Prakaraṇa 40 · SK 1947–1973

तद्धिताधिकारे प्राग्दिशीयप्रकरणम्

taddhitādhikāre prāgdiśīyaprakaraṇam · 27 sūtras

SK 1947 · A 5.3.1विभक्तिसंज्ञा

प्राग्दिशो विभक्तिः ॥ १९४७ ॥

prāgdiśo vibhaktiḥ

prāg diśo vibhaktiḥ — [The affixes taught] before diś [i.e. before the sūtra containing the word dik, 'dikśabdebhyaḥ …' (SK 1974)] are [termed] vibhakti.

Rule. The affixes taught before the sūtra dikśabdebhyaḥ… (SK 1974) are given the name (saṃjñā) vibhakti. The same word already names the case-endings. Now it also names these taddhitas.

Example.

bahubhyaḥ "from many" → the affix tasil (SK 1953), which is a vibhakti by this rule

→ bahutaḥ "from many".

The plain form bahubhyaḥ remains correct beside it.

Applies when / blocked by. The sūtra says "before diś". One of Bhaṭṭoji's commentators says this means the sūtra that contains that word. That is why Bhaṭṭoji writes "before dikśabdebhyaḥ".

Bhaṭṭoji adds three remarks. First, "now the svārthika affixes". A svārthika affix comes in the base's own sense: it adds no meaning of its own. Second, two words of SK 1072 stop running here: samarthānām and prathamāt. Third, vā "optionally" does continue. So each derived form stands beside the inflected word.

One of Bhaṭṭoji's commentators gives three purposes for the name vibhakti. It brings in the prohibition of SK 190. It brings in tyadādy-atva (SK 265), which needs a vibhakti after it. And it brings in an accent rule, SK 3717, taught in the accent chapter. The same commentator says the continuation of vā rests on the received interpretation alone.

Watch out. Is this a naming rule or a heading? The editor of the printed edition says it is a naming rule, known from the received interpretation. Otherwise it could be read as a heading, like prāk kaḍārāt.

Our text writes atha svārthikā pratyayāḥ, with the ḥ of svārthikāḥ lost. The 1915 printed edition reads svārthikāḥ, and this book follows the print.

Siddhānta-kaumudī

दिक्शब्देभ्य इत्यतः प्राग्वक्ष्यमाणाः प्रत्यया विभक्तिसंज्ञाः स्युः ॥ अथ स्वार्थिका प्रत्ययाः । समर्थानामिति प्रथमादिति च निवृत्तम् । वेति त्वनुवर्तत एव ॥

The affixes (pratyaya) to be taught before [the sūtra] 'dikśabdebhyaḥ …' (SK 1974) are to bear the designation (saṃjñā) vibhakti. Now [follow] affixes in the base's own sense (svārthika). [The words] 'samarthānām' and 'prathamāt' [of 'samarthānāṃ prathamād vā', SK 1072] have ceased [to run] (nivṛtta); 'vā', however, does continue (anuvartate).

Bālamanoramā

प्राग्दिशो विभक्तिः - अथ पञ्चमाध्यायस्य तृतीयपादे प्राग्दिशीयप्रकरणं निरूप्यते । प्राग्दिशो विभक्तिः । दिक्छब्देन तद्घटितं सूत्रं विवक्षितमित्यभिप्रेत्याह — दिक्छब्देभ्य इत्यत इति । विभक्तिसंज्ञका इति । तत्फलं तु 'न विभक्तौ तुस्माः' इति निषेधः, त्यदाद्यत्वम्, इदमऊडिदंपदादी॑ति स्वरश्च । स्वार्थिका इति । स्वीयप्रकृत्यर्थे भवा इत्यर्थः । तसिलादिष्वर्थनिर्देशाऽभावात्, 'अतिशायने' इत्यादीनां प्रकृत्यर्थविशेषणत्वाच्चेति भावः । निवृत्तमिति । अत्रोपपत्तिः — ॒समर्थाना॑मित्यत्रोक्ता । अनुवर्तत एवेति । व्याख्यानमेवात्र शरणम् ।

translator notes

commentary BM: by the word 'diś' the sūtra that contains that word is meant; hence Bhaṭṭoji's 'dikśabdebhya ity ataḥ'. Followed for the bracketed reference in sutra_en and k1.
commentary BM: the purpose of the vibhakti designation is the prohibition 'na vibhaktau tusmāḥ' (SK 190), the substitution of a for tyad etc. (tyadādy-atva, SK 265), and the accent taught by 'ūḍidampadādi…' (SK 3717). 'svārthikāḥ' means 'arising in the sense of their own base (prakṛti)', because no sense is specified for tasil and the rest, and expressions such as 'atiśāyane' qualify the sense of the base. On 'nivṛttam': the reasoning was given under 'samarthānām' (SK 1072). On 'anuvartata eva': explanation (vyākhyāna) alone is the authority here. Followed for 'in the base's own sense'.
textual NSP editorial footnote 2, p. 318 (printed 308), marked at 'vibhaktisaṃjñāḥ' (scan): that this is a saṃjñā-sūtra is to be known from the explanation (vyākhyāna) of the sūtra; otherwise it could also be taken as an adhikāra, like 'prāk kaḍārāt'. Recorded. The footnote is not filed in any source.json. Footnote 3 on the same page ('adhikriyate') belongs to SK 1948.
textual Our source reads 'atha svārthikā pratyayāḥ'; NSP p. 318 (printed 308) reads 'atha svārthikāḥ pratyayāḥ' (scan confirms). The English follows the print; the visarga has dropped in the digital text.
translator No Tattvabodhinī comment on this sūtra exists in our source or in the print. TB (NSP p. 318) passes directly from 'iti matvarthīyāḥ', the end of sk.1933.t1, to 'kiṃsarvanāma—' (SK 1948), which was printed at the tail of sk.1933.t1 and re-filed to sk.1948.t1 (2026-10-05).

SK 1948 · A 5.3.2किंसर्वनामादिप्रकृत्यधिकारः

किंसर्वनामबहुभ्योऽद्व्यादिभ्यः ॥ १९४८ ॥

kiṃsarvanāmabahubhyo'dvyādibhyaḥ

kiṃsarvanāmabahubhyo 'dvyādibhyaḥ — [Up to 'diś' — 'prāgdiśaḥ' carried forward (anuvṛtti) from SK 1947 — the affixes come] after kim, after a sarvanāman (pronominal) and after bahu, but not after dvi and the rest (advyādi). A heading (adhikāra).

Rule. This is a heading (adhikāra) that runs up to SK 1974. The affixes of this chapter come after kim, after a pronoun (sarvanāman), and after bahu "many". They do not come after dvi and the words that follow it in the pronoun list.

Example.

bahu → a base named by this heading → bahu + tasil → bahutaḥ "from many".

dvi → a pronoun, but excluded as one of "dvi and the rest" → no tasil → only dvābhyām "from two".

Applies when / blocked by. One of Bhaṭṭoji's commentators says prāgdiśaḥ "up to diś" is carried forward from SK 1947. That is why Bhaṭṭoji says "it is made a heading up to diś".

Why is it a heading and not a rule? The same commentator answers: it states nothing to be done. The editor of the printed edition says the same in a footnote.

Watch out. Kim is itself a pronoun. Why name it separately? Bhaṭṭoji's commentators explain. Kim is read among "dvi and the rest", so the exclusion would shut it out. It is placed there for another rule, tyadādīnāṃ mithaḥ sahoktau yat paraṃ tac chiṣyate. When tyad and the rest are spoken together, the one that stands later in their list remains. Kim is read in that list, so in tvaṃ ca kaś ca kau "you and who: which two?", kim is the one that remains.

Our text writes Bhaṭṭoji's gloss as prādgiśo 'dhikriyate, with g and d swapped. The 1915 printed edition reads prāgdiśo 'dhikriyate, and this book follows the print.

Siddhānta-kaumudī

किमः सर्वनाम्नो बहुशब्दाच्चेति प्राद्गिशोऽधिक्रियते ॥

'After kim, after a sarvanāman (pronominal), and after the word bahu' — this is made a heading (adhikāra) [for the rules] up to 'diś' (prāgdiśaḥ) [i.e. up to 'dikśabdebhyaḥ …', SK 1974].

Tattvabodhinī

NSP p. 317–318

किंसर्वनाम—॥ द्व्यादिपर्युदासात्किमः पृथग्ग्रहणम् ॥ द्व्यादिषु किम् । शब्दपाठे प्रयोजनं तु त्वं च कश्च कौ । अहं च कश्च कौ इत्यत्र किमः शेषः । ‘त्यदादीनां मिथः सहोक्तौ यत् परं तच्छिष्यते’ इत्युक्तत्वात्

Bālamanoramā

किंसर्वनामबहुभ्योऽद्व्यादिभ्यः - किंसर्वनाम । अद्व्यादिभ्य इति च्छेदः । प्राग्दिश इत्यनुवर्तते । तदाह — प्राग्दिशोऽधिक्रियत इति । विधेयाऽनिर्देशादधिकारोऽयमिति भावः । किमः सर्वनामत्वेऽपि द्व्यादिपर्युदासात्पृथग्ग्रहणम् । द्व्यादिषु किंशब्दपाठस्तु त्वं च कश्च कौ, अहं च कश्च कौ इत्यत्रत्यदादीनां मिथः सहोक्तौ॑ इति किमः शेषत्वाऽर्थः । अथ वक्ष्यमाणतसिलादिप्रत्यये परे कार्यविशेषानाह — इदम इशित्यादिना ।

translator notes

commentary BM: the sūtra is split as '… advyādibhyaḥ'. 'prāgdiśaḥ' is carried forward [from SK 1947]; hence the kaumudī says 'prāgdiśo 'dhikriyate'. It is a heading (adhikāra) because nothing to be enjoined (vidheya) is stated. Although kim is a sarvanāman, it is mentioned separately because dvi and the rest are excluded [and kim is read among them]; kim is read among dvi and the rest so that in 'tvaṃ ca kaś ca kau', 'ahaṃ ca kaś ca kau' kim is what remains (śeṣa), under 'tyadādīnāṃ mithaḥ sahoktau …'. Followed for the bracketed anuvṛtti in sutra_en and for 'heading (adhikāra)' in k1.
commentary TB (sk.1948.t1): kim is mentioned separately because dvi and the rest are excluded; the purpose of reading kim among dvi and the rest is that in 'tvaṃ ca kaś ca kau', 'ahaṃ ca kaś ca kau' kim remains, by 'tyadādīnāṃ mithaḥ sahoktau yat paraṃ tac chiṣyate'. Agrees with BM; recorded (it explains the sūtra's wording and does not change the English).
textual The digital kaumudī reads 'prādgiśo 'dhikriyate' (the conjunct gd transposed to dg). NSP p. 318 (printed 308) reads 'prāgdiśo 'dhikriyate' (scan). The English follows the print.
textual NSP footnote 3 on p. 318 (printed 308), on 'adhikriyate', is not filed in the digital layer: it says that the adhikāra is to be understood from the fact that nothing to be enjoined is stated (vidheyānirdeśa). This agrees with BM.

SK 1949 · A 5.3.3V

इदम इश् ॥ १९४९ ॥

idama iś

idama iś — In place of idam, iś [when a prāgdiśīya affix follows — supplied from the section (prakaraṇa) headed by SK 1947–1948].

Rule. Iś replaces idam when a prāgdiśīya affix follows. Bhaṭṭoji supplies "when a prāgdiśīya affix follows". One of his commentators says this completes the sūtra and comes from the section.

Example.

asmāt "from this" → idam + tasil

→ iś replaces the whole of idam → i + tas

→ itaḥ "from here".

One of Bhaṭṭoji's commentators gives this example.

Applies when / blocked by. Iś is marked with ś. So, one of Bhaṭṭoji's commentators says, it replaces the whole of idam, not just its last sound (SK 45). The same i appears in iha (SK 1958), adhunā (SK 1966) and idānīm (SK 1967).

Watch out. Our text writes Bhaṭṭoji's gloss as prādgiśīye pare, with g and d swapped. The 1915 printed edition reads prāgdiśīye pare, and this book follows the print.

Siddhānta-kaumudī

प्राद्गिशीये परे ॥

[In place of idam, iś comes] when [an affix] belonging to the prāgdiśīya [section, i.e. one taught before 'diś'] follows.

Bālamanoramā

इदम इश् - इदम इश् । 'प्राग्दिशीये परे' इति — शेषपूरणम् । प्रकरणलभ्यमिदम् । शित्त्वात्सर्वादेशः । 'इत' इत्युदाहरणम् ।

translator notes

commentary BM: 'prāgdiśīye pare' completes what the sūtra leaves unstated (śeṣapūraṇa), and it is obtained from the section (prakaraṇalabhya). Because iś has ś as it-letter, it replaces the whole (sarvādeśa). The example is itaḥ. Followed for the bracket in sutra_en and for construing k1 as a completion of the sūtra; the example is not in the kaumudī.
textual The digital kaumudī reads 'prādgiśīye pare' (the conjunct gd transposed to dg). NSP p. 318 (printed 308) reads 'prāgdiśīye pare' (scan). The English follows the print.

SK 1950 · A 5.3.4V

एतेतौ रथोः ॥ १९५० ॥

etetau rathoḥ

etetau rathoḥ — [In place of idam — 'idamaḥ' carried forward (anuvṛtti) from SK 1949] eta and it [respectively], when [a prāgdiśīya affix] beginning with r or with th follows.

Rule. Idam is replaced by eta before a prāgdiśīya affix beginning with r. It is replaced by it before one beginning with th. This is an apavāda to iś (SK 1949).

Example.

idam + rhil (SK 1965) → eta before r → eta + rhi → etarhi "now".

idam + thamu (SK 1972) → it before th → it + tham → ittham "thus".

One of Bhaṭṭoji's commentators gives these two examples.

Applies when / blocked by. One of Bhaṭṭoji's commentators explains the wording. Idamaḥ is carried forward from SK 1949. Etetau means "eta and it". Rathoḥ means "r and th"; the a after r is only for pronunciation. The pairing is yathāsaṃkhya: the first substitute before the first sound, the second before the second.

The same commentator says r and th stand for an affix beginning with them. This is tadādividhi: a sound named in a rule stands for an item that begins with it.

Watch out. Bhaṭṭoji writes the pair as eta ita. One of his commentators analyses it as eta and it, and this book follows him. Our text also writes prādgiśīye pare here, with g and d swapped. The 1915 printed edition reads prāgdiśīye pare, and this book follows the print.

Siddhānta-kaumudī

इदं शब्दस्य एत इत इत्यादेशौ स्तो रेफादौ थकारादौ च प्राद्गिशीये परे । इशोऽपवादः ॥

In place of the word idam there are the substitutes eta and it, when a prāgdiśīya [affix] beginning with r or beginning with th follows [eta before r, it before th]. [This is] an exception (apavāda) to iś [SK 1949].

Bālamanoramā

एतेतौ रथोः - एतेतौ रथोः । 'इदम' इत्यनुवर्तते । एतश्च इच्चेति द्वन्द्वात्प्रथमाद्विवचनम् । रश्च थ् च तयोरिति द्वन्द्वः । रेफादकार उच्चारणार्थः । रेफथकाराभ्यां प्राग्दिशीयं प्रकरणलभ्यं विशेष्यते ।यस्मिन्विधि॑रिति तदादिविधिः । तदाह — इदंशब्दस्येत्यादिना । तत्र रेफादौ परे एतः, थादौ तु इदिति यथासङ्ख्यं बोध्यम् । एतर्हि । इत्थम् ।

translator notes

commentary BM: 'idamaḥ' is carried forward [from SK 1949]. etetau is a dvandva of eta and it (etaś ca ic ca), in the first-case dual; rathoḥ is a dvandva of r and th, the a after r being for pronunciation only. r and th qualify the prāgdiśīya affix obtained from the section, and by 'yasmin vidhis tadādāv algrahaṇe' the rule applies to what begins with them (tadādividhi). eta is before an affix beginning with r and it before one beginning with th, by respective order (yathāsaṅkhya). Examples: etarhi, ittham. Followed for the anuvṛtti bracket in sutra_en, for 'it' as the second substitute, and for '[respectively]' / '[eta before r, it before th]'; the examples are not in the kaumudī.
translator The kaumudī names the substitutes as 'eta ita' (eta ita ity ādeśau). The English gives the second as 'it', following BM's analysis (etaś ca ic ca; 'thādau tu id iti').
textual The digital kaumudī reads 'prādgiśīye pare' (the conjunct gd transposed to dg). NSP p. 318 (printed 308) reads 'prāgdiśīye pare' (scan). The English follows the print.

SK 1951 · A 5.3.5V

एतदोऽन् ॥ १९५१ ॥

etado'n

etado 'n — [Split into two rules (yogavibhāga):] 'etadaḥ' — in place of etad, [eta and it occur before a prāgdiśīya affix beginning with r or th respectively — 'etetau rathoḥ' carried forward (anuvṛtti) from SK 1950]; 'an' — in place of etad ['etadaḥ' alone continuing], an [occurs before a prāgdiśīya affix].

Rule. Bhaṭṭoji says this sūtra must be split (yogavibhāga) into two rules.

First rule, etadaḥ: etad also takes eta and it before an affix beginning with r or th. The words of SK 1950 are supplied.
Second rule, an: an replaces etad before any prāgdiśīya affix. Here only etadaḥ continues, not rathoḥ.

Example.

etasmāt "from this" → etad + tasil

→ an replaces the whole of etad → an + tas

→ the n deleted (SK 236) → a + tas

→ ataḥ "from here".

With the first rule: etad + rhil → etarhi (SK 1969); etad + thamu → ittham (SK 1972).

Applies when / blocked by. Why does an replace the whole of etad? Bhaṭṭoji says: because it has more than one sound (anekāl, SK 45). Then its n is deleted by SK 236.

One of Bhaṭṭoji's commentators explains the need for the split. Read as one rule, the sūtra would give only an for etad, never eta or it. The same commentator gives ataḥ and atra as examples of an.

Watch out. Is the n of an an it? Bhaṭṭoji's commentators say no. Marking with n serves the accent only in affixes, and an is a substitute. If the n were an it, an would be one sound, a, and would replace only the final of etad.

One of Bhaṭṭoji's commentators reports that the Vṛtti reads the sūtra as etado 'ś. Bhaṭṭoji, and this book, keep etado 'n, the reading of the Bhāṣya.

Siddhānta-kaumudī

योगविभागः कर्तव्यः । एतदः एतेतौ स्तो रथोः । अन् एतद इत्येव । अनेकाल्त्वात्सर्वादेशः । नलोपः प्रातिपदिकान्तस्य SK 236 ॥

The rule must be split (yogavibhāga kartavyaḥ). [The first rule, 'etadaḥ':] in place of etad, eta and it occur before [a prāgdiśīya affix beginning with] r or th ['etetau rathoḥ', SK 1950, being supplied]. [The second rule:] 'an' — with 'etadaḥ' alone [continuing] (ity eva) [and not 'rathoḥ', so that an replaces etad before any prāgdiśīya affix]. Because it consists of more than one sound (anekāl), [an] is a substitute for the whole (sarvādeśa) [of etad]. [Its n is then deleted by] 'nalopaḥ prātipadikāntasya' (SK 236).

Tattvabodhinī

NSP p. 318

—एतदोऽन्—। भाष्यारूढोयं पाठः ॥ वृत्तिकारश्च ‘एतदोऽश्’ इति पठित्वा शकारः सर्वादेशार्थं इत्याह ॥—अनिति । प्राग्दिशीये परे अन्स्यात् ॥—अनेकाल्त्वादिति । नित्करणस्य प्रयोजनं नास्ति प्रत्ययनित्त्वस्यैव स्वरार्थत्वादिति भावः

Bālamanoramā

एतदोऽन् - एतदोऽन् । प्राग्दिशीये प्रत्यये परे एतच्छब्दस्य अन्स्यादित्यर्थः प्रतीयते, एवं सति एतच्छब्दस्य अनेव स्यात्, नत्वेतेतौ । तत्राह — योगविभाग इति । एतद इति । प्रथमसूत्रमिदम् । तस्य शेषपूरणम् 'एतेतौ रथोः' इति । एतच्छब्दस्य एतेतौ स्तो रेफथकारादौ प्रत्यये परे इत्यर्थः । एतर्हि, इत्थमित्युदाहरणम् । अन्निति । द्वितीयं सूत्रम् ।एतद इत्येवेति रथोरिति तु नानुवर्तते इति भावः । तथाच 'एतद' इत्यस्य अन्स्यात्प्राग्दिशीये परे इत्यर्थः फलति । अतः, अत्र इत्युदाहरणम् । ननु अनादेशे नकारस्य इत्संज्ञायामकारोऽन्तादेशः स्यादित्यत आह — अनेकाल्त्वादिति । नकारस्य प्रयोजनाऽभावान्नेत्संज्ञा, नित्स्वरस्य प्रत्ययविषयत्वादिति भावः । तर्हि 'अत' इत्यादौ नकारस्य श्रवणं स्यादित्यत आह — नलोप इति ।

translator notes

commentary BM: read as one rule, the sūtra would give only an for etad before a prāgdiśīya affix, never eta or it; hence the split. 'etadaḥ' is the first rule, completed (śeṣapūraṇa) by 'etetau rathoḥ': etad takes eta and it before an affix beginning with r or th; examples etarhi, ittham. 'an' is the second rule; by 'etada ity eva' 'rathoḥ' does not continue, so the sense is 'an in place of etad before a prāgdiśīya affix'; examples ataḥ, atra. Objection: if the n of an were an it, only final a would be substituted. Reply ('anekāltvāt'): the n is not an it, having no purpose, since the accent of an n-marked element concerns affixes only. Then n would be heard in ataḥ etc.; hence 'nalopaḥ'. Followed for the split, for the bracketed anuvṛtti and non-anuvṛtti, and for the reading of 'anekāltvāt'.
commentary TB: 'etado 'n' is the reading found in the Bhāṣya; the Vṛttikāra reads 'etado 'ś' and says the ś serves whole-substitution. Recorded; the English follows the transmitted 'an'.
commentary TB: 'an' = an replaces [etad] before a prāgdiśīya affix. On 'anekāltvāt': marking n as it would serve no purpose, since n-marking serves accent only for affixes. Followed; agrees with BM.
textual The pratīka of our BM block (sk.1951.b1) reads 'etado 'ś', the Vṛttikāra's reading reported by TB, while BM's own text runs 'etado 'n' throughout. The kaumudī and NSP p. 318 (printed 308, scan) read 'etado 'n'. No bearing on the English.

SK 1952 · A 5.3.6V

सर्वस्य सोऽन्यतरस्यां दि ॥ १९५२ ॥

sarvasya so'nyatarasyāṃ di

sarvasya so 'nyatarasyāṃ di — In place of sarva, sa optionally, when [a prāgdiśīya affix] beginning with d follows.

Rule. Sa optionally replaces sarva "all" before a prāgdiśīya affix beginning with d.

Example.

sarvasmin kāle "at every time" → sarva + dā (SK 1964)

→ sa replaces sarva → sa + dā → sadā "always".

In the other option: sarvadā "always".

One of Bhaṭṭoji's commentators gives sadā here.

Applies when / blocked by. One of Bhaṭṭoji's commentators says di "before d" qualifies the prāgdiśīya affix. By tadādividhi it means an affix beginning with d.

Watch out. Our text writes prādgiśīye, with g and d swapped. The 1915 printed edition reads prāgdiśīye, and this book follows the print.

Siddhānta-kaumudī

प्राद्गिशीये दकारादौ प्रत्यये परे सर्वस्य सो वा स्यात् ॥

When a prāgdiśīya affix beginning with d follows, sa optionally replaces sarva.

Bālamanoramā

सर्वस्य सोऽन्यतरस्यां दि - सर्वस्य सो । 'दि' इति सप्तम्येकवचनं प्राग्दिशीयविशेषणम् ।यस्मिन्विधि॑रिति तदादिविधिः । तदाह — प्राग्दिशीये दकारादाविति । सदा इत्युदाहरणम् ।

translator notes

commentary BM: 'di' is a seventh-case singular qualifying the prāgdiśīya affix; by 'yasmin vidhiḥ …' the rule applies to what begins with d (tadādividhi). The example is sadā. Followed for 'beginning with d'; the example is not in the kaumudī.
textual The digital kaumudī reads 'prādgiśīye' (the conjunct gd transposed to dg). NSP p. 319 (printed 309) reads 'prāgdiśīye' (scan). The English follows the print.

SK 1953 · A 5.3.7V

पञ्चम्यास्तसिल् ॥ १९५३ ॥

pañcamyāstasil

pañcamyās tasil — After [kim, a sarvanāman or bahu, excluding dvi and the rest — the heading (adhikāra) of SK 1948] ending in the fifth case (pañcamyanta), tasil [optionally — 'vā' carried forward (anuvṛtti) from SK 1072].

Rule. After kim and the rest standing in the fifth case, tasil optionally comes. "Kim and the rest" means kim, a pronoun, or bahu (SK 1948).

Example.

kasmāt "from what?" → kim + tasil

→ ku for kim (SK 1954) → ku + tas

→ kutaḥ "from where?".

Applies when / blocked by. The affix is optional because vā runs on from SK 1072. One of Bhaṭṭoji's commentators says so. The same commentator says Bhaṭṭoji has first taught the base substitutes, and now begins the affixes that they come before.

So the plain forms stand beside the derived ones. One of Bhaṭṭoji's commentators lists the pairs:

derived	plain
`yataḥ`	`yasmāt`
`tataḥ`	`tasmāt`
`itaḥ`	`asmāt`
`ataḥ`	`etasmāt`
`amutaḥ`	`amuṣmāt`
`bahutaḥ`	`bahubhyaḥ`

Siddhānta-kaumudī

पञ्चम्यन्तेभ्यः किमादिभ्यस्तसिल् स्याद्वा ॥

After kim and the rest (kimādi) [i.e. kim, a sarvanāman or bahu] ending in the fifth case (pañcamyanta), tasil optionally comes.

Bālamanoramā

पञ्चम्यास्तसिल् - तदेव तसिलादिप्रत्ययेषु प्राग्दिशीयेषु परेषु कतिपयान् आदेशान्विधाय तसिलादिप्रत्ययान्वक्तुमुपक्रमते — पञ्चम्यास्तसिल् । किमादिभ्य इति किंसर्वनामबहुभ्य इत्यर्थः । वा स्यादिति ।समर्थाना॑मित्यतो वाग्रहणस्याऽनुवृत्तेरिति भावः ।

translator notes

commentary BM: having prescribed some substitutes before the prāgdiśīya affixes tasil and the rest, [Bhaṭṭoji] now begins to state those affixes. 'kimādibhyaḥ' means 'kiṃsarvanāmabahubhyaḥ'; 'optionally' because the word vā is carried forward from 'samarthānām …' [SK 1072]. Followed for the brackets in sutra_en and k1.
commentary TB, printed under sk.1954.t1: on 'kasmāt' (SK 1954), it shows the result of the anuvṛtti of vā, and it gives the alternates yasmāt, tasmāt, asmāt, etasmāt, amuṣmāt, bahubhyaḥ beside yataḥ, tataḥ, itaḥ, ataḥ, amutaḥ, bahutaḥ. Followed for 'optionally'.

SK 1954 · A 7.2.104V

कु तिहोः ॥ १९५४ ॥

ku tihoḥ

ku tihoḥ — [In place of kim — 'kimaḥ' carried forward (anuvṛtti) from 'kimaḥ kaḥ', SK 342], ku [occurs] before [a vibhakti — 'vibhaktau' carried forward (anuvṛtti) from 'aṣṭana ā vibhaktau', SK 371] beginning with t or h.

Rule. Ku replaces kim when a vibhakti beginning with t or h follows. Tasil counts as a vibhakti by SK 1947.

Example.

kasmāt → kim + tasil

→ the case-ending inside is deleted by luk → kim + tasil

→ the it l is dropped → kim + tas

→ tas is a vibhakti beginning with t, so ku replaces kim → ku + tas

→ kutaḥ "from where?".

The form is an avyaya. One of Bhaṭṭoji's commentators gives these steps.

Bhaṭṭoji then lists the series:

yad + tasil → yataḥ "from which"

tad + tasil → tataḥ "from that"

etad + tasil → ataḥ "from this" (with an, SK 1951)

idam + tasil → itaḥ "from here" (with iś, SK 1949)

adas + tasil → amutaḥ "from there"

bahu + tasil → bahutaḥ "from many".

But after dvi and the rest, no tasil: dvābhyām.

Bhaṭṭoji's commentators give the steps for yataḥ:

yasmāt → yad + tasil → luk of the case-ending, and the it l dropped → yad + tas

→ tasil is a vibhakti, so the final d is replaced by a (SK 265) → ya + a + tas

→ pararūpa → ya + tas → yataḥ.

Tataḥ is formed the same way. For amutaḥ, adas takes u and m (SK 419).

Applies when / blocked by. One of Bhaṭṭoji's commentators explains the sūtra's words. Kimaḥ "in place of kim" is carried forward from SK 342. Vibhaktau "before a vibhakti" is carried forward from SK 371. In tihoḥ the i after t is only for pronunciation. By tadādividhi, t and h mean a vibhakti beginning with them.

Watch out. In kasmāt there is no ku. That is the plain form, without tasil, which stands by the optional vā. Its ending -smāt does not begin with t or h. So kim becomes ka there, by SK 342.

Bhaṭṭoji gives only the forms. The step-by-step derivations above are his commentators'.

Siddhānta-kaumudī

किमः कुः स्यात्तादौ हादौ च विभक्तौ परतः । कुतः । कस्मात् । यतः । ततः । अतः । इतः । अमुतः । बहुतः । द्व्यादेस्तु । द्वाभ्याम् ॥

In place of kim, ku occurs when a vibhakti beginning with t or beginning with h follows. kutaḥ, 'from where' [from kim]; kasmāt [the alternative without tasil, since 'vā' continues; here ku does not apply, the ending not beginning with t or h]. yataḥ [from yad]. tataḥ [from tad]. ataḥ [from etad]. itaḥ [from idam]. amutaḥ [from adas]. bahutaḥ [from bahu]. But after dvi and the rest [tasil does not occur]: dvābhyām.

Tattvabodhinī

NSP p. 318–319

— कु तिहोः । तकारादिकार उच्चारणार्थः । वेत्यनुवृत्तेः फलं दर्शयति—कस्मादिति ॥—यतस्तत इति । ‘कृतद्धित’—इति प्रातिपदिकत्वात्सुपो लुकि त्यदाद्यत्वम् । पक्षे यस्मात् । तस्मात् ॥—इत इति । ‘इदम इश्’ पक्षे अस्मात् ॥—अत इति । एतदोऽनादेशः । पक्षे एतस्मात् ॥—अमुत इति । ‘अदसोसेः’—इति मुत्वम् । पक्षे । अमुष्मात् ॥—बहुत इति । पक्षे बहुभ्यः ॥—द्वाभ्यामिति । सर्वनामत्वात्प्राप्तोऽपि तसिल् ‘अद्व्यादिभ्यः’ इति पर्युदासान्न ॥—तसेरिति । ‘प्रतियोगे पञ्चम्यास्तसिः’, ‘अपादाने चाहीयरुहोः’ इति विहितस्य तसेस्तसिलादेश इत्यर्थः

Bālamanoramā

कु तिहोः - कुतिहोः । 'कु' इति लुप्तप्रथमाकम् । 'किमः कः' इत्यस्मात् 'किमः' इत्यनुवर्तते । 'अष्टन आ' इत्यतोविभक्ता॑विति । तिश्च ह् च तयोरिति द्वन्द्वः । इकार उच्चारणार्थः । ताभ्यां विभक्तिर्विशेष्यते । तदादिविधिः । तदाह — किमः कुः स्यादित्यादिना । कुत इति । किंशब्दात् पञ्चम्यन्तात्तसिल् । सुब्लुक् । किमः कुभावः ।तसिलादयः प्राक्पाशपः॑ इत्युक्तेरव्ययत्वम् । वेत्यनुवृत्तेः फलमाह — कस्मादिति ।तिहो॑रित्युक्तेरत्र न कुभावः । सर्वनाम्न उदाहरति — यत इति । यच्छब्दात्पञ्चम्यन्तात्सुब्लुक्, तसिलो विभक्तित्वात्तस्मिन्परे त्यदाद्यत्वं पररूपम् । एवं तच्छब्दात्तत इति रूपम् । पक्षे तस्मादिति भवति । अत इति । एतच्छब्दात्पञ्चम्यन्तात्तसिल् । सुब्लुक् । एतदोऽन् । सर्वादेशः । नलोपः । पक्षेएतस्मा॑दिति भवति । इत इति । इदंशब्दात्पञ्चम्यन्तात्तसिल् । सुब्लुक् ।इदम इश् । पक्षे अस्मादिति भवति । अमुत इति । अदस्शब्दात्पञ्चम्यन्तात्तसिल्, उत्वमत्वे च । पक्षेअमुष्मा॑दिति भवति । बहुत इति । पक्षे 'बहुभ्य' इति भवति । द्व्यादेस्त्विति । सर्वनामत्वात्प्राप्तस्तसिल्-द्व्यादिपर्युदासान्नेत्यर्थः ।

translator notes

commentary BM: 'ku' is a word whose first-case ending is elided (luptaprathamāka). 'kimaḥ' is carried forward from 'kimaḥ kaḥ' (SK 342) and 'vibhaktau' from 'aṣṭana ā vibhaktau' (SK 371). 'tihoḥ' is a dvandva of ti and h, the i being for pronunciation; these two qualify the vibhakti, and by tadādividhi [the vibhakti is one beginning with them]. Followed for both bracketed anuvṛttis and for 'beginning with t or h'.
commentary BM derives each form: kutaḥ — tasil after kim ending in the fifth case, luk of sup, ku for kim; it is an avyaya by 'tasilādayaḥ prāk pāśapaḥ'. kasmāt shows the effect of 'vā' continuing, and 'tihoḥ' prevents ku there. yataḥ — after yad with the fifth case, luk of sup; tasil being a vibhakti, a for the final (tyadādy-atva, SK 265) and pararūpa before it; likewise tataḥ from tad; alternatives tasmāt [and yasmāt]. ataḥ — tasil after etad, luk of sup, an by 'etado 'n' (SK 1951) for the whole, deletion of n; alternative etasmāt. itaḥ — tasil after idam, luk of sup, iś by 'idama iś' (SK 1949); alternative asmāt. amutaḥ — tasil after adas, with u and m [by 'adaso 'seḥ …', SK 419]; alternative amuṣmāt. bahutaḥ — alternative bahubhyaḥ. On dvyādes tu: tasil, which would obtain because dvi is a sarvanāma, does not occur, since dvi and the rest are excluded (paryudāsa). Followed for the bracketed identifications and the kasmāt gloss in k1; the derivations themselves are BM's, not the kaumudī's, and are kept out of the kaumudī English (§9).
commentary TB: the i after t is for pronunciation. 'kasmāt' shows the effect of 'vā' continuing. yataḥ, tataḥ: prātipadika status by 'kṛttaddhita…' (SK 179), luk of sup, then tyadādy-atva; alternatives yasmāt, tasmāt. itaḥ: 'idama iś'; alternative asmāt. ataḥ: the substitute an for etad; alternative etasmāt. amutaḥ: mu by 'adaso 'seḥ…' (SK 419); alternative amuṣmāt. bahutaḥ: alternative bahubhyaḥ. dvābhyām: tasil, though obtaining by sarvanāma status, does not occur because of the exclusion 'advyādibhyaḥ'. Followed; agrees with BM.
textual The tail of TB printed under sk.1954.t1 ('taser iti …') comments on SK 1955 'taseś ca', not on this sūtra.

SK 1955 · A 5.3.8V

तसेश्च ॥ १९५५ ॥

taseśca

taseś ca — And in place of tasi [coming after kim, a sarvanāma or bahu — the heading of SK 1948 continuing], [tasil is substituted — 'tasil' carried forward (anuvṛtti) from SK 1953].

Rule. Tasil replaces the affix tasi when tasi comes after kim, a pronoun or bahu. Tasi is a different affix. Bhaṭṭoji's commentators identify it: it is the tasi taught later, at SK 2111 and SK 2112.

Example.

yad + tasi (SK 2111 or 2112) → tasil replaces tasi → yad + tasil

→ tasil is a vibhakti, so d → a (SK 265) → yataḥ

→ yato 'vagacchati "from which he understands".

One of Bhaṭṭoji's commentators gives this example.

Applies when / blocked by. Why is this replacement needed? Bhaṭṭoji says: "for the accent and for the vibhakti". Bhaṭṭoji's commentators explain both.

For the accent: an affix marked with l has a particular accent, called litsvara. Tasi has no l; tasil has.

For the vibhakti: when two rules compete, the one taught later wins. This is paratvāt, "because it is later". Tasi, applying as the later rule, would not be a prāgdiśīya affix. So it would not be a vibhakti. Then tyadādy-atva would not apply, and forms such as yato 'vagacchati would fail.

Watch out. One of Bhaṭṭoji's commentators answers an objection. Is the rule needed? Could tasil after kim simply block tasi, which has its own field in grāmataḥ "from the village"? No. Tasil also has its own field, as in kuto 'vahīyate "from where does he fall away?". So tasil is not an apavāda that could set tasi aside. Without this sūtra, tasi would win as the later rule. So the replacement must be stated.

Siddhānta-kaumudī

किंसर्वनामबहुभ्यः परस्य तसेस्तसिलादेशः स्यात् । स्वरार्थं विभक्त्यर्थं च वचनम् ॥

In place of tasi coming after kim, a sarvanāma or bahu, tasil is to be the substitute (ādeśa). The statement is made for the sake of the accent (svara) [of an l-marked affix] and for the sake of [the status of] vibhakti [on which tyadādy-atva etc. depend].

Tattvabodhinī

alignment inferredNSP p. 319

—विभक्त्यर्थं चेति । ‘अन्यथा परत्वात्तसौ कृते तस्याप्राग्दिशीयत्वाद्विभक्तिसंज्ञाया अभावात्त्यदाद्यत्वाभावे ‘यतोऽवगच्छति’ इत्यादि न सिध्येदिति भावः ॥ ननु तसेर्ग्रामत इत्यादौ चरितार्थत्वात्किमादिभ्यस्तसिलो वाध्यत्वेन तसिर्न प्रवर्तते । तस्य निरवकाशत्वात् । तथा च ‘तसेश्च’ इति विधानं व्यर्थमिति वाच्यम् । कुतोऽवहीयते कुतोऽवरोहतीत्यादौ तसिलः सावकाशत्वात्

Bālamanoramā

तसेश्च - तसेश्च । परस्य तसेरिति ।प्रतियोगे पञ्चम्यास्तसिः॑अपादाने चाहीयरुहो॑रिति वक्ष्यमाणस्य तसेरित्यर्थः । ननु तसेस्तसिल्किमर्थमित्यत आह — स्वरार्थमिति । लित्स्वरार्थमित्यर्थः । विभक्त्यर्थमिति । विभक्तिनिमित्तकत्यदाद्यत्वार्थमित्यर्थः । अन्यथा परत्वात्तसौ कृते तस्य अप्राग्दिशीयत्वाद्विभक्तित्वाऽभावात्त्यदाद्यत्वादिकं न स्यादित्यर्थः ।

translator notes

commentary BM: 'taseḥ' is the tasi to be taught by 'pratiyoge pañcamyās tasiḥ' (SK 2111) and 'apādāne cāhīyaruhoḥ' (SK 2112). 'svarārtham' = for the accent of an l-marked affix (litsvara). 'vibhaktyartham' = for tyadādy-atva, which is conditioned by a vibhakti: otherwise tasi, applying because it is the later rule (paratvāt), would not be prāgdiśīya, hence not a vibhakti, and tyadādy-atva etc. would not take place. Followed for the bracketed expansions in k1.
commentary TB, printed under sk.1954.t1: 'taseḥ' — tasil substitutes for the tasi taught by 'pratiyoge pañcamyās tasiḥ' and 'apādāne cāhīyaruhoḥ'. Followed; agrees with BM.
commentary TB (sk.1955.t1) on 'vibhaktyartham': otherwise tasi, applying by being later (paratvāt), would not be prāgdiśīya and so would lack the vibhakti designation; with no tyadādy-atva, forms such as 'yato 'vagacchati' would not be established. Nor may one argue that tasi, having its scope in grāmataḥ etc., is blocked by tasil after kim etc., so that 'taseś ca' is superfluous; for tasil has its own scope in 'kuto 'vahīyate', 'kuto 'varohati' and the like. Followed for 'status of vibhakti'; the scope argument is Recorded.
translator The kaumudī's gloss itself supplies 'kiṃsarvanāmabahubhyaḥ' and 'tasil'; that tasil runs on from 'pañcamyās tasil' (SK 1953) is the translator's identification, not a commentator's statement.

SK 1956 · A 5.3.9V

पर्यभिभ्यां च ॥ १९५६ ॥

paryabhibhyāṃ ca

paryabhibhyāṃ ca — And after pari and abhi, [tasil — carried forward (anuvṛtti) from SK 1953 — optionally, 'vā' being carried forward (anuvṛtti) from SK 1072].

Rule. Tasil also comes after pari and abhi, optionally. A vārttika restricts it: sarvobhayārthābhyām eva, "only when they mean 'all' and 'both'".

Example.

pari + tasil → paritaḥ "on all sides", meaning sarvataḥ.

abhi + tasil → abhitaḥ "on both sides", meaning ubhayataḥ.

Applies when / blocked by. Tasil is carried forward from SK 1953, and vā from SK 1072. One of Bhaṭṭoji's commentators says the restriction is a vārttika.

Watch out. Why is there no tasil in pariṣiñcati "he sprinkles over" and abhiṣiñcati? Bhaṭṭoji's commentators give different reasons, and scholars discuss this. One says it is the optional vā. The other says pari there means "over" and abhi "facing", so the restriction itself excludes them.

Siddhānta-kaumudī

आभ्यां तसिल् स्यात् ।

After these two [pari and abhi], tasil comes.

vārttika

सर्वोभयार्थाभ्यामेव

(vārttika) Only after those two when they have the senses 'all' (sarva) and 'both' (ubhaya).

(वार्तिकम्) ॥ परितः । सर्वत इत्यर्थः । अभितः । उभयत इत्यर्थः ॥

paritaḥ, meaning sarvataḥ ('on all sides'); abhitaḥ, meaning ubhayataḥ ('on both sides').

Tattvabodhinī

alignment inferredNSP p. 319

—सर्वोभयार्थाभ्यामेवेति । अत्र चाभिधानस्वाभाव्यं हेतुः । तेनेह न भवति । परिषिञ्चति । अभिषिञ्चति । उपर्यर्थे परिः । अभिस्त्वाभिमुख्ये ॥ नन्वोदनं परिषिञ्चतीत्यत्र सर्वतोभावे परिरिति तसिलभावः कथमिति चेत् । मैवम् । वावचनानुवृत्त्या तु तत्सिद्धेः

Bālamanoramā

पर्यभिभ्यां च - पर्यभिभ्यां च । सर्वोभयार्थाभ्यामेवेति । वार्तिकमिदम् । परिषिञ्चति अभिषिञ्चतीत्यादौ वाग्रहणात्पक्षे न तसिल् ।

translator notes

commentary BM: 'sarvobhayārthābhyām eva' is a vārttika. In pariṣiñcati, abhiṣiñcati and the like, tasil is absent in one option because of the word vā. Followed for the vārttika label and for '[optionally]' in sutra_en.
commentary TB: the ground of the vārttika's restriction is the nature of what is expressed (abhidhānasvābhāvya); hence no tasil in pariṣiñcati, abhiṣiñcati, where pari has the sense 'over' (upari) and abhi the sense 'facing' (ābhimukhya). Objection: in 'odanaṃ pariṣiñcati' pari has the sense 'on all sides'; how is there no tasil? Answer: it follows from the anuvṛtti of vā. Followed for '[optionally]' in sutra_en.
translator TB assigns pariṣiñcati and abhiṣiñcati to the vārttika's restriction and only 'odanaṃ pariṣiñcati' to vā, whereas BM assigns pariṣiñcati and abhiṣiñcati to vā. Neither example is in the kaumudī, so the English is unaffected.
textual The digital source opens k3 with the tag '(vārttikam)'. It is editorial: NSP p. 319 (printed 309) marks the vārttika with a sign before it (scan). The tag is not rendered; k2 carries the vārttika label.

SK 1957 · A 5.3.10V

सप्तम्यास्त्रल् ॥ १९५७ ॥

saptamyāstral

saptamyās tral — After [kim, a sarvanāman or bahu, excluding dvi and the rest — the heading (adhikāra) of SK 1948] ending in the seventh case (saptamyanta), tral.

Rule. After kim and the rest standing in the seventh case, tral comes. As before, dvi and the rest are excluded. The l is an it.

Example.

kasmin "in what?" → kim + tral

→ luk of the case-ending → kim + tral

→ the it l is dropped → kim + tra

→ ku for kim before t (SK 1954) → kutra "where?".

Likewise Bhaṭṭoji gives yatra "where", tatra "there" and bahutra "in many places".

One of Bhaṭṭoji's commentators says these are formed like kutaḥ and the rest.

Applies when / blocked by. The vā of SK 1072 still runs (SK 1947), so tral is optional beside the plain form: yatra or yasmin.

Watch out. Tral is an affix of its own. It is not a substitute for the seventh-case ending. One of Bhaṭṭoji's commentators reports a consequence. The rules for the case-endings of i- and u-stems, such as acca gheḥ, do not touch kutra, bahutra, kutaḥ or bahutaḥ.

Siddhānta-kaumudī

कुत्र । यत्र । तत्र । बहुत्र ॥

kutra ('where?'), yatra ('where', relative), tatra ('there'), bahutra ('in many [places]').

Tattvabodhinī

NSP p. 319

—सप्तम्यास्त्रल् । इह त्रल्तसिलौ स्वतन्त्रौ प्रत्ययौ । न तु सप्तमीपञ्चम्योरादेशौ । तेन कुत्र बहुत्र कुतः बहुत इत्यादौ ‘अच्च घेः’ ‘घेर्डिति’ इत्यादिकं नेत्याहुः

Bālamanoramā

सप्तम्यास्त्रल् - सप्तम्यास्त्रल् । किमादिभ्यः सप्तम्यन्तेभ्योऽद्व्यादिभ्यस्त्रलित्यर्थः ।कुत्रे॑त्यादिरूपाणि 'कुत' इत्यादिवत् ।

translator notes

commentary BM: the sense is that tral comes after kim and the rest ending in the seventh case, excluding dvi and the rest. The forms kutra and the rest are [derived] like kutaḥ and the rest [SK 1954]. Followed for the bracket in sutra_en; the derivations are not in the kaumudī.
commentary TB: here tral and tasil are independent affixes, not substitutes for the seventh and fifth case-endings; hence in kutra, bahutra, kutaḥ, bahutaḥ and the like, 'acca gheḥ', 'gher ṅiti' and the rest do not apply, so they say. Recorded; consistent with rendering tral as an affix after a word ending in the seventh case.
translator SK 1947 states that 'vā' continues through these svārthika affixes, so tral too is optional beside the inflected word (yasmin and the like). No commentator restates it for this sūtra, so it is not bracketed in sutra_en.

SK 1958 · A 5.3.11V

इदमो हः ॥ १९५८ ॥

idamo haḥ

idamo haḥ — After idam [ending in the seventh case — 'saptamyāḥ' carried forward (anuvṛtti) from SK 1957], ha.

Rule. After idam standing in the seventh case, ha comes. Bhaṭṭoji calls it an apavāda to tral.

Example.

asmin "in this" → idam + ha

→ iś for idam (SK 1949) → i + ha

→ iha "here".

Applies when / blocked by. "In the seventh case" is carried forward from SK 1957. One of Bhaṭṭoji's commentators gives the sense so.

Siddhānta-kaumudī

त्रलोऽपवादः इशादेशः । इह ॥

[ha is] an exception (apavāda) to tral [SK 1957]. [In place of idam comes] the substitute iś [SK 1949]: iha ('here').

Bālamanoramā

इदमो हः - इदमो हः । इदंशब्दात्सप्तम्यन्तात् हप्रत्ययः स्यादित्यर्थः ।

translator notes

commentary BM: the sense is that the affix ha comes after the word idam ending in the seventh case. Followed for the bracketed anuvṛtti in sutra_en.

SK 1959 · A 5.3.12V

किमोऽत् ॥ १९५९ ॥

kimo't

kimo 't — After kim [ending in the seventh case (saptamyanta)], at [occurs optionally — 'vā' drawn back (apakarṣa) from the following sūtra 'vā ha ca chandasi', SK 1961; in the alternative, tral].

Rule. After kim standing in the seventh case, at optionally comes. In the other option, tral comes. The t of at is an it, so the affix is heard as -a.

Example.

kasmin → kim + at → kva (SK 1960).

Or: kim + tral → kutra (SK 1957).

Applies when / blocked by. Where does "optionally" come from? Bhaṭṭoji says only that the word vā is drawn back (apakarṣa). Apakarṣa means reading a word of a later sūtra into an earlier one. One of his commentators names the source: the next sūtra in Pāṇini's order, vā ha ca chandasi (SK 1961). One of his commentators says the only authority for this is the received interpretation. The other says the sūtra would better have read kimo 'd vā.

Watch out. At is a vibhakti (SK 1947). By SK 190, a dental in a vibhakti is not an it. So why is the t of at an it? Bhaṭṭoji's commentators give different grounds; scholars discuss this. One cites a vārttika: the prohibition for dentals holds outside taddhitas. The other says the u of thamu (SK 1972) shows the prohibition does not always hold.

Siddhānta-kaumudī

वाग्रहणमपकृष्यते । सप्तम्यन्तात्किमोऽद्वा स्यात्पक्षे त्रल् ॥

The word 'vā' is drawn back (apakṛṣyate) [from the following sūtra, 'vā ha ca chandasi', SK 1961]. After kim ending in the seventh case (saptamyanta), at optionally occurs; in the alternative, tral.

Tattvabodhinī

NSP p. 319

—किमोऽत् । ‘न विभक्तौ तुस्माः’ इति निषेधोऽत्र न प्रवर्तते । थमोरुकारेण मकारपरित्राणार्थेनानित्यताज्ञापनात् ॥—वाग्रहणमिति । ‘किमोऽद्वा’ इति सूत्रं पठित्वा ‘ह च छन्दसि’ इति सूत्रयितुं युक्तम् ॥—कुत्रेति । यद्यपि भागवृत्तिकारो भाषायां त्रल् नेच्छति । तथापि बहुप्रयोगदर्शनादिह स्वीकृतम् ॥ तथा च श्रीहर्षः । ‘नान्यत्र कुत्रापि च साभिलाषम्’ । अमरश्चाह—‘साहचर्याच्च कुत्रचित्’ इति

Bālamanoramā

किमोऽत् - किमोऽत् । अपकृष्यत इति ।वा ह च छन्दसी॑त्युत्तरसूत्रादिति शेषः । अपकर्षे व्याख्यानमेव शरणम् । अत्प्रत्यये तकार इत् ।न विभक्ता॑विति निषेधस्तु न भवति,तवर्गस्येत्त्वप्रतिषेधोऽतद्धिते॑ इति वार्तिकात् ।

translator notes

commentary BM: 'apakṛṣyate' — supply 'from the following sūtra vā ha ca chandasi'; for such drawing back, explanation (vyākhyāna) alone is the authority. In the affix at, t is an it; the prohibition 'na vibhaktau [tusmāḥ]' (SK 190) does not apply, because of the vārttika 'tavargasyettvapratiṣedho 'taddhite' [the prohibition of it-status for the t-class holds outside taddhitas]. Followed for the bracketed source of 'vā'.
commentary TB: 'na vibhaktau tusmāḥ' does not operate here, because its non-universality (anityatā) is indicated (jñāpana) by the u of thamu (SK 1972), which is there to protect the m [from it-status]. On 'vāgrahaṇam': it would have been proper to read the sūtra as 'kimo 'd vā' and then to frame 'ha ca chandasi'. On 'kutra': although the author of the Bhāgavṛtti does not want tral in the spoken language (bhāṣā), it is accepted here because of its frequent use: so Śrīharṣa, 'nānyatra kutrāpi ca sābhilāṣam', and Amara, 'sāhacaryāc ca kutracit'. Recorded; the English does not depend on it.
commentary BM on SK 1960 (sk.1960.b1) reports a dissenting view: some (kecit) say there is no authority for drawing 'vā' back into 'kimo 't' from the following sūtra, so that at is obligatory, blocking tral, and 'kutra' is simply an incorrect word (apaśabda). Recorded; the English follows the kaumudī's apakarṣa.
translator BM and TB give different grounds for 'na vibhaktau tusmāḥ' not applying to the t of at: BM relies on the vārttika 'tavargasyettvapratiṣedho 'taddhite', TB on the jñāpaka of the u in thamu. The English does not depend on either.
translator 'ending in the seventh case' in sutra_en is supplied from the kaumudī's own gloss (saptamyantāt), 'saptamyāḥ' of 'saptamyās tral' (SK 1957) continuing; no commentator states this anuvṛtti for this sūtra.

SK 1960 · A 7.2.105V

क्वाति ॥ १९६० ॥

kvāti

kvāti — [In place of kim — 'kimaḥ' carried forward (anuvṛtti) from SK 342] kva, when at follows.

Rule. Kva replaces kim when at follows. This rule, too, comes from Pāṇini's seventh book and is set in here.

Example.

kasmin → kim + at

→ kva replaces kim → kva + a

→ kva "where?".

In the option without at: kim + tral → ku (SK 1954) → kutra.

One of Bhaṭṭoji's commentators gives these steps.

Applies when / blocked by. Kimaḥ "in place of kim" is carried forward from SK 342. One of Bhaṭṭoji's commentators says so.

Watch out. Is kutra correct? Scholars discuss this. One of Bhaṭṭoji's commentators reports some who deny the apakarṣa of vā; for them at is obligatory and kutra is an incorrect word (apaśabda). The other defends kutra from its wide use, in the poet Śrīharṣa and in Amara's lexicon, against the author of the Bhāgavṛtti. Bhaṭṭoji himself gives kutra, and this book keeps it.

Siddhānta-kaumudī

किमः क्वादेशः स्यादति । क्व । कुत्र ॥

kva replaces kim when at follows: kva ('where?'); kutra [the form in the option where at does not come, with tral — SK 1959].

Bālamanoramā

क्वाति - क्वाऽति । क्व — अतीति छेदः ।क्वे॑ति लुप्तप्रथमाकं । 'किमः कः' इत्यतः किम इत्यनुवर्तते । तदाह — किमः क्वेति । किंशब्दात्सप्तम्यन्तादत्प्रत्ययः, तकार इत्, किमः क्वादेश इति भावः । कुत्रेति । अत्प्रत्ययाऽभावपक्षे त्रलिकु तिहो॑रिति कुभावे रूपम् । केचित्तुकिमोऽ॑दित्यत्र उत्तरसूत्राद्वाग्रहणाऽपकर्षे प्रमाणाऽभावात्त्रलं बाधित्वा नित्य एव अत्प्रत्ययः,कुत्रे॑ति त्वपशब्द एवेत्याहुः ।

translator notes

commentary BM: split as kva + ati; 'kva' has its first-case ending deleted (luptaprathamāka); 'kimaḥ' is carried forward from 'kimaḥ kaḥ' [SK 342]. kva: after the word kim ending in the seventh case, the affix at, whose t is it, and kva replaces kim. kutra: the form in the option where the affix at is absent, with tral and ku by 'ku tihoḥ' [SK 1954]. Some, however, say that there is no authority for dragging vā back (apakarṣa) from the next sūtra into 'kimo 't', so at is obligatory and blocks tral, and kutra is simply an incorrect word (apaśabda). Followed for the anuvṛtti bracket and for the bracketed gloss of kutra; the dissenting view is recorded, and the English keeps kutra as the kaumudī gives it.
commentary TB, printed under sk.1959.t1, on 'kutra': although the author of the Bhāgavṛtti does not accept tral in the spoken language (bhāṣā), it is accepted here because it is seen in much usage; so Śrīharṣa ('nānyatra kutrāpi ca sābhilāṣam') and Amara ('sāhacaryāc ca kutracit'). Recorded; TB defends kutra against the Bhāgavṛtti.
translator TB defends kutra, while BM (sk.1960.b1) reports some who call it an incorrect word; the English keeps kutra as the kaumudī gives it.

SK 1961 · A 5.3.13V

वा ह च च्छन्दसि ॥ १९६१ ॥

vā ha ca cchandasi

vā ha ca chandasi — In the Veda (chandas), [after kim — carried forward (anuvṛtti) from SK 1959 — ending in the seventh case — 'saptamyāḥ' carried forward (anuvṛtti) from SK 1957; so BM's gloss 'kimaḥ saptamyantāt'] ha optionally, and [by 'ca'] also [at and tral].

Rule. In the Veda (chandas), after kim standing in the seventh case, ha optionally comes. By the word ca "and", at and tral come as well.

Example.

kuha sthaḥ "where are you two?", kuha jagmathuḥ "where did you two go?".

Bhaṭṭoji gives no derivation. The ku is the one SK 1954 gives before an affix beginning with h: kim + ha → kuha.

Applies when / blocked by. One of Bhaṭṭoji's commentators glosses the base as "after kim in the seventh case". This book takes kim from SK 1959 and the seventh case from SK 1957.

Watch out. This is a Vedic rule. Why does it stand here and not in the Vedic section? Bhaṭṭoji's commentators answer: so that the apakarṣa of its vā into SK 1959 can be seen.

Siddhānta-kaumudī

कुह स्थः कुह जग्मथुः ॥

kuha sthaḥ ('where are you two?'), kuha jagmathuḥ ('where did you two go?').

Tattvabodhinī

NSP p. 319

—वा ह च च्छन्दसि । पूर्वोक्तस्य वाग्रहणापकर्षणस्य स्फुटीकरणार्थमिदमुपन्यस्तम् ॥—अत इति । एतस्मात् ग्रामादित्यर्थः ॥—तत्रभवन्तमिति । ततोभवता तत्रभवता । ततोभवते तत्रभवते इत्यादि ॥—एवमिति । ततोदीर्घायुस्तत्रदीर्घायुरित्याद्यूह्यमित्यर्थः ॥—सदेति । ‘सर्वस्य सोऽन्यतरस्यां दि’ इति सभावः ॥—कदेति । किमः कः ॥—एतर्हीति । ‘एतेतौ रथोः’ इत्येतादेशः

Bālamanoramā

वा ह च च्छन्दसि - वाह च छन्दसि ।हे॑ति लुप्तप्रथमाकम् । किमः सप्तम्यन्तात् हप्रत्ययः, स्यादित्यर्थः । चादत्, त्रल्च । यद्यपि वैदिकप्रक्रियायामिदमुपन्यसनीयं, तथापि वाग्रहणस्य पूर्वसूत्रेऽपकर्षज्ञानायाऽत्र तदुपन्यासः ।

translator notes

commentary BM: 'ha' has its first-case ending deleted; the sense is that the affix ha comes after kim ending in the seventh case; by 'ca', at and tral as well. Although this belongs in the Vedic section, it is set out here so that the dragging back (apakarṣa) of the word vā into the preceding sūtra [SK 1959] may be understood. Followed for the brackets in sutra_en.
commentary TB: this is set out here to make clear the dragging back of the word vā spoken of before [at SK 1959]. Agrees with BM; recorded.
translator The two Vedic examples are not identified in the text, and the kaumudī gives no derivation of kuha (ku for kim, SK 1954, is implicit).

SK 1962 · A 2.4.33V

एतदस्त्रतसोस्त्रतसौ चानुदात्तौ ॥ १९६२ ॥

etadastratasostratasau cānudāttau

etadas tratasos tratasau cānudāttau — [In re-mention (anvādeśa), aś, which is anudātta — 'anvādeśe', 'aś' and 'anudāttaḥ' carried forward (anuvṛtti) from SK 350] in place of etad when tra or tas follows; and tra and tas are anudātta.

Rule. In an anvādeśa, aś replaces etad when tra or tas follows, and the aś is anudātta (low-pitched). The tra and the tas are anudātta too. An anvādeśa is a re-mention: a thing already named is named again, to say something further about it.

Example.

Bhaṭṭoji's sentences: etasmin grāme sukhaṃ vasāmaḥ "we live happily in this village"; atho 'trādhīmahe "and here we study"; ato na gantāsmaḥ "from here we shall not go".

The village is named first, then mentioned again twice.

etasmād grāmāt "from this village" → etad + tasil

→ low-pitched aś replaces the whole of etad → a + tas

→ ataḥ, with a and tas both low-pitched.

One of Bhaṭṭoji's commentators says ataḥ here means "from this village", not "therefore".

Applies when / blocked by. One of Bhaṭṭoji's commentators says three words are carried forward from SK 350: anvādeśe "in a re-mention", aś, and anudāttaḥ "low-pitched".

The same commentator says the form ataḥ already comes from an (SK 1951). So this rule is stated for the accent.

Why must the low pitch of tra and tas be stated? The same commentator answers. The low-pitched aś sets aside the litsvara of tasil and tral. With the litsvara gone, tra and tas would take the affix's own accent (pratyayasvara) and be udātta. So this rule makes them anudātta.

Watch out. One of Bhaṭṭoji's commentators quotes the second sentence as ato 'trādhīmahe. Our text and the 1915 printed edition both read atho 'trādhīmahe, and this book follows them.

Siddhānta-kaumudī

अन्वादेशविषये एतदोऽश् स्यात्स चानुदात्तस्त्रतसोः परतः तौ चानुदात्तौ स्तः । एतस्मिन् ग्रामे सुखं वसामः । अथोऽत्राधीमहे । अतो न गन्तास्मः ॥

In the domain of re-mention (anvādeśa), aś replaces etad, and it is anudātta, when tra or tas follows; and those two [tra and tas] are anudātta. etasmin grāme sukhaṃ vasāmaḥ ('we live happily in this village'); atho 'trādhīmahe ('and here we study'); ato na gantāsmaḥ ('from here [i.e. from this village] we shall not go').

Bālamanoramā

एतदस्त्रतसोस्त्रतसौ चानुदात्तौ - एतदस्त्रतसोः । 'इदमोऽन्वादेशे' इत्यस्मादन्वादेशे अशनुदात्त इत्यनुवर्तते । तदाह — अन्वादेशेत्यादिना । अतोऽत्रेति । एतच्छब्दात्तसिल्, प्रकृतेरशादेशः । एतदोऽ॑न्नित्येव सिद्धेऽनुदात्तार्थं वचनम् । नच लित्स्वरे सति शेषनिघातेन त्रतयसोरनुदात्तत्वं सिद्धमिति शङ्क्यं, लित्स्वरापवादेऽशोऽनुदात्तत्वे कृते लित्स्वराऽप्राप्त्या प्रत्ययस्वरेण त्रतसोरुदात्तत्वे प्राप्ते तद्विधानार्थत्वात् ।

translator notes

commentary BM: 'anvādeśe', 'aś' and 'anudāttaḥ' are carried forward from 'idamo 'nvādeśe …' [SK 350]. On 'ato 'tra': after the word etad, tasil, and aś replaces the base. Since the form would already result from 'etado 'n' [SK 1951], the statement is for the sake of the anudātta. Objection: with the accent of an l-marked affix (litsvara) and the anudātta of the remainder (śeṣanighāta), tra and tas would be anudātta anyway. Answer: not so; once the anudātta of aś, an exception to the litsvara, is made, the litsvara no longer applies, and tra and tas would become udātta by the affix accent (pratyayasvara); the rule is there to prescribe [their anudātta]. Followed for the bracketed anuvṛtti in sutra_en.
commentary TB, printed under sk.1961.t1: 'ataḥ' means 'from this village' (etasmād grāmāt). Followed for 'from here [i.e. from this village]' rather than 'therefore'.
textual Our source reads 'atho 'trādhīmahe', and so does NSP p. 319 (printed 309) (scan confirms); the English follows the print. BM's pratīka 'ato 'tra' (sk.1962.b1), glossed as tasil after etad with aś for the base, shows that Vāsudeva read 'ato 'trādhīmahe'; the Wikisource SK also reads 'ato 'trādhīmahe' (and 'gantāraḥ smaḥ' for 'gantāsmaḥ').

SK 1963 · A 5.3.14V

इतराभ्योऽपि दृश्यन्ते ॥ १९६३ ॥

itarābhyo'pi dṛśyante

itarābhyo 'pi dṛśyante — [tasil and the rest] are seen also after [kim and the rest] ending in other [case-endings than the fifth and the seventh].

Rule. Tasil and the rest are "seen" also after kim and the rest standing in cases other than the fifth and the seventh. A vārttika restricts this: dṛśigrahaṇād bhavadādiyoga eva. Because the sūtra says "are seen", it holds only in construction with bhavat "your honour" and a few like words.

Example.

With tad in the first case: sa bhavān "that honourable one" → sabhavān, tatobhavān, tatrabhavān.

With tad in the second case: taṃ bhavantam → taṃbhavantam, tatobhavantam, tatrabhavantam.

The print writes each pair as one word.

Applies when / blocked by. One of Bhaṭṭoji's commentators supplies "kim and the rest" as the base. Bhaṭṭoji says "likewise" with dīrghāyuḥ "long-lived", devānāṃpriyaḥ "dear to the gods" and āyuṣmān "long-lived". Bhaṭṭoji's commentators fill this in: sa dīrghāyuḥ, tato dīrghāyuḥ, tatra dīrghāyuḥ. One of them adds other cases: tatobhavatā, tatrabhavatā, tatobhavate, tatrabhavate.

Watch out. Here tataḥ and tatra do not mean "from there" and "there". They stand for tad in the first or second case. The word dṛśyante "are seen" is what limits the rule to these honorific phrases.

Siddhānta-kaumudī

पञ्चमीसप्तमीतरविभक्त्यन्तादपि तसिलादयो दृश्यन्ते ।

tasil and the rest are seen also after [kim and the rest] ending in case-endings (vibhakti) other than the fifth and the seventh.

vārttika

दृशिग्रहणाद्भवदादियोग एव

(vārttika) Because 'dṛś' ('are seen') is used, [this holds] only in connection with bhavat and the like.

(वार्तिकम्) ॥ सभवान् । ततोभवान् । तत्रभवान् । तंभवन्तम् । ततोभवन्तम् । तत्रभवन्तम् । एवं दीर्घायुः । देवानांप्रियः । आयुष्मान् ॥

sabhavān, tatobhavān, tatrabhavān ['that honourable one', with tad in the first case]; taṃbhavantam, tatobhavantam, tatrabhavantam [with tad in the second case]. Likewise with dīrghāyuḥ ('long-lived'), devānāṃpriyaḥ ('dear to the gods') and āyuṣmān ('long-lived').

Bālamanoramā

इतराभ्योऽपि दृश्यन्ते - इतराभ्योऽपि दृश्यन्ते । पञ्चमीसप्तमीतरविभक्तिभ्योऽपीत्यर्थः । फलितमाह — पञ्चमीसप्तमीतरविभक्त्यन्तादपीति ।किमादे॑रिति शेषः । एवमिति । स दीर्घायुः, ततो दीर्घायुः, तत्र दीर्घायुरित्याद्यूह्यमित्यर्थः ।

translator notes

commentary BM: 'itarābhyaḥ' means after case-endings other than the fifth and the seventh; 'kimādeḥ' is to be supplied (śeṣa). On 'evam': sa dīrghāyuḥ, tato dīrghāyuḥ, tatra dīrghāyuḥ and so on are to be inferred. Followed for '[kim and the rest]' in sutra_en and k1, and for reading 'evam' in k3 as extending the same series to dīrghāyuḥ and the rest.
commentary TB, printed under sk.1961.t1: on 'tatrabhavantam', so also tatobhavatā, tatrabhavatā, tatobhavate, tatrabhavate and so on; on 'evam', tatodīrghāyuḥ, tatradīrghāyuḥ and so on are to be inferred. Agrees with BM; recorded.
translator The bracketed case labels are supplied: tataḥ and tatra here stand for tad in the first case (with bhavān) and in the second case (with bhavantam). The print writes each pair as one word, which the English keeps.
textual The digital source opens k3 with the tag '(vārttikam)'. It is editorial: NSP p. 319 (printed 309) marks the vārttika with a sign before it (scan). The tag is not rendered; k2 carries the vārttika label.

SK 1964 · A 5.3.15V

सर्वैकान्यकिंयत्तदः काले दा ॥ १९६४ ॥

sarvaikānyakiṃyattadaḥ kāle dā

sarvaikānyakiṃyattadaḥ kāle dā — After sarva, eka, anya, kim, yad and tad [ending in the seventh case — 'saptamyāḥ' carried forward (anuvṛtti) from SK 1957], when they denote time, dā.

Rule. After sarva "all", eka "one", anya "other", kim, yad and tad, standing in the seventh case and denoting time, dā comes. It comes in their own sense (svārthe).

Example.

tasmin kāle "at that time" → tad + dā → tadā "then".

sarvasmin kāle "at every time" → sadā (with sa, SK 1952) or sarvadā "always".

ekadā "once", anyadā "at another time", yadā "when".

kasmin kāle → kim + dā → ka for kim (SK 342) → kadā "when?".

Bhaṭṭoji's commentators give the ka.

Applies when / blocked by. Why "denoting time"? Bhaṭṭoji's counter-example is sarvatra deśe "everywhere, in every place". For a place there is no dā.

One of Bhaṭṭoji's commentators says only "in the seventh case" is carried forward here. That rests on the received interpretation.

Watch out. Kadā has ka, not ku. Ku comes only before a vibhakti beginning with t or h (SK 1954). Dā begins with d, so kimaḥ kaḥ (SK 342) applies.

Siddhānta-kaumudī

सप्तम्यन्तेभ्य एभ्यः कालार्थेभ्यः स्वार्थे दा स्यात् । सर्वस्मिन्काले सदा । सर्वदा । एकदा । अन्यदा । कदा । यदा । तदा काले किम् । सर्वत्र देशे ॥

After these [words] ending in the seventh case and denoting time, dā comes in their own sense (svārthe). sarvasmin kāle ('at every time'): sadā, sarvadā; ekadā ('once'), anyadā ('at another time'), kadā ('when?'), yadā ('when'), tadā ('then'). Why 'time'? sarvatra deśe ('everywhere, in [every] place').

Bālamanoramā

सर्वैकान्यकिंयत्तदः काले दा - सर्वैकान्य । सप्तम्यन्तेभ्य इति । 'सर्वादिभ्य' इति शेषः । 'सप्तम्या' इत्येवानुवर्तते, व्याख्यानादिति भावः । सदा सर्वदेति ।सर्वस्य सोऽन्यतरस्यां दी॑ति सभावविकल्पः । कदेति । किंशब्दाद्दाप्रत्यये सति तस्य 'किमः कः' इति कादेशः ।

translator notes

commentary BM: on 'saptamyantebhyaḥ', supply 'sarvādibhyaḥ'; only 'saptamyāḥ' is carried forward, on the authority of the explanation (vyākhyāna). sadā, sarvadā: optional sa by 'sarvasya so 'nyatarasyāṃ di' [SK 1952]. kadā: when the affix dā follows the word kim, ka replaces it by 'kimaḥ kaḥ' [SK 342]. Followed for the bracketed anuvṛtti in sutra_en; the derivations are not in the kaumudī.
commentary TB, printed under sk.1961.t1: on 'sadā', sa by 'sarvasya so 'nyatarasyāṃ di'; on 'kadā', 'kimaḥ kaḥ'. Agrees with BM; recorded.

SK 1965 · A 5.3.16V

इदमो र्हिल् ॥ १९६५ ॥

idamo rhil

idamo rhil — After idam [ending in the seventh case and denoting time — 'saptamyāḥ' and 'kāle' carried forward (anuvṛtti) from SK 1964], rhil.

Rule. After idam, standing in the seventh case and denoting time, rhil comes. It is heard as -rhi; its l is an it. Bhaṭṭoji calls it an apavāda to ha (SK 1958).

Example.

asmin kāle "at this time" → idam + rhil

→ eta for idam before r (SK 1950) → eta + rhi

→ etarhi "now".

Bhaṭṭoji's commentators give the eta.

Applies when / blocked by. Bhaṭṭoji says "in the seventh case" and "time" still hold. Why "time"? His counter-example is iha deśe "here, in this place". There ha comes (SK 1958).

Siddhānta-kaumudī

सप्तम्यन्तात्काले इत्येव । हस्यापवादः । अस्मिन्काले एतर्हि । काले किम् । इह देशे ॥

[After idam] 'ending in the seventh case' and 'in [the sense of] time' still hold (ity eva). [rhil is] an exception (apavāda) to ha [SK 1958]. asmin kāle ('at this time'): etarhi. Why 'time'? iha deśe ('here, in this place').

Bālamanoramā

इदमो र्हिल् - इदमो र्हिल् । इदमः — र्हिल् इति च्छेदः । एतर्हीति । इदम्शब्दात् र्हिल् ।एतेतौ रथो॑रित्येतादेशः ।

translator notes

commentary BM: split as idamaḥ + rhil. etarhi: rhil after the word idam, and eta replaces idam by 'etetau rathoḥ' [SK 1950]. Recorded; the derivation is not in the kaumudī.
commentary TB, printed under sk.1961.t1: on 'etarhi', eta by 'etetau rathoḥ'. Agrees with BM; recorded.

SK 1966 · A 5.3.17V

अधुना ॥ १९६६ ॥

adhunā

adhunā — [After idam ending in the seventh case and denoting time — 'idamaḥ' (SK 1965), 'saptamyāḥ' (SK 1957) and 'kāle' (SK 1964) carried forward (anuvṛtti)], adhunā [is the affix].

Rule. After idam, standing in the seventh case and denoting time, the affix adhunā comes. It comes in the base's own sense.

Example.

asmin kāle → idam + adhunā

→ iś for idam (SK 1949) → i + adhunā

→ the i deleted by yasyeti ca (SK 311) → adhunā "now".

Only the affix is left of the whole word.

Applies when / blocked by. One of Bhaṭṭoji's commentators names the three carried words: idamaḥ, saptamyāḥ "in the seventh case" and kāle "time". The same commentator compares iyat, where likewise only the affix remains.

Watch out. Scholars discuss this analysis. One of Bhaṭṭoji's commentators reports that the Vṛtti takes it differently: idam becomes aś, and the affix is dhunā. Bhaṭṭoji follows the Bhāṣya. For the Bhāṣya, the affix is adhunā, with the high pitch on its middle vowel, fixed by nipātana.

Siddhānta-kaumudī

इदमः सप्तम्यन्तात्कालवाचिनः स्वार्थेऽधुनाप्रत्ययः स्यात् । इश् । यस्य SK 311 इति लोपः । अधुना ॥

After idam ending in the seventh case (saptamyanta) and denoting time, the affix adhunā occurs in the base's own sense (svārthe). [idam is replaced by] iś [by 'idama iś', SK 1949]; [the resulting i is] deleted by 'yasya[-iti ca]' (SK 311) [before the taddhita, so that only the affix remains]: adhunā, 'now'.

Tattvabodhinī

NSP p. 319–320

—अधुनाप्रत्यय इति । निपातनान्मध्योदात्तोयम् । भाष्यमतं चेदम् ॥ वृत्तिकारस्त्वाह—इदमो अश्भावः धुना च प्रत्यय इति ॥ तत्र ‘ऊडिदम्’—इत्यादिना विभक्तिस्वरः, स च ‘आदेः परस्य’ इत्यादेर्भवतीति हरदत्तः ॥—दावचनमिति । ‘तदश्च’ इत्येव सूत्रं पठनीयमिति भावः

Bālamanoramā

अधुना - अधुना । 'इदम' इति, सप्तम्या॑ इति, 'काले' इति चानुवर्तते । तदाह — इदम इति । इशिति । 'इदम इ' शित्यनेने॑ति शेषः । अधुनेति ।इय॑दितिवत्प्रत्ययमात्रं शिष्यते । पठन्ति चाभियुक्ताःउदितवति परस्मिन्प्रत्यये शास्त्रयोनौ, गतवति विलयं च प्राकृतेऽपि प्रपञ्चे । सपदि पदमुदीतं केवलः प्रत्ययो यत् तदियदिति मिमीते कोऽधुना पण्डितोऽपि ।॑ इति वैयाकरणीमौपनिषर्दी च प्रक्रियामाश्रित्य प्रवृत्तो द्व्यर्थोऽयं श्लोकः ।

translator notes

commentary BM: 'idamaḥ', 'saptamyāḥ' and 'kāle' are carried forward (anuvartate). Followed for the bracketed anuvṛtti in sutra_en.
translator BM names the three carried words but not their sūtras; SK 1965 ('idamo rhil'), SK 1957 ('saptamyās tral') and SK 1964 ('… kāle dā') are the translator's identification.
commentary BM: 'iś' — supply 'by idama iś'. In adhunā, as in iyat, only the affix remains. BM adds a double-meaning verse, recited by the learned, applying the grammatical process (the base vanishing and only the affix, 'iyat', remaining) and the Upaniṣadic one. Followed for 'only the affix remains'.
commentary TB: the affix adhunā is middle-acute (madhyodātta) by nipātana; this is the Bhāṣya's view. The Vṛttikāra says instead that idam becomes aś and the affix is dhunā; there the vibhakti-accent comes by 'ūḍidam…' (SK 3717), and falls on the initial [of the affix] by 'ādeḥ parasya' — so Haradatta. Recorded; the English follows the kaumudī's analysis (affix adhunā, idam → iś → deleted), which is the Bhāṣya's.
textual The tail of TB printed under sk.1966.t1 ('dāvacanam iti …') comments on the vārttika under SK 1968 'tado dā ca', not on this sūtra.

SK 1967 · A 5.3.18V

दानीं च ॥ १९६७ ॥

dānīṃ ca

dānīṃ ca — And dānīm [after idam ending in the seventh case and denoting time, in its own sense — carried forward (anuvṛtti) from SK 1966].

Rule. Dānīm also comes after idam, standing in the seventh case and denoting time, in its own sense.

Example.

asmin kāle → idam + dānīm

→ iś for idam (SK 1949) → i + dānīm

→ idānīm "now".

One of Bhaṭṭoji's commentators gives these steps.

Applies when / blocked by. Everything of SK 1966 but the affix continues. Idam thus has three words for "at this time": etarhi, adhunā, idānīm.

Siddhānta-kaumudī

इदानीम् ॥

idānīm ('now').

Bālamanoramā

दानीं च - दानीं च । इदमः सप्तम्यन्तात्कालवाचिनः स्वार्थे दानीमिति च प्रत्ययः स्यादित्यर्थः । इदानीमिति । इदंशब्दाद्दानींप्रत्ययः, इश् ।

translator notes

commentary BM: the sense is that the affix dānīm also comes, in its own sense, after idam ending in the seventh case and denoting time. idānīm: the affix dānīm after the word idam, and iś [replaces idam]. Followed for the bracket in sutra_en; the derivation is not in the kaumudī.

SK 1968 · A 5.3.19V

तदो दा च ॥ १९६८ ॥

tado dā ca

tado dā ca — After tad [ending in the seventh case and denoting time], dā, and also [dānīm — carried forward (anuvṛtti) from SK 1967].

Rule. After tad, standing in the seventh case and denoting time, dā comes, and dānīm as well.

Example.

tasmin kāle "at that time" → tad + dā → tadā "then".

tad + dānīm → tadānīm "then".

Applies when / blocked by. A vārttika comments: tado dāvacanam anarthakaṃ vihitatvāt. Mentioning dā after tad is superfluous, because SK 1964 has already given it. One of Bhaṭṭoji's commentators adds that the sūtra should simply read tadaś ca "and after tad".

Watch out. The next sūtra of Pāṇini, tayor dārhilau ca chandasi, is Vedic. Bhaṭṭoji places it in his Vedic section, as SK 3499. So the numbering jumps from A 5.3.19 to A 5.3.21.

Siddhānta-kaumudī

तदा । तदानीम् ॥

tadā, tadānīm ('then').

vārttika

तदो दावचनमनर्थकं विहितत्वात्

(vārttika) The mention of dā after tad is superfluous, because it has [already] been prescribed [by SK 1964].

(वार्तिकम्) ॥

—

Bālamanoramā

तदो दा च - तदो दा च । सप्तम्यन्तात्कालवृत्तेस्तच्छब्दाद्दाप्रत्ययः, दानींप्रत्ययश्च स्यादित्यर्थः । तदो दावचनमिति । वार्तिकमिदम् । विहितत्वादिति ।सर्वैकान्ये॑त्यनेने॑ति शेषः ।

translator notes

commentary BM: the sense is that after tad ending in the seventh case and standing for time, the affix dā and the affix dānīm come. 'tado dāvacanam …' is a vārttika. On 'vihitatvāt', supply 'by sarvaikānya …' [SK 1964]. Followed for the brackets in sutra_en and k2.
commentary TB, printed under sk.1966.t1: on 'dāvacanam', the idea is that the sūtra should be read simply as 'tadaś ca'. Recorded.
textual k3 consists only of the tag '(vārttikam)' and a daṇḍa. The tag is editorial: NSP p. 319 (printed 309) marks the vārttika with a sign before it (scan). Rendered '—'; k2 carries the vārttika label.

SK 1969 · A 5.3.21V

अनद्यतने र्हिलन्यतरस्याम् ॥ १९६९ ॥

anadyatane rhilanyatarasyām

anadyatane rhil anyatarasyām — [After kim and the rest (the heading of SK 1948) ending in the seventh case (SK 1957)], when they denote a time not of today (anadyatana), rhil optionally.

Rule. After kim and the rest, standing in the seventh case, rhil optionally comes. The time must be anadyatana, "not of today". In the other option dā comes.

Example.

Bhaṭṭoji gives the pairs karhi / kadā "when?", yarhi / yadā "when", tarhi / tadā "then".

etasmin kāle "at this time" → etad + rhil

→ eta for etad before r, by the split rule etadaḥ (SK 1951) → eta + rhi

→ etarhi.

Bhaṭṭoji's commentators give the eta.

Applies when / blocked by. One of Bhaṭṭoji's commentators glosses the base as "kim and the rest, in the seventh case". He also says dā is the other option.

Watch out. etarhi has two sources. In SK 1965 it comes from idam by SK 1950. Here it comes from etad by the first half of SK 1951.

Siddhānta-kaumudī

कर्हि । कदा । यर्हि । यदा । तर्हि । तदा । एतस्मिन्काले एतर्हि ॥

karhi, kadā ('when?'); yarhi, yadā ('when'); tarhi, tadā ('then'). etasmin kāle ('at this time'): etarhi.

Tattvabodhinī

alignment inferredNSP p. 320

—एतस्मिन्काले एतर्हीति । ‘एतदः’ इति योगविभागाद्रेफादावेतादेशः

Bālamanoramā

अनद्यतने र्हिलन्यतरस्याम् - अनद्यतने र्हिल् । अनद्यतनकालवृत्तिभ्यः किमादिभ्यः सप्तम्यन्तेभ्यः र्हिल्प्रत्ययो वा स्यादित्यर्थः । पक्षे दाप्रत्ययः । एतर्हीति । एतच्छब्दात् र्हिल् । 'एतद' इति योगविभागाद्रेफादौ एतादेशः ।

translator notes

commentary BM: the sense is that the affix rhil comes optionally after kim and the rest ending in the seventh case and standing for a time not of today; in the other option the affix dā. etarhi: rhil after the word etad; eta replaces it before an affix beginning with r, by splitting off 'etadaḥ' as a separate rule (yogavibhāga) [SK 1951]. Followed for the bracket in sutra_en and for taking the paired forms as rhil and its dā alternative; the derivation is not in the kaumudī.
commentary TB: on 'etasmin kāle etarhi', eta replaces etad before an affix beginning with r, by the yogavibhāga 'etadaḥ'. Agrees with BM; recorded.
translator BM says only 'kimādibhyaḥ saptamyantebhyaḥ' and names no sūtra; identifying 'kim and the rest' with the heading 'kiṃsarvanāmabahubhyo 'dvyādibhyaḥ' (SK 1948) and 'ending in the seventh case' with 'saptamyās tral' (SK 1957) is the translator's.

SK 1970 · A 5.3.22V

सद्यःपरुत्परार्यैषमःपरेद्यव्यद्यपूर्वेद्युरन्येद्युरन्यतरेद्युरितरेद्युरपरेद्युरधरेद्युरुभयेद्युरुत्तरेद्युः ॥ १९७० ॥

sadyaḥparutparāryaiṣamaḥparedyavyadyapūrvedyuranyedyuranyataredyuritaredyuraparedyuradharedyurubhayedyuruttaredyuḥ

sadyaḥ-parut-parāry-aiṣamaḥ-paredyavy-adya-pūrvedyur-anyedyur-anyataredyur-itaredyur-aparedyur-adharedyur-ubhayedyur-uttaredyuḥ — sadyaḥ, parut, parāri, aiṣamaḥ, paredyavi, adya, pūrvedyuḥ, anyedyuḥ, anyataredyuḥ, itaredyuḥ, aparedyuḥ, adharedyuḥ, ubhayedyuḥ and uttaredyuḥ [are given as ready-made forms (nipātana)].

Rule. Fourteen words are given as ready-made forms: sadyaḥ, parut, parāri, aiṣamaḥ, paredyavi, adya, pūrvedyuḥ, anyedyuḥ, anyataredyuḥ, itaredyuḥ, aparedyuḥ, adharedyuḥ, ubhayedyuḥ and uttaredyuḥ. Bhaṭṭoji says only "these are given by nipātana". The vārttikas he quotes then show how each is built.

Example.

Vārttika 1, samānasya sabhāvo dyaś cāhani: sa for samāna "same", and the affix dyas, in the sense "day".

samāne 'hani "on the same day" → samāna + dyas → sa for samāna → sadyaḥ.

Vārttika 2, pūrvapūrvatarayoḥ para udārī ca saṃvatsare: para for pūrva "previous" and pūrvatara "the one before that", and the affixes ut and āri, in the sense "year".

pūrvasmin vatsare "in the previous year" → para + ut → parut "last year".

pūrvatare vatsare "in the year before that" → para + āri → parāri "the year before last".

Vārttika 3, idama iś samasaṇ pratyayaś ca saṃvatsare: iś for idam, and the affix samasaṇ, in the sense "year".

asmin saṃvatsare "in this year" → iś + samasaṇ → aiṣamaḥ "this year".

Vārttika 4, parasmād edyavy ahani: after para "next", edyavi, in the sense "day".

parasminn ahani "on the next day" → paredyavi.

Vārttika 5, idamo 'śdyaś ca: aś for idam, and the affix dya.

asminn ahani "on this day" → a + dya → adya "today".

Vārttika 6, pūrvādibhyo 'ṣṭabhyo 'hany edyus: after the eight words pūrva and the rest, edyus, in the sense "day".

pūrvasminn ahani "on the previous day" → pūrvedyuḥ.

anyasminn ahani "on another day" → anyedyuḥ.

ubhayor ahnoḥ "on both days" → ubhayedyuḥ.

Vārttika 7, dyuś cobhayād vaktavyaḥ: dyus should also be stated after ubhaya "both".

ubhaya + dyus → ubhayadyuḥ.

Applies when / blocked by. The eight words of vārttika 6 are the sūtra's own: pūrva, anya, anyatara, itara, apara, adhara, ubhaya and uttara. One of Bhaṭṭoji's commentators quotes the vārttika with all eight named. Vārttika 2 pairs its lists in order: pūrva gives parut, pūrvatara gives parāri. Bhaṭṭoji's examples show the pairing.

One of Bhaṭṭoji's commentators says the nipātana itself fixes the domain. That is why Bhaṭṭoji's glosses say "on the day": the sense of the word ahan "day", in the seventh case.

Watch out. One of Bhaṭṭoji's commentators explains aiṣamaḥ. In samasaṇ the ṇ is an it, and the a after the final s is for pronunciation. Because the affix is marked with ṇ, the first vowel takes vṛddhi: that is the ai of aiṣamaḥ. The same commentator calls six of these statements (all but the last, on ubhayadyuḥ) a sentence of the Bhāṣya.

Our text has three slips here, and this book follows the 1915 printed edition over each. In vārttika 3 our text reads pratyaś ca; the print reads pratyayaś ca "and the affix". For adya our text reads asninn ahani; the print reads asminn ahani "on this day". For ubhayedyuḥ our text reads ubhayor ahvoḥ; the print reads ahnoḥ "of the two days".

Siddhānta-kaumudī

एते निपात्यन्ते ।

These are given as ready-made forms (nipātyante).

vārttika

समानस्य सभावो द्यश्चाहनि

(vārttika) sa [is substituted] for samāna, and [the affix] dyas [comes], in the sense of 'day' (ahan).

(वार्तिकम्) ॥ समानेऽहनि सद्यः ।

On the same day (samāne 'hani): sadyaḥ.

vārttika

पूर्वपूर्वतरयोः पर उदारीच संवत्सरे

(vārttika) For pūrva and pūrvatara, para [is substituted], and [the affixes] ut and āri [respectively], in the sense of 'year' (saṃvatsara).

(वार्तिकम्) ॥ पूर्वस्मिन्वत्सरे परुत् । पूर्वतरे वत्सरे परारि ।

In the previous year: parut. In the year before that (pūrvatara): parāri.

vārttika

इदम इश् समसण् प्रत्यश्च संवत्सरे

(vārttika) For idam, iś, and the affix samasaṇ, in the sense of 'year'.

(वार्तिकम्) ॥ अस्मिन्संवत्सरे ऐषमः ।

In this year: aiṣamaḥ.

vārttika

परस्मादेद्यव्यहनि

(vārttika) After para, edyavi, in the sense of 'day'.

(वार्तिकम्) ॥ परस्मिन्नहनि परेद्यवि ।

On the next day (parasminn ahani): paredyavi.

vārttika

इदमोऽश्द्यश्च

(vārttika) For idam, aś, and [the affix] dya.

(वार्तिकम्) ॥ अस्निन्नहनि अद्य ।

On this day: adya.

vārttika

पूर्वादिभ्योऽष्टभ्योऽहन्येद्युस्

(vārttika) After the eight [words] pūrva and the rest, edyus, in the sense of 'day'.

(वार्तिकम्) ॥ पूर्वस्मिन्नहनि पूर्वेद्युः । अन्यस्मिन्नहनि अन्येद्युः । उभयोरह्वोरुभयेद्युः ।

On the previous day: pūrvedyuḥ. On another day: anyedyuḥ. On both days: ubhayedyuḥ.

vārttika

द्युश्चोभयाद्वक्तव्यः

(vārttika) And dyus should be stated after ubhaya.

(वार्तिकम्) ॥ उभयद्युः ॥

ubhayadyuḥ.

Tattvabodhinī

NSP p. 320

—सद्यः परुत्—। निपातनाद्विषयविशेषो लभ्यत इत्याह—अहनीति । सप्तम्यन्तस्याहन्शब्दस्यार्थे इत्यर्थः ॥ तदर्शयति— समानेऽह्नीति ॥—पर उदारी चेति । पर इत्यादेशः, उदारी प्रत्ययौ

Bālamanoramā

सद्यःपरुत्परार्यैषमःपरेद्यव्यद्यपूर्वेद्युरन्येद्युर्- अन्यतरेद्युरितरेद्युरपरेद्युरधरेद्युरुभयेद्युरुत्तरेद्युः - सद्यःपरुत् । ॒समानस्य सभावो द्यश्चाहनी॑ति भाष्यवाक्यमिदम् । अहर्वृत्तेः समानशब्दात्सप्तम्यन्तात् द्यस्प्रत्ययः, समानस्य सभावश्च निपात्यत इत्यर्थः । सद्यः समानेऽहनीत्यर्थः । ॒पूर्वपूर्वतरयोः परादेशः उदारी च संवत्सरे॑ इत्यपि भाष्यवाक्यम् । उच्च — आरिश्चेति द्वन्द्वः । सप्तम्यन्तादिमौ प्रत्ययौ संवत्सरे अभिधेये ।॒इदम इश् समसण् इत्यपि भाष्यवाक्यम् । ऐषम इति । समसणि णकार इत्, सकारादकार उच्चारणार्थः । णित्त्वादादिवृद्धिः । ॒परस्मादेद्यव्यहनी॑त्यपि भाष्यवाक्यम् । सप्तम्यन्तादेद्यविरिकारान्तः प्रत्ययः । ॒इदमोऽश्भावो द्यश्चे॑त्यपि भाष्यवाक्यम् । सप्तम्यन्तादकारान्तो द्यप्रत्ययः ।पूर्वान्यान्यतरेतरापराधरोभयोत्तरेभ्य एद्युस् चे॑त्यपि भाष्यवाक्यम् ।

translator notes

commentary BM: 'samānasya sabhāvo dyaś cāhani' is a sentence of the Bhāṣya (bhāṣyavākya): after samāna ending in the seventh case and denoting a day, the affix dyas and the substitution of sa for samāna are given by nipātana; sadyaḥ = on the same day. BM calls each of the following statements (k4, k6, k8, k10, k12) a bhāṣyavākya as well. Recorded; the '(vārttika)' labels follow the source's block kind and the NSP vārttika sign.
commentary TB: from the nipātana a particular domain (viṣaya) is obtained; hence 'ahani', i.e. the sense of the word ahan in the seventh case, which he illustrates with 'samāne 'hani'. Followed for 'in the sense of day' and for k3.
commentary BM quotes the statement as 'pūrvapūrvatarayoḥ parādeśaḥ udārī ca saṃvatsare': 'udārī' is a dvandva of ut and āri; these two affixes come after [pūrva, pūrvatara] ending in the seventh case when a year is to be denoted. Followed for 'the affixes ut and āri'.
commentary TB: 'para udārī ca' — para is the substitute; ut and āri are the affixes. Followed; agrees with BM.
commentary BM, on aiṣamaḥ: in samasaṇ, ṇ is an it and the a after the [final] s is for pronunciation; because the affix is ṇit, the first vowel takes vṛddhi (ādivṛddhi). BM on k8: edyavi is an affix ending in i, after [para] ending in the seventh case. BM on k10 quotes 'idamo 'śbhāvo dyaś ca': dya is an affix ending in a, after [idam] ending in the seventh case. BM on k12 quotes 'pūrvānyānyataretarāparādharobhayottarebhya edyus ca'. Recorded; the derivations are BM's, not the kaumudī's.
textual The digital source opens k3, k5, k7, k9, k11, k13 and k15 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in the preceding block; NSP p. 320 (printed 310) instead prints the vārttika sign before each vārttika (scan confirms). The tags are left untranslated, and those blocks are Bhaṭṭoji's own prose.
textual Our source reads 'idama iś samasaṇ pratyaś ca saṃvatsare'; NSP p. 320 (printed 310) reads 'pratyayaś ca' (scan confirms). The English follows the print ('the affix').
textual Our source reads 'asninn ahani adya'; NSP p. 320 (printed 310) reads 'asminn ahani' (scan confirms). The English follows the print ('on this day').
textual Our source reads 'ubhayor ahvor ubhayedyuḥ'; NSP p. 320 (printed 310) reads 'ahnoḥ', the sixth-case dual of ahan (scan; the ligature is small but reads hn). The English follows the print ('on both days').
textual The raw NSP OCR (page-0320.txt) skips the opening of this unit, from the sūtra to 'idamo 'ś'; the scan of p. 320 (printed 310) was read for it. The print agrees with our source in 'para udārīca', 'idamo 'śdyaś ca' and 'pūrvādibhyo 'ṣṭabhyo 'hany edyus', where the Bhāṣya wording quoted by BM differs.
translator '[respectively]' is supplied from the kaumudī's examples in k5 (pūrva → parut, pūrvatara → parāri); neither the vārttika nor the commentators state the pairing.

SK 1971 · A 5.3.23V

प्रकारवचने थाल् ॥ १९७१ ॥

prakāravacane thāl

prakāravacane thāl — [After kim, a sarvanāma or bahu — the heading of SK 1948 continuing] when denoting a mode (prakāra) [the seventh case of 'prakāravacane' standing in the sense of the fifth], thāl [occurs, in the base's own sense].

Rule. After kim and the rest, when they denote a mode (prakāra), thāl comes in the base's own sense. Its l is an it.

Example.

tena prakāreṇa "qualified by that mode" → tad + thāl

→ the final d replaced by a (SK 265) → ta + a + thā

→ pararūpa → ta + thā

→ tathā "thus".

So also yathā "as".

Applies when / blocked by. One of Bhaṭṭoji's commentators says the seventh case in prakāravacane stands for the fifth. So the sense is "after words that denote a mode".

What is a mode? Bhaṭṭoji's commentators agree: a particular (viśeṣa) that marks off one kind within a general class (sāmānya). One gives bahubhiḥ prakārair bhuṅkte "he eats in many modes", that is, with many particulars. The other cites Māṭhara and Kāṭhaka, which mark off kinds of brāhmaṇa.

Watch out. A mode is not similarity (sādṛśya). Bhaṭṭoji's commentators say so. One gives a reason: sarvathā "in every way" carries no sense of likeness. In yathā haris tathā haraḥ "as Hari, so Hara", the same commentator says, the first sense is "Hara has the mode that Hari has". Likeness follows from that.

One of Bhaṭṭoji's commentators adds two points. Thāl does not come after a first-case word: sa prakāraḥ "that mode" does not give tathā. This is anabhidhāna. And the affix jātīyar, taught later (SK 2024), is added to the thāl-form: tathājātīyaḥ "of that sort".

Siddhānta-kaumudī

प्रकारवृत्तिभ्यः किमादिभ्यस्थाल् स्यात्स्वार्थे । तेन प्रकारेण तथा । यथा ॥

After kim and the rest, when they denote a mode (prakāra), thāl occurs in the base's own sense (svārthe). By that mode (tena prakāreṇa) [i.e. qualified by that mode]: tathā, 'thus'. [So also] yathā.

Tattvabodhinī

NSP p. 320

—प्रकारवचने थाल् । सामान्यस्य भेदको विशेषः प्रकारः । यथा ब्राह्मणसामान्यस्य माठरकाठकादय इति हरदत्तः ॥ यद्यपि ‘प्रकारे गुणवचनस्य’ इत्यत्र सादृश्यं प्रकारस्तथापि नेह सादृश्यं गृह्यते अनभिधानात् ॥ ‘अव्ययं विभक्ति—’ इति सूत्रे सादृश्यमपि यथाशब्दार्थ इत्युक्तम्, इह तु केवलस्य थाल्प्रत्ययस्य सादृश्यं नार्थः किं तु प्रकार एवेत्युक्तमिति नास्ति पूर्वापरविरोध इति बोध्यम् ॥—तेन प्रकारेण तथेति । प्रथमान्तात्तु न भवति, स प्रकारस्तथेति अनभिधानादेवेति भावः । किं सर्वनामबहुभ्यो विशेषविहितेनापि थाला जातीयर् न बाध्यते अर्थभेदात् । प्रकारे हि थाल् । जातीयर् तु तद्वति स्वभावात् । एवं च कृत्वा प्रकारमात्रे थालं विधाय तदन्तात्प्रकारवति जातीयरं प्रयुज्यते । तथाजातीयो यथाजातीयोऽन्यथाजातीय इति

Bālamanoramā

प्रकारवचने थाल् - प्रकारवचने थाल् । पञ्चम्यर्थे सप्तमीत्याह — प्रकारवृत्तिभ्य इति । सामान्यस्य भेदको विशेषः प्रकारः । यथाबहुभिः प्रकारैर्भुङ्क्ते॑ इति । विशेषैरिति गम्यते । सादृश्यं त्विह न गृह्यते, सर्वथेत्यादौ तदप्रतीतेः । तेन प्रकारेणेत्यनन्तरं 'विशिष्ट' इति शेषः । 'यथा हरिस्तथा हरः' इत्यादौ यत्प्रकारवान्हरिस्तत्प्रकारवान्हर इति बोधे सति हरिसदृशो हर इति फलति । तदभिप्रायेण यथाशब्दस्य सादृश्यार्थकत्वोक्तिः ।

translator notes

commentary BM: the seventh case [in 'prakāravacane'] stands in the sense of the fifth, hence 'prakāravṛttibhyaḥ'. Followed for the bracketed construal in sutra_en.
commentary BM: prakāra is a particular (viśeṣa) that differentiates a general (sāmānya), as in 'bahubhiḥ prakārair bhuṅkte', i.e. with many particulars. Similarity (sādṛśya) is not taken here, since it is not understood in sarvathā etc. After 'tena prakāreṇa' supply 'viśiṣṭaḥ' (qualified). In 'yathā haris tathā haraḥ' the cognition is 'Hara has the mode which Hari has', from which 'Hara is like Hari' follows; it is with this intent that yathā is said to mean similarity. Followed for 'mode' (not 'similarity') and for the bracketed 'qualified by that mode'.
commentary TB: prakāra is a particular that differentiates a general, as Māṭhara, Kāṭhaka etc. differentiate brāhmaṇa in general — so Haradatta. Although under 'prakāre guṇavacanasya' (SK 2147) prakāra is similarity, similarity is not taken here, by non-denotation (anabhidhāna). Under 'avyayaṃ vibhakti…' (SK 652) similarity was said to be among the senses of yathā, but here the bare affix thāl means mode only, not similarity, so there is no contradiction. On 'tena prakāreṇa tathā': [thāl] does not come after a first-case word ('sa prakāraḥ' does not give tathā), again by anabhidhāna. jātīyar (SK 2024), though thāl is specially taught after kim, sarvanāmas and bahu, is not blocked by it, since their senses differ: thāl is in the mode, jātīyar by nature in what possesses the mode; so thāl is taught in the bare mode, and jātīyar is used after the thāl-ending in the sense of the possessor of the mode: tathājātīyaḥ, yathājātīyaḥ, anyathājātīyaḥ. Followed for 'mode'; the rest Recorded.

SK 1972 · A 5.3.24V

इदमस्थमुः ॥ १९७२ ॥

idamasthamuḥ

idamas thamuḥ — After idam [denoting a mode (prakāra) — 'prakāravacane' carried forward (anuvṛtti) from SK 1971], thamu [occurs].

Rule. After idam denoting a mode, thamu comes. Bhaṭṭoji calls it an apavāda to thāl. A vārttika adds: etado 'pi vācyaḥ, "it should be stated after etad too".

Example.

anena prakāreṇa "in this mode" → idam + thamu

→ it for idam before th (SK 1950) → it + tham

→ ittham "thus".

etena prakāreṇa "in this mode" → etad + thamu

→ it for etad before th, by the split rule etadaḥ (SK 1951) → ittham.

Bhaṭṭoji gives only the form. The steps are his commentators'.

Applies when / blocked by. "Denoting a mode" is carried forward from SK 1971. One of Bhaṭṭoji's commentators gives the sense so.

One of Bhaṭṭoji's commentators says thamu also comes after a second-case word. imam etaṃ vā prakāram āpannaḥ "one who has attained this mode" gives itthambhūtaḥ. The sūtra SK 552 uses this very word, and that is his evidence.

Watch out. Why the u in thamu? One of Bhaṭṭoji's commentators explains. The u is for pronunciation. It keeps the m from being final in upadeśa, so the m is not an it.

But thamu is a vibhakti, and SK 190 would already keep its m. So the u is a jñāpaka. It shows that the prohibition of SK 190 does not always hold. The other commentator uses this same u at SK 1959.

Our text writes Bhaṭṭoji's gloss as prakareṇa, with a short a. The 1915 printed edition reads prakāreṇa, and this book follows the print.

Siddhānta-kaumudī

थालोऽपवादः ।

[This is] an exception (apavāda) to thāl.

vārttika

एतदोऽपि वाच्यः

(vārttika) [thamu] should be stated after etad too.

(वार्तिकम्) ॥ अनेन एतेन वा प्रकरेण इत्थम् ॥

By this mode (anena prakāreṇa, from idam) or by this mode (etena prakāreṇa, from etad): ittham, 'thus'.

Tattvabodhinī

alignment inferredNSP p. 320

—अनेन एतेनवेति । द्वितीयान्तादपि थमुर्भवत्येव । इममेतं वा प्रकारमापन्न इत्थंभूतः । अत्र च ‘लक्षणेत्थंभूताख्यान—’ इत्यादिसौत्रप्रयोगो लिङ्गम् ॥ एतेन कथंभूतो व्याख्यातः ॥—इत्थमिति । ‘एतेतौ रथोः’ इति इदम इतादेशः । ‘एतदः’ इति योगविभागादेतदोऽपि इतादेश इति भावः

Bālamanoramā

इदमस्थमुः - इदमस्थमुः । इदंशब्दात्प्रकारवृत्तेस्थमुप्रत्ययः स्यादित्यर्थः । प्रत्यये उकार उच्चारणार्थः । मकारस्य उपदेशेऽन्त्यत्वाऽभावान्नेत्त्वम् । यद्यपि 'न विभक्तौ' इति निषेधादेव मस्येत्त्वं न भवति, तथापि तदनित्यत्वज्ञापनार्थं मकारोच्चारणमित्याहुः । इत्थमिति ।एतेतौ रथो॑रिति प्रकृतेरिदम इदादेशः । एतच्छब्दात्थमुप्रत्यये तु 'एतद' इति योगविभागादिदादेशः ।

translator notes

commentary BM: the affix thamu comes after idam denoting a mode (prakāravṛtteḥ). In the affix the u is for pronunciation; the m, not being final in the original teaching (upadeśa), is not an it. Although the m would escape it-status anyway by the prohibition 'na vibhaktau' (SK 190), they say the m is pronounced [protected by the u] to indicate that this prohibition is not universal (anitya). Followed for the bracketed anuvṛtti in sutra_en.
commentary BM on ittham: for idam, it is substituted by 'etetau rathoḥ' (SK 1950); after etad with the affix thamu, it comes by the split rule 'etadaḥ' (SK 1951). Recorded; the derivation is not in the kaumudī.
commentary TB on 'anena etena vā': thamu occurs even after a second-case word (dvitīyānta): 'imam etaṃ vā prakāram āpannaḥ' gives itthambhūtaḥ, the sūtra's own usage in 'lakṣaṇetthambhūtākhyāna…' (SK 552) being the indicator (liṅga); 'kathambhūtaḥ' is explained in the same way. On ittham: 'etetau rathoḥ' gives it for idam, and by the split rule 'etadaḥ' etad too takes it. Recorded (the derivation is not in the kaumudī; the second-case extension is TB's own).
textual The digital source opens k3 with the editorial tag '(vārttikam)' and a double daṇḍa, closing the vārttika in k2; NSP p. 320 (printed 310) instead prints the vārttika sign before 'etado 'pi vācyaḥ' (scan confirms). The tag is left untranslated, and k3 is Bhaṭṭoji's own prose.
textual Our source reads 'anena etena vā prakareṇa ittham'; NSP p. 320 (printed 310) reads 'prakāreṇa' (scan confirms). The English follows the print ('by this mode').

SK 1973 · A 5.3.25V

किमश्च ॥ १९७३ ॥

kimaśca

kimaś ca — And after kim [denoting a mode (prakāra)], [thamu occurs — 'prakāravṛtteḥ thamuḥ' supplied (śeṣa): 'thamuḥ' carried forward (anuvṛtti) from SK 1972, 'prakāravacane' from SK 1971].

Rule. After kim denoting a mode, thamu also comes. One of Bhaṭṭoji's commentators supplies "thamu after a word denoting a mode".

Example.

kena prakāreṇa "in what mode?" → kim + thamu

→ ka for kim (SK 342) → ka + tham

→ katham "how?".

One of Bhaṭṭoji's commentators gives the ka.

Applies when / blocked by. Why a separate sūtra, when SK 1972 could have named kim too? One of Bhaṭṭoji's commentators answers. The split lets only kim, not idam, run on into the Vedic sūtra thā hetau ca chandasi (SK 3500).

Watch out. The 1915 printed edition closes the section after katham with a line of Bhaṭṭoji: prāgdiśīyānāṃ vibhaktisaṃjñānāṃ pūrṇo 'vadhiḥ, "the limit of the prāgdiśīya affixes, named vibhakti, is complete". Our text lacks this line. This book follows the print. Both of Bhaṭṭoji's commentators close the section with nearly the same words.

The name vibhakti ends here. The next chapter opens with dikśabdebhyaḥ saptamīpañcamīprathamābhyo digdeśakāleṣv astātiḥ (SK 1974), the sūtra that contains diś.

Siddhānta-kaumudī

केन प्रकारेण कथम् ॥

By which mode (kena prakāreṇa): katham, 'how?'. [The limit of the prāgdiśīya affixes, which bear the designation vibhakti, is complete.]

Tattvabodhinī

NSP p. 320

—किमश्च । योगविभागः ‘था हेतौ च छन्दसि—’ इत्युत्तरसूत्रे किम एवानुवृत्तिर्यथा स्यादिदमो मा भूदिति ॥ ॥ प्राग्दिशीयानां विभक्तिसंज्ञानां पूर्णोऽवधिः ॥

Bālamanoramā

किमश्च - किमश्च ।प्रकारवृत्तेस्थमु॑रिति शेषः । कथमिति । 'किमः कः' इति कादेशः । **** इति बालमनोरमायाम् प्राग्दिशीयानां विभक्तिसंज्ञकानां पूर्णोऽवधिः । ****अथ प्रागिवीयाः । — — — — -

translator notes

commentary BM: 'prakāravṛttes thamuḥ' is to be supplied (iti śeṣaḥ). Followed for the bracketed anuvṛtti in sutra_en.
commentary BM on katham: ka is substituted by 'kimaḥ kaḥ' [SK 342]; the derivation is not in the kaumudī. BM closes with 'iti bālamanoramāyām prāgdiśīyānāṃ vibhaktisaṃjñakānāṃ pūrṇo 'vadhiḥ', and opens the prāgivīya section. Recorded.
commentary TB: the rule is split off [from 'idamas thamuḥ'] so that in the following sūtra 'thā hetau ca chandasi' (SK 3500) only kim continues, and not idam. TB then closes the section: 'prāgdiśīyānāṃ vibhaktisaṃjñānāṃ pūrṇo 'vadhiḥ'. Recorded.
textual NSP p. 320 (printed 310) prints, in the kaumudī column after 'kena prakāreṇa katham', the closing line 'prāgdiśīyānāṃ vibhaktisaṃjñānāṃ pūrṇo 'vadhiḥ', between double daṇḍas (scan confirms). Our kaumudī block lacks it; the English supplies it in square brackets. Mūla correction for Ajai.
textual The rest of the TB formerly printed under sk.1973.t1, from 'digdeśakāleṣv iti' onward, comments on SK 1974 and the following sūtras of the next prakaraṇa (p41), not on this sūtra; it was re-filed to sk.1974.t1 (2026-10-05).

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