तद्धिताधिकारे स्वार्थिकप्रकरणम्

Covers SK 2051–2138 (88 sūtras): all present. The spine is Aṣṭādhyāyī 5.3.96–5.4.67, in AS order, with seven sūtras taught elsewhere and four sūtras inserted from other books.

• Taught elsewhere:
• 5.3.111 pratnapūrvaviśvemāt thāl chandasi (SK 3502), 5.4.12 amu ca chandasi (SK 3503) and 5.4.41 vṛkajyeṣṭhābhyāṃ tiltātilau ca chandasi (SK 3504) are Vedic and go to the Vaidika section;
• 5.3.113 vrātacphañor astriyām is SK 1100 (under gotre kuñjādibhyaś cphañ). The kaumudī quotes it inside 2066;
• 5.4.11 kimettiṅavyayaghād… is SK 2004 (p41);
• 5.4.14 ṇacaḥ striyām añ and 5.4.15 aṇinuṇaḥ are SK 3216 and 3219, in the kṛt section (BM on 2083). 2084 still carries forward aṇ from 5.4.15.
• Insertions (each placed where it builds the cvi/sāti forms):
• 7.4.32 asya cvau (SK 2118);
• 6.4.152 kyacvyoś ca (SK 2119);
• 7.4.26 cvau ca (SK 2120);
• 8.3.111 sātpadādyoḥ (SK 2123), set between 2122 and 2122's own examples.

taddhitādhikāre svārthikaprakaraṇam — outline (p42, SK 2051–2138, all 88 sūtras)

p41 closed at 2050 with avakṣepaṇe kan (5.3.95) and "prāgivīyānāṃ pūrṇo 'vadhiḥ".

• Where the prakaraṇa begins. BM opens 2051 with "atha taddhite svārthikaprakaraṇaṃ nirūpyate". NSP instead heads the section "taddhiteṣu tadrājāḥ 39", on p. 327 and in the running head.
• Where it ends. It ends at 2138. The NSP colophon there, "iti taddhiteṣu tadrājaḥ", is missing from our digital mūla; the English supplies it in brackets. TB closes "iti tadrājāḥ | iti taddhitaprakriyā", and BM closes "iti bālamanoramāyāṃ taddhitaprakriyā", so the taddhita section ends here. p43 (dvirukta) opens with sarvasya dve (8.1.1, SK 2139). The tail of sk.2138.t1 is already TB on that sūtra.
• Contents in outline.
• 2051–2065: "like X". The kan of a likeness and its lup, then ḍhañ, ḍha, ya(t), cha, aṇ, ṭhak/ṭhac and īkak in the sense of iva.
• 2066–2072: associations and armed bands. ñya, ñyaṭ, ṭeṇyaṇ, cha, aṇ/añ and yañ. All are tadrāja, so the plural takes luk.
• 2073–2078 (5.4 begins): distribution and mode. vun for "two pādas at a time", and kan for a mode, for "not quite done" and for a covering.
• 2079–2084: kha, cha, ṭhak, aṇ after particular stems. With them comes the Bhāṣya's list of obligatory svārthikas.
• 2085–2088: "so many times". kṛtvasuc, suc, sakṛt, dhā.
• 2089–2095: abundance, "for that", "that itself". mayaṭ, the collective affixes, ñya, yat, dheya, añ, tal.
• 2096–2102: "X itself" and colours. ka, kan, ṭhak.
• 2103–2108: vācika, kārmaṇa, auṣadha, prājña, and the earth-words. mṛttikā, mṛtsā, mṛtsnā.
• 2109–2116: śas and tasi.
• 2117–2127: becoming what one was not. cvi (with its stem rules), sāti, trā.
• 2128–2138: ḍāc with kṛ. paṭapaṭākaroti, dvitīyākaroti and the rest.

Threads that run through the prakaraṇa:

• The iva heading. kan is carried forward from 2050 into 2051 (BM).
• The sense iva then runs as a heading up to, but not including, pūgāñ ñyaḥ (2066). BM and TB say so under 2061, and the kaumudī says "ivārtho nivṛttaḥ" at 2066.
• pratikṛtau does not govern 2052, which is "for what is not a likeness" (kaumudī). The kaumudī declares it ceased at 2056; BM gives the reason, that it is not svarita.
• The two lup rules, 2054–2055, apply to the kan of 2051 (BM).
• āyudhajīvisaṅgha (2067) is repeated in the kaumudī's glosses of 2068–2070. It ceases at 2071 (the Vṛtti, cited by BM).
• Tadrāja. Every affix from ñya (2066) through yañ (2071) is tadrāja (2072). So tadrājasya bahuṣu tenaivāstriyām (2.4.62, SK 1193) gives luk in the plural, except in the feminine.
• Three kan-runs.
• The kan of 2050 runs through 2051–2055.
• The kan of sthūlādibhyaḥ (2075) is carried forward into 2076 (BM), negated at 2077 and supplied at 2078 (BM, "kan iti śeṣaḥ").
• The kan of yāvādibhyaḥ (2097) is the kan that 2098–2101 name. Tracing it to 2097 is the translator's inference.
• Obligatory svārthikas. The Bhāṣya's list (at 2079) makes these nitya:
• tamap etc. before kan (2001–2050);
• ñya etc. before vun (2066–2072);
• ām etc. before mayaṭ (5.4.11–20: SK 2004 and 2083–2088; BM);
• the kan of bṛhatī (2078) and the cha of jātyanta (2081);
• the samāsāntas.

The kha of 2079 is nitya because 2080 says vibhāṣā, which stops the great option. Sa and sna (2108) are nitya because 2109 says anyatarasyām; BM reports a dissent.

• Other anuvṛtti runs.
• kriyābhyāvṛttigaṇane (2085) runs through 2086 and 2088 (BM). 2087 keeps only kriyā (Kaiyaṭa via BM; TB).
• tatprakṛtavacane (2089) continues into 2090 (BM).
• tādarthye (2092) continues through 2093–2094 and ceases at 2095 (BM, Wikisource).
• kārakāt continues from 2109 into 2110 (kaumudī).
• tasi runs 2111–2116, optional from 2113 on. The kaumudī states the vā; tracing it to the anyatarasyām of 2109 is the translator's.
• The cvi domain. The conditions of 2117 (abhūtatadbhāve, saṃpadyakartari, kṛbhvastiyoge) govern the stem rules 2118–2121. They are what "cviviṣaye" means at 2122 (BM).
• abhūtatadbhāve ceases at 2125 (BM). From 2126 only tadadhīnavacane continues (BM).
• sāti and kṛbhvastiyoge cease at 2127 (BM).
• ḍāc.
• kṛbhvastiyoge comes back at 2128 by frog's leap (maṇḍūkapluti) (BM).
• From 2129 it is kṛñ only, and BM says "kṛñaḥ" is carried forward "as far as madrāt parivāpaṇe" (2138). So every ḍāc from 2129 through 2138 is with kṛ, 2134 and 2138 included.
• kṛṣau covers 2129–2130 and ceases at 2131 (kaumudī).
• BM supplies ḍāc ("ḍāj iti śeṣaḥ") at 2133 and 2135–2138. Naming 2128 as its source is the translator's.
• The great option (mahāvibhāṣā), the "vā" of samarthānāṃ prathamād vā (SK 1072), still runs.
• It makes cvi optional (kaumudī at 2120; BM on 2123).
• It keeps the sentence available beside sāti (2123).
• It is what 2079's nitya kha has to be shielded from.
• Avyayas.
• kṛtvasuc forms are avyayas as tasilādi (SK 448; BM on 2085).
• śas and the affixes after it up to ḍāc are avyayas under "śasprabhṛtayaḥ prāk samāsāntebhyaḥ" (BM on 2110).
• A cvi-final word is a nipāta (SK 762) and hence an avyaya (SK 447) (BM on 2118).
• Gender. A svārthika normally keeps the base's gender and number, as in aśvakaḥ at 2051 (BM). Many here overstep it:
• śārkaram (2062);
• maudakikam (2090);
• ānantyam (2091);
• devatā (2095);
• vācikam (2103).

Only the kaumudī blocks are translated (SK-TRANSLATE §25). The BM and TB readings cited here are those recorded in the unit notes, as corrected by the p42 audit. "BM (WS)" means the Wikisource SK+BM print, used where our BM is missing.

• TB printed under a neighbouring unit:
• 2051–2056 under sk.2050.t1;
• 2070, 2071 and 2073 under sk.2069.t1;
• 2076 under sk.2075.t1;
• 2079 and 2080 under sk.2077.t1;
• 2082 partly under sk.2081.t1;
• 2091 (āvasatha) under sk.2090.t1;
• 2093 under sk.2092.t1, and 2095 under sk.2093.t1;
• 2100 and 2102 under sk.2099.t1;
• 2106 under sk.2103.t1;
• 2108 under sk.2107.t1;
• 2112, 2113 and 2116 under sk.2111.t1;
• 2118, 2119 and 2121 under sk.2117.t1;
• 2123, 2124, 2127, 2128 and 2129 under sk.2122.t1;
• 2136 under sk.2133.t1;
• part of 2138 under sk.2137.t1.
• No TB is printed on 2057, 2058, 2060, 2062–2065, 2067, 2068, 2072, 2078, 2086, 2094, 2096–2098, 2101, 2104, 2105, 2114, 2115, 2120, 2125, 2126, 2130, 2134 or 2135.
• BM filed under a neighbouring unit:
• 2079 begins at the tail of sk.2078.b1;
• 2103 is at the tail of sk.2102.b1;
• 2111–2116 are all in sk.2110.b1, which is not BM on 2110.
• BM missing from our source, cited from WS: 2067, 2089, 2095, 2104, 2107, 2109 (the sūtra gloss), 2110, 2123 and 2124. Our BM at 2094 has an eye-skip.

Where the p42 audit (.work/sk-run/p42-audit-fixes.md and its seven reports) corrects a reading, this outline follows the corrected reading.

• 2067 (must-fix): the counter-examples. "abrāhmaṇeti kim" abbreviates the whole sūtra word abrāhmaṇarājanyāt: "Why 'other than brāhmaṇa [and rājanya]'?".
• gopālakāḥ is the brāhmaṇa counter-example and śālaṅkāyanāḥ the rājanya one. This is the Kāśikā's pairing, and it is the translator's since no SK commentator in our source settles it.
• "rājanye svarūpagrahaṇam" explains the pairing: only a band actually called "rājanya" is excluded.
• 2119 (must-fix): kya. The sūtra is kya + cvi (padaccheda kya-cvyoḥ; kaumudī "kye cvau ca"). kya covers kyac, kyaṅ and kyaṣ, not kyac alone, and "kye" is Bhaṭṭoji's analysis, not a paraphrase.
• 2134 and 2138 (must-fix): kṛñ. kṛñ is carried forward from 2129 through 2138 (BM on 2129). It must be read with sukhākaroti and madrākaroti like the rest of the run.
• 2053: vardhrikā is itself the leather likeness (BM (WS) "vardhrikā carmamayī pratikṛtiḥ"). Our BM's "vardhri" has lost letters, so there is no discrepancy.
• 2055: pratikṛti is "likeness" throughout.
• 2061: the iva heading runs up to 2066 exclusive.
• 2066:
• BM glosses aniyatavṛtti as "unruly, of irregular conduct" (udvṛtta).
• Both BM and TB (under 2061) state that the iva heading lapses here. It is not the translator's inference.
• 2067: BM (WS) says astriyām (of 5.3.113) is not carried into 2067, hence the feminine kṣaudrakī.
• 2069: dāmanayaḥ is the plural, with tadrāja luk of cha (BM on 2072).
• 2070: TB gives the añ a second purpose (the aṇ of saṃghāṅkalakṣaṇa…), not an alternative derivation.
• 2077: the kan that 2077 forbids is a wholly svārthika kan. It is not the kan of 2076 (BM, TB).
• 2079: the six akṣi are ears (BM, TB). The vigraha is theirs, not the kaumudī's.
• 2080: TB leaves open whether prācīnā (brāhmaṇī) rests on an action or on place/time.
• 2084: the anuvṛtti of aṇ and the prakṛtibhāva are BM/TB's, not kaumudī text.
• 2089: on the adhikaraṇa construal, mayaṭ denotes the locus of the stating: "in which food is stated to be abundant".
• 2098: "lohita itself, [as] a jewel" (a ruby, BM), not "merely red".
• 2099: the form that would otherwise be lost is lohinikā. NSP-TB's "lohitikā" is a print slip.
• 2103: "a message-speech is [called] vācikam".
• 2109:
• BM (WS) glosses the sūtra "svārthe".
• The vārttika is restrictive: śas comes only where the auspicious or inauspicious is expressed (BM "…gamye eva").
• 2117: the kaumudī (at 2120) and BM (on 2123) trace cvi's option to the mahāvibhāṣā.
• 2121: cvi is already given by 2117. "ca" restates it (anuvāda) so that the deletion is taught together with it (saṃniyogaśiṣṭa) (BM, TB).
• 2123: BM (WS) says the vibhāṣā of 2122 lets the general cvi co-occur with the special sāti (samāveśa). Hence agnībhavati stands beside agnisād bhavati.
• 2124: BM (WS) says "ca" gathers kṛ, bhū and as (samuccaya).
• 2128:
• The vārttika nityam āmreḍite ḍāci is read under nāmreḍitasyāntyasya tu vā (6.1.99, SK 82).
• The "parasaptamī" remark is BM's reasoning: with anekācaḥ, paṭat would qualify before doubling.

Anuvṛtti wording follows the house rule:

• "carried forward" is used only where a commentator says anuvartate or the kaumudī says "ity eva" or "anuvartate";
• BM's "… iti śeṣaḥ" is written "supplied (śeṣa)";
• a source-sūtra number that no commentator names is marked as the translator's.

Print readings. The outline reads the NSP forms that the scan confirms:

• tasminvācye (2054);
• dravyam (2059);
• ñyaṭ (our "lyuṭ"), the restored counter-examples mallāḥ. saṅgheti kim. samrāṭ. vāhīkeṣu kim., and gopālakāḥ (2067);
• trigartaḥ (2069);
• śālāvatyaḥ (2071);
• pūgāññyaḥ (2072);
• iṣyante (2079);
• anyān atikramya (2113);
• ṣaṣṭhyantāt (2115);
• kuru (2116);
• cvyantatvāt (2118);
• virajīkaroti (2121);
• kārtsnye (2123);
• jalībhavati and the restored kārtsnya/abhividhi contrast (2124);
• pararūpam (2128);
• dvitīyādibhyaḥ (2129);
• sapattrākaroti / niṣpattrākaroti, the restored gloss of niṣpattra, and karoti (2132);
• the colophon (2138).

Still open for Ajai (mūla):

• 2058: the print reads śākhādibhyo yaḥ; BM and the AS read yat. The English keeps ya and gives yat in brackets.
• 2070: the print reads …yaudheyādibhyo 'ṇañau; the AS, our padaccheda and BM's pratīka read -bhyām.
• 2082: NSP prints saṃsthānena at one place only, probably a misprint. Ours and WS read sasthānena.
• 2117: our padaccheda wrongly includes abhūtatadbhāve, which is the vārttika.
• 2138: the missing colophon.
• Editorial "(vārttikam)" tags are misplaced throughout; the print marks each vārttika with its sign.

Ordering: SK order throughout, which is AS order within 5.3.96–5.4.67. The four insertions are noted at 2118–2120 and 2123.

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

• Replacements of the initial. ḍha, ḍhak and ḍhañ → -eya; cha → -īya; kha → -īna; gha → -iya (āyaneyīnīyiyaḥ…, 7.1.2, SK 475). ṭhak and ṭhac → -ika (ṭhasyekaḥ, 7.3.50, SK 1170). vun → -aka (yuvor anākau, 7.1.1, SK 1247).
• Initial vṛddhi by taddhiteṣv acām ādeḥ (7.2.117, SK 1075) or kiti ca (7.2.118, SK 1076). It comes with ñ-marked affixes (ḍhañ, ñya, ñyaṭ, añ, yañ), ṇ-marked ones (aṇ, ṭeṇyaṇ) and k-marked ones (ṭhak, īkak).
• The stem's final a/i before a vowel- or y-initial affix is deleted by yasyeti ca (6.4.148, SK 311).
• ṅīp in the feminine (ṭiḍḍhāṇañ…, 4.1.15, SK 470) comes after ṭ-marked affixes (ñyaṭ, ṭeṇyaṇ, mayaṭ) and after ḍha(ñ), aṇ, añ and ṭhak.
• Other shapes.
• kṛtvasuc → -kṛtvas; suc → -s; śas → -śas; tasi → -tas; tikan → -tika; sāti → -sāt; trā → -trā.
• cvi → zero: the c is it, the i is for pronunciation, and v is deleted by ver apṛktasya (6.1.67, SK 375).
• ḍāc → -ā, with the ṭi deleted because it is ḍ-marked (ṭeḥ, 6.4.143, SK 316).
• lup versus luk. Under lup, gender and number follow the base (lupi yuktavad vyaktivacane, 1.2.51, SK 1294); luk does not do this.

A. A likeness, a name, and the lup of that kan — running example: aśva iva pratikṛtiḥ → aśvakaḥ; vāsudeva-pratikṛti → vāsudevaḥ

• 2051 ive pratikṛtau 5.3.96 — kan, carried forward from avakṣepaṇe kan (2050, BM). It comes after the word for the standard of comparison when the thing compared is a likeness (pratikṛti, an image of clay and the like, BM).
• aśva iva pratikṛtiḥ → aśva + ka → aśvakaḥ: masculine although pratikṛti is feminine, since svārthikas follow the base (BM).
• Counter-example: gaur iva gavayaḥ. A gavaya is not a likeness, so there is no kan.
• TB records two views: kan names the likeness itself, or aśva is used figuratively and kan only signals it.
• 2052 saṃjñāyāṃ ca 5.3.97 — kan in the sense of iva when base + affix together is a name. The rule exists for things that are not likenesses (apratikṛtyartham). pratikṛtau drops, ive continues (BM).
• aśvasadṛśa [kaścit] → aśvakaḥ, the name of something like a horse; likewise uṣṭrakaḥ.
• 2053 lum manuṣye 5.3.98 — lup of the kan of 2052, when the thing named is a man. It cannot be the kan of 2051, since a man is not a likeness (BM).
• cañcā is a grass man: cañcā iva manuṣyaḥ → cañcā + ka → (lup) → cañcā; likewise vardhrikā (the leather likeness, BM (WS)).
• The name is feminine because gender under lup follows the base (SK 1294). Number follows the man, so there is no *cañcā for "two men like cañcās" (BM).
• 2054 jīvikārthe cāpaṇye 5.3.99 — lup again, now of the kan of 2051 (BM, from the Bhāṣya's example). It applies when the likeness earns a living and is not for sale.
• vāsudevaḥ, śivaḥ, skandaḥ: images carried from house to house by devalakas.
• Counter-example: hastikān vikrīṇīte. Goods for sale keep kan, and so do rāmakam, sītikām (BM, TB on the verse rāmaṃ sītāṃ lakṣmaṇaṃ jīvikārthe vikrīṇīte…).
• 2055 devapathādibhyaś ca 5.3.100 — lup of 2051's kan after devapatha etc., an open class. "kano lup syāt" is śeṣapūraṇa (BM); lup's continuing is the translator's reading.
• devapatha iva pratikṛtiḥ → devapathaḥ, haṃsapathaḥ.
• The verse arcāsu pūjanārhāsu citrakarmadhvajeṣu ca… extends it to temple images, paintings and banners (BM, TB).

B. "Like X" by other affixes: ḍhañ, ḍha, ya(t), cha, aṇ, ṭhak/ṭhac, īkak — running example: śilā iva → śileyam (ḍha) / śaileyam (ḍhañ)

• 2056 vaster ḍhañ 5.3.101 — ḍhañ after vasti ("the region below the navel", Amara, BM/TB). The kaumudī says iva is carried forward and pratikṛtau has ceased; BM adds that it is not svarita.
• vasti + eya → vāsteyam, and in the feminine vāsteyī.
• 2057 śilāyā ḍhaḥ 5.3.102 — ḍha (no vṛddhi) after śilā, with "ive ity eva" (BM): śilā + eya → śileyam ["curds and the like" supplied (śeṣa), BM].
• Some split the rule (yogavibhāga) at śilāyāḥ, carrying forward ḍhañ from 2056 into that first part (BM). This gives śaileyam, and the point of ḍhañ is vṛddhi and ṅīp.
• 2058 śākhādibhyo yaḥ 5.3.103 — ya (print) or yat (BM, AS; BM calls ya a wrong reading, on an accent argument).
• śākhā iva → śākhyaḥ; mukhyaḥ, jaghana → jaghanyaḥ, agryaḥ, śaraṇyaḥ.
• 2059 dravyaṃ ca bhavye 5.3.104 — nipātana: dravya from dru in the sense of iva, when what is compared is bhavya ("worthy").
• dravyam ayaṃ brāhmaṇaḥ: he is like a tree, or a wish-tree, a vessel of desired things (BM).
• The affix is ya (BM) or ṇya (TB print); the English names neither.
• 2060 kuśāgrāc chaḥ 5.3.105 — cha: kuśāgra + īya → kuśāgrīyā buddhiḥ, "fine as a kuśa-tip" (BM).
• 2061 samāsāc ca tadviṣayāt 5.3.106 — cha, drawn in by "ca" (BM), after a compound whose domain is the iva-sense.
• kākatāla + īya → kākatālīyo devadattasya vadhaḥ. The compound carries one likeness: the thief-meeting is like the crow-and-palm meeting. The affix carries another: the killing is like the crow's death.
• Likewise ajākṛpāṇīyaḥ. Upshot: "come about unforeseen".
• The iva heading runs up to 2066 exclusive (BM, TB).
• 2062 śarkarādibhyo 'ṇ 5.3.107 — aṇ: śarkarā iva → śārkaram, neuter because it follows the qualified thing (BM).
• 2063 aṅgulyādibhyaṣ ṭhak 5.3.108 — ṭhak: aṅgulī iva → āṅgulikaḥ; bharujā → bhārujikaḥ.
• 2064 ekaśālāyāṣ ṭhaj anyatarasyām 5.3.109 — ṭhac, optionally. "anyatarasyām" gathers in 2063's ṭhak as the alternative (BM).
• ekaśālikaḥ (ṭhac) / aikaśālikaḥ (ṭhak, with vṛddhi). Pairing each form with its affix by order is the translator's.
• 2065 karkalohitād īkak 5.3.110 — īkak after karka ("a white horse") and lohita.
• karka iva → kārkīkaḥ; lauhitīkaḥ sphaṭikaḥ, a crystal red from a japā flower beside it (BM).
• Next comes 5.3.111, Vedic (SK 3502).

C. Associations and armed bands; the tadrāja plural — running example: kṣudraka → kṣaudrakyaḥ, kṣaudrakī; plural kṣudrakāḥ

• 2066 pūgāñ ñyo 'grāmaṇīpūrvāt 5.3.112 — the iva-sense lapses (kaumudī; BM, TB). ñya comes in its own sense after a word denoting a pūga (not the word pūga itself, BM/TB). That word must not have a grāmaṇī-word as its prior member.
• A pūga is a band of mixed castes, unruly (aniyatavṛtti, BM: udvṛtta), bent on wealth and pleasure.
• lohitadhvaja + ñya → lauhitadhvajyaḥ. TB's counter-example is devadattakāḥ.
• The kaumudī then cites vrātacphañor astriyām (5.3.113, SK 1100): kapotapāka → kāpotapākyaḥ (a vrāta, living by toil); kauñjāyana → kauñjāyanyaḥ, brādhnāyanyaḥ (cphañ-final).
• 2067 āyudhajīvisaṅghāñ ñyaḍ vāhīkeṣv abrāhmaṇarājanyāt 5.3.114 — ñyaṭ (print; our "lyuṭ" is corrupt), in its own sense. It comes after a word for an armed band among the Vāhīkas, other than brāhmaṇa and rājanya.
• kṣudraka + ñyaṭ → kṣaudrakyaḥ, mālavyaḥ. The affix is ṭ-marked, so ṅīp gives kṣaudrakī; astriyām does not reach here (BM (WS)).
• Counter-examples, as in the print, where our source skips words: mallāḥ (why "arms"), samrāṭ (why "band"), śabarāḥ (why "among the Vāhīkas").
• "Why abrāhmaṇa-[rājanya]?" gopālakāḥ are brāhmaṇas and śālaṅkāyanāḥ are rājanyas (Kāśikā; translator's note). "brāhmaṇa" takes in its particular kinds, "rājanya" only its own form.
• 2068 vṛkāṭ ṭeṇyaṇ 5.3.115 — ṭeṇyaṇ after vṛka as the name of such a band (kaumudī's gloss): vṛka + eṇya → vārkeṇyaḥ.
• Counter-example: vṛka as a species-word, "wolf", takes no affix.
• 2069 dāmanyāditrigartaṣaṣṭhāc chaḥ 5.3.116 — cha after dāmani etc. and after the six Trigarta groups, as armed bands.
• dāmani + īya → dāmanīyaḥ, dāmanīyau; plural dāmanayaḥ (tadrāja luk of cha, BM on 2072).
• aulapi → aulapīyaḥ; kauṇḍoparathīyaḥ, dāṇḍakīyaḥ.
• The list-verse names the six. Our text reads Brahmagupta; BM reads Brāhmagupta, and TB records both.
• 2070 parśvādiyaudheyādibhyo 'ṇañau 5.3.117 — aṇ after parśu etc. and añ after yaudheya etc., respectively (kramāt).
• pārśavaḥ, pārśavau, parśavaḥ; yaudheyaḥ, yaudheyau, yaudheyāḥ. The plurals have luk as tadrāja (BM).
• The base is already a descendant-word: aṇ by SK 1188, ḍhak by SK 1124 (BM, TB). The añ earns an initial acute (BM).
• 2071 abhijidvidabhṛcchālāvacchikhāvacchamīvadūrṇāvacchrumadaṇo yañ 5.3.118 — yañ in its own sense, after the aṇ-final descendant-words of seven names. āyudhajīvisaṅgha ceases here (Vṛtti, via BM).
• abhijit → ābhijita (aṇ, "descendant") → ābhijityaḥ; vaidabhṛtyaḥ, śālāvatyaḥ, śaikhāvatyaḥ, śāmīvatyaḥ, aurṇāvatyaḥ, śraumatyaḥ.
• It applies only after the descendant-aṇ, so it does not reach ābhijito muhūrtaḥ (BM).
• 2072 ñyādayas tadrājāḥ 5.3.119 — saṃjñā: the affixes taught from 2066 on are tadrāja. So, by SK 1193, they take luk in the plural, but not in the feminine.
• lohitadhvajāḥ, kapotapākāḥ, kauñjāyanāḥ, brādhnāyanāḥ.
• BM's "ityādi" adds kṣudrakāḥ, vṛkāḥ, dāmanayaḥ, kauṇḍoparathāḥ, parśavaḥ, yaudheyāḥ, abhijitaḥ. BM closes the third pāda here.

D. Distributive vun; kan of mode, of "not quite", and of a covering — running example: dvau dvau pādau → dvipadikām; sthūla → sthūlakaḥ

• 2073 pādaśatasya saṃkhyāder vīpsāyāṃ vun lopaś ca 5.4.1 — after pāda or śata preceded by a numeral, in a distributive sense, the affix is vun (in its own sense), and the stem's final is deleted.
• The compound is first formed by taddhitārthe… (SK 728).
• The lopa is stated separately so that it is unconditioned (anaimittika). So it is not sthānivat, and pādaḥ pat (SK 414) can apply.
• dvau dvau pādau dadāti → dvipāda + vun → dvipad + aka → dvipadikām, and likewise dviśatikām. vun-forms are feminine only, by nature (BM). The -ikā ending is implicit and is not supplied in the English.
• Vārttika: naming pāda and śata is pointless, since the affix is seen elsewhere too: dvimodakikām.
• 2074 daṇḍavyavasargayoś ca 5.4.2 — the same vun and lopa (BM) for a fine or a gift, without distribution: dvau pādau daṇḍitaḥ → dvipadikāṃ [daṇḍitaḥ]; dviśatikām.
• vyavasṛjati = dadāti. The English leaves open how dviśatikām is construed.
• 2075 sthūlādibhyaḥ prakāravacane kan 5.4.3 — kan after sthūla etc. when something possessing a mode is meant. The mode may be a variety or a likeness (BM, TB).
• It is an apavāda of jātīyar (SK 2024): sthūlakaḥ, aṇukaḥ.
• Vārttika: add cañcat and bṛhat: cañcatkaḥ, bṛhatkaḥ.
• Gaṇasūtra surāyā ahau (a restriction, BM): surakaḥ, a snake the colour of surā. The ā is shortened by ke 'ṇaḥ (SK 834).
• 2076 anatyantagatau ktāt 5.4.4 — kan (carried forward, BM) after a kta-final word when the action is incomplete.
• chinna → chinnakam, "cut in part" (BM, TB); likewise bhinnakam, abhinnakam.
• 2077 na sāmivacane 5.4.5 — no kan after a kta-final word whose upapada is sāmi or a synonym: sāmikṛtam, ardhakṛtam.
• Objection: sāmi already expresses the incompleteness, so 2076 would not apply anyway.
• Reply: the prohibition is a jñāpaka for a wholly svārthika kan, and it is that kan which is negated here, not 2076's (BM, TB): bahutarakam.
• The Bhāṣya rejects the sūtra (BM). BM and TB disagree on whether sāmikṛta counts as kta-final.
• 2078 bṛhatyā ācchādane 5.4.6 — kan (supplied (śeṣa), BM; tracing it to 2075 is the translator's) after bṛhatī meaning a covering.
• bṛhatī → bṛhatikā, an upper wrap, in the Amara line dvau prāvārottarāsaṅgau samau bṛhatikā tathā.
• Counter-example: bṛhatī chandaḥ.
• This kan is nitya: it is the "bṛhatī" of the Bhāṣya list (BM, TB).

E. kha, cha, ṭhak, aṇ after particular stems; the obligatory svārthikas — running example: prāk → prācīnam; aṣaḍakṣa → aṣaḍakṣīṇaḥ

• 2079 aṣaḍakṣāśitaṅgvalaṃkarmālampuruṣādhyuttarapadāt khaḥ 5.4.7 — kha, in its own sense ("svārthe" is śeṣapūraṇa, BM). It comes after these four words and after a word ending in adhi.
• aṣaḍakṣa + īna → aṣaḍakṣīṇo mantraḥ: a consultation held by two only. The vigraha, "at which there are not six akṣi, i.e. ears", is BM's and TB's; ṣac comes by SK 852.
• āśitaṅgavīnam araṇyam, with mum by nipātana; alaṃkarmīṇaḥ, alampuruṣīṇaḥ, īśvarādhīnaḥ.
• This kha is nitya, because 2080 says vibhāṣā. That wording shows the mahāvibhāṣā "vā" does not reach 2079 (BM).
• Then comes the Bhāṣya's nitya list: tamap etc. before kan, ñya etc. before vun, ām etc. before mayaṭ, bṛhatī, jātyanta, and the samāsāntas. For the ranges, see the threads above.
• BM and TB differ on whether the plural takes in pāśap etc. TB says it does; BM says it does not.
• 2080 vibhāṣā añcer adikstriyām 5.4.8 — kha, optionally, after an añc-final stem that does not denote a feminine that is a direction (a karmadhāraya inside a nañ compound, BM).
• prāk → prācīnam, pratyak → pratīcīnam, avāk → avācīnam. arva means "low" (the Amara line): arvāk → arvācīnam.
• Counter-examples:
• prācī dik, udīcī dik: no kha;
• prācīnā brāhmaṇī: kha comes, since she is not a direction (TB allows either basis);
• prācīnaṃ grāmād āmrāḥ: kha comes, since the direction-word is prāk, an indeclinable and not feminine (BM, TB).
• 2081 jātyantāc cha bandhuni 5.4.9 — cha, in its own sense (BM), after a jāti-final stem denoting a bandhu: a substance that manifests the genus. It is neuter, so not "kinsman" (BM, TB).
• brāhmaṇajāti → brāhmaṇajātīyaḥ. Counter-example: brāhmaṇajātiḥ śobhanā.
• 2082 sthānāntād vibhāṣā sasthāneneti cet 5.4.10 — cha, optionally (BM), after a sthāna-final word when it is meaningful as "equal" (sasthāna = tulya).
• pitṛsthāna → pitṛsthānīyaḥ / pitṛsthānaḥ, "like a father".
• Counter-example: goḥ sthānam, a cow-stall.
• Next come 5.4.11 (SK 2004) and 5.4.12 (Vedic).
• 2083 anugādinaṣ ṭhak 5.4.13 — ṭhak, in its own sense (supplied (śeṣa), BM).
• anugādin → ānugādikaḥ: the ṭi is deleted by nas taddhite (SK 679).
• The affix is nitya (āmādayaḥ prāṅ mayaṭaḥ), so "anugādī" only displays the base (BM, TB).
• 5.4.14–15 go to the kṛt section.
• 2084 visāriṇo matsye 5.4.16 — aṇ (carried forward from aṇinuṇaḥ, SK 3219, BM) after visārin denoting a fish.
• visārin → vaisāriṇaḥ: the ṭi is kept by prakṛtibhāva under inaṇy anapatye (SK 1245) (BM, TB).
• Counter-example: visārī devadattaḥ.

F. "So many times": kṛtvasuc, suc, sakṛt, dhā — running example: pañca → pañcakṛtvaḥ; dvi → dviḥ; eka → sakṛt

• 2085 saṃkhyāyāḥ kriyābhyāvṛttigaṇane kṛtvasuc 5.4.17 — kṛtvasuc, in its own sense, after a number-word that counts the occurrences of an action.
• abhyāvṛtti = janma: every occurrence counts, the first included (BM, TB).
• pañca + kṛtvas → pañcakṛtvo bhuṅkte.
• Counter-example: bhūrivārān bhuṅkte. bhūri is not a saṃkhyā, because "bahu" in bahugaṇa… (SK 258) restricts the term (BM, TB).
• 2086 dvitricaturbhyaḥ suc 5.4.18 — suc, an apavāda of kṛtvasuc, for counting occurrences (carried forward, BM).
• dvi + s → dvir bhuṅkte, triḥ; catur + s → catur (rāt sasya, SK 280) → catuḥ.
• 2087 ekasya sakṛc ca 5.4.19 — sakṛt replaces eka, and "ca" brings suc. Only kriyā continues, since eka must qualify the action (Kaiyaṭa via BM; TB).
• sakṛt + s → sakṛd bhuṅkte. The s goes by saṃyogāntasya lopaḥ (SK 54), not by halṅyāb… (SK 252). That rule does not touch suc, as it does not touch sic in abhaitsīt.
• 2088 vibhāṣā bahor dhā 'viprakṛṣṭakāle 5.4.20 — dhā, optionally, after bahu for occurrences close in time; otherwise kṛtvasuc (BM).
• bahudhā divasasya bhuṅkte. Counter-example: bahukṛtvo māsasya bhuṅkte.

G. Abundance, "for that", "that itself": mayaṭ, the collective affixes, ñya, yat, dheya, añ, tal — running example: anna → annamayam; atithi → ātithyam; deva → devatā

• 2089 tatprakṛtavacane mayaṭ 5.4.21 — mayaṭ after a first-case word (TB; BM (WS): "tad iti prathamāntanirdeśaḥ") when something is stated as presented in abundance. vacana is lyuṭ either of the act or of its locus.
• Act: prakṛtam annam → annamayam; apūpamayam; yavāgūmayī (ṭ-marked, so ṅīp, BM (WS)).
• Locus: annamayo yajñaḥ, a sacrifice in which food is stated to be abundant; apūpamayaṃ parva.
• NSP footnote: the "tad" also yields a wholly svārthika mayaṭ without any abundance, as in cinmayaṃ brahma.
• 2090 samūhavac ca bahuṣu 5.4.22 — for many things presented in abundance, the collective affixes (tasya samūhaḥ, SK 1243) are extended here, and "ca" adds mayaṭ. tatprakṛtavacane continues (BM).
• modakāḥ prakṛtāḥ → maudakikam (ṭhak by SK 1256), modakamayam; śāṣkulikam, śaṣkulīmayam.
• In the second sense: maudakiko yajñaḥ, modakamayaḥ.
• 2091 anantāvasathetihabheṣajāñ ñyaḥ 5.4.23 — ñya, in its own sense (BM).
• ānantyam, āvasathyam.
• itiha → aitihyam. itiha is a group of indeclinables meaning "tradition of instruction"; it takes the affix because the rule names it.
• bheṣaja → bhaiṣajyam.
• 2092 devatāntāt tādarthye yat 5.4.24 — yat after a devatā-final word, in the sense "for that". tādarthya = tadartha + ṣyañ in its own sense (caturvarṇādi; BM).
• agnidevatāyai idam → agnidevatyam; pitṛdevatyam. Here a deity is the addressee of the offering. If devatā meant a class of beings, pitṛdevatyam would not be covered (BM (WS)).
• 2093 pādārghābhyāṃ ca 5.4.25 — yat, "for that" ("tādarthye yat" supplied (śeṣa), BM): pādārtham udakam → pādyam, arghyam.
• Vārttika: nava → nū with tnap / tanap, or kha: nūtnam, nūtanam, navīnam.
• Vārttika naś ca purāṇe prāt: pra + na in the sense "old", and by "ca" the preceding affixes too: praṇam, pratnam, pratanam, prīṇam.
• Vārttika: bhāga, rūpa, nāman + dheya: bhāgadheyam, rūpadheyam, nāmadheyam.
• Vārttika: āgnīdhra, sādhāraṇa + añ. Its point is the feminine ṅīp, āgnīdhrī, sādhāraṇī; TB adds the accent.
• 2094 atither ñyaḥ 5.4.26 — ñya, "tādarthye ity eva" (kaumudī): atithaye idam → ātithyam.
• 2095 devāt tal 5.4.27 — tal, wholly svārthika. tādarthye ceases here (BM (WS)).
• deva eva → devatā, feminine by overstepping the base's gender.

H. "X itself" and colours: ka, kan, ṭhak — running example: lohita → lohitakaḥ; feminine lohitikā / lohinikā

• 2096 aveḥ kaḥ 5.4.28 — ka, purely svārthika (BM): avi eva → avikaḥ.
• 2097 yāvādibhyaḥ kan 5.4.29 — kan: yāva eva → yāvakaḥ, maṇikaḥ. BM gives yāva as barley-gruel or lac.
• 2098 lohitān maṇau 5.4.30 — kan, in its own sense (BM names kan; tracing it to 2097 is the translator's), after lohita used of a jewel.
• lohita itself, [as] a jewel → lohitakaḥ: a ruby. A crystal tinted red belongs to 2100 (BM).
• 2099 varṇe cānitye 5.4.31 — kan after lohita for an impermanent colour, one that ceases while its bearer lasts (BM, TB).
• lohitakaḥ kopena: red with anger.
• Vārttika lohitāl liṅgabādhanaṃ vā: kan's blocking of the feminine affix is optional.
• If kan blocks ṅīp, ṭāp and i give lohitikā.
• If not, lohinī + ka, shortened by ke 'ṇaḥ, gives lohinikā kopena.
• BM defends the vārttika as an indicator; TB calls it unnecessary.
• 2100 rakte 5.4.32 — kan after lohita for what is dyed (with lac). Its redness lasts as long as the cloth, so 2099 would not reach it (BM, TB).
• "liṅgabādhanaṃ vā ity eva": lohitikā, lohinikā śāṭī.
• 2101 kālāc ca 5.4.33 — kan after kāla ("black"). Both 2099 and 2100 are carried forward (kaumudī).
• kālakaṃ mukhaṃ vailakṣyeṇa (impermanent colour).
• kālakaḥ paṭaḥ, kālikā śāṭī (dyed).
• 2102 vinayādibhyaṣ ṭhak 5.4.34 — ṭhak, in its own sense (BM): vinaya eva → vainayikaḥ, sāmayikaḥ.
• Gaṇasūtra upāyo hrasvatvaṃ ca: upāya → aupayikaḥ, with the long ā shortened.

I. Message, deed, medicine, the knowing one, and the earth-words — running example: mṛd → mṛttikā; praised: mṛtsā, mṛtsnā

• 2103 vāco vyāhṛtārthāyām 5.4.35 — ṭhak, in its own sense (the kaumudī's gloss; tracing it to 2102 is the translator's), after vāc meaning a dictated message.
• vāc → vācikam: "a message-speech is [called] vācikam". It is neuter, overstepping the base's gender (TB).
• TB's counter-example: madhurā vāg devadattasya.
• 2104 tadyuktāt karmaṇo 'ṇ 5.4.36 — aṇ, in its own sense (BM (WS)), after karman connected with such a message.
• karman → kārmaṇam, an action done on hearing the message. The ṭi is kept by an (SK 1155).
• 2105 oṣadher ajātau 5.4.37 — aṇ, in its own sense, after oṣadhi when it is not a species-word.
• oṣadhi → auṣadhaṃ pibati. Counter-example: oṣadhayaḥ kṣetre rūḍhāḥ.
• 2106 prajñādibhyaś ca 5.4.38 — aṇ, in its own sense (supplied (śeṣa), BM).
• prajña → prājñaḥ; feminine prājñī (ṅīp, aṇ-final), as against prājñā, which has ṇa (BM, TB).
• daivataḥ, bāndhavaḥ: reading their bases as devatā and bandhu is the translator's.
• 2107 mṛdas tikan 5.4.39 — tikan: mṛd eva → mṛttikā.
• TB: the i is written into the affix so that it survives the luk of ṭāp, as in pañcamṛttikaḥ.
• 2108 sasnau praśaṃsāyām 5.4.40 — sa and sna after mṛd (supplied, BM) for praised earth. They are an apavāda of rūpap (SK 2021).
• mṛtsā, mṛtsnā.
• The kaumudī calls them nitya because 2109 says anyatarasyām, and TB agrees. BM reports "they say" they are anitya, since they are not in the Bhāṣya's list.
• Next comes 5.4.41, Vedic (SK 3504).

J. śas and tasi — running example: bahūni dadāti → bahuśaḥ; dvau dvau → dviśaḥ; grāmāt → grāmataḥ

• 2109 bahvalpārthāc chas kārakād anyatarasyām 5.4.42 — śas, optionally and in its own sense (BM (WS)), after a word meaning much or few that denotes a kāraka.
• bahūni dadāti → bahuśaḥ; alpaśaḥ. Because the sūtra says "artha", synonyms count too: bhūriśaḥ (TB, BM).
• TB's counter-examples: gāṃ dadāti; bahūnāṃ svāmī.
• Vārttika: only where the auspicious or inauspicious is expressed (BM). So there is no śas in bahūni dadāty aniṣṭeṣu, alpaṃ dadāty ābhyudayikeṣu. TB would read just "maṅgala".
• 2110 saṃkhyaikavacanāc ca vīpsāyām 5.4.43 — śas, optionally, in distribution, after a number-word or a word for one measure. "kārakād ity eva" (kaumudī).
• dvau dvau dadāti → dviśaḥ; māṣaṃ māṣam → māṣaśaḥ; prasthaśaḥ.
• Measure-words are single in sense within the derivative (Jayāditya). Vāmana admits genus-words too (BM (WS), TB).
• Counter-examples: ghaṭaṃ ghaṭam; dvau dadāti; dvayor dvayoḥ svāmī.
• 2111 pratiyoge pañcamyās tasiḥ 5.4.44 — tasi after a fifth-case word governed by karmapravacanīya prati (SK 599, 600).
• pradyumnaḥ kṛṣṇataḥ prati: Pradyumna is Kṛṣṇa's counterpart.
• Vārttika: after ādi etc., in any case (BM; an open class): ādau → āditaḥ, madhyataḥ, pṛṣṭhataḥ, pārśvataḥ, svareṇa → svarataḥ, varṇataḥ.
• 2112 apādāne cāhīyaruhoḥ 5.4.45 — tasi after an apādāna fifth, unless the verb is hīya or ruh (a-hīya-ruhoḥ, BM). Tracing tasi to 2111 is the translator's.
• grāmād āgacchati → grāmataḥ. Counter-examples: svargād dhīyate, parvatād avarohati.
• 2113 atigrahāvyathanakṣepeṣv akartari tṛtīyāyāḥ 5.4.46 — tasi, optionally, after a non-agent third-case word expressing a cause (BM). The senses are "held to surpass", "unwavering" or "censured". The source of tasi and of the option is the translator's reading.
• cāritreṇa / cāritrato 'tigṛhyate; vṛttena / vṛttato na vyathate; vṛttena / vṛttataḥ kṣiptaḥ.
• Counter-example: devadattena kṣiptaḥ.
• 2114 hīyamānapāpayogāc ca 5.4.47 — the same, with hīyamāna or pāpa, where no censure is intended (a plain statement, BM).
• vṛttena hīyate / vṛttena pāpaḥ → vṛttataḥ. Counter-example: devadattena hīyate.
• 2115 ṣaṣṭhyā vyāśraye 5.4.48 — tasi, optionally, after a sixth-case word when one side among several is taken.
• devā arjunato 'bhavan, ādityāḥ karṇato 'bhavan. Counter-example: vṛkṣasya śākhā.
• 2116 rogāc cāpanayane 5.4.49 — tasi, optionally, after a sixth-case disease-word, in the sense of its removal (cikitsā).
• pravāhikātaḥ kuru, "treat the pravāhikā". Counter-example: pravāhikāyāḥ prakopanaṃ karoti.

K. Becoming what one was not: cvi, sāti, trā — running example: akṛṣṇaḥ kṛṣṇaḥ saṃpadyate, taṃ karoti → kṛṣṇīkaroti; kṛtsnaṃ śastram agniḥ saṃpadyate → agnisād bhavati

• 2117 kṛbhvastiyoge saṃpadyakartari cviḥ 5.4.50 — cvi with kṛ, bhū or as, after a word applied to the agent of becoming.
• Vārttika abhūtatadbhāve: something comes to be what it was not. The word for the product (vikāra) is applied to the source (prakṛti), and cvi comes in its own sense, optionally; the option is the mahāvibhāṣā (kaumudī at 2120; BM on 2123).
• TB's counter-example: aśuklaḥ śuklo jāyate. TB reads saṃpadyakartṛ as a karmadhāraya, BM as a ṣaṣṭhī-tatpuruṣa.
• 2118 asya cvau 7.4.32 (inserted) — ī replaces a/ā before cvi. ī is carried forward from ī ghrādhmoḥ (SK 2648, BM), and the v of cvi goes. A cvi-final word is an avyaya.
• kṛṣṇa + cvi → kṛṣṇī + karoti → kṛṣṇīkaroti (an actor made up as black, BM); brahmībhavati; gaṅgī syāt.
• Vārttika: no ī for an avyaya: doṣābhūtam ahaḥ, divābhūtā rātriḥ. It is stated in the Bhāṣya on SK 451.
• 2119 kyacvyoś ca 6.4.152 (inserted) — when kya (kyac, kyaṅ, kyaṣ) or cvi follows, the y of an āpatya affix after a consonant is deleted.
• lopa, halaḥ, ya and āpatyasya are carried forward from SK 234, 472, 499 and 1082 (BM).
• gārgya + cvi → gārgī + bhavati → gārgībhavati.
• The rule is needed because ī intervenes for SK 1082, and SK 472 needs a meaningful ī (BM, TB).
• 2120 cvau ca 7.4.26 (inserted) — lengthening of the preceding vowel before cvi. dīrghaḥ is carried forward from SK 2298 (BM).
• śuci → śucībhavati, paṭu → paṭūsyāt; with rīṅ ṛtaḥ (SK 1234), mātṛ → mātrīkaroti.
• "No lengthening for an avyaya" is baseless. svasti syāt has no cvi, by the mahāvibhāṣā. svastīsyāt is then accepted too, or else cvi does not arise (anabhidhāna).
• 2121 arurmanaścakṣuścetorahorajasāṃ lopaś ca 5.4.51 — the final of arus, manas, cakṣus, cetas, rahas and rajas is deleted. cvi is already given by 2117 and is only restated (BM, TB).
• arus → aru + cvi → arūkaroti (2120); unmanas → unmana → unmanīsyāt (2118).
• Likewise uccakṣūkaroti, vicetīkaroti, virahīkaroti, virajīkaroti.
• 2122 vibhāṣā sāti kārtsnye 5.4.52 — in cvi's domain (2117's conditions, BM), sāti, optionally, for totality. Its examples follow 2123.
• The vibhāṣā lets cvi stand beside sāti (BM (WS)).
• 2123 sātpadādyoḥ 8.3.111 (inserted) — no ṣ for the s of sāt or a pada-initial s. na and mūrdhanyaḥ are carried forward (BM (WS)).
• dadhi siñcati; agni + sāt → agnisāt, not *agniṣāt.
• 2122's examples: kṛtsnaṃ śastram agniḥ saṃpadyate → agnisād bhavati, or with cvi agnībhavati. By the mahāvibhāṣā the sentence stands too.
• Counter-example: ekadeśena śuklībhavati paṭaḥ.
• 2124 abhividhau sampadā ca 5.4.53 — sāti, optionally, for pervasion, with sampad as well as with kṛ, bhū and as ("ca" is samuccaya, BM (WS)). In the other option: cvi with kṛ, bhū and as, but only the sentence with sampad.
• agnisāt sampadyate / agnisād bhavati śastram [all weapons, TB] / agnībhavati.
• jalasāt sampadyate / jalībhavati lavaṇam.
• kārtsnya is one individual changed in all its parts. abhividhi is many individuals changed in some part (print; our source skips the words between).
• 2125 tadadhīnavacane 5.4.54 — sāti with kṛ, bhū, as and sampad for "dependent on X". abhūtatadbhāve ceases (BM).
• rājasāt karoti / saṃpadyate = rājādhīnam.
• 2126 deye trā ca 5.4.55 — for what is dependent (only tadadhīnavacane continues, BM) and is to be given, the affix is trā, and sāti as well.
• viprādhīnaṃ deyaṃ karoti → vipratrā karoti, vipratrā sampadyate; alternatively viprasāt karoti.
• Counter-example: rājasād bhavati rāṣṭram.
• 2127 devamanuṣyapuruṣapurumartyebhyo dvitīyāsaptamyor bahulam 5.4.56 — trā, wholly svārthika, after these five in the second or seventh case. sāti and kṛbhvastiyoge cease (BM).
• devān vande / deveṣu rame → devatrā vande / rame; also manuṣyatrā, puruṣatrā, purutrā, martyatrā (BM, TB).
• Because the sūtra says bahulam: bahutrā jīvato manaḥ.

L. ḍāc with kṛ — running example: paṭat → paṭapaṭākaroti; dvitīyaṃ karṣaṇaṃ karoti → dvitīyākaroti

• 2128 avyaktānukaraṇād dvyajavarārdhād anitau ḍāc 5.4.57 — ḍāc after the imitation of an inarticulate sound whose half has at least two vowels. It comes with kṛ, bhū or as (by frog's leap, BM), and not before iti.
• Vārttika ḍāci vivakṣite dve bahulam: doubling when ḍāc is intended. With "when ḍāc follows" the two operations would each wait on the other (BM, TB).
• Vārttika nityam āmreḍite ḍāci: pararūpa, so t + p → p.
• paṭat → paṭat paṭat → paṭapaṭat + ā → paṭapaṭā (ṭi deleted, ḍ-marked) → paṭapaṭākaroti.
• Counter-examples:
• dṛṣat karoti: not an imitation;
• śrat karoti: no two-vowel half;
• for avara, kharaṭakharaṭākaroti, trapaṭatrapaṭākaroti: three-vowel halves still qualify.
• "anekācaḥ" would be the better wording.
• Counter-example for anitau: paṭiti karoti (pararūpa by SK 81).
• 2129 kṛño dvitīyatṛtīyaśambabījāt kṛṣau 5.4.58 — ḍāc after dvitīya, tṛtīya, śamba and bīja, with kṛ only, for ploughing. kṛñaḥ runs through 2138 (BM).
• By the "bahula" of the vārttika, only imitations double.
• dvitīya + ā → dvitīyākaroti, tṛtīyākaroti; śambākaroti (re-ploughing against the grain); bījākaroti (ploughing with the seed).
• 2130 saṃkhyāyāś ca guṇāntāyāḥ 5.4.59 — ḍāc after a numeral ending in guṇa, with kṛ, for ploughing (kṛṣau still in force): dviguṇākaroti kṣetram.
• 2131 samayāc ca yāpanāyām 5.4.60 — kṛṣau ceases (kaumudī). ḍāc with kṛ after samaya, for letting the time pass: samayākaroti.
• 2132 sapattraniṣpattrād ativyathane 5.4.61 — ḍāc with kṛ for wounding through. BM reads ativyadhana, "piercing".
• sapattrākaroti mṛgam: the arrow is driven in up to its feathers.
• niṣpattrākaroti: the arrow passes out the far side. This gloss is restored from the print.
• Counter-example: sapatraṃ niṣpatraṃ vā karoti bhūtalam. BM takes patra as feathers, TB as leaves.
• 2133 niṣkulān niṣkoṣaṇe 5.4.62 — ḍāc (supplied, BM) with kṛ, after the bahuvrīhi niṣkula, for clearing out the insides.
• niṣkulākaroti dāḍimam. TB's counter-example: niṣkulaṃ karoti śatrum.
• 2134 sukhapriyād ānulomye 5.4.63 — ḍāc with kṛñ (carried forward from 2129, BM), after sukha and priya, for compliance.
• sukhākaroti, priyākaroti gurum: he pleases him by agreeable conduct.
• 2135 duḥkhāt prātilomye 5.4.64 — ḍāc (supplied, BM) with kṛ, for opposition: duḥkhākaroti svāminam, he torments him.
• 2136 śūlāt pāke 5.4.65 — ḍāc (supplied, BM) with kṛ, for cooking on a spit: śūlākaroti māṃsam.
• TB's counter-example: śūlaṃ karoti, i.e. colic.
• 2137 satyād aśapathe 5.4.66 — ḍāc (supplied, BM) with kṛ, when no oath is meant.
• satyākaroti bhāṇḍaṃ vaṇik. BM takes it as stating the true price; TB as binding the purchase with earnest-money.
• For an oath: satyaṃ karoti vipraḥ.
• 2138 madrāt parivāpaṇe 5.4.67 — ḍāc (supplied, BM) with kṛñ. BM on 2129 names this sūtra as the end of kṛñ's run. The sense is shaving, auspicious tonsure.
• madrākaroti. Vārttika bhadrāc ca: bhadrākaroti.
• Counter-examples: madraṃ karoti, bhadraṃ karoti.
• Close: "[iti taddhiteṣu tadrājaḥ]" (NSP). The taddhita section ends here. The next AS sūtra, 5.4.68 samāsāntāḥ, is SK 676, and p43 opens with sarvasya dve (SK 2139).