deserves [only] to enter the house: the diffident one.
• kūpapatanam arhati → kaupīnam, sin.
• By extension it names the male organ, as the means of sin or as what is to be concealed like it, and through connection with that its covering.
• TB's "others" give the premise that the kṛ in akārya denotes action in general: the organ is not to be looked at, and the covering not to be touched.
• BM, quoting the Bhāṣya: khañ after śālāpraveśa and kūpāvataraṇa, with the final members lost. TB says kha. Recorded.
• BM glosses kūpa as hell. TB paraphrases without glossing it. The English keeps "pit".
• 1822 vrātena jīvati 5.2.21 — [khañ] after vrāta, a third-case word, in the sense "lives by".
• vrātena jīvati → sa vrātīnaḥ. vrāta here is bodily toil, the hard work of a band of labourers (BM, TB, from the Bhāṣya), not power of intellect.
• 1823 sāptapadīnaṃ sakhyam 5.2.22 — sāptapadīna, khañ after saptapada as a third-case word, in the sense "obtained", denoting friendship.
• saptabhiḥ padair avāpyate → sāptapadīnam, with vṛddhi a → ā.
• saptapada is a dvigu in the taddhita sense (TB).
• pada means a footstep (BM), or conversation (TB, recorded).
• 1824 haiyaṃgavīnaṃ saṃjñāyām 5.2.23 — nipātana, as a name: hiyaṅgu replaces hyogodoha, "yesterday's milk", and khañ comes in the sense of a product (vikāra).
• hyogodohasya vikāraḥ → haiyaṅgavīnam, fresh butter (navanīta).
• BM gives the analysis as the Bhāṣya's: hyogodoha + khañ → hiyaṅgu + īna → hiyaṅgo + īna (or guṇaḥ) → hiyaṅgav + īna → vṛddhi i → ai.
• TB: khañ is the exception to the añ of anudāttādeś ca (4.3.140, SK 1520).
• The Bhāṣya and Amara say ghṛta. TB defends navanīta after Haradatta. Recorded.

E. Ripening, root, renown, separateness — running example: vidyayā vittaḥ → vidyācuñcuḥ, vidyācaṇaḥ

• 1825 tasya pākamūle pīlvādikarṇādibhyaḥ kuṇabjāhacau 5.2.24 — after sixth-case words, kuṇap after pīlu etc. in the sense ripening (pāka), and jāhac after karṇa etc. in the sense root (mūla), respectively.
• pīlūnāṃ pākaḥ → pīlukuṇaḥ. karṇasya mūlam → karṇajāham.
• Neither affix brings vṛddhi.
• BM:
• the k of kuṇap is not an it, since the affix is a taddhita, by laśakv ataddhite (1.3.8, SK 195);
• the j of jāhac is not an it, for want of purpose (TB agrees).
• TB:
• the rule sets aside the aṇ etc. of tasyedam (4.3.120, SK 1500);
• mūla means the beginning (upakrama).
• TB lists the gaṇas.
• 1826 pakṣāt tiḥ 5.2.25 — ti after pakṣa, in the sense "root". Only mūla of pākamūle is carried forward, since the svarita is declared on a part. BM alone also carries forward tasya.
• pakṣasya mūlam → pakṣatiḥ. TB: the first day of the fortnight, and the root of a wing.
• 1827 tena vittaś cuñcupcaṇapau 5.2.26 — cuñcup and caṇap after a third-case word, in the sense "renowned (vitta) by that".
• The y at the start of the two affixes is cited as elided (luptanirdiṣṭa). So the c is not initial in the original teaching and is not an it under cuṭū (1.3.7, SK 189).
• vidyayā vittaḥ → vidyācuñcuḥ, vidyācaṇaḥ.
• TB:
• vitta keeps its t by the nipātana vitto bhogapratyayayoḥ;
• some take cuṭū as not of universal application.
• 1828 vinañbhyāṃ nānāñau nasaha 5.2.27 — nā and nāñ, in their own sense (svārthe), after vi and nañ respectively, when these mean "not together" (separateness).
• vi → vinā. nañ → nānā: the ñ of nāñ brings vṛddhi (and serves the accent, TB).
• TB: na saha qualifies the base. If it were the affix-meaning, two negations would give "together".
• No BM in the digital source; the printed BM agrees with this construal.

F. Affixes in their own sense after upasargas — running example: vistṛtam → viśālam, viśaṅkaṭam

• 1829 veḥ śālacchaṅkaṭacau 5.2.28 — śālac and śaṅkaṭac, in their own sense (svārthe), after vi when it expresses a kāraka qualified by an action (kriyāviśiṣṭasādhana).
• vistṛtam → viśālam, viśaṅkaṭam: vi + śāla, vi + śaṅkaṭa.
• BM is printed under sk.1828.b1. No TB.
• 1830 saṃprodaś ca kaṭac 5.2.29 — kaṭac, in their own sense, after sam, pra, ud under the same condition, and by ca after vi.
• saṅkaṭam (crowded), prakaṭam (manifest), utkaṭam, vikaṭam (TB's glosses). They are conventional words (BM, TB).
• Vārttikas (NSP prints the vārttika sign before each):
• alābūtilomābhaṅgābhyo rajasy upasaṃkhyānam: kaṭac for dust. alābūnāṃ rajaḥ → alābūkaṭam; tilakaṭam. TB:
• this is an apavāda to the vikāra affixes;
• TB's "these five" is recorded.
• goṣṭhajādayaḥ sthānādiṣu paśunāmabhyaḥ: after names of animals, goṣṭhac etc. for place etc. gavāṃ sthānaṃ → gogoṣṭham. TB: it displaces the yat of sarvatra gor ajādiprasaṅge.
• Four vārttikas carry paśunāmabhyaḥ forward (BM):
• saṅghāte kaṭac: avīnāṃ saṅghātaḥ → avikaṭaḥ, a close-packed flock;
• vistāre paṭac: avipaṭaḥ, a spread-out one. TB: both are apavādas to the collective affixes;
• dvitve goyugac, for twoness of the base's meaning: dvāv uṣṭrau → uṣṭragoyugam. It is singular, like dvayam (BM, TB). BM's pratīka shows a variant kaumudī reading, dvau vṛṣau vṛṣagoyugam;
• ṣaṭtve ṣaṅgavac, likewise of the base's meaning: aśvaṣaṅgavam.
• snehe tailac: tilatailam, sarṣapatailam.
• bhavane kṣetre śākaṭaśākinau: ikṣuśākaṭam, ikṣuśākinam, a field of sugar-cane.
• 1831 avāt kuṭārac ca 5.2.30 — kuṭārac, in its own sense, after ava. By ca, kaṭac comes too.
• avācīnaḥ → avakuṭāraḥ, avakaṭaḥ, turned downward.
• BM states avācīna for avakuṭāra only. The digital BM's "kuṭarac" is a slip. No TB.
• 1832 nate nāsikāyāḥ saṃjñāyāṃ ṭīṭañnāṭajbhraṭacaḥ 5.2.31 — after ava ("avāt" continues), ṭīṭac, nāṭac, bhraṭac for the bending down of the nose, as a name.
• nata = namana, kta in the bhāva sense (BM, TB).
• avaṭīṭam, avanāṭam, avabhraṭam, "the bending of the nose".
• By connection with that (tadyogāt), the nose is avaṭīṭā nāsikā and a man too is avaṭīṭaḥ.
• TB takes the affix as svārthe after ava denoting the bending; BM says "in the sense of the bending of the nose". The English is neutral.
• 1833 ner biḍajbirīsacau 5.2.32 — biḍac and birīsac after ni, with "nate nāsikāyāḥ saṃjñāyām" carried forward (BM, TB).
• nibiḍam, nibirīsam, a bending of the nose.
• nibiḍā vṛkṣāḥ and TB's nibiḍaṃ vastram are by comparison (upamāna). TB records "some" who do not carry the condition forward.
• 1834 inacpiṭac cikaci ca 5.2.33 — after ni ("neḥ" holds), for the bending of the nose, inac and piṭac. The base ni is replaced by cik and ci respectively; the kaumudī writes "cika", but its a is only for pronunciation (BM).
• ni + inac → cik + ina → cikinam.
• ni + piṭac → ci + piṭa → cipiṭam.
• vārttika kapratyayacikādeśau ca: the affix ka, with cik for ni: cik + ka → cikkam.
• vārttika klinnasya cil-pil-laś cāsya cakṣuṣī: for klinna ("running"), the substitutes cil and pil and the affix la, in the sense "his two eyes [are running]". cillaḥ, pillaḥ.
• vārttika cul ca: cul for klinna, with the affix la (BM; TB: la by ca). cullaḥ.
• 1835 upādhibhyāṃ tyakann āsannārūḍhayoḥ 5.2.34 — tyakan, in its own sense, after upa and adhi, in the senses "near" and "high up" respectively. "saṃjñāyām" is carried forward from 1832 (BM).
• upatyakā, ground near a mountain. adhityakā, ground high on a mountain. "Of a mountain" follows from the heading of saṃjñā (BM, TB).
• The feminine comes from usage. The i of pratyayasthāt (7.3.44, SK 463) does not come, because of the statement "tyakanaś ca" (BM, TB).
• NSP fn (under sk.1830.n1): parvatādhityakā purī is figurative.

G. aṭhac and itac: the diligent, the starry — running example: karmaṇi ghaṭate → karmaṭhaḥ

• 1836 karmaṇi ghaṭo 'ṭhac 5.2.35 — aṭhac after karman, a seventh-case word, in the sense ghaṭa, "one who strives". The affix of ghaṭa is ac of the pacādi roots, nandigrahipacādibhyo… (3.1.134, SK 2896).
• karmaṇi ghaṭate → karmaṭhaḥ puruṣaḥ: karman + aṭha. The ṭi -an is deleted by nas taddhite (BM).
• The ṭha is not replaced by ika under ṭhasyekaḥ (7.3.50, SK 1170). BM says it does not follow an aṅga; TB says within aṭhac the ṭha is not itself an affix.
• BM: ghaṭa here is not "pot".
• 1837 tad asya saṃjātaṃ tārakādibhya itac 5.2.36 — itac after tārakā etc., as first-case words, in the sense "that has arisen for this".
• tārakāḥ saṃjātā asya → tārakitaṃ nabhaḥ: tārakā + ita, with the ā deleted.
• tārakādi is an open class (ākṛtigaṇa). BM adds puṣpita and phalita; TB (under sk.1836.t1) adds pulakita and romāñcita.

H. Measure (pramāṇa) — running example: ūrū pramāṇam asya → ūrudvayasam, ūrudaghnam, ūrumātram

• 1838 pramāṇe dvayasajdaghnañmātracaḥ 5.2.37 — dvayasac, daghnac, mātrac after a first-case word denoting a measure, in the sense "that is the measure of this". tad asya is carried forward (kaumudī, BM).
• ūrū pramāṇam asya → ūrudvayasam, ūrudaghnam, ūrumātram. ūru is the first-case measure-word, and "this" (the water, etc.) is the affix-meaning.
• Scope (TB, BM): dvayasac and daghnac only for vertical measure, by the Bhāṣya's "prathamaś ca dvitīyaś ca ūrdhvamāne".
• Kaiyaṭa and TB take pramāṇa as any delimiter, for mātrac.
• BM holds pramāṇa to be only length (āyāma), after the Śabdenduśekhara.
• NSP fn 2 (under sk.1830.n1): on that view prasthamātram is incorrect. Recorded (§16).
• vārttika pramāṇe laḥ (the NSP sign stands before it): la, i.e. luk of the affix, after a word well known as a measure. śamaḥ, diṣṭiḥ, vitastiḥ. The affix elided is mātrac, since these are not vertical measures (BM, TB).
• vārttika dvigor nityam: after a dvigu the luk is obligatory.
• dvau śamau pramāṇam asya → dviśamam: a dvigu in the taddhita sense, then luk of mātrac.
• BM and TB agree that the previous vārttika does not reach a dvigu, a dvigu not being a measure. BM adds that tadantavidhi holds for this vārttika itself by implication (sāmarthya).
• "nitya" makes even the mātrac of doubt elided.
• vārttika pramāṇaparimāṇābhyāṃ saṃkhyāyāś cāpi saṃśaye mātraj vaktavyaḥ: mātrac in doubt after a measure, a quantity or a number. śamamātram, prasthamātram, pañcamātram: "it may or may not be a śama" (BM, TB).
• vārttika vatvantāt svārthe dvayasajmātracau bahulam: tāvad eva → tāvaddvayasam, tāvanmātram.
• 1839 puruṣahastibhyām aṇ ca 5.2.38 — after puruṣa and hastin, in the same domain (BM: uktaviṣaye), aṇ too, besides the three.
• puruṣaḥ pramāṇam asya → pauruṣam, puruṣadvayasam.
• hastin → hāstinam, hastidvayasam. The in is kept by inaṇy anapatye (6.4.164, SK 1245) (TB).
• TB on the Kāśikā's dvipuruṣam and Haradatta's luk: puruṣadvayasam keeps its affix. Recorded.

I. Quantity (parimāṇa), number and parts — running example: yat parimāṇam asya → yāvān

• 1840 yattadetebhyaḥ parimāṇe vatup 5.2.39 — vatup after yad, tad and etad, as first-case words, denoting a quantity. tad asya is carried forward (BM).
• yat parimāṇam asya is "that which is its quantity"; yad is relative. It gives yāvān:
• yad → yā by ā sarvanāmnaḥ (6.3.91, SK 430);
• num by ugidacām… (7.1.70, SK 361);
• lengthening by atvasantasya… (6.4.14, SK 425);
• s deleted by halṅyābbhyo… (6.1.68, SK 252), and t by saṃyogāntasya lopaḥ (8.2.23, SK 54) (BM, TB).
• Likewise tāvān, etāvān.
• TB: pramāṇe would otherwise be carried forward, but parimāṇa is stated because the two differ. parimāṇa is quantity in every dimension; pramāṇa is length.
• BM's list adds kim; it is recorded.
• 1841 kimidaṃbhyāṃ vo ghaḥ 5.2.40 — after kim and idam, vatup (tad asya and parimāṇe vatup carried forward, BM), in the sense "that is the quantity of this", and gh replaces its v.
• kiṃ parimāṇam asya → kiyān:
• kim + vat → kim + ghat → kim + iyat (gh → iy);
• kim → kī by idaṅkimor īśkī (6.3.90, SK 1018), then the ī is deleted by yasyeti ca;
• kiyat → kiyān, as for yāvān.
• idam → iyān: the śit īś replaces all of idam and is then deleted, so the affix alone remains.
• TB: "vaḥ" is stated so that gha is a substitute, not a new affix; ādeḥ parasya (1.1.54, SK 44) would already place it at the affix-initial.
• 1842 kimaḥ saṃkhyāparimāṇe ḍati ca 5.2.41 — ḍati after interrogative kim, used in a question about the determination of number. By ca, vatup with gh as well. tad asya is carried forward (BM, TB).
• kā saṃkhyā yeṣām → kati: the ḍ deletes the ṭi -im of kim, leaving k + ati.
• kiyantaḥ.
• BM:
• kati is always plural, since oneness and twoness are not asked about ("na dvyekayoḥ praśno 'sti");
• it is called ṣaṭ by ḍati ca (1.1.25, SK 259), so jas and śas take luk by ṣaḍbhyo luk (7.1.22, SK 261).
• Not when kim expresses contempt (kṣepa): kā saṃkhyā eṣāṃ daśānām (BM, TB).
• 1843 saṃkhyāyā avayave tayap 5.2.42 — tayap after a first-case number-word applying to parts, in the sense "of this", the whole (tad asya carried forward, BM).
• pañcāvayavā asya → pañcatayaṃ dāru, wood having five parts. The affix-meaning is the whole (avayavin) (BM, TB).
• NSP fn (under sk.1840.n1, on avayave): the whole may be an aggregate in which the distinction of parts is not singled out (anuddhṛtāvayavabheda). Hence munitrayam, bahutayaṃ yūtham, ubhaye devamanuṣyāḥ.
• 1844 dvitribhyāṃ tayasyāyaj vā 5.2.43 — after dvi and tri, ayac optionally replaces tayap.
• dvi + ayac → dvayam (the i deleted by yasyeti ca, BM); dvitayam.
• trayam, tritayam.
• BM (under sk.1845.b1): the Bhāṣya on the sthānivat sūtra makes ayac an affix, and the mūla's "substitute" follows the vārttika. Recorded.
• TB (under sk.1843.t1): munitrayam is justified by taking the whole as the collection.
• 1845 ubhād udātto nityam 5.2.44 — after ubha, ayac for tayap, obligatorily ("nityam" sets aside the vā of 1844), and it is udātta on its initial.
• ubha + ayac → ubhayam, with the a deleted.
• BM and TB: "udātta" must mean ādyudātta, since the final udātta already follows from citaḥ. TB cites ubhayaṃ śṛṇavac ca naḥ.
• BM's pratīka reads "sa codātta" against the kaumudī's "sa cādyudāttaḥ". That is the only divergence.
• Close: p39, taddhitādhikāre matvarthīyaprakaraṇam, opens with tad asminn adhikam iti daśāntāḍ ḍaḥ (5.2.45, SK 1846).