After this chapter you will be able to derive the adverbs of place, time and manner that Sanskrit builds on its pronouns. There are 27 sūtras, SK 1947 to SK 1973. From kim "what?" come kutaḥ "from where?", kutra and kva "where?", kadā and karhi "when?", and katham "how?". From tad "that" come tataḥ, tatra, tadā, tadānīm, tarhi and tathā. From idam "this" come itaḥ, iha, etarhi, adhunā, idānīm and ittham. You will also meet the honorific tatrabhavān, and fourteen ready-made words for days and years: sadyaḥ "on the same day", adya "today", parut "last year". Every rule is worked on a concrete word.
The affixes of this chapter are all taught before the sūtra that contains the word diś, SK 1974. So they are called prāgdiśīya, "belonging to the part before diś". The first rule gives them the name vibhakti. The second says they come only after kim, a pronoun, or bahu "many". Four rules then change the base before them. The rest teach the affixes themselves, grouped by what they mean: "from where", "where", "when", and "in what manner".
bahubhyaḥ → bahutaḥ, but dvābhyāmTwo rules set up the chapter. The first names every affix up to SK 1974 a vibhakti. The second is a heading: these affixes come after kim, a pronoun, or bahu, but not after dvi "two" and the words after it in the pronoun list. So bahubhyaḥ "from many" can become bahutaḥ. But dvābhyām "from two" has no such form.
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.
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.
idam + tasil → itaḥ; etad + tasil → ataḥBefore the affixes themselves, four rules change the base. A substitute (ādeśa) is an item that replaces another. Idam "this" becomes iś, heard as i. Before an affix beginning with r or th it becomes eta or it instead. Etad "this" becomes an, or eta/it in the same places. Sarva "all" may become sa before an affix beginning with d. On the running examples, idam + tasil gives itaḥ "from here", and etad + tasil gives ataḥ.
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.
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.
Rule. Bhaṭṭoji says this sūtra must be split (yogavibhāga) into two rules.
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.
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.
kasmāt → kutaḥNow the affixes begin. The first is tasil, heard as -tas; at the end of a word it sounds -taḥ. Its l is an it. It comes after a word of the heading standing in the fifth case, the case of "from". A rule from Pāṇini's seventh book is set in here, because it builds the form: kim becomes ku before tasil. On the running example, kasmāt "from what?" becomes kutaḥ "from where?". Two more rules follow: tasil replaces another affix tasi, and tasil also comes after pari and abhi.
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 |
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'.
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.
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.
kasmin → kutra / kvaThe seventh case is the case of "in, at". After a word of the heading in that case, tral comes, heard as -tra. Idam takes ha instead, and kim may take at, heard as -a. Before at, kim becomes kva. A Vedic rule is set in here, because its word vā is drawn back into the rule for at. On the running example, kasmin "in what?" gives kutra or kva "where?".
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.
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.
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.
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.
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.
etasmād grāmāt → ataḥ (low-pitched); sa bhavān → tatobhavān, tatrabhavānTwo rules extend what came before. The first comes from Pāṇini's second book. When etad is mentioned a second time, it becomes a low-pitched aś before tra or tas. The form ataḥ does not change; only its accent does. The second rule lets tasil and tral come after other cases too, but only beside the honorific bhavat and a few similar words. So sa bhavān "that honourable one" can be tatobhavān or tatrabhavān.
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.
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.
tasmin kāle → tadā, tadānīm, tarhiThe next six rules make words for time. All take a base in the seventh case that denotes a time, kāla. The affix dā gives tadā "then", kadā "when?" and sadā "always". Idam takes rhil, adhunā and dānīm: etarhi, adhunā, idānīm, all "now". Tad takes dā and dānīm: tadā, tadānīm. For a time not of today, rhil may come instead of dā: tarhi beside tadā. On the running example, tasmin kāle "at that time" gives all three.
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.
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).
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.
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.
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.
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.
samāne 'hani → sadyaḥOne long sūtra lists fourteen finished words. They are given by nipātana: the rule simply states them. Bhaṭṭoji unpacks them with seven vārttikas. Each vārttika names an affix; some also name a substitute for the base, and most name the sense, "day" or "year". On the running example, samāne 'hani "on the same day" gives sadyaḥ "on the same day".
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".
tena prakāreṇa → tathā; kena prakāreṇa → kathamThe last three rules make words of manner. A prakāra is a mode: a particular kind within a general class. After kim and the rest denoting a mode, thāl comes, heard as -thā. Idam, etad and kim take thamu instead, heard as -tham. On the running examples, tena prakāreṇa "in that mode" gives tathā "thus", and kena prakāreṇa "in what mode?" gives katham "how?". With SK 1973 the vibhakti affixes end.
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".
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.
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.
| SK | What it does | Example |
|---|---|---|
| 1947 | The affixes up to SK 1974 are named vibhakti; they are svārthika; vā continues | bahutaḥ beside bahubhyaḥ |
| 1948 | Heading: after kim, a pronoun, bahu; not after dvi and the rest | bahutaḥ; but dvābhyām |
| 1949 | iś for idam before a prāgdiśīya affix | itaḥ |
| 1950 | eta / it for idam before r / th; apavāda to iś | etarhi, ittham |
| 1951 | Split: eta/it for etad before r/th; an for etad before any prāgdiśīya affix | ataḥ, atra; etarhi |
| 1952 | sa optionally for sarva before d | sadā / sarvadā |
| 1953 | tasil optionally after a fifth-case base | kutaḥ / kasmāt |
| 1954 | ku for kim before a vibhakti in t or h | kutaḥ, kutra |
| 1955 | tasil replaces tasi, for accent and vibhakti status | yato 'vagacchati |
| 1956 | tasil after pari, abhi, meaning "all", "both" | paritaḥ, abhitaḥ |
| 1957 | tral after a seventh-case base | kutra, yatra, tatra, bahutra |
| 1958 | ha after idam; apavāda to tral | iha |
| 1959 | at optionally after kim; vā drawn back from SK 1961 | kva / kutra |
| 1960 | kva for kim before at | kva |
| 1961 | Veda: ha after kim, also at and tral | kuha |
| 1962 | In re-mention, low-pitched aś for etad before tra, tas; these low-pitched too | ataḥ |
| 1963 | tasil etc. after other cases, only with bhavat and the like | tatobhavān, tatrabhavān |
| 1964 | dā after sarva, eka, anya, kim, yad, tad for time | sadā, kadā, tadā |
| 1965 | rhil after idam for time; apavāda to ha | etarhi |
| 1966 | the affix adhunā after idam for time | adhunā |
| 1967 | dānīm after idam for time | idānīm |
| 1968 | dā and dānīm after tad for time | tadā, tadānīm |
| 1969 | rhil optionally for a time not of today; else dā | tarhi / tadā, etarhi |
| 1970 | Fourteen time-words by nipātana, with seven vārttikas | sadyaḥ, parut, aiṣamaḥ, adya, pūrvedyuḥ |
| 1971 | thāl after kim and the rest for a mode | tathā, yathā |
| 1972 | thamu after idam, and by vārttika etad, for a mode | ittham |
| 1973 | thamu after kim for a mode; the vibhakti affixes end | katham |