Vaiyākaraṇa-siddhānta-kaumudī — tiṅantabhvādiprakaraṇam

SK 2152 · A 3.4.69V

लः कर्मणि च भावे चाकर्मकेभ्यः ॥ २१५२ ॥

laḥ karmaṇi ca bhāve cākarmakebhyaḥ

laḥ karmaṇi ca bhāve cākarmakebhyaḥ — [Two statements (vākya).] 'laḥ karmaṇi ca': the lakāras [come after a root — 'dhātoḥ', the heading (adhikāra) from SK 2829 — namely after a root that takes a karman (sakarmaka)] in the sense of the karman, and [by 'ca', in the sense of the kartṛ — 'kartari' carried forward (anuvṛtti) from SK 2832]. 'bhāve cākarmakebhyaḥ': and after roots that take no karman (akarmaka), in the sense of bhāva, and [by 'ca', in the sense of the kartṛ — 'kartari' again carried forward (anuvṛtti) from SK 2832; not the karman, which is impossible for them].

Rule. This rule says what a lakāra denotes. It is two statements. After a root that takes an object (sakarmaka), the lakāras denote the object (karman), and also the agent (kartṛ). After a root that takes no object (akarmaka), they denote bhāva, the bare action itself, and also the agent.

The word kartari "in the sense of the agent" is drawn in by ca "and". It comes from SK 2832, kartari kṛt, taught later. An akarmaka root never has a lakāra in the sense of the object, since it has none.

Example.

bhū "to be" takes no object; it is akarmaka.

→ its l may denote the agent, or the bare action.

→ every form of bhū in this part of the chapter is in the sense of the agent: bhavati "he is".

Applies when / blocked by. Why is the first statement limited to sakarmaka roots? One of Bhaṭṭoji's commentators explains. Otherwise a sakarmaka root could take a lakāra of bare action. Then in devadattena ghaṭaṃ kriyate the object "pot" would not be expressed and would take the second case, which is wrong.

A root whose object is not meant to be expressed also counts as akarmaka here. One of Bhaṭṭoji's commentators gives devadattena bhujyate "there is eating by Devadatta": the rice he eats is there, but it is not meant to be expressed. The other, citing Haradatta, gives neha bhujyate "there is no eating here". He calls this the stronger view; scholars discuss this.

Siddhānta-kaumudī

लकाराः सकर्मकेभ्यः कर्मणि कर्तरि च स्युरकर्मकेभ्यो भावे कर्तरि च ॥

The lakāras [come after a root — 'dhātoḥ', the heading (adhikāra) from SK 2829]: after roots that take a karman (sakarmaka), in the sense of the karman and [by 'ca', 'kartari' being carried forward (anuvṛtti) from SK 2832] in the sense of the kartṛ; after roots that take no karman (akarmaka), in the sense of bhāva (the verbal action itself) and [again by 'ca'] in the sense of the kartṛ.

Tattvabodhinī

NSP p. 342–344

—लः कर्मणि च— । चकारात् ‘कर्तरि कृत्’ इत्यतः कर्तरीत्यनुकृष्यते, सकर्मकविषयं चेदम् । अकर्मकेषु कर्मणीत्यंशस्य वाधितत्वात्, भावे चेत्युत्तरवाक्येन तत्र विशेषविधानाच्च तदेतदाह—सकर्मकेभ्य इति ॥—भावे चेति । चकारेण कर्तैवानुकृष्यते न तु कर्म, असंभवात्तदाह—भावे कर्तरि चेति । ननु भावकर्मणोरात्मनेपदविधानात् ‘शेषात्कर्तरि—’ इति परस्मैपदविधानाच्च ज्ञापकालकाराणां भावकर्मकर्तारोऽर्था अनुमातुं शक्यन्त इति किमनेन सूत्रेण । मैवम् । असत्यस्मिन्सूत्रे सकर्मकेभ्योऽपि घञादिवद्भावे लकारापत्तौ घटं क्रियते देवदत्तेनेत्यादिप्रयोगः प्रसज्येत, तन्माभूदित्येतदर्थमेतत्सूत्रस्यावश्यकत्वात् । न चैवम् ‘अकर्मकेभ्यो भावे लः’ इत्येव सूत्र्यतां, भावे अकर्मकेभ्य एवेति नियमार्थमिति वाच्यम् । अकर्मकेभ्यो भाव एवेति विपरीतनियमापत्त्या कर्तरि तेभ्यो लकारानापत्तेः । तस्माद्भावे चेति चकार आवश्यकः । न चैवं ‘भावे चाकर्मकेभ्यः’ इत्येवास्त्विति वाच्यम् । भावे इव कर्तर्यप्यकर्मकेभ्य एवेति नियमापत्तौ सकर्मकेभ्यो भाव इव कर्तर्यपि लकारानापत्तेः । नन्वेवमपि ‘लक्ष्य भावे चाकर्मकेभ्यः’ इत्येवास्तु चकारेण कर्तरीत्यनुकर्षणाल्लकाराः सकर्मकेभ्यः कर्तरि स्युरकर्मकेभ्यो भावे कर्तरि च स्युरित्यर्थं पर्यवसिते कर्मणि तूक्तज्ञापकाद्भविष्यन्तीति किमनेन कर्मणीत्यनेनेति चेत् । मैवम् । उत्तरसूत्रे तयोरित्यनेन कर्मणोऽपि परामर्शार्थं तस्यावश्यकतया ज्ञापकानुसरणक्लेशस्य वैयर्थ्यात् । तस्माद्यथान्या-समेव रमणीयम् । अत्र नैयायिकाः—‘लकाराणां कृतावेव शक्तिर्लघवान्न तु कर्तरि । कृतिमतः कर्तृत्वेन तत्र शक्तौ गौ-रंवात्, देवदत्त इत्यादिप्रथमान्तपदे तल्लाभाच्च । देवदत्तः पचतीत्यत्र हि देवदत्तो विशेष्यः, यत्नो विशेषणम्, आश्रयत्वं तु संसर्गः । तथाच पाकानुकूलकृत्याश्रयो देवदत्त इत्यादिशाब्दबोधोऽपि सुष्ट्रपपद्यते’ इति । तन्न पचतीत्युक्ते पाककर्ता क इत्याकाङ्क्षानुरोधेन लकाराणां कर्तरि शक्तिरित्यभ्युपगन्तुमुचितत्वात् । पाकानुकूला कृतिरिति शाब्दबोधाभ्युपगमे तु कस्मि-न्नित्याकाङ्क्षा स्यात्, कस्येति वा । न चैककर्तृका पचिक्रियेति शाब्दबोधाभ्युपगमेऽपि क इत्याकाङ्क्षा नोपपद्यत एवेति श-ङ्गाम् । कर्तृसामान्यबोधे सति क इति कर्तृविशेषाकाङ्क्षायां बाधकाभावात् । नापि देवदत्तकर्तृका पचिक्रियेत्युक्तेऽपि कस्मि-न्नंस्ति कस्य वेत्याकाङ्क्षा दुर्वारैवेति शङ्गाम् । विकृत्यनुकूलव्यापारस्यैव पचिक्रियात्वात् तदाश्रयस्य देवदत्तस्य कर्तृत्वात् क्रियाश्रयत्वे निश्चिते कस्मिन्नित्याद्याकाङ्क्षाया अप्रवृत्तेः । किंच पचन्तं देवदत्तं पश्य, पचते देवत्ताय देहि, पचमानस्य देवदत्तस्य द्रव्यम्, इत्यादौ शतृशानजादीनामपि तिवादिवल्लादेशलाविशेषेण तेभ्योऽपि कृतिमात्रबोधापत्तेः । न चेष्टापत्तिराधयत्वं संसर्ग इत्युक्तवेन पाकानुकूलकृत्याध्रयं देवदत्तं पश्येत्याद्यर्थस्वीकारे दोषाभावादिति वाच्यम् । नामार्थयोर्भेदान्वयस्य स्वपरसिद्धान्तविरुद्धत्वात् । न चैवं नामार्थयोरभेदसंसर्गव्युत्पत्त्यनुरोधेन शतृशानजादीनां कर्तरि शक्तिस्त्विवादीनां तु कृतावेवेति वैषम्यं स्वीक्रियते, प्रामाणिकगौरवस्यादोषलादिति वाच्यम् । स्थान्येव वाचको लाघवान्न लादेशो गौरवादिति स्वसिद्धान्तस्य परित्यागापत्तेः । रामः, ज्ञानं, कतरत्, इत्यादौ सोर्विसर्गे सोरमि सोरदडि च कृते लाघवात्सुत्वेनैव शक्तिर्न तु तत्तद्रूपेणेत्यादिभवदीयव्यवहारस्यासांगत्यापत्तेश्च । एवं च तिवादीनां शत्रादीनां च स्मारकतया लिपिस्थानीयत्वं बोधकस्तु लकार एवेति स्थिते स च शत्राद्यन्ते कर्तरि शक्त इत्यभ्युपगमे तिङन्ते कथं कृतिं बोधयेत् । ‘अव्याप्तेश्वानेकार्थत्वम्’ इति न्यायात् । यदि तु वैयाकरणरीतिमाश्रित्य सर्वत्रादेशा एव वाचका इत्याद्यभ्युपगम्यते तर्हि घटं, घटेन, हरेऽव, विष्णोऽवेत्यादिषु ‘सर्वे सर्वपदादेशाः’ इति न्यायेन पदस्फोटो वाक्यस्फोटश्च सिद्ध्येदिति भवतां तन्महदनिष्ठम् । किं च ‘कर्तरि कृत्’ इति यत्कर्तृग्रहणं तदेव ‘लः कर्मणि—’ इति सूत्रे चकारेणानुकृष्यत इति कथं ण्वुलादीनां लकाराणां च शक्तौ वैलक्षण्यम् । न च नामार्थयोरभेदान्वयसंसर्गाभ्युपगम एव ण्वुलादौ कर्तुर्वाच्यत्वे बीजमिति वाच्यम् । पचतिरूपं पचतिकल्पं देवदत्त इत्याद्यनुरोधेन तिङ्क्ष्वपि कर्तुरेव वाच्यतौचित्यात् । ननु समुदायस्य नामत्वेऽपि तिङ्प्रत्ययो न नामेति चेत्पाचक इत्यत्राप्यक इत्येतन्न नामेति तुल्यम् । अकान्तं नामेति चेत् रूपवाद्यन्तमपि नामेति तुल्यम् । ततश्चात्र प्रशस्तपाकंकर्ता देवदत्त इत्याद्यभेदान्वयो भवद्भिरभ्युपगन्तव्य इति तिङ्क्ष्वपि कर्तुर्वाच्यता स्वीकर्तव्यैव । किं च कर्तुर्वाच्यत्वा-नन्युपगमे ‘युष्मदि समानाधिकरणे मध्यमः’ ‘अस्मद्युत्तमः’ इति सामानाधिकरण्यप्रयुक्ता पुरुषव्यवस्था ‘अभिहिते कर्तरि प्रथमा’ इत्यादिकं च भवन्मते कथं संगच्छताम् । यत्तु अनभिहित इत्यस्यानभिहितसंख्याक इत्यर्थवर्णनेन ‘देवदत्तः पचलो-दनम्, ओदनः पच्यते देवदत्तेन’ इत्यादौ प्रथमाद्वितीयादिव्यवस्थापनमुक्तम् । तन्न । कृतद्धितसमासेषु संख्याभिधानस्याप्रसिद्धत्वात् । ततश्च पक्तव्यस्तण्डुलः, शत्यः शतिकोऽश्वः, प्राप्तोदको प्राप्तः, इत्यादिषु ‘कर्मणि द्वितीया’ इत्यस्य प्रवृत्तौ प्रथमा न स्यात् । न च तिष्ठतीत्यध्याहारेण संख्याभिधानमिहाप्यस्तीति वाच्यम् । स्थित इत्याद्यध्याहारे तदभावात् । शाब्दिकोऽयं देवदत्तो न तु नैयायिक इत्यादिषु नीलमिदं न तु रक्तमित्यत्रेव क्रियापदाध्याहारस्यानावश्यकतया आख्यातेन ‘क्ष-ब्ददर्शुरं करोति’ इति ठक्प्रत्ययेन वा कर्तृसंख्याया अनुक्तलाद्देवदत्ते कर्तरि तृतीयोत्पत्तिप्रसङ्गाच्च । तस्मादनभिहिते कर्तरीत्यादिव्याख्यानमेवाभ्युपेतव्यम् । अपि च धातूपात्तव्यापाराश्रयः कर्ता तत्राश्रयमात्रं कृतां लकाराणां चार्थः न तु व्यापारोऽपि, तस्य धातुनैव लब्धत्वात् । अत एव कर्ता कारक इत्यादौ प्रकृतिप्रत्ययार्थयोर्नानन्वयः, व्यापाराश्रयस्य प्रत्ययार्थत्वे तु तस्य प्रकृत्यर्थेन व्यापारेणान्वयः क्लिष्टः स्यात् । यस्तु वदति ‘कृधातोः कृतिरर्थः कृत्प्रत्ययस्यापि कृतावेव शक्तिर्न तु कर्तरि । ‘कर्तरि कृत्’ इत्यत्र हि कर्तरीति भावप्रधानो निर्देशः । कर्तृत्वं कृतिमत्त्वम् । तच्च कृतिरेव । यत्र तु देवदत्तादिपदसमभिव्याहारस्तत्र तृजादौ कृतिमति लक्षणेत्यादि तन्मते पूर्वोक्तकर्त्तेत्यादौ सुतरामनन्वयः । ‘कर्मवत्कर्मणा—’ इति सूत्रे करोतिरुत्पादनार्थः, उत्पत्तिश्च कर्मस्था, यलार्थत्वे तु करिष्यते घट इत्यादि न सिद्ध्येदिति वक्ष्यमाणदूषणं च दुरुद्धरम् । आश्रयमात्रस्य प्रत्ययार्थत्वे तु रथो गच्छतीत्यत्र रथस्याचेतनस्य यलाभावेऽपि गमनानुकूलचक्रभ्रमणादिव्यापाराश्रय-लाभ काचिदनुपपत्तिः । एवं स्थिते कृतौ शक्तिरित्यस्योक्तिसंभव एव नास्ति, कृतेरपि व्यापारविशेषतया प्रायेण धातुत एव लाभात्, जानातीत्यादावाश्रयत्वं प्रत्ययस्यार्थं इति स्वीकृत्य यलार्थत्वस्य त्वयापि वक्तव्यत्वात् । न हि यलमन्तरेण ज्ञानं नोदे-तीति कश्चिदभ्युपैति । तस्मात्कृतां तिष्ठां च वैलक्षण्यं दुर्लभमिति कर्त्रर्थकलमभ्युपेयम् । एतेन कर्त्रधिकरणे आख्यातवाच्यत्वं कर्तुर्निरस्य जज्ञभ्यमानाधिकरणे यङन्ताद्विहितस्य जज्ञभ्यमान इति शानचः कर्तृवाचकत्वं स्वीकुर्वन्तो मीमांसका अपि प्रत्युक्ताः । यत्तु तैरुक्तं शानजंशे ‘कर्तरि कृत्’ इति व्याकरणं शक्तिप्राहकमस्तीति । तन्न । कृद्वाक्यशेषो ह्ययमर्थाकाङ्क्षायाम-निर्दिष्टार्थेषु ण्युलादिष्वेवोपतिष्ठते ‘आकाङ्क्षितविधानं ज्यायः’ इति न्यायात्, न तु शत्रादिषु । स्थानिभूतलकारार्थेनैवैतेषां निराकाङ्क्षत्वात्, अन्यथा भावे कर्मणि च शानचो दौर्लभ्यापत्तेः । ततश्च शय्यमाने आस्यमाने चायं गत इत्यादिप्रयोगो भावे न स्यात् । कर्मणि तु क्रियमाण इत्यादिप्रयोगो न स्यात् । यत्तु भट्टपादा आहुः । कर्तरि यदेकत्वं तत्र तिप्, कर्तरि यद्वित्वं तत्र तस्, इत्यादिक्रमेण ‘लः कर्मणि—’ इत्यस्य ‘द्येकयोः—’ इत्यादेश्चैकवाक्यतया व्याख्यानान्न कर्तृवाच्यता सूत्रादायातीति । तच्चिन्त्यम् । ‘तान्येकवचनद्विवचन—’ इति विहितद्विवचनादिसंज्ञा हि तिवादादेशनिष्ठा । ततश्च द्विवचनादिसंज्ञकतिवा-दिविधिना ‘द्येकयोः—’ इत्यस्यैकवाक्यतास्तु । न च तिवादिविधौ कर्तरीत्यस्ति यद्वित्वैकलादिविशेषणतया कथंचिन्नीयेत । ननु ‘लः कर्मणि—’ इति सूत्रे ‘कर्तरि कृत्’ इत्यतोऽनुवृत्तं कर्तृग्रहणं तिवादिविधावस्त्येव, लविधितिवादिविध्योरप्येकवाक्यतास्वीकारादिति चेत् । सत्यम् । वाक्यैकवाक्यता हि सा न तु पदैकवाक्यता ‘लः कर्मणि—’ इति विहितलकारानुवादेन तिवाद्यादेशविधेः प्रवृत्तत्वात् । तथा च लविधौ श्रूयमाणं कर्तृग्रहणं कथं संख्यां विशिनष्टु । न हि यत्र कर्तृग्रहणं तत्र संख्योपस्थापकमस्ति । लकारस्य द्विवचनादिसंज्ञाविनिर्मुक्तत्वात् । ततश्च कर्तरि यदेकत्वमिति व्याख्या कथमपि न संभवत्येव । स्यादेतत् । ‘लः कर्मणि—’ इति सूत्रे ल इत्यकारानुवन्धकयोर्लङ्लटोः सामान्यग्रहणं न भवति किंतुत्सृष्टानुवन्धकलकाराणां सामान्यग्रहणमिति निर्विवादम् । तत्र ‘ल’ इति जसन्तं माभूत् किं तु ङसन्तमस्तु । ‘लः परस्मैपदम्’ इति वदादेशापेक्षा चेयं षष्ठी, लस्य य आदेशः स कर्मणि चेत्यादि । न चाविहितस्य लस्यानुवादो न संभवतीति वाच्यम् । ‘वर्तमाने लट्’ इत्यादिभिरेव लविधानात् । तथा च लस्य स्थाने य आदेशः स सकर्मकात्कर्मणि कर्तरि च स्यादकर्मकाद्भावे कर्तरि चेत्यर्थः सुलभ इति भट्टपादोक्तयोजनिका निर्वाधैव चेत् । अत्राहुः । ल इत्यस्य षष्ट्यन्तत्वे आदेशानामेवार्थं उक्तः स्यात् । सोऽपि तिवादीनामेव न तु शबादीनाम्, तेषां द्विवचनादिसंज्ञाविरहात् । ‘झ्लेकयोः—’ इत्यादिनात्यैकवाक्यताया भवद्भिरुक्तत्वात् । न च भवदुक्तरीत्या ‘कर्तरि कृत्’ इत्यनेनैव निर्वाहः । भावे कर्मणि च शानचो दौर्लभ्यापत्तेरुक्तत्वात् । न च शानजिवधिना सहात्मनेपदव्यवस्थापकानामेकवाक्यतया ‘भावकर्मणोः’ इत्यनेनेष्टसिद्धिः । सकर्मकादपि भावे शान- जापत्तेः । किं च जसन्तत्वे श्रुतेनैव संबन्धः षष्ठ्यन्तत्वे त्वादेश इत्यध्याहाराद्गौरवमित्यादि ॥ अत्रेदं बोध्यम् । ‘भावे चाकर्मकेभ्य’ इत्यकर्मकग्रहणेनाविवक्षितकर्माणोऽपि गृह्यन्ते । अत एव ‘णेरणौ—’ इति सूत्रे नेह पञ्चते नेह भुज्यते इति भावे लकार इति हरदत्तः । अत्यन्ताविद्यमानकर्मकाणामेव ग्रहणं, नेह, पञ्चते इत्यादौ तु कर्मण्येव लकारः । गम्यमानत्वाच्च कर्म न प्रयुज्यत इति मतान्तरम् । एतच्च ‘गतिबुद्धि—’ इत्यादिसूत्रे हरदत्तग्रन्थे स्पष्टम् । यत्तु कैश्चिदुक्तम् इह ‘अविवक्षितकर्मणां भावे लकार इति प्रसादकृतोक्तं भाष्यादिविरोधादयुक्तम्’ इति तच्चिन्त्यम् । पक्षद्वयस्यापि भाष्यकैयटादिग्रन्थारूढत्वात् । प्रत्युताविवक्षितकर्माणोऽप्यकर्मका इति पक्ष एव प्रबलः । तथाहि ‘समानकर्तृकेषु तुमुन्’ इति सूत्रे इच्छता कियत इति भावे लङ्कृतो हरदत्तेन, ‘कैरङ्ग्ययन्ने श्रुतेनम्’ इति सूत्रे कैयटहरदत्तादिभिरूपि मपुंसके भावे क्कः अकर्मकेभ्या एव, ‘क्षयोरेव कृत्यक्त— इत्यत्र कृन्मात्रस्य प्रहणात्तत्र भावे चाकर्मकेभ्य इत्यनुवर्तनादन्यथा घटं कृतमिति प्रसज्येतेति सिद्धान्तितम् । एवं स्थिते यद्यविवक्षितकर्माणोऽपीह सूत्रेऽकर्मकग्रहणेन गृह्येरन्, तर्हि पीता गावो भुक्ता ब्राह्मणा इत्यादौ भावे क्तान्तादर्शाधाजित्यादि निष्ठादिप्रकरणे स्वयमेव वक्ष्यमाणम्, ‘आदिकर्मणि क्तः’ इति सूत्रे हरदत्तेन वक्ष्यमाणं कृतपूर्वीत्यत्र भावे क्त इति कैयटाद्युक्तं च कथं संगच्छेत्, कथं च ‘गतं तिरश्चीनम्’ इत्यादिप्रयोगाः संगच्छेरन् । ‘गतिवुद्धि—’ इति सूत्रे लकर्मकग्रहणेनाविवक्षितकर्माणो न गृह्यन्त इत्युक्तं तेनाणौ यः कर्ता स प्णन्ते कर्म न भवतीति देवदत्तेन पाचयतीति सिद्धम् ‘गत्यर्थाकर्मक—’ इति सूत्रेऽपि न गृह्यन्ते, तेन हि सूत्रेण कर्त्तर्यपि क्तो विधीयत इति दत्तवान् पक्ववान् इत्याद्यर्थे दत्तः पक्व इत्याद्यापत्तेः, इह सूत्रे लविवक्षितकर्मणामकर्मकत्वेन ग्रहणे न कोऽपि दोष इत्यास्तां तावत्

Bālamanoramā

लः कर्मणि च भावे चाकर्मकेभ्यः - लः कर्मणि च । वाक्यद्वयमिदं सूत्रम् ।लः कर्मणि चे॑ति प्रथमं वाक्यम् । 'ल' इति प्रथमाबहुवचनान्तम् । चकारेणकर्तरि कृ॑दित्यतःकर्तरी॑त्यनुकृष्यते ।धातो॑रित्यधिकृतम् । लकाराः कर्मणि कर्तरि च धातोः स्युरिति लभ्यते । सकर्मकधातुविषयमेवेदम्, अकर्मकेषुकर्मणी॑त्यस्य बाधितत्वात् । तदाह लकाराः सकर्मकेभ्य इति । एवं च सकर्मकेभ्यो भावे लकारान भवन्ति । सकर्मकेभ्योऽपि भावलकारप्रवृत्तौ तुदेवदत्तेन घटं क्रियते॑ इत्यादौ भावलकारेण कर्मणोऽनभिहितत्वाद्द्वितीया स्यादिति भावः । 'भावे चाकर्मकेभ्यः' इति द्वितीयं वाक्यम् । अत्रापि चकारेण कर्तैवानुकृष्यते, न तु कर्म, असंभवात् । तदाह — अकर्मकेभ्यो भावे कर्तरि चेति । अत्राऽकर्मकग्रहणेन अविवक्षितकर्मका अपि गृह्यन्ते । तेन 'देवदत्तेन भुज्यते' इत्यत्र सतोऽप्योदनरूपकर्मणोऽविवक्षायां भावे लकारोऽस्त्येवेत्यन्यत्र विस्तरः ।

Footnotes (NSP 1915 ed.)

NSP p. 342 वर्तमानक्रियेति—वर्तमानकालक्रियेत्यर्थः । वर्तमानत्वं प्रारब्धापरिसमाप्तक्रियाश्रयत्वं कालगतं बोध्यम् ।

NSP p. 342 २ ल इति— इदमुच्चारणार्थाकारेण सह जातावेकवचनम्, लस्येत्यत्र तथा दृष्टत्वात् ।

NSP p. 342 ३ फलव्यधिकरणव्यापारवाचकत्वं सकर्मकत्वम् । फलसमानाधिकरणव्यापारवाचकत्वमकर्मकत्वम् ।

translator notes

commentary BM: the sūtra is two statements (vākyadvaya), 'laḥ karmaṇi ca' and 'bhāve cākarmakebhyaḥ'. 'la' is a first-case plural (prathamābahuvacanānta). By the first 'ca', 'kartari' is drawn in from 'kartari kṛt' [SK 2832]; 'dhātoḥ' [SK 2829] is the heading. The first statement concerns only sakarmaka roots, because its 'karmaṇi' is excluded for akarmaka roots; hence Bhaṭṭoji's 'lakārāḥ sakarmakebhyaḥ'. So there are no lakāras in the sense of bhāva after sakarmaka roots; if there were, in 'devadattena ghaṭaṃ kriyate' the karman would not be expressed by the bhāva lakāra and would take the second case (dvitīyā). In the second statement too, 'ca' draws in only the kartṛ, not the karman, because that is impossible. Here 'akarmaka' also takes in roots whose karman is not intended to be expressed (avivakṣitakarmaka); so in 'devadattena bhujyate' there is a lakāra in the sense of bhāva even though a karman (the rice, odana) exists, when it is not intended. Followed for the two-statement split, the plural 'lakāras', the bracketed anuvṛtti of 'kartari' and the 'dhātoḥ' heading in sutra_en and k1, the restriction of the first statement to sakarmaka roots, and 'not the karman' in sutra_en. The avivakṣitakarmaka point is recorded; the English keeps the term akarmaka, glossed 'roots that take no karman', to be read with it.
commentary TB: by 'ca', 'kartari' is drawn in from 'kartari kṛt'. The first statement concerns sakarmaka roots, because its 'karmaṇi' part is excluded for akarmaka roots and because the following statement 'bhāve ca' makes a special provision for them; so Bhaṭṭoji says 'sakarmakebhyaḥ'. In 'bhāve ca' the 'ca' draws in only the kartṛ, not the karman, because that is impossible; so Bhaṭṭoji says 'bhāve kartari ca'. TB then defends the wording. The rule is needed even though the meanings could be inferred from the ātmanepada rule for bhāva and karman and 'śeṣāt kartari parasmaipadam': without it lakāras would come in the sense of bhāva after sakarmaka roots too, as ghañ and the like do, giving 'ghaṭaṃ kriyate devadattena'. 'akarmakebhyo bhāve laḥ' would be a wrong restriction (niyama) and deny the kartṛ sense to akarmaka roots. 'bhāve cākarmakebhyaḥ' alone would restrict the kartṛ sense to akarmaka roots as well. 'karmaṇi' is needed so that 'tayoḥ' in the next sūtra [SK 2833, 'tayor eva kṛtyaktakhalarthāḥ'] can refer to the karman too. There follows a long excursus: against the Naiyāyikas, who hold that the lakāras denote only effort (kṛti), TB argues that they denote the kartṛ; it also rejects the Mīmāṃsakas and Bhaṭṭapāda's construal of 'laḥ' as a sixth-case word ('whatever substitutes l …'). Finally, 'akarmaka' in 'bhāve cākarmakebhyaḥ' takes in avivakṣitakarmaka roots as well: Haradatta says 'neha pacyate, neha bhujyate' have a lakāra in the sense of bhāva. Another view holds that only roots with no karman at all are meant, and that pacyate and the like have a lakāra in the sense of the karman, the karman being understood and not stated. TB says both views are found in the Bhāṣya, Kaiyaṭa and others, holds the first the stronger, and concludes that taking avivakṣitakarmaka roots as akarmaka in this sūtra is no fault. Followed for the anuvṛtti of 'kartari', the sakarmaka restriction and 'not the karman'. The avivakṣitakarmaka point and the excursus are recorded; they are not in the kaumudī.
textual NSP footnotes 2–4, printed at the foot of NSP p. 332 (scan page-0342). Their OCR ran into the end of the TB block sk.2152.t1 (after 'kiṃ ca kartur vācyatvā-'), together with footnote 1, which belongs to SK 2151 ('vartamānakriyeti'); on 2026-10-05 they were separated and filed as editorial notes: footnote 1 as sk.2152.n1, footnote 2 as sk.2152.n2, footnotes 3 and 4 (run together in the OCR) as sk.2152.n3. Footnote 2, keyed to 'laḥ' in the sūtra: 'la' is singular, denoting the class (jāti), with the a for pronunciation, as it is seen in 'lasya' [SK 2153]. This differs from BM, which takes 'laḥ' as first-case plural. Footnote 3, keyed to 'sakarmakebhyaḥ': being sakarmaka is expressing an activity (vyāpāra) whose result (phala) lies in a different substrate (vyadhikaraṇa). Footnote 4: being akarmaka is expressing an activity whose result lies in the same substrate (samānādhikaraṇa). Footnote 4 is partly covered by the scan preview's overlay; its text is from the OCR. The English 'the lakāras' follows the kaumudī's own plural 'lakārāḥ', so neither reading of the number changes it. Recorded.
textual Kaumudī collated with NSP p. 332 (scan page-0342): the print reads 'lakārāḥ sakarmakebhyaḥ karmaṇi kartari ca syur akarmakebhyo bhāve kartari ca', the same as our text. The OCR's 'sarkarmakebhyaḥ' and 'kartare' are OCR errors; the scan has sakarmakebhyaḥ and kartari.
translator 'in the sense of' renders the seventh-case words (saptamyanta) karmaṇi, kartari, bhāve. karman, kartṛ and bhāva are kept as Pāṇinian terms. The gloss of bhāva as 'the verbal action itself' is the translator's; neither commentator defines it here.

SK 2153 · A 3.4.77लाधिकारः

लस्य ॥ २१५३ ॥

lasya

lasya — In place of l [— of any lakāra, the a being not intended, so that liṭ and the rest are included; a lakāra introduced after a root — 'dhātoḥ', the heading (adhikāra) from SK 2829; or, per TB, an l enjoined in the senses kartṛ etc., carried forward (anuvṛtti) from laḥ karmaṇi… (SK 2152)]. A heading (adhikāra).

Rule. This is an adhikāra, a heading. It means "in place of l". The rules after it teach substitutes for the l of a lakāra.

The a of la is not meant. So all ten lakāras are covered: laṭ, liṭ, luṭ and the rest, which all reduce to l.

Example.

bhū + l → the l is the sthānin, the thing to be replaced

→ every verb-ending in this chapter stands in its place.

Applies when / blocked by. Why is there no substitute for the l of cūḍāla or lunāti? One of Bhaṭṭoji's commentators answers that only an l introduced after a root is meant, since dhātoḥ is the heading. The other gives two answers. The first: only an l taught in the senses of SK 2152 is meant. The second is the same as the first commentator's.

Siddhānta-kaumudī

अधिकारोऽयम् ॥

This is a heading (adhikāra) [— 'lasya', "in place of l", governs the rules that follow; the l meant is one introduced after a root, 'dhātoḥ' (SK 2829) being in force as a heading; or, per TB, an l enjoined in the senses kartṛ etc., carried forward (anuvṛtti) from laḥ karmaṇi… (SK 2152)].

Tattvabodhinī

NSP p. 344–345

—लस्य । वर्णग्रहणे प्रत्ययग्रहणपरिभाषा, अर्थवद्ग्रहणपरिभाषा च न प्रवर्तते इति लुनाति, चूडाल, इत्यादौ तिवाद्यादेशः कुतो न भवतीति चेत् । अत्राहुः । ‘लः कर्मणि’ इति सूत्रे निर्दिष्टानां कर्त्राद्यर्थानामनुवृत्तेः कर्त्राद्यर्थे विहितस्य लकारस्य ग्रहणमिति । अतोऽपि तिवाद्यादेशानुवादेन कर्त्राद्यर्थविधिरिति कल्पनां निरस्ता । लस्यानिकतिवादीनां कर्त्राद्यर्थविधानं, कर्त्राद्यर्थे विहितस्य लस्य तिवादिविधानमित्यन्योन्याश्रयापत्तेः । यद्वा धातोरित्यधिकाराद्धातोर्विहितस्यैव लस्येह ग्रहणमिति नोक्तातिप्रसङ्गः । लस्येत्संज्ञा तु न भवति, फलाभावात् । न च लित्स्वरः फलं, णलो लित्वेन तदभावस्य ज्ञापनात् । नाप्यश्रवणमेव फलं, तदुच्चारणस्यानर्थ- क्यापत्तेरादेशविधिनेवाश्रयणलाभाच्च । लस्य तिवादिस्थानिलाभ्युपगमे तु ‘लः परस्मैपदम्’ इत्यादिस्वरसतः संगच्छत इति दिक् ॥—तिप्रतस्झि—। समाहारे द्वन्द्वः । इटष्टकार आगमलिङ्गं न भवति सप्तदशभिरादेशैः समभिव्याहारात् । किंतु ‘इटोऽत्’ इति विशेषणार्थः । एरदित्युच्यमाने एधेवहि एधेमहीत्यत्रापि स्यात्, वर्णग्रहणे प्रत्ययग्रहणार्थवद्वहणपरिभाषयो-रप्रवृत्तेः । केचित्तु ‘इटोऽत्’ इत्यत्र लिङ्ग इत्यनुवर्तनाल्लिङ्गादेशस्यैवर्णस्येति सामानाधिकरण्येन व्याख्याने एधेवहि एधेमही-त्यादावतिप्रसङ्गो नास्त्येव । न हि तत्र इकारमात्रमादेशो भवति । तेन ‘इटोत्’ इत्यत्र टकारः स्पष्टप्रतिपत्त्यर्थं एवेत्याहुः । त-च्चिन्त्यम् । इकारस्य विशेषणत्वे विशेषणेन तदन्तग्रहणादवर्णान्तस्य लिङ्गोत्स्यादित्यर्थप्रसक्त्या उक्तातिप्रसङ्गस्य तदवस्थ-त्यात् । वहिमहीत्यस्यापि स्थानिवत्त्वेन लिङ्गत्वात् । महिङो ङकारस्तङ् तिङ्किति प्रत्याहारार्थः, स च समुदायानुवन्धो न त्ववयवानुवन्धो व्याख्यानात् । तेनेषेः कर्मणि आशीर्लिङ्गि एषिषीमहीत्यत्र गुणनिषेधो न, तथा च वृक्षतेः पृच्छतेश्च कर्मणि लिटि च वव्रश्चिमहे पप्रच्छिमहे इत्यत्र ‘ग्रहिज्या’— इति संप्रसारणं न ॥—तङ्गानौ—। लस्येत्यस्यानुवृत्तेर्लादेश एवानौ गृ-ह्यते इत्याशयेनाह—शानचूकानचौ चेति । तेन परस्मैपदिभ्योऽपि ‘ताच्छीत्यवयोवचन’— इति चानश् भवत्येव । कतीह निघ्नानाः ॥—अनुदात्तङ्कितः—। अनुदात्तश्च डश्च अनुदात्तङ्गै तौ इतौ यस्य सोऽनुदात्तङ्कित् । द्वन्द्वान्ते श्रूयमाण इच्छव्दः प्रत्येकं संवध्यते । तत्रानुदात्तांशे तदन्तविधेः फलाभावात् अंशान्तर एव तदन्तग्रहणमित्याशयेनाह—अनुदात्तेत इत्यादि । ‘उपदेशेऽजनुनासिक’— इत्यतोऽनुवृत्तमुपदेशग्रहणमपि ङिदंश एव संवध्यते नान्यत्र, अव्यभिचारात्तदाह—उपदेशे यो ङिदिति । विशेष्यमन्तरेण तदन्तविधिरिह दुर्लभ इत्यत आह—धातोरिति ॥—लस्येति । नन्विहानुवृत्तेरभावादुभ-यमपि दुर्लभं ‘भूवादयः’ इति सूत्रान्मण्हकमुत्यानुवृत्तस्य धातव इत्यस्य विभक्तिविपरिणामात्कथंचिद्धातोरिति पदे लब्धेऽपि लस्येत्येतत्र लभ्यत इति चेत् । अत्राहुः । ‘इको झल्’ इत्यत्र सना धातोरिवेहात्मनेपदेन लकारधात्वोराक्षेपो वोध्यः तिङ्ग लादेशलाल्लस्य च धातोर्विधानादिति । उपदेश इति किम् । चुकुटिषति । ‘गाङ्कुटादिभ्यः’— इति सन आतिदेशिकं ङित्त्वम् । धातोः किम् । चङ्ङ्भ्यां माभूत् । अदुद्रुवत् । अवोचत् । ननु लावस्थायामेव वृतादिभ्यः ‘स्यतासी’— इत्यादिना स्यप्रत्यये कृते व्यवधानादात्मनेपदपरस्मैपदरूपनियमाप्रवृत्तावपि लकारसामान्याश्रयत्वेनान्तरङ्गलात्स्यप्रत्ययात्पूर्वमेव लस्य तिवादिषु सत्सु पक्षे परस्मैपदं पक्षे चात्मनेपदं सिद्ध्यत्येवेति ‘वृन्न्यः स्यसनोः’ इति सूत्रे स्यग्रहणं व्यर्थं सत् तेनैव स्यग्रहणेन ‘विक-रणेभ्यो नियमो वलीयान्’ इति ज्ञापितम् । तेनानुदात्तेत्त्वाद्वर्तिष्यत इत्येवं नित्यमात्मनेपदे प्राप्ते ‘वृन्न्यः स्यसनोः’ इति पर-स्मैपदमपि पक्षे भवति । तथा च विकरणेभ्यो नियमस्य वलीयस्त्वाच्चङ्गोर्न दोषः विकरणात्प्रागेव परस्मैपदवृत्तेरिति चेत् । सत्यम् । स्यग्रहणं विकरणव्यवधानेऽपि नियमप्रवृत्तिं ज्ञापयतीति पक्षे चङ्गोर्दोषः स्यादेव । अयं च पक्षः ‘शदेः शितः’— इति सूत्रे भाष्यकैयटयोः स्पष्टः । किं च तदन्तविधिलाभार्थमपि धातुग्रहणमावश्यकं ‘धातोरेकाच—’ इत्यादिना यङ् । योभूयते । ‘ऋतेरीयङ्’ ऋतीयते ॥ शेते ह्नुते इत्यत्र तु व्यपदेशिवद्भावेन ङिदन्तलम् । ‘नमोवरिविश्वत्रङः—’ इति क्यचि चित्रीयते इत्येतत्कथमिति चेत् । अत्राहुः । अवयवेऽचरितार्थो ङकारः क्यजन्तस्य विशेषणं भवति । तथा च समुदायानुबन्धो ङकार इति व्यपदेशिवद्भावेनैव ङिदन्तत्वं बोध्यमिति

Bālamanoramā

लस्य - लस्य ।धातो॑रित्यधिकृतम् । अकारो न विवक्षितः । तेन लिडादीनामपि सङ्ग्रहः । 'चूडाल' इत्यादौ च नातिप्रसङ्गः ।

Footnotes (NSP 1915 ed.)

NSP p. 345 १ क्रियाफले इति—क्रियाफलं च यदुद्देशेन क्रियाप्रवृत्तिरवगता तदेव नतु दक्षिणादिरूपम् । २ उपपदे इति—उपोच्चरितं पदमुपपदं नतु कृत्रिमम्, तस्येद्दानुपयोगादप्राप्तेश्च । ३ अविषये इति—तेन देवदत्तश्च त्वं च इत्यत्र एकशेषे युवां भवथः इत्येव युष्मदर्थविषयत्वात् । एकशेषेऽपि शिष्टशब्दप्रवृत्तिनिमित्तंनैव लुप्तार्थबोधात् । ४ सत्तायामिति—सत्ता इह आत्मधारणं, सत्तायामित्यादेर्वर्तत इति शेषो बोध्यः ।

translator notes

commentary BM: 'dhātoḥ' is in force as a heading (adhikṛta). The a [of 'la'] is not intended (na vivakṣitaḥ); hence liṭ and the rest are also included, and there is no overextension (atiprasaṅga) to [the l of] 'cūḍāla' and the like. Followed for the bracketed 'dhātoḥ' heading (sutra_en and k1) and for 'the a being not intended' (sutra_en).
commentary TB: Objection: since the paribhāṣās on taking an affix (pratyayagrahaṇa) and on taking the meaningful form (arthavadgrahaṇa) do not apply where a sound is mentioned (varṇagrahaṇa), why do tip and the other substitutes not come in lunāti, cūḍāla and the like? Answer (atrāhuḥ): the senses kartṛ and the rest named in 'laḥ karmaṇi…' [SK 2152] are carried forward (anuvṛtti), so only an l enjoined in those senses is taken. TB adds that this also refutes the idea that the senses kartṛ etc. are enjoined by restating (anuvāda) the tip substitutes, since that would be circular (anyonyāśraya). Alternatively (yadvā), by the heading 'dhātoḥ' only an l enjoined after a root is taken here, so there is no overextension. The l receives no it-designation, as it would serve no purpose (the l-accent is not a purpose, since ṇal being lit shows its absence; nor is non-hearing a purpose). Followed for the 'dhātoḥ' bracket (TB's second answer, agreeing with BM) and, as an alternative in the same bracket, for TB's first answer (anuvṛtti of the senses kartṛ etc. from SK 2152).
textual Collation (.work/collate-p44/batch01.md): SK 2153 is clean against the 1915 print (NSP p. 334, scan page-0344).
textual Filing: sk.2153.t1 also carries TB on later units — 'tiptasjhi…' (SK 2154), 'taṅānau…' (SK 2156), 'anudāttaṅitaḥ…' (SK 2157) and the long 'lasyeti' discussion (on the kaumudī of SK 2157). The NSP footnotes filed under sk.2153.n1 (NSP p. 335, scan page-0345: 'kriyāphale iti', 'upapade iti', 'aviṣaye iti', 'sattāyām iti') are keyed to later units (SK 2158 onward), not to this sūtra.
translator The bracketed explanation after 'This is a heading (adhikāra)' is the translator's, drawn from BM and TB; Bhaṭṭoji's text is only 'adhikāro 'yam'. Neither commentator states where the heading ends.

SK 2154 · A 3.4.78V

तिप्तस्झिसिप्थस्थमिब्वस्मस् तातांझथासाथांध्वमिड्वहिमहिङ् ॥ २१५४ ॥

tiptasjhisipthasthamibvasmas tātāṃjhathāsāthāṃdhvamiḍvahimahiṅ

tiptasjhisipthasthamibvasmas tātāṃjhathāsāthāṃdhvamiḍvahimahiṅ — [In place of la (lasya, a sixth-case word of the place substituted for, carried forward (anuvṛtti) as the adhikāra from lasya, SK 2153)] tip, tas, jhi, sip, thas, tha, mip, vas, mas, ta, ātām, jha, thās, āthām, dhvam, iṭ, vahi and mahiṅ [are the substitutes].

Rule. Eighteen substitutes (ādeśa) come in place of the l. They are these, in threes:

tip, tas, jhi · sip, thas, tha · mip, vas, mas
ta, ātām, jha · thās, āthām, dhvam · iṭ, vahi, mahiṅ

Together they are the tiṅ, the verb-endings. The name is a pratyāhāra: from the ti of tip to the ṅ of mahiṅ.

Example.

bhū + l → one of the eighteen comes in place of l

→ which one is decided by SK 2155–2165

→ for "he is", bhū + tip, and tip is heard as ti.

Applies when / blocked by. One of Bhaṭṭoji's commentators notes three points. The iṭ in this list is a substitute, not the augment iṭ. Its ṭ serves a later rule, SK 2257. The ṅ of mahiṅ marks the whole set, not mahi alone. It gives the pratyāhāras tiṅ and taṅ.

The other commentator explains the p of tip, sip and mip. It keeps them from being treated as ṅit, that is, as marked with ṅ, under SK 2234 (sārvadhātukam apit). That matters in forms like dveṣṭi.

Watch out. mib in the sūtra is only the sandhi form of mip. The list has eighteen items, not seventeen.

Siddhānta-kaumudī

एतेऽष्टादशलादेशाः स्युः ॥

These eighteen are to be substitutes for la (lādeśa).

Bālamanoramā

तिप्तस्झिसिप्थस्थमिब्वस्मस्तातांझथासाथांध्वमिड्वहिमहिङ् - तिप्तस् । तिप्, तस्, झि, सिप्, थस्, थ, मिप्, वस्, मस्, त , आताम्, झ,थास्, आथाम्, ध्वम्, इड्, वहि, महिङ् । एषां समाहारद्वन्द्वात्प्रथमैकवचनम् । लस्येति स्थानषष्ठन्तमधिकृतम् । तेन आदेश इति लभ्यते । फलितमाह — एत इति । तसादौ रुत्वाऽभाव आर्षः । तिबादौ पकारानुबन्धयोजनं तु द्वेष्टीत्यादौ सार्वधातुकमपदिति ङित्त्वनिवृत्त्यर्थम् । तदुदाहरणेषु स्पष्टीभविष्यति ।

translator notes

commentary BM: the sūtra is a samāhāra-dvandva of the eighteen items, hence the first-case singular ending; 'lasya', a sixth-case word of the place substituted for (sthānaṣaṣṭhyanta), is the adhikāra in force, and from it the sense 'substitute' (ādeśa) is obtained; Bhaṭṭoji's 'ete…' states the resulting sense. The absence of ru in 'tas' etc. is ārṣa (a sage's usage); the p-marker attached to tip etc. is there to exclude ṅit-status [under sārvadhātukam apit, SK 2234] in forms like dveṣṭi. Followed for the bracketed 'in place of la' as carried forward and for 'substitutes' in sutra_en and k1; the rest recorded.
commentary TB, printed under sk.2153.t1 (from '—tiptasjhi—' on): a samāhāra-dvandva; the ṭ of iṭ is not the mark of an augment (āgamaliṅga), since iṭ is enumerated together with seventeen substitutes, but serves for specification in iṭo 't (SK 2257) — with 'er at' the a would wrongly come in edhevahi, edhemahi; TB rejects the view of some that the ṭ is only for clarity. The ṅ of mahiṅ serves the pratyāhāras taṅ and tiṅ and marks the whole group (samudāyānubandha), not the member mahi, by explanation (vyākhyāna); hence guṇa is not prohibited in eṣiṣīmahi, and saṃprasāraṇa by grahijyā… does not apply in vavraścimahe, papracchimahe. Followed in so far as iṭ is rendered as one of the substitutes, not as an augment; the rest recorded.
textual Collation (.work/collate-p44/batch01.md): clean; NSP p. 334 (scan page-0344) prints the sūtra continuously, where ours has a space after '…vasmas'. NSP p. 334 footnote 1 ('lādeśā iti — substitutes taught with reference to la as such…; hence sic etc. do not get the parasmaipada designation') is filed in no unit's editorial_notes; on the scan its marker stands over 'lādeśāḥ' in SK 2155 (laḥ parasmaipadam), not in this unit, so it is not used here.
translator 'mib' in the sūtra is the sandhi form of mip; the list in sutra_en gives the items in their citation forms.

SK 2155 · A 1.4.99परस्मैपदसंज्ञा

लः परस्मैपदम् ॥ २१५५ ॥

laḥ parasmaipadam

laḥ parasmaipadam — [The substitutes (ādeśa)] of l are [called] parasmaipada.

Rule. The substitutes of l (lādeśa) are named parasmaipada. As first given, the name covers all eighteen. SK 2156 then takes nine of them away.

Example.

tip, tas, jhi … ta, ātām … mahiṅ: all eighteen are named parasmaipada by this rule

→ SK 2156 names nine of them ātmanepada

→ parasmaipada is left with tip … mas.

Applies when / blocked by. A note in the printed edition says what "substitutes of l" means. It means substitutes taught for l as such. So an affix like sic, taught in place of something else, is not parasmaipada.

Siddhānta-kaumudī

लादेशाः परस्मैपदसंज्ञाः स्युः ॥

The substitutes of l (lādeśa) are to bear the name (saṃjñā) parasmaipada.

Bālamanoramā

लः परस्मैपदम् - लः पर । 'ल' इति स्थानषष्ठी । 'आदेश' इत्यध्याहार्यम् । तदाह — लादेशा इति ।

translator notes

commentary BM: 'la' [in 'laḥ'] is a sixth-case word of the place substituted for (sthānaṣaṣṭhī), and 'ādeśa' (substitute) is to be supplied (adhyāhārya); hence Bhaṭṭoji's 'lādeśāḥ'. Followed: '[The substitutes (ādeśa)] of l' in sutra_en and 'substitutes of l (lādeśa)' in k1.
textual NSP footnote 1 on NSP p. 334 (scan page-0344), keyed to 'lādeśāḥ' in this unit but filed in no unit's editorial_notes: 'lādeśā iti — lamātroddeśena vihitā ādeśā ity arthaḥ; tena sijādīnāṃ parasmaipadasaṃjñā na bhavati, teṣāṃ cler ityādiviśiṣṭānuvādena vihitatvāt' — 'substitutes of l' means substitutes taught with reference to l as such; so sic and the like do not get the parasmaipada designation, since they are taught by restating a qualified item ('cleḥ' etc.). Its footnote 2 ('ātmanepadam iti — anayā ca saṃjñayā pūrvasaṃjñāyā bādha ākaḍārīyatvāt') concerns the ātmanepada designation of SK 2156, not this unit.
textual No TB is printed on this sūtra: in NSP p. 334 (scan page-0344) the TB inside sk.2153.t1 passes from '—tiptasjhi—' (SK 2154) to '—taṅānau—' (SK 2156). The only TB mention of the sūtra is in its note on lasya (SK 2153), where taking l as the sthānin of tip etc. is said to fit 'laḥ parasmaipadam' naturally. Collation (.work/collate-p44/batch01.md): SK 2155 clean against the print.

SK 2156 · A 1.4.100आत्मनेपदसंज्ञा

तङानावात्मनेपदम् ॥ २१५६ ॥

taṅānāvātmanepadam

taṅānāv ātmanepadam — taṅ and āna [— as substitutes of the l (lādeśa): 'laḥ' carried forward (anuvṛtti) from laḥ parasmaipadam (SK 2155) per BM; 'lasya' carried forward (anuvṛtti) per TB —] are called ātmanepada.

Rule. taṅ and āna are named ātmanepada. taṅ is the pratyāhāra of the nine endings from ta to mahiṅ. āna means the two affixes śānac and kānac, which are also substitutes of l.

This is an apavāda, an exception, to SK 2155. Both names are taught in a section of the Aṣṭādhyāyī where a thing may bear only one name. A note in the printed edition gives this reason. So the nine taṅ lose the name parasmaipada. Parasmaipada is left with the nine from tip to mas.

Example.

ta, ātām, jha, thās, āthām, dhvam, iṭ, vahi, mahiṅ → ātmanepada

tip, tas, jhi, sip, thas, tha, mip, vas, mas → parasmaipada.

Applies when / blocked by. Only the āna that replaces l is meant. Bhaṭṭoji's commentators both say so. There is another affix cānaś (SK 3109) which does not replace l. So it is not ātmanepada, and it can come even after a root that takes parasmaipada: nighnānāḥ.

Siddhānta-kaumudī

तङ्प्रत्याहारः शानच्कानचौ चैतत्संज्ञाः स्युः । पूर्वसंज्ञापवादः ॥

The pratyāhāra taṅ [— the nine endings from the ta of 'ta ātām' to the ṅ of 'mahiṅ' (SK 2154) —] and śānac and kānac [— the āna that are substitutes of l (lādeśa) —] are to bear this name [ātmanepada]. [This is] an exception (apavāda) to the preceding saṃjñā [parasmaipada, taught by laḥ parasmaipadam (SK 2155)].

Bālamanoramā

तङानावात्मनेपदम् - तङानौ । तङ् च आनश्चेति द्वन्द्वः । प्रत्याहार इति ।त आतामिति तशब्दमारभ्य महिङिति ङकारेणे॑ति शेषः । तदाह — तादिनवकमिति । इह पूर्वसूत्राल्ल इत्यनुवर्तते । ततश्च आनग्रहणेन शानच्कानचावेव गृह्रते, न तुताच्छील्यवयोवचनशक्तिषु चान॑शिति विहितश्चानशपि, तस्य लादेशत्वाऽभावात् । तेन परस्मैपदिभ्योऽपि चानश् सिध्यति — निघ्नाना इत्यादौ । तदाह — शानच्कानचौ चेति । एतत्संज्ञानीति । आत्मनेपदसंज्ञकानीत्यर्थः । पूर्वसंज्ञेति । परस्मैपदसंज्ञापवाद इत्यर्थः । एवं च तिबादिनवके परस्मैपदसंज्ञा पर्यवस्यति । अथ कस्माद्धातोः परस्मैपदं, कस्मादात्मनेपदमित्याकाङ्क्षायामाह — अनुदात्तङितः । अनुदात्तश्च ङ्च अनुदात्तङौ । तावितौ यस्य सः - अनुदात्तङित् । तस्मात् — अनुदात्तङितः । द्वन्द्वान्ते श्रूयमाण इच्छब्दः प्रत्येकं सम्बध्यते । अनुदात्तेतो ङितश्चेति । लभ्यते ।उपदेशेऽजनुनासिक इ॑दित्यस्मान्मण्डूकप्लुत्या उपदेश इत्यनुवृत्तं ङित इत्यनेन सम्बध्यते, नत्वनुदात्तेत इत्यनेन । उपदेशादन्यत्र अनुदात्तस्येत्संज्ञाया अप्रसक्तत्वेनाऽव्यभिचारात् । 'भूवादयो धातव' इत्यस्मान्मण्डूकप्लुत्या 'धातव' इत्यनुवृत्तं पञ्चम्या विपरिणतमनुदात्तेता ङिता च विशेष्यत#ए । तत्रानुदात्तेदंशे तदन्तविधेः प्रयोजनाऽभावान्ङिदंशे तदन्तविधिः । तदाह — अनुदात्तेत इत्यादिना । लस्य स्थान इति । आत्मनेपदग्रहणलभ्यमिदम्, तिङां लादेशत्वनियमात् । उपदेशे किम् । चुकुटिषति । अत्र 'गाङ्कुटादिभ्य' इति सन आतिदेशिकमेव ङित्त्वम्, नत्वौपदेशिकम् । धातोः किम् । अदुद्रुवत् । अत्रणिश्री॑ति चङन्तान्नात्मनेपदम् । ङिदंशे तदन्तविध्यभावे तु 'बोभूयते' इत्यादौ 'सनाद्यन्ता' इति धातुसंज्ञकाद्यङन्तादात्मनेपदं न स्यात् । 'ङित' इत्येवोक्तौ यङो ङित्त्वेऽपि तद्वन्तस्य धातोर्ङित्त्वाऽभावादात्मनेपदं न स्यात् ।

translator notes

commentary BM: 'taṅānau' is a dvandva of taṅ and āna; here 'la' is carried forward (anuvartate) from the preceding sūtra [laḥ parasmaipadam, SK 2155], so the mention of āna takes only śānac and kānac, not cānaś taught by tācchīlyavayovacanaśaktiṣu cānaś (SK 3109), since that is not a substitute of l; hence cānaś comes even after parasmaipadin roots, as in nighnānāḥ. Followed: the bracketed anuvṛtti in sutra_en and the restriction of āna to śānac and kānac in k1.
commentary TB (printed under sk.2153.t1, lemma '—taṅānau—'): because 'lasya' is carried forward (anuvṛtti), only the āna that is a substitute of l is taken, and so Bhaṭṭoji says 'śānackānacau ca'; cānaś by 'tācchīlyavayovacana…' still comes after parasmaipadin roots: katīha nighnānāḥ. Followed for the restriction; TB names the carried word as 'lasya' where BM names 'la' from SK 2155, and sutra_en records both.
commentary BM on 'pratyāhāraḥ': the pratyāhāra runs from the word ta in 'ta ātām' to the ṅ of 'mahiṅ' (supplied, śeṣa), which Bhaṭṭoji states as 'tādinavakam'; 'etatsaṃjñāni' means 'having the ātmanepada saṃjñā'; 'pūrvasaṃjñā[pavādaḥ]' means an exception to the parasmaipada saṃjñā, so that the parasmaipada saṃjñā finally rests on the nine beginning with tip. Followed for the bracketed extent of taṅ and for identifying the 'preceding saṃjñā' as parasmaipada.
textual BM's lemmas 'tādinavakam' ('the nine beginning with ta') and 'etatsaṃjñāni' (neuter) are not in our kaumudī, which reads 'taṅpratyāhāraḥ śānackānacau caitatsaṃjñāḥ syuḥ'. BM's own text of the kaumudī evidently had 'tādinavakam' and 'etatsaṃjñāni'. The collation report .work/collate-p44/batch01.md lists SK 2156 as clean against the 1915 print (NSP p. 334, scan page-0344), so the print agrees with ours; the English follows ours.
textual NSP footnote 2 on NSP p. 334 (scan page-0344; the OCR is garbled), keyed to 'ātmanepadam' and filed in no unit's editorial_notes: 'ātmanepadam iti — anayā ca saṃjñayā pūrvasaṃjñāyā bādha ākaḍārīyatvāt' — this saṃjñā blocks the preceding one [parasmaipada] because it falls under the heading ā kaḍārāt [ekā saṃjñā, one designation only]. It states the ground of Bhaṭṭoji's 'pūrvasaṃjñāpavādaḥ'. Recorded.
textual Neighbour-filed commentary: TB on this unit is printed inside sk.2153.t1 (from '—taṅānau—'), which also carries TB on anudāttaṅita ātmanepadam (SK 2157). sk.2156.b1 carries, from 'atha kasmād dhātoḥ parasmaipadaṃ…' to its end, the BM on SK 2157, which has no BM block of its own.

SK 2157 · A 1.3.12V

अनुदात्तङित आत्मनेपदम् ॥ २१५७ ॥

anudāttaṅita ātmanepadam

anudāttaṅita ātmanepadam — After [a root (dhātoḥ) — per BM carried forward (anuvṛtti) from bhūvādayo dhātavaḥ (SK 18) by a frog's leap (maṇḍūkapluti) and turned into a fifth case; per TB implied (ākṣepa) by 'ātmanepada'] that has an anudātta [vowel] as it or [ends in what is] ṅit [in upadeśa — 'upadeśe' carried forward (anuvṛtti) from upadeśe 'j anunāsika it (SK 3) by maṇḍūkapluti, construed with ṅit only], ātmanepada [comes in place of the l].

Rule. Ātmanepada comes in place of l after two kinds of root. The first is a root whose it is an anudātta vowel (anudāttet). The second is a root that ends in something ṅit, marked with ṅ, in its original statement (upadeśa).

Two limits apply to the second kind only. "In upadeśa" means the ṅ must be there in the original statement. "Ends in" means a root ending in a ṅit affix counts too. This reading, "that which ends in it", is tadantavidhi.

Example.

bhū has neither an anudātta it nor a ṅ

→ this rule does not apply to it.

The ātmanepada roots, beginning with edh, come in the next part of the chapter.

Applies when / blocked by. Bhaṭṭoji's commentators give counter-examples. Why "in upadeśa"? In cukuṭiṣati the affix san is ṅit only by extension from another rule, not in its original statement. So no ātmanepada. Why "ends in"? So that bobhūyate, a root ending in the ṅit affix yaṅ, takes ātmanepada.

How is "after a root" obtained here? Bhaṭṭoji's commentators differ, and scholars discuss this. Both agree that the sense is "after a root".

Siddhānta-kaumudī

अनुदात्तेत उपदेशे यो ङित्तदन्ताच्च धातोर्लस्य स्थाने आत्मनेपदं स्यात् ॥

In place of the l after a root (dhātu) that has an anudātta [vowel] as it (anudāttet), and after [a root] ending in that which is ṅit in upadeśa, ātmanepada is to come [— 'upadeśe' carried forward (anuvṛtti) from upadeśe 'j anunāsika it (SK 3) by maṇḍūkapluti and construed only with ṅit; 'dhātoḥ' per BM carried forward from bhūvādayo dhātavaḥ (SK 18) by maṇḍūkapluti and turned into a fifth case, per TB implied (ākṣepa) by 'ātmanepada'; 'lasya sthāne' implied by 'ātmanepada', since tiṅ are substitutes of l].

translator notes

commentary BM (printed under sk.2156.b1, from 'atha kasmād dhātoḥ parasmaipadam…'): 'anudāttaṅitaḥ' = [a root] having anudātta and ṅ as it; the word 'it' heard at the end of the dvandva goes with each member, giving 'anudāttetaḥ' and 'ṅitaḥ'. 'upadeśe' is carried forward by maṇḍūkapluti from upadeśe 'j anunāsika it and goes with 'ṅitaḥ' only, not with 'anudāttetaḥ', since an anudātta is never called it outside upadeśa (no deviation, avyabhicāra). 'dhātavaḥ' is carried forward by maṇḍūkapluti from bhūvādayo dhātavaḥ, turned into a fifth case, and qualified by 'anudāttet' and 'ṅit'; tadantavidhi (taking '… ending in') applies to the ṅit part only, having no purpose in the anudāttet part. 'lasya sthāne' is obtained from the word 'ātmanepada', because tiṅ are by rule substitutes of l. Followed: the bracketed anuvṛttis, the restriction of upadeśa to ṅit, and 'ending in' for the ṅit part only.
commentary TB (printed under sk.2153.t1, from '—anudāttaṅitaḥ—'): same analysis of the dvandva and of 'it' going with each member; tadantavidhi only for the ṅit part; 'upadeśa' carried from upadeśe 'j anunāsika it goes with the ṅit part only. On 'lasya': TB raises the objection that neither 'dhātoḥ' nor 'lasya' is available by anuvṛtti (even if 'dhātoḥ' is got somehow by maṇḍūkapluti from bhūvādayaḥ, 'lasya' is not), and answers that the word ātmanepada implies (ākṣepa) both l and a root, just as san does a root in iko jhal, since tiṅ are substitutes of l and l is taught after a root. BM and TB differ on how 'dhātoḥ' is obtained; sutra_en and k1 record both, neutrally.
commentary BM (sk.2156.b1): 'upadeśe kim?' — cukuṭiṣati, where the ṅit-status of san comes by extension (ātideśika) from gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461), not in upadeśa. 'dhātoḥ kim?' — adudruvat: no ātmanepada after what ends in caṅ [by ṇiśri…]. Without tadantavidhi in the ṅit part, no ātmanepada would come after the yaṅ-ending root (dhātu by sanādyantāḥ) in bobhūyate; if only 'ṅitaḥ' were said, [the root] would not be ṅit though yaṅ is. Recorded; the kaumudī gives no examples.
commentary TB (sk.2153.t1): 'upadeśe kim?' cukuṭiṣati (san ṅit only by extension). 'dhātoḥ kim?' — so that it does not come after caṅ and aṅ: adudruvat (OCR 'adudravat'), avocat. The mention of 'dhātu' is also needed for tadantavidhi: bobhūyate (yaṅ), ṛtīyate (ṛter īyaṅ); śete and 'hute' (so the OCR) are ṅit-ending by vyapadeśivadbhāva; citrīyate (kyac by namovarivaścitraṅaḥ kyac) likewise, the ṅ being an anubandha of the whole [kyac-ending] by vyapadeśivadbhāva. TB also discusses 'vikaraṇebhyo niyamo balīyān' as made known (jñāpita) by 'sya' in vṛdbhyaḥ syasanoḥ. Recorded; the kaumudī gives no examples.
textual Neighbour-filed commentary: this unit has no BM or TB block of its own. Its BM is the tail of sk.2156.b1 (from 'atha kasmād dhātoḥ parasmaipadaṃ, kasmād ātmanepadam…'); its TB is inside sk.2153.t1 (from '—anudāttaṅitaḥ—', OCR 'anudāttaṅkitaḥ', to the end of that block). Collation (.work/collate-p44/batch01.md): SK 2157 clean against the print, NSP p. 334 (scan page-0344).

SK 2158 · A 1.3.72V

स्वरितञितः कर्त्रभिप्राये क्रियाफले ॥ २१५८ ॥

svaritañitaḥ kartrabhiprāye kriyāphale

svaritañitaḥ kartrabhiprāye kriyāphale — After [a root (dhātu)] that has a svarita [vowel] or ñ as it-marker, [ātmanepada comes in place of l] when the fruit of the action (kriyāphala) goes to the agent (kartṛ).

Rule. After a root whose it is a svarita vowel (svaritet), or whose it is ñ (ñit), ātmanepada comes. The condition is that the fruit of the action (kriyāphala) goes to the agent.

Example.

bhū has neither a svarita it nor ñ

→ this rule does not apply to it.

Applies when / blocked by. What is "the fruit"? One of Bhaṭṭoji's commentators says it is what the action is undertaken for. In hotā yājyayā yajati "the hotṛ priest sacrifices with the yājyā verse", the fruit is heaven. It goes to the patron of the sacrifice, not to the priest. So the priest's verb takes no ātmanepada. A fee is not the fruit; the printed edition's note agrees.

When the fruit does not go to the agent, this rule gives nothing. Such a root then falls under SK 2159.

Siddhānta-kaumudī

स्वरितेतो ञितश्च धातोरात्मनेपदं स्यात्कर्तृगामिनि क्रियाफले ॥

After a root (dhātu) that has a svarita [vowel] as it-marker (svaritet), and after one that has ñ as it-marker (ñit), ātmanepada is to come [in place of l (lasya sthāne) — supplied (śeṣa)] when the fruit of the action (kriyāphala) goes to the agent (kartṛgāmin).

Tattvabodhinī

NSP p. 345

—स्वरितञितः—। पूर्ववदिच्छशब्दः प्रत्येकं संबध्यते । कर्तारमभिप्रैति गच्छतीति कर्त्रमिप्रायं, कर्मण्यण् ॥—धातोरिति । धातोर्लस्येत्यर्थः । लकारधात्वोराक्षेपः पूर्ववद्वोध्यः ॥ —तिङस्त्रीणि त्रीणि—। तिङः षट् त्रिकाः संज्ञासु तिष्ठ इति यथासंख्यं न प्राप्नोतीत्यत आह—उभयोरिति । परस्मैपदमात्मनेपदमिति चानुवर्तते । तेन पदद्वये प्रत्येकं त्रयस्त्रिका इति यथासंख्यं संज्ञाः प्रवर्तन्त इति भावः । ननु प्रथमश्च प्रथमश्च प्रथमौ, मध्यमश्च मध्यमश्च मध्यमावित्येवं कृतैकशेषाणां प्रथमादीनां प्रथमौ च मध्यमौ च उत्तमौ च प्रथममध्यमोत्तमा इति द्वन्द्वेऽभ्युपगते त्रिकद्वयस्य त्रिकद्वयस्य यथासंख्यं प्रथममध्यमोत्तमसंज्ञाः स्युर्न त्वेकैकस्येति । एवं ‘णलुत्तमो वा’ इति सूत्रं विरुध्येत णल उत्तमसंज्ञकलालाभात्, ततश्च प्रथममध्यमोत्तमा इत्यत्र कृतद्वन्द्वानां प्रथममध्यमोत्तमाश्च प्रथममध्यमोत्तमाश्चेत्येकशेष आश्रीयताम्, तथाहि सति संज्ञा अपि षडिति परस्मैपदात्मनेपदग्रहणानुवृत्तिकेशं विनैवेष्टसिद्धिरिति चेत् । मैवम् । एकशेषाश्रयणे गौरवाद्वैयर्थ्याच्च त्वयापि परस्मैपदात्मनेपदग्रहणमनुवर्त्यमेव । अन्यथा शतृक्वसोः सावकाशा परस्मैपदसंज्ञा प्रथमादिसंज्ञया वाध्येत । ततश्च क्राम्यति क्रामतीत्यादौ ‘क्रमः परस्मैपदेषु’ इति दीर्घो न स्यात् । आकामत्रित्यादौ तस्य सावकाशलात् । यदि तु ‘परस्मैपदानाम्—’ इति विहितस्य णलो ‘णलुत्तमो वा’ इति णित्त्वविकल्पविधानाज्ज्ञापकात्परस्मैपदसंज्ञा प्रथमादिसंज्ञया न वाध्यत इति म्रूषे, तर्हि सुतरां प्रतिपत्तिगौरवम्

Bālamanoramā

स्वरितञितः कर्त्रभिप्राये क्रियाफले - स्वरितञितः । स्वरितश्च ञ् च स्वरितञौ, तौ इतौ यस्य तस्मादिति बहुव्रीहिः । इच्छब्दः प्रत्येकं सम्बध्यते । तदाह — स्वरितेतो ञितश्चेति । धातोरित्यनन्तरंलस्य स्थाने॑इति शेषः । कर्तारमभिप्रैति गच्छतीतिकत्र्रभिप्रायम् । कर्मण्यण् । तदाह — कर्तृगामिनीति । एवं चहोता याज्यया यजती॑त्यादौ यागफलस्य स्वर्गस्य यजमानगामित्वेन होतृगामित्वाऽभावान्नात्मनेपदम् । तथावेतनेन यज्ञदत्तभृतो देवदत्तः पचती॑त्यत्रापि पाकफलस्य भोजनस्य पक्तृगामित्वाऽभावान्नात्मनेपदम् । दक्षिणादिलाभस्तु न फलम् । लोकतो वेदतो वा यदुद्देशेन क्रियाप्रवृत्तिस्तस्यैवात्र क्रियाफलशब्देन । विवक्षित्वात् । कर्तृगामिफलकक्रियावृत्तेर्धातोरित्यर्थः । आत्मनेपदं तु धात्वर्थफलस्य कर्तृगामित्वं द्योतयतीत्यलम् ।

translator notes

commentary BM: 'svaritañitaḥ' is a bahuvrīhi, 'that of which svarita and ñ are it-markers', the word 'it' attaching to each member; hence Bhaṭṭoji's 'svaritetaḥ ñitaś ca'. 'kartrabhiprāya' = 'that which goes to (abhipraiti) the agent', with aṇ in the sense of the karman (karmaṇy aṇ); hence 'kartṛgāmini'. Followed for 'svarita [vowel] or ñ as it-marker' (each taken as it-marker) and 'goes to the agent' in sutra_en and k1.
commentary BM: after 'dhātoḥ', 'lasya sthāne' ('in place of l') is to be supplied (śeṣa). Followed: the bracketed 'in place of l' in sutra_en and k1.
commentary BM on 'kriyāphala': the fruit is that for whose sake, by ordinary usage or by the Veda, the action is undertaken; so in 'hotā yājyayā yajati' the fruit of the sacrifice, heaven, goes to the sacrificer (yajamāna), not to the hotṛ, and there is no ātmanepada; likewise in 'vetanena yajñadattabhṛto devadattaḥ pacati' the fruit of cooking, eating, does not go to the cook. Gain of a fee (dakṣiṇā) and the like is not the fruit. The sense is 'after a root denoting an action whose fruit goes to the agent'; the ātmanepada only makes that manifest (dyotayati). Recorded; the kaumudī does not discuss it.
commentary TB (OCR pratīka 'svaritajitaḥ' = svaritañitaḥ): as before, the word 'it' attaches to each member; 'kartrabhiprāya' is formed with aṇ in the sense of the karman, 'that which goes to the agent'. On 'dhātoḥ': the sense is 'of l [that comes] after a root'; the implication (ākṣepa) of the l and the root is to be understood as before. Followed (agrees with BM on the bracketed 'in place of l').
textual Filing: the tail of sk.2158.t1, from '—tiṅas trīṇi trīṇi—' on, is TB on SK 2160 (tiṅas trīṇi trīṇi prathamamadhyamottamāḥ), which has no TB block of its own. SK 2159 has no TB in sk.2158.t1. Collation: NSP p. 335 (scan page-0345), clean (.work/collate-p44/batch01.md).
textual NSP footnote 1 on NSP p. 335 (scan page-0345), printed under sk.2153.n1 and keyed to 'kriyāphale' in this unit: 'kriyāphale iti — kriyāphalaṃ ca yaduddeśena kriyāpravṛttir avagatā tad eva na tu dakṣiṇādirūpam' — the fruit of the action is only that for whose sake the undertaking of the action is understood, not [a gain] such as a fee (dakṣiṇā). It agrees with BM's point on dakṣiṇā. Recorded.
translator 'ātmanepada' is carried by Bhaṭṭoji's own gloss; the translator takes it as continuing from anudāttaṅita ātmanepadam (SK 2157), though neither commentator here states that anuvṛtti. TB speaks of implication (ākṣepa) of the root and the l, BM of supplying (śeṣa) 'lasya sthāne'.

SK 2159 · A 1.3.78V

शेषात् कर्तरि परस्मैपदम् ॥ २१५९ ॥

śeṣāt kartari parasmaipadam

śeṣāt kartari parasmaipadam — After the remaining [dhātus] (śeṣa: [those outside the domain of ātmanepada taught by anudāttaṅita ātmanepadam, SK 2157, and svaritañitaḥ kartrabhiprāye kriyāphale, SK 2158]), parasmaipada [is substituted for la (lasya, adhikāra, SK 2153)] in [the sense of] the agent (kartṛ).

Rule. After any other root (śeṣa, "the rest"), parasmaipada comes in the sense of the agent. "The rest" means a root with no condition for ātmanepada: nothing that SK 2157 or SK 2158 asks for.

Example.

bhū: no anudātta it, no ṅ, no svarita it, no ñ

→ no condition for ātmanepada

→ parasmaipada in the sense of the agent → bhū + (tip … mas).

Applies when / blocked by. One of Bhaṭṭoji's commentators says this is the rule that gives bhū parasmaipada. It still leaves open which of the nine comes. All nine might come at once, or in turn. So Bhaṭṭoji first gives the names of the three persons (SK 2160), then the rules that choose between them.

Siddhānta-kaumudī

आत्मनेपदनिमित्तहीनाद्धातोः कर्तरि परस्मैपदं स्यात् ॥

After a dhātu that is devoid of a condition (nimitta) for ātmanepada, parasmaipada is to come in [the sense of] the agent (kartṛ).

Bālamanoramā

अथ परस्मैपदप्रक्रिया ।अथ परस्मैपदव्यवस्थां निरूपयितुमुपक्रमते — शेषात्कर्तरीति । शेषात् कर्तरि परस्मैपदम् - शेषात्कर्तरि । 'अनुदात्तङित' इति 'स्वरितञित' इति चोक्तादात्मनेपदविषयादन्यः शेषः । तदाह — आत्मनेपदनिमित्तहीनादिति । अनेन भूधातोः कर्तरि लस्य परस्मैपदं सिद्धम् । तत्र तिबादिनवके युगपत्पर्यायेण एकद्वित्रादिकतिपयरूपेण वा प्राप्तेयुष्मद्युपपदे समानाधिकरणे स्थानिन्यपि मध्यमः॑ 'अस्मद्युत्तमः' 'शेषे प्रथमः' इति व्यवस्थां वक्ष्यन् प्रथमादिसंज्ञां तावदाह — तिङस्त्रीणि त्रीणि ।

translator notes

commentary BM: 'śeṣa' is what is other than the domain of ātmanepada stated by 'anudāttaṅita…' (SK 2157) and 'svaritañitaḥ…' (SK 2158); Bhaṭṭoji says this with 'ātmanepadanimittahīnāt'. By this rule parasmaipada in place of la in the agent sense is established for the root bhū. BM then notes that the nine tip etc. would apply at once, or in rotation, or some one, two or three of them, and that Bhaṭṭoji, about to state the distribution by yuṣmady upapade… madhyamaḥ, asmady uttamaḥ, śeṣe prathamaḥ, first gives the designations prathama etc. (tiṅas trīṇi trīṇi…, SK 2160). Followed for the bracketed identification of śeṣa and for 'in place of la' in sutra_en; the rest recorded.
commentary BM, opening of sk.2159.b1 (the lead-in re-filed 2026-10-05 from the end of sk.1845.b1; the rest of the block is covered in the note above): BM heads the section 'atha parasmaipadaprakriyā' and says that Bhaṭṭoji now undertakes to set out the regulation (vyavasthā) of parasmaipada, beginning with 'śeṣāt kartari'. Recorded; it bears on no wording of the English.
textual No TB on this sūtra is printed: the tail of sk.2158.t1 (from '—tiṅas trīṇi trīṇi—' on) is TB on SK 2160, and NSP p. 335 (scan page-0345) has no TB item on 'śeṣāt kartari'. None of the p. 335 footnotes (filed under sk.2153.n1) is keyed to this unit. Collation (.work/collate-p44/batch01.md): clean.

SK 2160 · A 1.4.101उत्तमसंज्ञा

तिङस्त्रीणि त्रीणि प्रथममध्यमोत्तमाः ॥ २१६० ॥

tiṅastrīṇi trīṇi prathamamadhyamottamāḥ

tiṅas trīṇi trīṇi prathamamadhyamottamāḥ — Of tiṅ, [in each of parasmaipada and ātmanepada — carried forward (anuvṛtti) from 'laḥ parasmaipadam' (SK 2155) and 'taṅānāv ātmanepadam' (SK 2156)], the [successive] triads are [called] prathama, madhyama and uttama.

Rule. In each of the two sets, parasmaipada and ātmanepada, the tiṅ fall into three triads. In order, they are named prathama, madhyama and uttama. The earlier teachers call these names puruṣa, "person".

The words "parasmaipada" and "ātmanepada" are carried forward from SK 2155 and SK 2156. That is why Bhaṭṭoji writes "in both padas", that is, in parasmaipada and in ātmanepada.

Example.

parasmaipada: tip tas jhi = prathama · sip thas tha = madhyama · mip vas mas = uttama

ātmanepada: ta ātām jha = prathama · thās āthām dhvam = madhyama · iṭ vahi mahiṅ = uttama.

Applies when / blocked by. Why "in both padas"? Bhaṭṭoji's commentators both answer. There are six triads but only three names. Without the two padas, the names could not be paired off one by one (yathāsaṃkhya, SK 128). Each triad would get all three names.

Watch out. The names follow the order of the list, not "first, second, third person" in the English sense. prathama "first" is the triad used where there is no "you" or "I" (SK 2165). uttama "last" is the triad used for "I" (SK 2164).

Siddhānta-kaumudī

तिङ उभयोः पदयोस्त्रयस्त्रिकाः क्रमादेतत्संज्ञाः स्युः ॥

Of tiṅ, in both padas [i.e. in parasmaipada and in ātmanepada — carried forward (anuvṛtti) from SK 2155 and SK 2156], the three triads (trika) are to have these names [prathama, madhyama, uttama], in order.

Bālamanoramā

तिङस्त्रीणि त्रीणि प्रथममध्यमोत्तमाः - तिङः षट् त्रिकाः,संज्ञास्तु तिरुआ इति यथासङ्ख्याऽसम्भवादेकैकस्य त्रिकस्य तिसृषु संज्ञासु प्राप्तास्वाह — तिङ उभयोः पदयोरिति ।लः परस्मैपद॑मित्यतः परस्मैपदमिति,तङानावात्मनेपद॑मित्यत आत्मनेपदमिति चानुवृत्तं षष्ठन्ततया विपरिणम्यते । ततश्च परस्मैपदात्मनेपदयोरुभयोरपि प्रत्येकं त्रयस्त्रिकाः सन्तीति यथासङ्ख्यं प्रथमादिसंज्ञाः प्रवर्तन्त इति भावः । प्रथमादिषु पुरुषसंज्ञा तु प्राचीनाचार्यशास्त्रसिद्धेति बोध्यम् ।

translator notes

commentary BM: tiṅ has six triads but only three names, so a one-to-one correspondence (yathāsaṅkhya) is impossible and each triad would get all three names; hence Bhaṭṭoji's 'tiṅa ubhayoḥ padayoḥ'. 'parasmaipadam' is carried forward (anuvṛtta) from 'laḥ parasmaipadam' and 'ātmanepadam' from 'taṅānāv ātmanepadam', both turned into the sixth case; so in each of parasmaipada and ātmanepada there are three triads, and the names prathama etc. apply in order. The name puruṣa for prathama etc. is established by the treatises of earlier teachers. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB, printed under sk.2158.t1 (from '—tiṅas trīṇi trīṇi—' on): since tiṅ has six triads and the names are three, yathāsaṅkhya fails, hence 'ubhayoḥ'; 'parasmaipadam' and 'ātmanepadam' are carried forward (anuvartate), so in each pada there are three triads. Agrees with BM; followed.
commentary TB (same place) rejects an alternative: taking prathama etc. as ekaśeṣa-then-dvandva (prathamau, madhyamau, uttamau) would give the names to pairs of triads and make 'ṇal uttamo vā' unintelligible; taking a further ekaśeṣa over the dvandva to get six names without the anuvṛtti is cumbersome and pointless. The anuvṛtti of parasmaipada/ātmanepada is needed anyway, else the parasmaipada name, which has scope in śatṛ and kvasu, would be blocked by the name prathama etc., and the lengthening by 'kramaḥ parasmaipadeṣu' would fail in krāmati. Recorded; the kaumudī does not argue it.
textual sk2160 has no TB block of its own; its TB is the tail of sk.2158.t1 (NSP p. 335 = scan page-0345). Collation (.work/collate-p44/batch01.md): SK 2160 clean against the print.

SK 2161 · A 1.4.102एकवचनसंज्ञा

तान्येकवचनद्विवचनबहुवचनान्येकशः ॥ २१६१ ॥

tānyekavacanadvivacanabahuvacanānyekaśaḥ

tāny ekavacanadvivacanabahuvacanāny ekaśaḥ — Those [triads of tiṅ that have received the names prathama, madhyama and uttama by the preceding sūtra (SK 2160)] are, one by one (ekaśaḥ), named ekavacana, dvivacana and bahuvacana.

Rule. Within each triad that has received the name prathama, madhyama or uttama, the three members are named one by one (ekaśaḥ). They are ekavacana (singular), dvivacana (dual) and bahuvacana (plural).

Example.

tip = prathama ekavacana · tas = prathama dvivacana · jhi = prathama bahuvacana

sip = madhyama ekavacana … mas = uttama bahuvacana.

Applies when / blocked by. These names let the number rules of chapter 8 choose within a triad. One of Bhaṭṭoji's commentators says so. SK 186 gives the dual and singular for two and one; SK 187 gives the plural for many. Without the names, the three endings would come all at once or in turn.

The other commentator explains Bhaṭṭoji's phrase "which have received the names prathama and the rest". The two sets of names must hold together on the same ending. Otherwise, under the rule "one name only", they would exclude each other. Then in the imperative of ad "eat", the ending ni (SK 2203) could lose the name uttama when the singular is meant. The augment of SK 2204 would not come, and a wrong form adni would pass.

Siddhānta-kaumudī

लब्धप्रथमादिसंज्ञानि तिङस्त्रीणि त्रीणि वचनानि प्रत्येकमेकवचनादिसंज्ञानि स्युः ॥

The tiṅ [endings] in threes, which have received the names prathama and the rest, [namely the three] vacanas, are each individually (pratyekam) to bear the names ekavacana and the rest.

Tattvabodhinī

NSP p. 345

—तान्येकवचन—। तानीत्यस्य व्याख्यानं तु लब्धेत्यादि । अन्यथैकसंज्ञाधिकारात्प्रथमादिसंज्ञानामेकवचनादिसंज्ञानां च पर्यायः स्यात् । इष्टापतौ तु अत्तेलोटो ‘मेर्निः’ इति कृते एकत्वविवक्षायामुत्तमसंज्ञाभावात् ‘आङ्कतमस्य—’ इत्यस्याप्रवृत्त्या अद्नीत्यादिप्रयोगोऽपि साधुः स्यादिति भावः ॥—प्रत्येकमिति । यत्तु प्राचाएकैकश इत्युक्तं तदयुक्तम् । शसैव वीप्साया उक्तत्वेन द्विवचनायोगात्, येन नाप्राप्तिन्यायेन द्विवचनापवादः शासिति सिद्धान्तात् । तथा ‘सुपः’ इति सूत्रेऽप्येकैकश इति प्राचोक्तमयुक्तमेव । एतच्च मनोरमाग्रन्थानुरोधेनोक्तम् । अन्ये तु एकैकमेवैकैकशः स्वार्थे शस् न लत्र वीप्सायाम् । न च स्वार्थे यः शस् स आकरग्रन्थान्नावगम्यत इति वाच्यम् । एकां कपिलामेकैकशः सहस्रकृत्वो दत्त्वेति भाष्यात् शसन्तस्य प्रत्येकमित्यर्थकत्वेन कैयटेन व्याख्यानाच्च स्वार्थिकस्यापि शसोऽवगम्यमानलात् । ततश्चैकैकश इति प्राचोक्तमयुक्तमिति यदुक्तं तदेवायुक्तमित्याहुः ॥—युष्मदि—। समानाधिकरण इत्यस्य व्याख्यानं तिङ्वाच्यकारकवाचिनीति । भिन्नप्रवृत्तिनिमित्तानां शब्दानामेकस्मिन्नर्थे वृत्तिः सामानाधिकरण्यम् । स्थानिनीत्यस्य व्याख्यानमप्रयुज्यमान इति । समानाधिकरणे किम् । त्वां पश्यति, त्वया क्रियते, तुभ्यं ददाति

Bālamanoramā

तान्येकवचनद्विवचनबहुवचनान्येकशः - अथ प्रथमादिपुरुषेषु एकैकस्मिन्पुरुषे प्रत्ययत्रिकात्मके युगपत्पर्यायेण वा एकैकप्रत्यये प्राप्तेद्व्येकयोर्दविवचनैकवचने॑बहुषु बहुवचन॑मिति व्यवस्तार्थमेकवचनादिसंज्ञामाह — तान्येक । तच्छब्देन पूर्वसूत्रोपात्तानि प्रथममध्यमोत्तमाख्यानि तिङस्त्रीणि त्रीणि परामृश्यन्ते । तदाह — लब्धप्रथमादिसंज्ञानीति ।एकश॑इत्यस्य विवरणं — प्रत्येकमिति ।सङ्ख्यैकवचनाच्च वीप्साया॑मिति शसिति भावः ।

translator notes

commentary BM: the word tat refers to the triads of tiṅ named prathama, madhyama and uttama in the preceding sūtra, which Bhaṭṭoji states as 'labdhaprathamādisaṃjñāni'; the names are given so that, within each person (a triad), the distribution by dvyekayor dvivacanaikavacane (SK 186) and bahuṣu bahuvacanam (SK 187) may hold, where otherwise the endings would come all at once or in rotation; 'pratyekam' explains 'ekaśaḥ', whose śas is by saṃkhyaikavacanāc ca vīpsāyām (SK 2110). Followed: 'those' is bracketed as the triads of SK 2160; 'ekaśaḥ' is rendered 'one by one' in sutra_en and its gloss 'pratyekam' 'each individually' in k1.
commentary TB: 'labdha…' is the explanation of 'tāni'; otherwise, under the heading of a single saṃjñā (ekasaṃjñādhikāra), the names prathama etc. and ekavacana etc. would alternate, and if that were accepted, then in the loṭ of atti, with mer niḥ applied, the uttama name would fail when singularity is meant, āḍ uttamasya would not apply, and a use such as 'adni' (without āṭ; so the print, scan page-0345; the OCR of sk.2161.t1 reads 'advī-') would count as correct. Followed: the English keeps 'which have received the names prathama and the rest', so that the two sets of names hold together.
commentary TB on 'pratyekam': the earlier writer's (prāc) 'ekaikaśaḥ' is wrong, since śas already expresses the distributive (vīpsā) and doubling would then be out of place — this said in line with the Manoramā; others defend 'ekaikaśaḥ' as a śas in its own sense (svārthe), citing the Bhāṣya's 'ekāṃ kapilām ekaikaśaḥ sahasrakṛtvo dattvā' and Kaiyaṭa's gloss 'pratyekam'. Recorded; the kaumudī's 'pratyekam' is rendered 'each individually'.
textual The collation report .work/collate-p44/batch01.md lists SK 2161 as clean against the 1915 print (the sūtra's 'bahu' appears as 'vahu' in the OCR and scan, a b/v limit). The tail of sk.2161.t1 (from '—yuṣmadi—') is TB on yuṣmady upapade… (SK 2162).

SK 2162 · A 1.4.105V

युष्मद्युपपदे समानाधिकरणे स्थानिन्यपि मध्यमः ॥ २१६२ ॥

yuṣmadyupapade samānādhikaraṇe sthāninyapi madhyamaḥ

yuṣmady upapade samānādhikaraṇe sthāniny api madhyamaḥ — When yuṣmad is the upapada, having the same referent (samānādhikaraṇa) [as the l — 'laḥ' carried forward (anuvṛtti) from laḥ parasmaipadam, SK 2155 — whose substitute is the tiṅ], even when it is only implied (sthānin), the madhyama [puruṣa comes in place of that l].

Rule. The madhyama comes in place of l when yuṣmad "you" stands nearby. yuṣmad must have the same referent (samānādhikaraṇa) as the l: it must denote the very kāraka that the verb-ending denotes. It may be actually used, or only understood (sthānin).

Here upapada is the plain word "a word uttered nearby", not the technical term. A note in the printed edition says so.

Example.

tvaṃ bhavasi "you are": tvam "you" is the agent, and the verb-ending also denotes the agent

→ same referent → madhyama → singular: bhū + sip

→ by SK 2167–2168 → bhavasi.

With yuṣmad only understood: rāma pāhi "Rāma, protect!" is madhyama, with no tvam spoken. This example is from one of Bhaṭṭoji's commentators.

Applies when / blocked by. "Same referent" is essential. One of Bhaṭṭoji's commentators gives tvāṃ paśyati "he sees you", tvayā kriyate "it is done by you" and tubhyaṃ dadāti "he gives to you". There yuṣmad is the object, the instrument or the recipient, not the agent the ending denotes. So the verb stays prathama.

The other commentator adds that the respectful bhavat "your honour" is not yuṣmad. So bhavān āgacchati "your honour comes" is prathama.

Siddhānta-kaumudī

तिङ्वाच्यकारकवाचिनि युष्मदि प्रयुज्यमानेऽप्रयुज्यमाने च मध्यमः स्यात् ॥

When yuṣmad, denoting the kāraka that is denoted by the tiṅ [i.e. having the same referent as the l — 'laḥ' carried forward (anuvṛtti) from SK 2155 — of which the tiṅ is the substitute], is [the upapada] — whether it is actually used or not used — the madhyama [puruṣa] comes [in place of that l].

Bālamanoramā

युष्मद्युपपदे समानाधिकरणे स्थानिन्यपि मध्यमः - युष्मदि । उपोच्चारितं पदमुपपदम् । युष्मदि समीपोच्चारिते सतीत्यर्थः । समानमेकमधिकरणं वाच्यं यस्येति विग्रहः । सामानाधिकरण्यं च युष्मदस्तिङः स्थानीभूतलकारेण विवक्षितम्,लः परस्मैपद॑मित्यतस्तदनुवृत्तेः । तथा च फलितमाह — तिङ्वाच्यकारकवाचिनि युष्मदीति । स्थानं — प्रसङ्गोऽस्यास्तीति स्थानी, तस्मिन् । प्रसक्ते सतीत्यर्थः । प्रसङ्गश्च तदर्थावगतौ सत्यां वक्रा अप्रयोग एव भवति । तथा चस्थानिनी॑त्यनेन उपपदभूते युष्मदि प्रयोगं विना स्वार्थं बोधयति सतीत्यर्थः पर्यवस्यति । तदाह — अप्रयुज्यमान इति ।स्थानिनी॑त्यनुक्तौ युष्मद्युपपदे प्रयुज्यमान एव मध्यमः स्यात् । ततश्च राम पाहीत्यादावव्याप्तिः स्यात् । अपिना लब्धमाह — प्रयुज्यमानेऽपीति ।युष्मद्युपपदे स्थानिनी॑त्येवोक्तौ राम त्वं पाहीत्यादौ युष्मत्प्रयोगे मध्यमो न स्यादतोऽपिग्रहणमिति भावः । अत्वं त्वं संपद्यत इत्यत्र तु न मध्यमपुरुषः, तत्र युष्मच्छब्दस्य गौणत्वात् ।भवानागच्छती॑त्यादौ भवच्छब्दयोगे तु न मध्यमपुरुषः, युष्मच्छब्दस्य संबोध्यैकविषयत्वात्, भवच्छब्दस्य तु स्वभावेन संबोध्याऽसंबोध्यसादारणत्वादित्यलम् ।

translator notes

commentary BM: 'upapada' is a word pronounced near by (upoccāritaṃ padam), so 'yuṣmadi' = 'when yuṣmad is pronounced near by'; samānādhikaraṇa is a bahuvrīhi, 'that which has one and the same referent'; the co-reference of yuṣmad is meant to be with the l that is the sthānin of the tiṅ, because 'laḥ' is carried forward (anuvṛtti) from laḥ parasmaipadam (SK 2155) — and this is the upshot Bhaṭṭoji states as 'tiṅvācyakārakavācini'. Followed: the bracketed anuvṛtti of 'laḥ' in sutra_en and k1.
commentary BM: 'sthānin' = 'prasakta' (in question), i.e. the case where the speaker, its sense being understood, does not use yuṣmad; so 'sthānini' yields 'when yuṣmad conveys its sense without being used' = Bhaṭṭoji's 'aprayujyamāne'; without 'sthānini' the madhyama would come only when yuṣmad is used and 'rāma pāhi' would be missed; 'api' yields 'prayujyamāne', without which 'rāma tvaṃ pāhi' would lack the madhyama. BM adds that there is no madhyama in 'atvaṃ tvaṃ saṃpadyate' (yuṣmad being secondary there) nor with bhavat ('bhavān āgacchati'). Followed for 'whether it is actually used or not used'; the examples are BM's, not the kaumudī's.
commentary TB, printed under sk.2161.t1 (from '—yuṣmadi—' on; OCR 'yuṣmādi'): 'tiṅvācyakārakavācini' explains 'samānādhikaraṇe' — co-reference (sāmānādhikaraṇya) is the occurrence of words with different grounds of application (pravṛttinimitta) in one referent; 'aprayujyamāne' explains 'sthānini'. Counter-examples to 'samānādhikaraṇe': tvāṃ paśyati, tvayā kriyate, tubhyaṃ dadāti (OCR 'lāṃ', 'layā'). Followed (agrees with BM).
textual NSP footnote, printed under sk.2153.n1 (fn 2, NSP p. 335 = scan page-0345): 'upapade iti — upoccaritaṃ padam upapadam, na tu kṛtrimam, tasyehānupayogād aprāpteś ca': 'upapada' here is the non-technical 'word pronounced near by', not the technical term, which has no use here and does not apply. Its fn 1 ('kriyāphale') belongs to SK 2158 and fns 3–4 ('aviṣaye', 'sattāyām') to SK 2165.
textual Collation (.work/collate-p44/batch01.md): SK 2162 is clean against the print (NSP p. 335 = scan page-0345). sk2162 has no TB block of its own (see the TB note above).

SK 2163 · A 1.4.106V

प्रहासे च मन्योपपदे मन्यतेरुत्तम एकवच्च ॥ २१६३ ॥

prahāse ca manyopapade manyateruttama ekavacca

prahāse ca manyopapade manyater uttama ekavac ca — And when mockery (prahāsa) is to be understood, [the madhyama — 'madhyamaḥ' carried forward (anuvṛtti) from yuṣmady upapade samānādhikaraṇe sthāniny api madhyamaḥ, SK 2162 — comes in place of the l after a root] which has [the root] man [with śyan, divādi] ('manya') as its upapada [while asmad is the upapada — carried forward (anuvṛtti) from asmady uttamaḥ, SK 2164]; and in place of [the l after] man the uttama [comes, while yuṣmad is the upapada — carried forward (anuvṛtti) from SK 2162], and it [functions] as a singular.

Rule. This rule works in mockery (prahāsa), and it is two statements. First: a root that has the verb man "think" nearby takes the madhyama, where "I" is meant and the uttama was due. Second: man itself takes the uttama, where "you" is meant and the madhyama was due. The uttama of man is always singular, even for two or many.

The man meant is manyate "he thinks", with the affix śyan between root and ending (a vikaraṇa, SK 2167). The rule swaps the two persons, madhyama and uttama.

Example.

Bhaṭṭoji gives the examples at SK 2170, once the present forms exist. The plain sentence would be:

ehi, manyase "odanaṃ bhokṣye" "Come, you think 'I shall eat rice'".

In jest the persons are swapped:

bhokṣye "I shall eat" → madhyama → bhokṣyase

manyase "you think" → uttama singular → manye

→ ehi manye odanaṃ bhokṣyase iti, bhuktaḥ so 'tithibhiḥ "Come! You think, 'I shall eat rice' — it has been eaten by the guests."

One of Bhaṭṭoji's commentators says it is teasing a son-in-law who comes to eat after everyone has eaten.

Applies when / blocked by. The rule needs "you" to be nearby, as in SK 2162. So it does not apply with bhavat (SK 2170). It also needs mockery. A plain statement keeps the normal persons (SK 2170).

Siddhānta-kaumudī

मन्यधातुरुपपदं यस्य धातोस्तस्मिन्प्रकृतिभूते सति मध्यमः स्यात्परिहासे गम्यमाने मन्यतेस्तूत्तमः स्यात्स चैकार्थस्य वाचकः स्यात् ॥

When mockery (parihāsa) is to be understood: when the root (dhātu) which has the root man [with śyan, divādi] ('manya') as its upapada is the base (prakṛti) [— i.e. in place of the l after that root], the madhyama [puruṣa] comes [— 'madhyamaḥ' carried forward (anuvṛtti) from SK 2162 —, though asmad is the upapada — carried forward (anuvṛtti) from asmady uttamaḥ, SK 2164]; and after man ('manyateḥ') the uttama [puruṣa] comes [though yuṣmad is the upapada — carried forward (anuvṛtti) from SK 2162], and that [uttama] denotes a single referent (ekārtha) [even where two or more are meant].

Tattvabodhinī

NSP p. 345–346

—प्रहासे—। मन्योपपद इति सप्तम्यन्तस्यानुगुणत्वेन व्याचष्टे—तस्मिन्प्रकृतिभूते सतीति । तस्माद्धातोर्लस्य स्थान इत्यर्थः ॥—तथाभूतेति । तिङ्वाच्यकारकवाचिनि प्रयुज्यमानेऽप्रयुज्यमाने चेत्यर्थः ॥—तिङ्गिति—। धात्वधिकारोक्ता इति किम् । हरीन् । शसः ‘सार्वधातुकमपित्’ इति ङित्वे ‘घेर्ङिति’ इति गुणः स्यात्, लिहः श्रियः इत्यादिशसन्तेषु ‘सार्वधातुके यक्’ इति यक् च स्यात् । केचित्तु वारिणीत्यत्र नुमि कृतेऽपि लघूपधगुणः स्यादित्याहुः । तन्न । क्ङितीति निषेधात्, इगन्तलप्रयुक्तस्य नुमो गुणप्रयोजकत्वे सन्निपातपरिभाषाविरोधाच्च

Bālamanoramā

प्रहासे च मन्योपपदे मन्यतेरुत्तम एकवच्च - प्रहासे च । वाक्यद्वयमिदं सूत्रम् ।प्रहासे च मन्योपपदे इति प्रथमं वाक्यम् । मध्यम इत्यनुवर्तते । मनधातुः श्यन्विकरण उपपदं यस्येति बहुव्रीहिः । मन्यपदश्रवणबलाद्धाताविति विशेष्यं लभ्यते । तदाह — मन्यधातुरित्यादिना । तस्मिन्प्रकृतिभूते सतीति । तस्माद्धातोर्लस्य स्थाने इत्यर्थः । मध्यमः स्यादिति । 'अस्मद्युपपदे' इति शेषः । अस्मद्युत्तमं इत्युत्तरसूत्रात्तदनुवृत्तेः । एवं च उत्तमपुरुषापवादोऽयं मध्यमविधिः ।मन्यतेरुत्तम एकवच्चे॑ति द्वितीयं वाक्यम् । तद्व्याचष्टे — मन्यतेस्तूत्तमः स्यादिति । 'युष्मद्युपपदे' इति शेषः । पूर्वसूत्रात्तदनुवृत्तेः । स चेति । सः = मन्येतरुत्तमपुरुषः,द्वित्वबहुत्वयोरपि एकवचनं लभत इत्यर्थः । मध्यमोत्तमयोव्र्यत्यासार्थमिदम् । एतत्सर्वमनुपदमेवोदाहरणे स्पष्टीभविष्यति ।

Footnotes (NSP 1915 ed.)

NSP p. 346 १ कर्तरि—कर्तृग्रहणमुत्तरार्थम्, भावकर्मणोस्तु यका बाधात् । अन्यथापवादविप्रतिषेधेन भावकर्मणोरपि ‘दिवादिभ्यः श्यन्’ स्यात् । यक्तु पुरस्तादपवादन्यायेन शप एव बाधकः स्यात् । २ परोक्षे इति—पारोक्षं च साक्षात्कृतमित्येतादृशविपयताशालिज्ञानविपयत्प्रम् । ३ अभूतेति अत्र भूतस्य कालविमानस्य संग्रतिकोणिस्तम्बश्च शित्यम् ।

translator notes

commentary BM: the sūtra is two sentences (vākyadvaya). In the first, 'prahāse ca manyopapade', 'madhyamaḥ' is carried forward (anuvartate) and 'asmady upapade' is to be supplied (śeṣa), carried forward from the following sūtra asmady uttamaḥ (SK 2164); so this madhyama is an exception (apavāda) to the uttama. In the second, 'manyater uttama ekavac ca', 'yuṣmady upapade' is to be supplied, carried forward from the preceding sūtra (SK 2162). Followed: both bracketed anuvṛttis in sutra_en and k1.
commentary BM: 'manyopapade' is a bahuvrīhi, '[a root] whose upapada is man with the śyan vikaraṇa'; the qualified noun 'dhātau' is obtained by the force of the word 'manya'. 'tasmin prakṛtibhūte sati' = 'in place of the l after that root'. 'sa ca' = the uttama puruṣa of man takes the singular even in dual and plural; the rule is for the interchange (vyatyāsa) of madhyama and uttama, to be made clear in the example below. Followed for '[with śyan, divādi]' (the man of manyate, not tanādi manute), '[— i.e. in place of the l after that root]' and '[even where two or more are meant]'.
commentary TB: Bhaṭṭoji explains the seventh-case word (saptamyanta) 'manyopapade' in keeping with its case: 'tasmin prakṛtibhūte sati' means 'in place of the l after that root'. Followed (agrees with BM).
textual Filing: sk.2163.t1 runs on beyond this sūtra: from '—tathābhūteti' it is TB on asmady uttamaḥ (SK 2164), and from '—tiṅg iti—' TB on tiṅśit sārvadhātukam (SK 2166). NSP footnotes filed in sk.2163.n1 (NSP p. 336 (scan page-0346)) belong to other units: fn 1 'kartari' to SK 2167, fn 2 'parokṣe iti' to SK 2171, and fn 3 (OCR 'abhūteti …', largely illegible; the scan reads 'bhūteti — bhūtatvaṃ ca vartamāna…', partly under the watermark, its marker standing over 'bhūtānadyatana') also to SK 2171. Collation (.work/collate-p44/batch01.md): SK 2163 is clean against the print.
translator The kaumudī gives no example here; the prahāsa examples (ehi manye odanaṃ bhokṣyase …) are given under SK 2170, once the laṭ forms are available. 'parihāse' in the kaumudī glosses the sūtra's 'prahāse'.

SK 2164 · A 1.4.107V

अस्मद्युत्तमः ॥ २१६४ ॥

asmadyuttamaḥ

asmady uttamaḥ — When asmad [is the upapada, having the same referent (samānādhikaraṇa) as the l whose substitute is the tiṅ, even when only implied (sthānin) — carried forward (anuvṛtti) from yuṣmady upapade samānādhikaraṇe sthāniny api madhyamaḥ, SK 2162], the uttama [puruṣa comes in place of that l].

Rule. The uttama comes when asmad "I, we" stands nearby with the same referent. As in SK 2162, asmad must denote the kāraka the ending denotes. It may be used or only understood.

Example.

ahaṃ bhavāmi "I am": aham "I" is the agent, and the ending denotes the agent

→ same referent → uttama → singular: bhū + mip

→ by SK 2167–2170 → bhavāmi.

Applies when / blocked by. Bhaṭṭoji writes only "when asmad is such". His commentators both fill it in from SK 2162: denoting the kāraka the ending denotes, used or not used.

Siddhānta-kaumudī

तथाभूतेऽस्मद्युत्तमः स्यात् ॥

When asmad is such [as described in yuṣmady upapade samānādhikaraṇe sthāniny api madhyamaḥ, SK 2162 — i.e. is the upapada denoting the kāraka that is denoted by the tiṅ, whether it is actually used or not used], the uttama [puruṣa] is to come.

Bālamanoramā

अस्मद्युत्तमः - अस्मद्युत्तमः । तथाभूत इति । तिङ्वाच्यकारकवाचिनि अप्रयुज्यमाने प्रयुज्यमाने चेत्यर्थः ।

translator notes

commentary BM: 'tathābhūte' means 'when [asmad] denotes the kāraka denoted by the tiṅ (tiṅvācyakārakavācini), whether not used or used'. Followed: the bracketed content of 'tathābhūte' in k1 and sutra_en.
commentary TB, printed under sk.2163.t1 (from '—tathābhūteti'): 'tiṅvācyakārakavācini prayujyamāne 'prayujyamāne ca' — the same gloss as BM. Followed (agrees with BM).
textual This unit has no TB block of its own; its TB is inside sk.2163.t1 (see above), which then continues with TB on tiṅśit sārvadhātukam (SK 2166). No NSP footnote on NSP p. 335 (scan page-0345) concerns this unit (those filed in sk.2153.n1 belong to SK 2158, 2162 and 2165). Collation (.work/collate-p44/batch01.md): SK 2164 clean against the print.
translator The label 'carried forward (anuvṛtti)' in sutra_en is the translator's inference: BM and TB only gloss Bhaṭṭoji's 'tathābhūte' as 'tiṅvācyakārakavācini aprayujyamāne prayujyamāne ca' and do not name an anuvṛtti. k1 keeps Bhaṭṭoji's own back-reference ('as described in SK 2162').
translator The kaumudī gives no example; the uttama forms (bhavāmi etc.) are given under SK 2170 (bhavāmi, bhavāvaḥ, bhavāmaḥ; ahaṃ bhavāmi …).

SK 2165 · A 1.4.108V

शेषे प्रथमः ॥ २१६५ ॥

śeṣe prathamaḥ

śeṣe prathamaḥ — In the remaining case (śeṣa) [— other than the domain of the madhyama and the uttama taught in the preceding sūtras (SK 2162–2164) —] the prathama [triad of tiṅ endings] is to come.

Rule. In the remaining case (śeṣa), the prathama comes. The remaining case is outside the scope of SK 2162–2164: no "you" and no "I" with the same referent.

Bhaṭṭoji then sets up the model root: bhū (root 1 of the list), in the sense sattā "being". One of Bhaṭṭoji's commentators says sattā here means remaining in one's own form.

Example.

Bhaṭṭoji says only "when the agent is meant and bhū + ti stands". One of his commentators spells out the choice for "he is":

the agent is meant, and the action is present → laṭ (SK 2151, 2152)

→ no condition for ātmanepada → parasmaipada (SK 2159)

→ no "you" or "I" with the same referent → prathama (this rule)

→ one agent → singular: tip (SK 2161, SK 186)

→ bhū + ti.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives two mixed cases. In tvam ahaṃ ca pacāvaḥ "you and I cook", both "you" and "I" are present. The uttama wins, because SK 2164 is the later rule. In devadattas tvaṃ ca pacatha "Devadatta and you cook", "you" is present. So the case is not a "remainder", and the madhyama comes, not the prathama.

Siddhānta-kaumudī

मध्यमोत्तमयोरविषये प्रथमः स्यात् ।{$ {!1 भू!} सत्तायाम्$} ॥ कर्तृविवक्षायां भू तीति स्थिते ॥

Where it is not the domain of the madhyama and the uttama, the prathama is to come. bhū (1) — being (sattā). When the agent (kartṛ) is intended to be expressed [by the ending — laṭ having been introduced in the agent, the parasmaipada chosen because the root lacks any condition for the ātmanepada, the prathama triad because there is no coreferent yuṣmad or asmad, and tip because the agent is one], and bhū + ti stands thus, [the following operations apply:]

Bālamanoramā

शेषे प्रथमः - शेषे । उक्तान्मध्यमोत्तमविषयादन्यः शेषः । तदाह — मध्यमोत्तमयोरविषय #इति । 'त्वमहं च पचाव' इत्यत्र तु परत्वादुत्तमपुरुष एव न तु मध्यमः ।देवदत्तस्त्वं च पचथ॑ इत्यत्रापि न प्रथमपुरुषः, युष्मदस्सत्वेन शेषत्वाऽभावादित्यलम् । भू सत्तायामिति । 'वर्तते' इति शेषः । भ्वादिगणे प्रथमो धातुरयम् । तत्रभू॑इत्येव गणे पाठः । अर्थनिर्देशस्त्वाधुनिक इति वक्ष्यते । यद्यपि सत्ता जातिः, न क्रिया, तथापि आत्मधारणं सत्तेत्युच्यते । स्वरूपेणाऽवस्थानमिति यावत् । कर्तृविवक्षायामिति । वर्तमानसत्तावृत्तेर्भूधातोः कर्तरि लटि आत्मनेपदनिमित्तहीनतया परस्मैपदे तिबादिनवके तत्रापि युष्मदस्मत्सामानाधिकरण्याऽभावात् प्रथमपुरुषत्रिके, तत्रापि कर्तुरेवकत्वविवक्षायां तिपि सति, भू-तीति स्थिते प्रक्रिया वक्ष्यत इत्यर्थः ।

translator notes

commentary BM: 'śeṣa' is what is other than the domain of the madhyama and uttama just taught; hence the kaumudī's 'madhyamottamayor aviṣaye'. BM adds that in 'tvam ahaṃ ca pacāvaḥ' only the uttama comes, by paratva, not the madhyama; and in 'devadattas tvaṃ ca pacatha' not the prathama, since with yuṣmad present the case is not a 'remainder'. Followed for the bracketed gloss of śeṣa in sutra_en; the examples are recorded (not in the kaumudī).
commentary BM on 'bhū sattāyām': 'vartate' ('is used') is to be supplied (śeṣa); bhū is the first root of the bhvādi gaṇa; in the gaṇa the reading is just 'bhū' and the statement of sense is modern (ādhunika), as will be said; although sattā is a jāti, not an action (kriyā), sattā is here called ātmadhāraṇa, i.e. remaining in one's own form (svarūpeṇāvasthāna). Recorded; the English keeps the house form 'root (number) — sense'.
commentary BM on 'kartṛvivakṣāyām': for bhū meaning present being, laṭ in the agent; parasmaipada because it lacks any ātmanepada condition; within the nine tip…, the prathama triad for want of coreference (sāmānādhikaraṇya) with yuṣmad or asmad; within that, tip since the agent is intended as one; bhū + ti standing thus, the procedure will be stated. Followed: the bracketed chain in k1 and the bracketed '[the following operations apply]'.
textual NSP footnotes 3 and 4 of p. 335 (scan page-0345), printed under sk.2153.n1, belong to this unit: fn 3 'aviṣaye iti' — hence in 'devadattaś ca tvaṃ ca', with ekaśeṣa, only 'yuvāṃ bhavathaḥ', the domain being that of the meaning of yuṣmad, since even in ekaśeṣa the elided meaning is understood through the basis of use of the surviving word; fn 4 'sattāyām iti' — sattā here is ātmadhāraṇa; after 'sattāyām' and the like, 'vartate' is to be supplied. Recorded.
textual Collation (.work/collate-p44/batch01.md; NSP p. 335, scan page-0345): clean; ours 'bhū tīti sthite' = print 'bhū ti iti sthite' (sandhi presentation). No TB is printed on this sūtra: the TB on p. 335 passes from 'tathābhūteti' (SK 2164) to 'tiṅśit' (SK 2166), both inside sk.2163.t1.

SK 2166 · A 3.4.113सार्वधातुकसंज्ञा

तिङ्शित्सार्वधातुकम् ॥ २१६६ ॥

tiṅśitsārvadhātukam

tiṅśit sārvadhātukam — tiṅ [suffixes] and [suffixes] having ś as it-marker (śit) [— taught under the heading 'dhātoḥ' (SK 2829), which is in force (adhikṛta) —] are called sārvadhātuka.

Rule. The tiṅ endings, and affixes marked with ś (śit), are named sārvadhātuka, if they are taught under the heading dhātoḥ "after a root".

Example.

bhū + ti: ti is a tiṅ taught after a root → sārvadhātuka.

śap (SK 2167) is marked with ś → also sārvadhātuka.

Applies when / blocked by. Why "taught after a root"? Bhaṭṭoji's commentators both answer with harīn "the Haris" (second case plural). Its ending śas is also marked with ś. If it were sārvadhātuka, it would count as ṅit by SK 2234. Then SK 245 (gher ṅiti) would give guṇa, and the form would be wrong. śas is a case-ending, not taught after a root, so it is not sārvadhātuka.

Siddhānta-kaumudī

तिङः शितश्च धात्वधिकारोक्ता एतत्संज्ञाः स्युः ॥

tiṅ [suffixes] and śit [suffixes] taught under the heading (adhikāra) 'dhātoḥ' [(SK 2829)] are to bear this designation (saṃjñā) [sārvadhātuka].

Bālamanoramā

तिङ्शित्सार्वधातुकम् - तत्र सार्वधातुककार्यं वक्ष्यन्सार्वधातुकंसंज्ञामाह — तिङ्शित् । धातोरित्यधिकृतं । तदाह — धात्वधिकारोक्ता इति । तेनहरी॑नित्यत्र शसः सार्वधातुकत्वं न,अन्यथा तिङ्शित्सार्वधातुक॑मिति शसः सार्वधातुकत्वात्सार्वधातुकमपिदिति ङित्त्वेघेर्ङिती॑ति गुणः स्यात् ।

translator notes

commentary BM: about to teach the operations conditioned by sārvadhātuka, Bhaṭṭoji first gives the designation. 'dhātoḥ' is in force as a heading (adhikṛta), and that is what he states with 'dhātvadhikāroktāḥ'. Hence in harīn the case-ending śas is not sārvadhātuka; otherwise, being sārvadhātuka by this rule, it would be ṅit by 'sārvadhātukam apit' (SK 2234) and guṇa would follow by 'gher ṅiti' (SK 245). Followed: the heading 'dhātoḥ' is given in sutra_en and k1 as the restricting condition.
commentary TB, printed under sk.2163.t1 (pratīka OCR '—tiṅg iti—'): why 'taught under the heading dhātoḥ'? Because of harīn: śas would be ṅit by 'sārvadhātukam apit' and 'gher ṅiti' would give guṇa; and in śas-forms such as lihaḥ, śriyaḥ, yak would come by 'sārvadhātuke yak' (SK 2756). Some add that in vāriṇī guṇa of the light penultimate would come after num has been added; TB rejects that example, citing the prohibition by kṅiti ca (SK 2217) (so the print, scan page-0346, 'kṅitīti niṣedhāt'; the OCR of sk.2163.t1 reads 'kṛtiti') and the conflict with the sannipāta-paribhāṣā. Agrees with BM; followed.
textual No TB block is filed under this unit; its TB is at the tail of sk.2163.t1, from '—tiṅg iti—' on. Collation (.work/collate-p44/batch01.md): clean; NSP p. 335 (scan page-0345).
translator The heading 'dhātoḥ' that BM names is identified by the translator with SK 2829 (A 3.1.91), the adhikāra sūtra 'dhātoḥ'.

SK 2167 · A 3.1.68V

कर्तरि शप् ॥ २१६७ ॥

kartari śap

kartari śap — When a sārvadhātuka [— carried forward (anuvṛtti) from 'sārvadhātuke yak' (SK 2756) —] denoting the agent (kartṛ) follows, śap comes [after a root (dhātu) — carried forward from 'dhātor ekāco halādeḥ…' (SK 2629)].

Rule. The affix śap comes after a root when a sārvadhātuka follows that denotes the agent. Its ś and p are it (SK 195, SK 1), so only a remains.

An affix placed between a root and its ending, like śap, is called a vikaraṇa. The name is from the earlier teachers.

Example.

bhū + ti → ti is sārvadhātuka and denotes the agent

→ bhū + śap + ti → bhū + a + ti.

Applies when / blocked by. "Denoting the agent" matters. A note in the printed edition says that in the sense of the object or the bare action, the affix yak (SK 2756) blocks śap anyway. So the word "agent" is there mainly for the rules that follow.

Siddhānta-kaumudī

कर्त्रर्थे सार्वधातुके परे धातोः शप् स्यात् । शपावितौ ॥

When a sārvadhātuka [suffix] in the sense of the agent (kartṛ) follows, śap is to come after a root (dhātu) [— 'sārvadhātuke' and 'dhātoḥ' being carried forward (anuvṛtti) from SK 2756 and SK 2629]. The ś and the p of śap are it-markers.

Tattvabodhinī

NSP p. 346

—कर्तरि शप् । ‘सार्वधातुके यक्’ इत्यतः सार्वधातुक इत्यनुवर्तते ‘धातोरेकाचः—’ इति सूत्राद्धातोरिति च, तदाह । कर्त्रर्थ इत्यादि

Bālamanoramā

कर्तरि शप् - कर्तरि शप् ।सार्वधातुके य॑गित्यस्मात्सार्वधातुक इत्यनुवर्तते ।धातोरेकाचो हलादे॑रित्यस्माद्धातोरिति । तदाह — कत्र्रर्थ इत्यादिना । तिङि परे धातोर्विहितानां प्रत्यायानां शबादीनां विकरणसंज्ञा प्राचीनाचार्यसिद्धा । शपाविताविति । शकारपकारौ 'लशक्वतद्धिते' इतिहलन्त्य॑मिति चेत्संज्ञकावित्यर्थः । ततश्च शपि शकारपकारयोर्लोपेऽकारमात्रं शिष्यत इत्यर्थः ।

translator notes

commentary BM: 'sārvadhātuke' is carried forward (anuvartate) from 'sārvadhātuke yak', and 'dhātoḥ' from 'dhātor ekāco halādeḥ…'; hence Bhaṭṭoji's 'kartrarthe…'. The name vikaraṇa for śap and the other suffixes placed after a root when tiṅ follows is established by earlier teachers. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: 'sārvadhātuke' is carried forward (anuvartate) from 'sārvadhātuke yak' and 'dhātoḥ' from 'dhātor ekācaḥ…'; that is what Bhaṭṭoji states with 'kartrarthe…' (OCR 'kartrayaṃ'). Agrees with BM; followed.
commentary BM on 'śapāv itau': ś is an it-marker by 'laśakvataddhite' (SK 195) and p by 'halantyam' (SK 1); when both are elided, only a remains of śap. Followed: 'The ś and the p of śap are it-markers'.
textual Collation (.work/collate-p44/batch01.md): SK 2167 clean against the print (NSP p. 336 = scan page-0346).
textual NSP footnote 1 on NSP p. 336 (scan page-0346), printed under sk.2163.n1 and keyed to 'kartari' in this unit: 'kartari — kartṛgrahaṇam uttarārtham, bhāvakarmaṇos tu yakā bādhāt; anyathāpavādavipratiṣedhena bhāvakarmaṇor api divādibhyaḥ śyan syāt; yak tu purastādapavādanyāyena śapa eva bādhakaḥ syāt' — the word 'kartari' is for the following rules, since in bhāva and karman śap is blocked by yak anyway; otherwise, by the conflict of exceptions (apavādavipratiṣedha), 'divādibhyaḥ śyan' would come in bhāva and karman too, while yak, by the principle that a preceding exception blocks only the immediately following rule (purastādapavāda), would block only śap. The English 'denoting the agent' is compatible with it. Recorded.

SK 2168 · A 7.3.84V

सार्वधातुकार्धधातुकयोः ॥ २१६८ ॥

sārvadhātukārdhadhātukayoḥ

sārvadhātukārdhadhātukayoḥ — When a sārvadhātuka or an ārdhadhātuka follows, guṇa [(guṇaḥ, carried forward (anuvṛtti) from mider guṇaḥ, SK 2346)] replaces [the ik (ikaḥ, presented by the paribhāṣā iko guṇavṛddhī, SK 34)] of an aṅga [(aṅgasya, the adhikāra) ending in an ik (tadantavidhi)].

Rule. When a sārvadhātuka or an ārdhadhātuka follows, guṇa replaces the final ik of an aṅga ending in an ik. (The name ārdhadhātuka is taught at SK 2187.)

The word guṇa is carried from SK 2346. The ik is supplied by SK 34.

Example.

bhū + a + ti: the aṅga bhū ends in the ik ū; a (śap) is sārvadhātuka

→ guṇa of ū is o → bho + a + ti

→ o becomes av before a vowel (SK 61) → bhav + a + ti

→ bhavati "he is".

With tas: bhū + a + tas → bhavatas → s becomes ru, then visarga → bhavataḥ "the two are".

Siddhānta-kaumudī

अनयोः परयोरिगन्ताङ्गस्य गुणः स्यात् । अवादेशः । भवति । भवतः ॥

When these two follow, guṇa is to replace [the final ik of] an aṅga ending in an ik. [In bhū + a + ti, the ū thus becomes o; then] the av-substitute [replaces the o, an ac following]: bhavati [laṭ, prathama-puruṣa singular]. bhavataḥ [dual].

Bālamanoramā

सार्वधातुकार्धधातुकयोः - भू-अ-ति-इति स्थिते — सार्वधातुकाद्र्ध । 'इको गुणवृद्धी' इति परिभाषया 'इक' इत्युपस्थितेन अङ्गस्येत्यधिकृतं विशेष्यते । तदन्तविधिः । 'मिदेर्गुण' इत्यस्माद्गुण इत्यनुवर्तते । तदाह — अनयोरित्यादिना । तथा च ऊकारस्य गुण ओकारः । अवादेश इति ।ओकारस्येटति शेषः । तथा च परिनिष्ठितं रूपमाह — भवतीति । भवत इति । कर्तृद्वित्वविवक्षायां भूधातोर्लस्तसादेशे च कृते — झोऽन्तः ।

translator notes

commentary BM: at the stage bhū-a-ti this sūtra applies. The adhikāra 'aṅgasya' is qualified by 'ikaḥ', which is presented by the paribhāṣā iko guṇavṛddhī (SK 34), and by tadantavidhi [an aṅga ending in ik] is meant; 'guṇaḥ' is carried forward (anuvṛtti) from mider guṇaḥ (SK 2346). Followed: both are carried in brackets in sutra_en and k1.
commentary BM: guṇa of the ū is o; on 'avādeśaḥ' the words 'of the o, when an ac follows' are to be supplied (śeṣa), which gives the finished form bhavati; bhavataḥ is formed when duality of the agent is intended and tas has replaced la. Followed for the brackets in k1 (bhū + a + ti, ū → o, av for o before an ac). The last clause of sk.2168.b1 ('…jho 'ntaḥ') is BM's lead-in to SK 2169.
textual No TB on this sūtra is printed: NSP p. 336 (scan page-0346) passes from TB on 'kartari śap' (sk.2167.t1) to 'jho 'ntaḥ' (sk.2169.t1). The p. 336 footnotes (filed under sk.2163.n1) are keyed to SK 2167 and SK 2171, not to this unit. Collation (.work/collate-p44/batch01.md): clean.
translator Bhaṭṭoji names neither the rule for the av-substitute nor the stage bhū + a + ti; the bracketed stage follows BM. The labels 'laṭ, prathama-puruṣa singular / dual' are the translator's.

SK 2169 · A 7.1.3V

झोऽन्तः ॥ २१६९ ॥

jho'ntaḥ

jho 'ntaḥ — In place of jh [(the a of 'jha' is for pronunciation) that is a part of a suffix (pratyaya) — 'pratyaya' carried forward (anuvṛtti) from āyaneyīnīyiyaḥ phaḍhakhachaghāṃ pratyayādīnām (SK 475), but not its 'ādi'], ant [(the final a of 'anta' is for pronunciation)] is substituted.

Rule. The jh that is part of an affix is replaced by ant. The final a of anta in the sūtra is only for pronunciation.

The word "affix" is carried from SK 475. That rule also says "initial", but "initial" is not carried. So jh anywhere in an affix is replaced.

Example.

bhū + jhi → śap, guṇa, av → bhava + jhi

→ jh becomes ant (this rule) → bhava + anti

→ a + a gives one a, the later one (pararūpa, SK 191) → bhavanti "they are".

The madhyama forms are made like bhavati: bhavasi (sip), bhavathaḥ (thas), bhavatha (tha).

Applies when / blocked by. "Part of an affix" matters. In ujjhitā the jh belongs to the root, so it stays. This is from one of Bhaṭṭoji's commentators.

Watch out. Why is the a of bhava not lengthened before anti by SK 2170? The jh of jhi is a yañ sound, and SK 2170 lengthens before a yañ. But ant is not itself a yañ. And SK 49, the rule that a substitute is treated like what it replaced, does not apply when the rule depends on a particular sound. So ant is not treated as the yañ jh. One of Bhaṭṭoji's commentators gives this reason. So SK 191 applies: bhavanti, not bhavānti.

Siddhānta-kaumudī

प्रत्ययावयवस्य झस्यान्तादेशः स्यात् । अतो गुणे SK 191 । भवन्ति । भवसि । भवथः । भवथ ॥

Let ant be the substitute (antādeśa) for jh which is a part (avayava) of a pratyaya. [bhava + jhi → bhava + anti by this rule; then, for the two a-vowels,] ato guṇe (SK 191) [gives the single latter-vowel substitute (pararūpa), not savarṇa-lengthening → bhavanti]: bhavanti ["they are", prathama-puruṣa plural]. bhavasi [madhyama-puruṣa singular]. bhavathaḥ [madhyama-puruṣa dual]. bhavatha [madhyama-puruṣa plural].

Tattvabodhinī

NSP p. 346

—झोऽन्तः । तकारादकार उच्चारणार्थः । ‘आयनेयीनी—’ इति सूत्रात्प्रत्ययप्रहणमनुवर्तते न लादिग्रहणम्, एकदेशे स्वरितलप्रतिज्ञानात् । तस्याप्यनुवृत्तौ तु शयान्ते इति न सिध्येत् । शीङो ‘लेटोडाटौ’ इत्यन्तरङ्गलादन्तादेशात्प्रागाटि कृते इत्यादिलाभावात्, तदेतदाह—प्रत्ययावयवस्येति । प्राचा तु प्रत्ययान्तस्येत्युक्तं तदनेन प्रत्युक्तम् । इह मनोरमायामादिग्रहणं निवृत्तमित्युक्तं तदापाततः अन्यत्राप्रवृत्तस्यादिग्रहणस्य निवृत्तलायोगात्, निवृत्तमित्यस्याननुवृत्तमित्यर्थं इति वा कथंचिद्व्याख्येयम् । यत्तु प्रत्ययादेरिति प्रन्थसमर्थनाय व्याचक्षते आङागमे कृते तत्सहितोऽपि प्रत्ययोऽस्तु नाम न तु तत्सहित एव प्रत्यय इति नियमोऽस्तीति । तन्न । अवयवविनिर्मुक्तस्यावयविलायोगात् । अन्यथा भूयास्तामित्यादौ तामादीनामिङागमापत्तेः । ननु अङ्गात्परस्य प्रत्ययस्येटः यामुडन्तं तु नाङ्गमिति चेत् । न । आगमविनिर्मुक्तस्यापि प्रत्ययलमिति वदतां मते भवामि भविष्यामीत्यादौ विकरणान्तस्येव तदादिग्रहणवलेन यामुडन्तस्याप्यङ्गताया दुर्वारलात् । किं च लविषीयेत्यत्र विशेषविहितलात्सीयुटि कृते लिङः स्थाने इट् तस्यागमेनादिलविघातात्प्रत्ययाद्युदात्तत्वं न प्राप्नोतीत्याशङ्क्य प्रत्ययस्वरे कर्तव्ये आगमा अविद्यमानवदित्यतिदेश ‘आद्युदात्तश्चे’ति सूत्रे भाष्यादौ स्वीकृतः । न चैतत्केवलस्यापि प्रत्ययत्वे युज्यते, न च तन्मते आगमसहितस्यापि प्रत्ययलादिकारस्याप्युदात्तः स्यात्, तद्वारणाय प्रत्ययस्वरे कर्तव्य इत्यादिग्रन्थः स्वीकर्तव्य एवेति नास्त्येवाकरग्रन्थविरोध इति वाच्यम् । ‘आगमा अनुदात्ताः’ इति विशेषवचनेनागमस्याप्यनुदात्तत्वे कृते आद्युदात्तलस्य तत्राप्रवृत्तेरिति दिक् ॥—झस्येति । झकारादकार उच्चारणार्थः—अतो गुणे इति । ‘अतो दीर्घो यञि’ इति तु न प्रवर्तते, स्थान्यलादेशविधौ स्थानिवत्त्वनिषेधादिति भावः

Bālamanoramā

झोऽन्तः - झः अन्त इति च्छेदः । 'झ' इति षष्ठन्तम् । आदेशे तकारादकार उच्चारणार्थः ।आयनेयी॑ति सूत्रात्प्रत्ययग्रहणमनुवर्तते, न त्वादिग्रहणमपि, अस्वरितत्वात् । अनुवृत्तं च प्रत्ययग्रहणमवयवषष्ठन्तमाश्रीयते । तदाह — प्रत्ययावयवस्येति । झस्य । झकारस्येत्यर्थः । अन्तादेशः स्यादिति । 'अन्त्' इत्ययमादेशः स्यादित्यर्थः । प्रत्ययावयवस्येति किम् । उज्झिता । अत्र धात्ववयवस्य झकारस्य न भवति । आदिग्रहणानुवृत्तौ तु 'शयान्तै' इति न सिध्यति । अन्तादेशात्प्रागेवान्तरङ्गत्वाल्लेटोऽडाटावित्याटि कृते झकारस्य प्रत्ययादित्वाऽभावादिति भाष्ये स्पष्टम् । एवं च 'भव-झी' त्यत्र झकारस्य अन्त् इत्यादेशे, भव-अन्तीति स्थिते, 'अतो गुण' इति द्वयोरकारयोः सवर्णदीर्गापवादे पररूपे कृते, भवन्तीति रूपमित्यर्थः । अन्तादेशे प्रथमाऽकारोच्चारणं तु लुगविकरणे द्विषन्तीत्यादौ अकारश्रवणार्थम् । भवसीति । मध्यमपुरुषैकवचने सिपि शपि गुणेऽवादेशे रूपम् । भवथ इति । मध्यमपुरुषद्विवचने थसि शपि गुणेऽवादेशे रुत्वविसर्गयोश्च रूपम् । 'न विभक्तौ तुस्मा' इति सस्य नेत्त्वम् । भवथेति । मध्यमपुरुषबहुवचने थादेशे शपि गुणे अवादेशे रूपम् ।

translator notes

commentary BM: 'jhaḥ' is a sixth-case word (ṣaṣṭhyanta); in the substitute the a after the t is for pronunciation (so the substitute is ant); 'pratyaya' is carried forward (anuvartate) from āyaneyīnīyiyaḥ… (SK 475), but not 'ādi', because it is not svarita; the carried-forward 'pratyaya' is taken as a sixth case of the whole of which jh is a part (avayavaṣaṣṭhī) — hence Bhaṭṭoji's 'pratyayāvayavasya'. Counterexample: ujjhitā, where the jh belonging to the dhātu is not replaced. Were 'ādi' also carried forward, śayāntai would not be obtained, since the āṭ augment of leṭo 'ḍāṭau, being antaraṅga, is added before the ant-substitution and the jh is then no longer suffix-initial (so in the Bhāṣya). Followed in sutra_en (the bracketed anuvṛtti of 'pratyaya' only, and 'part of a suffix').
commentary TB: the a after the t is for pronunciation; 'pratyaya' is carried forward from 'āyaneyīnī…' but not 'ādi', because svarita is marked on only a part of that sūtra; with 'ādi' śayāntai would fail (āṭ of leṭo 'ḍāṭau applied first, as antaraṅga). TB says Bhaṭṭoji's 'pratyayāvayavasya' answers an earlier author (prācā) who wrote 'pratyayāntasya', and it criticises the Manoramā's wording that 'ādi' is 'discontinued' (nivṛtta) as loose, 'ādi' never having been operative so as to be discontinued; it also rejects a defence of a 'pratyayādeḥ' reading at length (augment-inclusive suffixhood, bhūyāstām, laviṣīya, āgamā anudāttāḥ). Agrees with BM on the anuvṛtti; followed in sutra_en. The polemic is recorded, not rendered.
commentary TB on 'jhasya': the a after jh is for pronunciation (the OCR's 'kṣakāra' read as jhakāra). On 'ato guṇe': ato dīrgho yañi (SK 2170) does not apply [to lengthen the a of bhava before the substitute ant], since sthānivadbhāva is excluded for a rule conditioned by a single sound (analvidhau). Followed: 'jh' (not 'jha') in k1 and sutra_en; the bracket names pararūpa, not lengthening.
commentary BM: bhava + jhi → bhava + anti by the ant-substitution; then ato guṇe, the exception to savarṇa-lengthening, gives pararūpa for the two a-vowels → bhavanti. The initial a of ant is pronounced so that it is heard in forms with luk of the vikaraṇa such as dviṣanti. bhavasi: sip, śap, guṇa, av-substitution; bhavathaḥ: thas, śap, guṇa, av, then ru and visarga (the s is not an it by na vibhaktau tusmāḥ); bhavatha: tha, śap, guṇa, av. BM's lead-in to the sūtra (bhavataḥ with tas, then 'jho 'ntaḥ') is printed at the tail of sk.2168.b1. Followed for the bracketed derivation of bhavanti in k1; the other steps are recorded, not added.
textual Collation (.work/collate-p44/batch01.md; NSP p. 336, scan page-0346): SK 2169 clean; the cross-reference to SK 191 agrees with the printed number 191.
translator The person-and-number labels in brackets are supplied for readability; the kaumudī lists the forms only, continuing the paradigm of bhū in laṭ begun at SK 2168 (bhavati, bhavataḥ) and completed at SK 2170 (bhavāmi, bhavāvaḥ, bhavāmaḥ).

SK 2170 · A 7.3.101V

अतो दीर्घो यञि ॥ २१७० ॥

ato dīrgho yañi

ato dīrgho yañi — In place of the a [at the end of an aṅga — 'aṅgasya', adhikāra], a long vowel (dīrgha) comes when [a sārvadhātuka affix — 'sārvadhātuke' carried forward (anuvṛtti) from turustuśamyamaḥ sārvadhātuke, SK 2444] beginning with yañ follows.

Rule. The a at the end of an aṅga is made long when a sārvadhātuka beginning with a yañ sound follows. yañ is the pratyāhāra y v r l ñ m ṅ ṇ n jh bh. The word "sārvadhātuka" is carried from SK 2444.

Example.

bhū + mi → śap, guṇa, av → bhava + mi

→ m is a yañ → a made long → bhavāmi "I am".

bhava + vas → bhavāvaḥ "we two are"; bhava + mas → bhavāmaḥ "we are".

But is bhava the aṅga? The affix mi was added after the root bhū, not after bhava. One of Bhaṭṭoji's commentators answers: by the word "beginning with" in SK 199, what includes the vikaraṇa is also an aṅga.

Bhaṭṭoji then gives the whole present with its pronouns:

sa bhavati "he is" · tau bhavataḥ "those two are" · te bhavanti "they are"

tvaṃ bhavasi "you are" · yuvāṃ bhavathaḥ "you two are" · yūyaṃ bhavatha "you all are"

ahaṃ bhavāmi "I am" · āvāṃ bhavāvaḥ "we two are" · vayaṃ bhavāmaḥ "we are".

Applies when / blocked by. Here Bhaṭṭoji also gives the mockery examples of SK 2163. The singular example is ehi manye odanaṃ bhokṣyase iti, bhuktaḥ so 'tithibhiḥ. For two or many, the verb "eat" changes but manye stays singular:

etaṃ manye odanaṃ bhokṣyethe "come, you two — you think 'we two shall eat rice'"

eta manye odanaṃ bhokṣyadhve "come, all of you — you think 'we shall eat rice'".

Bhaṭṭoji prints the two together as etam eta vā …; one of his commentators reads them as these two sentences.

The real sense is bhokṣye, bhokṣyāvahe, bhokṣyāmahe "I, we two, we shall eat", and manyase, manyethe, manyadhve "you, you two, you all think".

Two counter-examples follow. etu bhavān, manyate "odanaṃ bhokṣye" iti has bhavān "your honour", not yuṣmad. The condition of SK 2162 is carried into SK 2163, so no swap. ehi, manyase "odanaṃ bhokṣye" iti is a plain statement, with no mockery. So the persons stay as they are.

Siddhānta-kaumudī

अतोऽङ्गस्य दीर्घः स्याद् यञादौ सार्वधातुके परे । भवामि । भवावः । भवामः । स भवति । तौ भवतः । ते भवन्ति । त्वं भवसि । युवां भवथः । यूयं भवथ । अहं भवामि । आवां भवावः । वयं भवामः । एहि मन्ये ओदनं भोक्ष्यसे इति भुक्तः सोऽतिथिभिः । एतमेत वा मन्ये ओदनं भोक्ष्येथे । भोक्ष्यध्वे । भोक्ष्ये । भोक्ष्यावहे । भोक्ष्यामहे । मन्यसे । मन्येथे । मन्यध्वे । इत्यादिरर्थः । युष्मद्युपपदे SK 2162 इत्याद्यनुवर्तते । तेनेह न । एतु भवान्मन्यते ओदनं भोक्ष्ये इति भुक्तः सोऽतिथिभिः । प्रहासे किम् । यथार्थकथने माभूत् । एहि मन्यसे ओदनं भोक्ष्ये इति भुक्तः सोऽतिथिभिरित्यादि ॥

In place of the a of an aṅga [ending in a], a long vowel (dīrgha) is to come when a sārvadhātuka affix beginning with yañ (yañādi) follows [the sārvadhātuka carried forward (anuvṛtti) from turustuśamyamaḥ sārvadhātuke, SK 2444].

bhavāmi. bhavāvaḥ. bhavāmaḥ.

[The person-allocation, recalled with the pronouns:] sa bhavati (he is), tau bhavataḥ, te bhavanti; tvaṃ bhavasi (you are), yuvāṃ bhavathaḥ, yūyaṃ bhavatha; ahaṃ bhavāmi (I am), āvāṃ bhavāvaḥ, vayaṃ bhavāmaḥ.

[Example of prahāse ca manyopapade manyater uttama ekavac ca, SK 2163:] ehi manye odanaṃ bhokṣyase iti, bhuktaḥ so 'tithibhiḥ — "Come! You think, 'I shall eat rice' — [but] it has been eaten by the guests." etam eta vā manye odanaṃ bhokṣyethe, bhokṣyadhve — "Come, you two" (etam) [… bhokṣyethe], or "Come, all of you" (eta) [… bhokṣyadhve]. The meaning is: bhokṣye (I shall eat), bhokṣyāvahe (we two shall eat), bhokṣyāmahe (we shall eat) [for bhokṣyase, bhokṣyethe, bhokṣyadhve], and manyase (you think), manyethe (you two think), manyadhve (you all think) [for manye], and so on.

The expression beginning yuṣmady upapade (SK 2162) is carried forward (anuvṛtti) [into prahāse ca]. Therefore [the rule does] not [apply] here: etu bhavān manyate odanaṃ bhokṣye iti, bhuktaḥ so 'tithibhiḥ — "Let your honour come! Your honour thinks, 'I shall eat rice' — it has been eaten by the guests."

Why "in jest" (prahāse)? So that it does not happen when the matter is stated as it is (yathārthakathana): ehi manyase odanaṃ bhokṣye iti, bhuktaḥ so 'tithibhiḥ, and so on.

Tattvabodhinī

NSP p. 346

—अतो दीर्घो— ‘तुरुस्तुशम्यमः—’ इति सूत्रात्सार्वधातुक इत्यनुवर्तते । सार्वधातुके किं, केशवः अङ्गना । अत आत् इति वक्तव्ये दीर्घप्रहणं दीर्घ एव यथा स्यादित्येवमर्थम् । अन्यथाऽपाक्षीरोदनं देवदत्त ननु पचामि भोरित्यत्रानन्त्यस्यापि प्रश्नाख्यानयोरिति इतः स्यात् । केचित्तु अत आदिति सुवचं तपरकरणसामर्थ्याद्विकारनिवृत्तिर्भवेदिति इतस्यापि प्रसङ्गात्, उदात्तस्थाने उदात्त आकारः, अनुदात्तस्थानेऽनुदात्त आकार इत्यादि तु ‘स्थानेऽन्तरतमः’ इत्यनेनैव सिद्धम् । अत एव ‘वृषाकप्यमि—’ इति सूत्रे वृषाकपिशब्दो मध्योदात्त एक एवोदात्तत्वं प्रयोजयति, अग्न्यादिषु तु ‘स्थानेऽन्तरतमः’ इत्येव सिद्धमिति मनोरमादावुक्तम् । ततश्च प्रयोजनाभावात्तपरकरणमनणि विध्यर्थमिति नाशङ्कनीयमेव । यदि तु ‘हल्ङ्याब्भ्यः’ इत्यत्र आ आबिति वदत आ इत्यत्रापि आ आ इति प्रश्लेषः क्रियते तदा तपरकरणं विनापीष्टसिद्धिरित्याहुः । ‘प्रहासे च—’ इति सूत्रस्योदाहरणमाह—एहि मन्ये इति । ओदनं भोक्ष्ये इति त्वं मन्यस इत्यर्थः ॥—एतं एत वेति । एतं मन्ये ओदनं भोक्ष्येथे एतं मन्ये ओदनं भोक्ष्यध्वे इत्यन्वयः । भोक्ष्यावहे इति युवां मन्येथे, भोक्ष्यामह इति यूयं मन्यध्वे इति क्रमेणार्थः

Bālamanoramā

अतो दीर्घो यञि - उत्तमपुरुषैकवचनेऽपि शपि गुणे अवादेशे भव-मि इति स्थिते -अतो दीर्घो यञि ।अङ्गस्ये॑त्यधिकृतमता विशेष्यते । तदन्तविधिः । 'तुरुस्तुशम्यम' इत्यतः सार्वधातुक इत्यनुवृत्तं यञा विशेष्यते । तदादिविधिः । तदाह — अदन्तस्येत्यादिना । भवामीति । न च भूधातोर्विहितलादेशं प्रति भूधातुरेवाऽङ्गं , न तु भवेति विकरणान्तमिति वाच्यं,यस्मात्प्रत्ययविधिस्तदादि प्रत्ययेऽङ्ग॑मित्यत्र तदादिग्रहणेन विकरणविशिष्टस्यापि अङ्गत्वात् । भवावः भवाम इति । लस्य वसि मसि च शपि गुणेऽवादेशे अतोदीर्घे रुत्वे विसर्गे च रूपे । 'न विभक्ता' विति सस्य नेत्त्वम् । अथ प्रथममध्यमोत्तमपुरुषव्यवस्थामुक्तां स्मारयितुमाह — स भवतीत्यादि ।अथ प्रहासे चे॑ति सूत्रस्योदाहरति — एहीति । सर्वेषु भुक्तवत्सु भोक्तुमागतं जामातरं प्रति परिहासाय प्रवृत्तमिदं वाक्यम् । भो जामातः ! एहि = आगच्छ, 'ओदनं भोक्ष्ये' इति त्वं मन्यसे, नैतद्युक्तमित्यर्थः । कुतैत्यत आह — भुक्तः सोऽतिथिभिरिति । स ओदनोऽतिथिभिर्भिक्षित इत्यर्थः । अत्र भुजेरुत्तमपुरुषे प्राप्ते मध्यमः पुरुषः । मन्येतस्तु मध्यमपुरुषे प्राप्ते उत्तमः पुरुषः । #एतम् एत चेति । हे जामातरौ ! आगच्छतम्, 'ओदनं भोक्ष्यावह#ए' इति मन्येथे इति, भो जामातरः ! 'ओदनं भोक्ष्यामहे' इति मन्यध्वे इति चार्थः । अत्रोभयत्रापि भुजेरुत्तमे प्राप्ते मध्यमः । मन्यतेस्तु मध्यमे प्राप्ते उत्तमः, द्वित्वबहुत्वयोरेकवचनं व्याचष्टे — मन्यस इत्यादिना । अनुवर्तत इति ।प्रहासे चेति सूत्रे॑ इति शेषः । एतु भवानिति । युष्मद्भवतोः पर्यायत्वाऽभावस्यानुपदमेवोक्तत्वादिति भावः । इति लट्प्रक्रिया ।

translator notes

commentary BM: 'aṅgasya' is the adhikāra and is qualified by 'ataḥ', so that the rule is a tadantavidhi (of an aṅga ending in a); 'sārvadhātuke' is carried forward (anuvṛtta) from turustuśamyamaḥ… and qualified by 'yañā', a tadādividhi (a sārvadhātuka beginning with yañ). BM cites Bhaṭṭoji's gloss as 'adantasya…', where our kaumudī (and the print, per the batch-1 collation) reads 'ato 'ṅgasya'. Followed for the bracketed 'ending in a' and 'beginning with yañ'.
commentary TB: 'sārvadhātuke' is carried forward (anuvartate) from turustuśamyamaḥ…; counter-examples for 'sārvadhātuke': keśavaḥ, aṅganā. TB then discusses why the sūtra says 'dīrgha' rather than 'ata āt' (to exclude the pluti of anantyasyāpi praśnākhyānayoḥ). Followed for the anuvṛtti (agrees with BM); the rest recorded.
commentary BM on bhavāmi: bhava + mi after śap, guṇa and av. Objection: for the lādeśa prescribed after bhū only bhū is the aṅga, not bhava ending in the vikaraṇa. Answer: by 'tadādi' in yasmāt pratyayavidhis tadādi pratyaye 'ṅgam, what is qualified by the vikaraṇa is also an aṅga. bhavāvaḥ, bhavāmaḥ: vas, mas; śap, guṇa, av, lengthening by this rule, ru and visarga; the s is not it by na vibhaktau tusmāḥ. 'sa bhavati' etc. is given to recall the allocation of prathama, madhyama and uttama puruṣa stated earlier. Followed for the bracketed '[The person-allocation, recalled with the pronouns:]'.
commentary BM: 'ehi …' illustrates prahāse ca (SK 2163). It is said in jest to a son-in-law who comes to eat after everyone has eaten: 'Come; you think "I shall eat rice" — that is not right, for the rice has been eaten by the guests.' For bhuj the madhyama replaces the due uttama, and for man the uttama replaces the due madhyama. 'etam eta ca' [BM's reading; ours 'vā']: 'Come, you two — you think "we two shall eat rice"'; 'Come, all — you think "we shall eat rice"'. By 'manyase' etc. Bhaṭṭoji explains the singular [manye] used for the dual and plural. 'anuvartate' means: in the sūtra prahāse ca. 'etu bhavān': because yuṣmad and bhavat are not synonyms, as just stated. Followed for the meaning of the joke, for the bracketed glosses and for '[into prahāse ca]'.
commentary TB: 'ehi manye' illustrates prahāse ca; its sense is 'you think "I shall eat rice"'. TB construes 'etam eta vā' as two sentences: etaṃ manye odanaṃ bhokṣyethe and eta manye odanaṃ bhokṣyadhve, meaning 'you two think "we two shall eat"' and 'you all think "we shall eat"'. Followed for the construal of etam with bhokṣyethe and eta with bhokṣyadhve.
textual The batch-1 collation (.work/collate-p44/batch01.md) finds SK 2170 clean against NSP p. 336 (scan page-0346): every form, including 'etam eta vā manye … bhokṣyadhve. bhokṣye. bhokṣyāvahe. bhokṣyāmahe. manyase. manyethe. manyadhve', matches the print. BM's pratīka 'etam eta ca' differs from the kaumudī's 'vā'; the kaumudī reading is translated.
translator The prahāsa examples are the kaumudī's delayed illustration of SK 2163, given here once the laṭ forms are available. 'ity ādir arthaḥ' is taken as listing the sense-values of the transposed persons: bhokṣyase etc. stand for bhokṣye etc., and the singular manye for manyase, manyethe, manyadhve. The English glosses of the sentences are the translator's, following BM and TB.

SK 2171 · A 3.2.115V

परोक्षे लिट् ॥ २१७१ ॥

parokṣe liṭ

parokṣe liṭ — [After a root, in the sense of what is past — 'bhūte', the heading (adhikāra) from SK 2995 — and not of today — 'anadyatane' carried forward (anuvṛtti) from anadyatane laṅ, SK 2205 —] liṭ comes when [the sense is] beyond perception (parokṣa).

Rule. liṭ comes after a root whose meaning is past (bhūta), not of today (anadyatana), and beyond perception (parokṣa). Then, as always, tip and the rest replace the l.

"Past" is the heading bhūte (SK 2995, taught later). "Not of today" is carried from SK 2205.

Example.

bhū, of a being long past and not witnessed

→ bhū + liṭ (this rule) → bhū + l → prathama singular → bhū + tip.

Applies when / blocked by. What is "today"? One of Bhaṭṭoji's commentators gives the definition he finds in Kaiyaṭa's commentary. "Today" is the day together with the last watch of the past night and the first watch of the coming night.

What is "beyond perception"? The same commentator says all views agree on this much: it is outside the range of the speaker's senses. The other commentator says every action is imperceptible, so what is meant is that the means of the action were not perceived; scholars discuss this.

Siddhānta-kaumudī

भूतानद्यतनपरोक्षार्थवृत्तेर्धातोर्लिट् स्यात् । लस्य तिबादयः ॥

After a root (dhātu) that is used for a meaning that is past (bhūta), not of today (anadyatana) and beyond perception (parokṣa), liṭ comes. [In place of] the l, tip and the rest [come — the nine beginning with tip].

Tattvabodhinī

NSP p. 346–347

— परोक्षे लिट् । यद्यप्यधिश्रयणादिव्यापाररूपा क्रिया सर्वा परोक्षैव । उक्तं हि भाष्ये—‘क्रियानामेयमत्यन्तापरिदृष्टा पूर्वापरीभूतावयवा न शक्या पिण्डीभूता निदर्शयितुमिति, तथापि तदनुकूलशक्तिमतां व्यापाराविष्टानां साधनानां पारोक्षयमिह विवक्षितम्, तेन क्रियानाविष्टसाधनमात्रप्रत्यक्षेऽपि लिट् भवत्येव । अयं पपाच त्वं पेचिथ । ननु क्रियाशब्दवाच्याधि- ध्ययाधः श्रयणादिव्यापाराणां युगपत्रस्य क्षाविषयत्वेऽपि क्रमशः प्रत्यक्षविषयत्वमस्ति, यत्र तु क्रमशोऽपि प्रत्यक्षविषयत्वं नास्ति तत्र हि पारोक्ष्यं क्रियायाः, ततश्च लिङ्गत्तमपुरुषो दुर्लभ इति चेत् । अत्राहुः । स्वव्यापारस्यापि वर्तमानतादशायां व्यासङ्गादिना स्वयमप्रतिसंधाने ततः कार्येणानुमितौ भवत्येव । ‘वहु जगद पुरस्तात्तस्य मत्ता किलाहम्’ इति वदिति

Bālamanoramā

परोक्षे लिट् - परोक्षे लिट् । अनद्यतने लडित्यस्मादनद्यतन इत्यनुवर्तते । 'भूते' इत्यधिकृतम् । परोक्षत्वं धात्वर्थविशेषणम् । तदाह — भूतानद्यतनेत्यादिना । अतीतरात्रेरन्त्ययामेन आगमिरात्रेराद्ययामेन सहितो दिवसोऽद्यतन इति लुङ्सूत्रभाष्ये कैयटे स्थितम् । परोक्षत्वं तु वर्षशतवृत्तत्वमित्येके । वर्षसहस्रवृत्तत्वमित्यपरे । द्व्यहवृत्तत्वं, त्र्यहवृत्तत्वं चेत्यन्ये । कुड्यकटाद्यन्तरितत्वमितीतरे । एते पक्षा भाष्ये स्थिताः । तत्र प्रयोक्तुरिन्द्रियाऽगोचरत्वं परोक्षत्वमित्येव सर्वसंमतमित्यलम् । लस्य तिबादय इति । तिबादिनवकमित्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 347 १ आदिभूतादिति—अनेन चाधिकारसूत्रे द्वितीयस्येति न कर्तव्यमिति ध्वनितम् । २ अन्ये इत्यादि—इतरनिवृत्तिपूर्वकाव-स्थानस्य शेषशब्दार्थत्वादिदमुक्तम् ।

translator notes

commentary BM: 'anadyatane' is carried forward (anuvartate) from anadyatane laṅ, and 'bhūte' is the heading (adhikṛtam); parokṣatva qualifies the meaning of the root (dhātvarthaviśeṣaṇam), hence Bhaṭṭoji's 'bhūtānadyatana…'. 'Today' (adyatana), as Kaiyaṭa states under the luṅ-sūtra, is the day together with the last watch of the past night and the first watch of the coming night. On parokṣatva the Bhāṣya records views (having happened a hundred years ago, a thousand years ago, two or three days ago, screened by a wall or mat); what all agree on is 'being outside the range of the speaker's senses'. 'lasya tibādayaḥ' means the nine beginning with tip. Followed in sutra_en and k1 for the two carried-forward terms, for construing 'parokṣa' with the meaning of the root, and for the bracketed '[the nine beginning with tip]'.
commentary TB: every action (kriyā), consisting of operations such as putting [the pot] on the fire, is itself beyond perception (the Bhāṣya: an action, whose parts come one after another, cannot be shown as a lump). What is meant here is the imperceptibility of the means (sādhana) as engaged in the operations; so liṭ comes even when the mere means, not engaged in the action, are perceived: ayaṃ papāca, tvaṃ pecitha. To the objection that an uttama-puruṣa liṭ would then be hard to find, TB answers that it occurs when one's own action went unattended through distraction and is later inferred from its effect ('bahu jagada purastāt tasya mattā kilāham'). Recorded. The English (sutra_en '[the sense is] beyond perception'; k1 'used for a meaning that is … beyond perception') keeps the compound as Bhaṭṭoji gives it and does not decide between TB's view and BM's (see the BM note).
textual NSP editorial footnotes filed under sk.2171.n1 (NSP p. 337, scan page-0347) do not belong to this unit: fn 1 ('ādibhūtād iti…') is on SK 2177 ('ādibhūtād acaḥ parasya tu dvitīyasya'); fn 2 ('anye ityādi…', on the sense of śeṣa) is on SK 2179 ('anye halo lupyante'). The batch-1 collation (.work/collate-p44/batch01.md) finds SK 2171 clean against the print (NSP p. 337, scan page-0347).
textual NSP footnote 2 on NSP p. 336 (scan page-0346), printed under sk.2163.n1 and keyed to 'parokṣe' in this unit: 'parokṣe iti — pārokṣyaṃ ca sākṣātkṛtam ity etādṛśaviṣayatāśālijñānāviṣayatvam' (tail partly under the watermark) — being beyond perception is not being the object of a cognition that has the form 'it was directly perceived'. Recorded.
textual NSP footnote 3 on NSP p. 336 (scan page-0346), printed under sk.2163.n1: the OCR reads 'abhūteti …' and is largely illegible; the scan reads 'bhūteti — bhūtatvaṃ ca vartamāna…', the rest under the watermark. Its marker stands over 'bhū' of 'bhūtānadyatana' in this unit's kaumudī, beside the fn-2 marker on 'parokṣe', so it belongs to this unit. Recorded; too little is legible to bear on the English.

SK 2172 · A 3.4.115आर्धधातुकसंज्ञा

लिट् च ॥ २१७२ ॥

liṭ ca

liṭ ca — And [a tiṅ — 'tiṅ' carried forward (anuvṛtti) from tiṅśit sārvadhātukam, SK 2166] in place of liṭ [is termed ārdhadhātuka — 'ārdhadhātukam' carried forward (anuvṛtti) from ārdhadhātukaṃ śeṣaḥ, SK 2187 — only ('eva' carried forward (anuvṛtti) from laṅaḥ śākaṭāyanasyaiva, SK 2463)].

Rule. A tiṅ that replaces liṭ is named ārdhadhātuka only (eva), not sārvadhātuka. So śap and the other vikaraṇas, which need a sārvadhātuka, do not come.

The word "only" is carried from SK 2463. Without it the ending would have both names: sārvadhātuka as a tiṅ (SK 2166), and ārdhadhātuka by this rule. One of Bhaṭṭoji's commentators explains that the two names could otherwise stand together. The name sārvadhātuka is taught outside the one-name section of SK 2156, so it does not exclude another name.

Example.

bhū + tip (liṭ) → tip is ārdhadhātuka only

→ no śap → the base stays the bare root bhū, not bhava.

Siddhānta-kaumudī

लिडादेशस्तिङार्धधातुकसंज्ञ एव स्यान्न तु सार्वधातुकसंज्ञः । तेन शबादयो न ॥

A tiṅ that is the substitute (ādeśa) of liṭ is to have the designation ārdhadhātuka only (eva), not the designation sārvadhātuka. Hence śap and the rest [the vikaraṇas conditioned by sārvadhātuka] do not come.

Tattvabodhinī

NSP p. 347

—लिङ्गच । आर्धधातुकसंज्ञ एवेति । ‘लङः शाकटायनस्य—’ इति सूत्रादेवकारोऽनुवर्तत इति भावः ॥—परस्मैपदानाम्—। अत्र थशब्दस्याकारो विधीयमानोऽन्तस्य प्राप्नोति । न चाकारस्याकारविधौ निरर्थकलमिति वाच्यम् । यथासंख्यसंपादनेन कृतार्थलात् । अत्राहुः । धातोरित्यधिकारात् ‘आदेः परस्य’ इति व्यञ्जनमात्रस्य कृते, द्वयोः ‘अतो गुणे’ इति पररूपम् । यद्वा द्वयोरकारयोः पररूपेण सूत्रे निर्देशस्तथा चानेकाल्लात्सर्वादेशे सिद्धमिष्टमिति । ननु सुवन्तानामेव द्वन्द्वस्तत्र लकारद्वयकल्पनायां सवर्णदीर्घ एव स्यादिति चेत् । मैवम् । आदेशानां स्थान्यर्थेनैवार्थवत्त्वात् थशब्दस्य विधीयमानमकारद्वयं प्रत्येकमर्थवत्त्व भवतीति समुदितस्य प्रातिपदिकत्वेन ‘अतो गुणे’ इति पररूपस्यैव प्रवृत्तेः ॥—भुवो बुक्—। ‘अचि भुधातु—’ इति सूत्रादचीत्यनुवर्तते तदाह—लुङ्लिटोरचीति । अचीति किम् । अभूत् अभूः इत्यत्र बुकि सति ‘लोपो व्योः—’ इति लोपं वाधित्वा परलाद्धल्ङ्यादिलोपः स्यात् । ननु हल्ङ्यादिलोपादन्तरङ्गलात् ‘लोपो व्योः—’ इति लोप एव भविष्यति । तथा च मव्यतेर्यङ्लुगन्ताल्लङ्घि तिपसिपोः अमामत् अमाम इत्यत्र व्योर्लोप एव माधवादिभिः स्वीकृतः । एवं चाज्प्रहणं ‘मादुपधाया’— इत्युत्तरार्थमनुवर्तमानमिहाप्युपरञ्जकतया वृत्तिकारादिभिर्योजितं न त्वावश्यकतयेत्येव निष्कर्षं उचित इति चेत् । अत्राहुः । ‘भुवो वुक्—’ इत्यस्याङ्गलाद्वह्नपेक्षत्वेन हल्ङ्यादिलोपस्येव वुक्रोऽपि बहिरङ्गतया असिद्धत्वे सति वलिलोपस्य प्राप्तेरेवाभावादज्प्रहणमिहार्थमपीत्येव युक्तमिति । अयं च शङ्काग्रन्थः समाधानग्रन्थश्च मनोरमायां स्थितः ॥ अत्र नव्याः । मव्यतेर्यङ्लुगन्त एव नास्ति, अमामदित्यादि रूपं तु दूरादपास्तमेव, यकारवकारान्तानामूढभाविनां यङ्लुग् नास्तीति ‘छ्वोः शूङ्—’ इति सूत्रे भाष्ये ध्वनितम् । कैयटेन स्पष्टीकृतम् । इदं च छ्वोरिति यत्रोद्तद्विषयकं ‘ज्वरत्वर—’ इत्यूढभाविनोः स्त्रिविमव्योस्तु यङ्लुगस्त्येवेति न्याय्यं माधवादिसंमतं च । ‘मव्य वन्धने’ अयं यान्तक्रढभावीति मूले वक्ष्यमाणत्वात् । तथाच तद्वन्धेन सहात्रत्यमनोरमाग्रन्थो विरुध्यत इत्याहुः । यदि तु मवतेर्यङ्लुगन्तादिति मनोरमायां पठ्यते तदा तत्र पूर्वापरग्रन्थविरोधो नास्तीति दिक् ॥—अजादेरिति । यदि बहुव्रीहेः षष्ठी तदा इन्द्रमात्मन इच्छति इन्द्रीयति इन्द्रीयितुमिच्छति इन्दिद्रीयिषति इत्यत्र दकारस्य ‘न न्द्राः—’ इति द्वित्वनिषेधः स्यात्, किंतु अच्चासावादिश्चाजादिस्तस्मादिति कर्मधारयादेषा पञ्चमी तदाह—आदिभूतादचः परस्य त्विति ॥ तत्र—भूवभूव इति । यद्यप्यत्र धात्वयवत्वं प्राथम्यं च न संगच्छते तथापि व्यपदेशिवद्भावेन तद्वोध्यम् । नन्विह चत्वार एकाचस्तत्रावयवात्मयः, तत्र भू ऊ ऊव् इति भूविति समुदायश्चतुर्थः, तथा चानियमेन यस्य कस्यचिद्वित्वं स्यात् । मैवम् । समुदायस्यैकाच एव द्विर्वचनस्य न्याय्यलात्तस्मिन्हि द्विरुच्यमाने अवयवा अपि द्विरुच्यन्त एव, वृक्षचलनेन सर्वावयवचलनवत् ॥—अत्रेति । एकाचो द्वे इति प्रकरणे

Bālamanoramā

लिट् च - लिट् च ।लि॑डिति लुप्तस्थानषष्ठन्तम् ।तिङ्शित्सार्वधातुक॑मित्यस्मात्तिङित्यनुवर्तते । 'आर्धधातुकं शेष' इत्यस्मार्धधातुकमिति । तदाह — लिडादेशस्तिङिति । एकसंज्ञाधिकारबहिर्भूतत्वात्सार्वधातुकसंज्ञाया अपि समावेशे प्राप्ते आह — आर्धधातुकसंज्ञ एवेति ।लङः शाकटायनस्यैवे॑ति सूत्रादेवकारानुवृत्तेरिति भावः । तेनेति । सार्वधातुकतवाऽभावेन तन्निमित्ताः शप्श्यनादयो न भवन्तीत्यर्थः ।

translator notes

commentary BM: 'liṭ' is a sixth-case word (ṣaṣṭhyanta) of the substituend (sthāna) with its case-ending elided; 'tiṅ' is carried forward (anuvartate) from tiṅśit sārvadhātukam and 'ārdhadhātukam' from ārdhadhātukaṃ śeṣaḥ — hence Bhaṭṭoji's 'liḍādeśas tiṅ'. Since the sārvadhātuka designation lies outside the ekasaṃjñā adhikāra, it too would co-occur (samāveśa); to prevent this Bhaṭṭoji says 'ārdhadhātukasaṃjña eva', 'eva' being carried forward from laṅaḥ śākaṭāyanasyaiva. 'tena' means: because [the liṭ substitute] is not sārvadhātuka, śap, śyan and the other affixes conditioned by it do not come. Followed in sutra_en and k1 for the three anuvṛttis, for 'only' and for the bracketed '[the vikaraṇas conditioned by sārvadhātuka]'.
commentary TB: on 'ārdhadhātukasaṃjña eva', 'eva' is carried forward (anuvartate) from laṅaḥ śākaṭāyanasya… Followed (agrees with BM).
textual sk.2172.t1 continues, from '—parasmaipadānām—' on, with the TB for SK 2173–2177 (parasmaipadānāṃ ṇal…, bhuvo vuk, ajāder dvitīyasya, bhūv bhūv a); only its opening lines concern SK 2172. The batch-2 collation (.work/collate-p44/batch02.md) finds SK 2172 clean against the print (NSP p. 337, scan page-0347).

SK 2173 · A 3.4.82V

परस्मैपदानां णलतुसुस्थलथुसणल्वमाः ॥ २१७३ ॥

parasmaipadānāṃ ṇalatususthalathusaṇalvamāḥ

parasmaipadānāṃ ṇalatususthalathusaṇalvamāḥ — In place of the parasmaipada [endings of liṭ — 'liṭaḥ' carried forward (anuvṛtti) from liṭas tajhayor eśirec, SK 2241], ṇal, atus, us, thal, athus, a, ṇal, va and ma are substituted [respectively].

Rule. The nine parasmaipada endings of liṭ are replaced, one by one, by nine others:

tip → ṇal · tas → atus · jhi → us
sip → thal · thas → athus · tha → a
mip → ṇal · vas → va · mas → ma

The word "of liṭ" is carried from SK 2241.

Example.

bhū + tip → tip is replaced by ṇal

→ ṇ and l are it → bhū + a.

Applies when / blocked by. ṇal replaces the whole of tip. One of Bhaṭṭoji's commentators explains why. Before it takes its place, ṇal is not yet an affix. So its ṇ is not yet an it by SK 189, and ṇal counts as more than one sound (SK 45). The ṇ is there for vṛddhi in forms like jagāda. The l is for the accent.

Watch out. The a that replaces tha also replaces the whole. Bhaṭṭoji's commentators both report the explanation: the sūtra writes two a's merged into one. So it is a substitute of more than one sound.

Siddhānta-kaumudī

लिटस्तिबादीनां नवानां णलादयोनव स्युः । भू अ इति स्थिते ॥

In place of the nine [endings] tip and the rest of liṭ [— 'liṭaḥ' carried forward (anuvṛtti) from liṭas tajhayor eśirec, SK 2241 —], the nine, ṇal and the rest, are to be substituted [respectively: ṇal, atus, us; thal, athus, a; ṇal, va, ma]. [So, for the prathama-puruṣa ekavacana,] bhū + a stands [— the next rules apply to it].

Bālamanoramā

परस्मैपदानां णलतुसुस्थलथुसणल्वमाः - परस्मैपदानां । लिटस्तझयोरित्यस्माल्लिट इत्यनुवृत्तिमभिप्रेत्याह — लिटस्तिबादीनामिति । णलादय इति । णल्, अतुस्, उस् । थल्, अथुस् अ । णल्, व , म-इत्येते नव यथासङ्ख्यं स्युरित्यर्थः । तत्र तिपो णल् सर्वादेशः । न च णकारलकारयोः 'चुटू' इतिहलन्त्य॑मिति च इत्संज्ञकत्वाल्लोपे कथमनेकाल्त्वामिति वाच्यं, सर्वादेशत्वात्प्राग्णलः प्रत्ययत्वाऽभावेन 'चुटू' इत्यस्याऽप्रवृत्तेः । णित्त्वं तु जुहावेत्यादौ वृद्ध्यर्थम् । लित्त्वं तु लित्स्वरार्थम् । ननु मध्यमपुरुषबहुवचनथस्य विधीयमानोऽकारःअलोऽन्त्यस्ये॑त्यन्यस्य स्यात् । अकारस्य अकारविधिस्तु यथासङ्ख्यापादनार्थ इति चेत्, सत्यम्, द्वयोरकारयोः परूपेण 'अ' इति सूत्रे निर्देशादनेकाल्त्वात्सर्वादेशत्वमिति भाष्ये स्पष्टम् । न च अतुसादीनामादेशत्वात्पूर्वं विभक्तित्वाऽभावेन 'न विभक्ता' विति निषेधाऽभावत्सकारस्येत्त्वं दुर्वारमिति वाच्यं, सकारादुपरि सकारान्तस्य संयोगान्तलोपेन लुप्तया श्रूयमाणसकारस्योपदेशेऽन्त्यत्वाऽभावादित्यलम् ।

translator notes

commentary BM: Bhaṭṭoji says 'liṭas tibādīnām' because he intends 'liṭaḥ' to be carried forward (anuvṛtti) from liṭas tajhayor eśirec [SK 2241]. 'ṇalādayaḥ' means ṇal, atus, us; thal, athus, a; ṇal, va, ma — these nine come respectively (yathāsaṅkhyam). Followed: the bracketed anuvṛtti in sutra_en and k1 and the bracketed list with 'respectively'.
commentary BM: ṇal replaces tip as a whole (sarvādeśa). Objection: its ṇ and l would be it-markers by cuṭū and halantyam, so how is it 'of more than one sound' (anekāl)? Answer: before it has become the substitute ṇal is not a pratyaya, so cuṭū does not apply. The ṇ-marker is for vṛddhi, as in juhāva; the l-marker for the accent of lit affixes. Objection: the a prescribed for tha of the madhyama plural would replace only the last sound (alo 'ntyasya); an a prescribed for a would serve only to secure the one-to-one order (yathāsaṅkhya). Answer: the Bhāṣya states that the sūtra writes two a's merged by pararūpa as 'a', so the substitute is anekāl and replaces the whole. Nor would the s of atus etc. be an it for lack of vibhakti-status before substitution, since the s heard at the end is not final in the original teaching (upadeśa), a second s having been lost by conjunct-final loss. Recorded; the kaumudī gives only the list.
commentary TB, printed under sk.2172.t1 (from '—parasmaipadānām—' on; OCR 'yaśabdasya' = thaśabdasya): the a prescribed in place of tha would go to the final sound; it is not pointless [for a], since it serves yathāsaṅkhya. In reply it is said (atrāhuḥ) that under the dhātoḥ adhikāra 'ādeḥ parasya' removes only the consonant and the two a's then merge by ato guṇe; or rather the sūtra writes two a's merged by pararūpa, so the substitute is anekāl and replaces the whole. Agrees with BM; recorded.
textual sk2173 has no TB block of its own; its TB is in sk.2172.t1 (NSP p. 337 = scan page-0347). Collation (.work/collate-p44/batch02.md): SK 2173 clean against the print. Our kaumudī writes 'ṇalādayonava' without a space (spelling only).
translator 'For the prathama-puruṣa ekavacana' is supplied by the translator: 'bhū a' is bhū with ṇal, the substitute of tip. The following sūtras (SK 2174 ff.) continue the derivation from this point.

SK 2174 · A 6.4.88V

भुवो वुग्लुङ्लिटोः ॥ २१७४ ॥

bhuvo vugluṅliṭoḥ

bhuvo vug luṅliṭoḥ — bhū takes the augment (āgama) vuk [when an ac — carried forward (anuvṛtti) from 'aci śnudhātubhruvāṃ…' (SK 271) —] of luṅ or liṭ [follows].

Rule. bhū takes the augment vuk when a vowel of luṅ or liṭ follows. An augment (āgama) is a sound added to a form, not in place of anything. In vuk, the k is it and the u is for pronunciation, so v is added. Being marked with k, it goes at the end of bhū (SK 36).

"When a vowel follows" is carried from SK 271.

Example.

bhū + a (liṭ, from ṇal) → a vowel of liṭ follows

→ vuk → bhūv + a.

Applies when / blocked by. vuk is nitya, "constant". It would apply whether or not guṇa or vṛddhi had applied first. So it blocks guṇa by SK 2168 and vṛddhi by SK 254, which would otherwise come here. Bhaṭṭoji states this; one of his commentators explains it.

Why "when a vowel follows"? In the luṅ form abhūt "he was", a consonant follows. So there is no vuk. Bhaṭṭoji's commentators both give this.

Siddhānta-kaumudī

भुवो वुगागमः स्यात् लुङ्लिटोरचि । नित्यत्वाद्वुग्गुणवृद्धी बाधते ॥

bhū is to take the augment (āgama) vuk when an ac [— carried forward (anuvṛtti) from SK 271 —] of luṅ or liṭ follows. Because it is nitya, vuk blocks guṇa and vṛddhi [which would otherwise come here by 'sārvadhātukārdhadhātukayoḥ' (SK 2168) and 'aco ñṇiti' (SK 254)].

Bālamanoramā

भुवो वुग्लुङ्लिटोः - भुवो वुक् । अचीति ।अचि श्नुधात्वि॑त्यतस्तदनुवृत्तेरिति भावः । अचीति किम् । अभूत् । ननु णलि परत्वाद्वुकं बाधित्वाअचो ञ्णिती॑ति वृद्धिः स्यात्, बभूविथेत्यत्र तुसार्वधातुकार्धधातुकयो॑रिति गुणः स्यादित्यत आह — नित्यत्वादिति । कृतयोरपि गुणवृद्ध्योरेकदेशविकृतन्यायद्वुक् प्रवर्तते, अकृतयोरपि प्रवर्तते । ततश्चकृताऽकृतप्रसङ्गी यो विधिः स नित्य॑ इति न्यायेन वुङ् नित्यः सन् गुणवृद्धी बाधत इत्यर्थः । वुकि ककार इत्, उकार उच्चारणार्थः । कित्त्वादन्तावयवः ।

translator notes

commentary BM on 'aci': it is carried forward (anuvṛtti) from 'aci śnudhātu…'; counter-example abhūt [luṅ, where no ac follows]. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB, printed under sk.2172.t1 (from '—bhuvo vuk—' on): 'aci' is carried forward (anuvartate) from 'aci śnudhātu…', and that is what Bhaṭṭoji states as 'luṅliṭor aci'. Why 'aci'? In abhūt, abhūḥ, if vuk came, the elision of the hal by 'halṅyābbhyaḥ…' (SK 252), being para, would block the elision of v by 'lopo vyor vali' (SK 873). TB records an objection (that the latter, being antaraṅga, would prevail, so 'aci' is only descriptive, carried for the following rule) and the reply that vuk, like the hal-elision, is bahiraṅga and so asiddha, so 'aci' is needed here too; it adds the Navyas' criticism of the Manoramā's example from mavy. Agrees with BM on the anuvṛtti; followed. The debate is recorded only.
commentary BM on 'nityatvāt': Objection — in ṇal vṛddhi by 'aco ñṇiti', being para, should block vuk, and in babhūvitha guṇa by 'sārvadhātukārdhadhātukayoḥ' should apply. Answer: vuk applies whether guṇa and vṛddhi have been made or not (after them by the ekadeśavikṛta maxim), so by 'that rule is nitya which applies both when the other has and has not applied' (kṛtākṛtaprasaṅgī) vuk is nitya and blocks them. In vuk, k is an it-marker and u is for pronunciation; being kit it becomes the final part [of bhū]. Followed: the bracketed rule names for guṇa and vṛddhi in k1 are supplied from BM.
textual sk2174 has no TB block of its own; its TB is in sk.2172.t1 (NSP p. 337 = scan page-0347). Collation (.work/collate-p44/batch02.md): SK 2174 clean against the print.

SK 2175 · A 6.1.1द्वित्वाधिकारः

एकाचो द्वे प्रथमस्य ॥ २१७५ ॥

ekāco dve prathamasya

ekāco dve prathamasya — [A heading (adhikāra) — in force up to, not including, ṣyaṅaḥ saṃprasāraṇam… (SK 1003).] Two [utterances (uccāraṇe)] of the first single-vowelled unit (ekāc) [take place].

Rule. This is a heading. It says: "two utterances of the first single-vowelled part (ekāc)". An ekāc is a part with one vowel. The rules that follow say when this doubling happens.

The heading runs up to, but not including, SK 1003 (chapter 25). Bhaṭṭoji gives this sūtra no gloss of its own. He treats it together with SK 2176.

Example.

bhūv a → the first single-vowelled part is bhūv

→ doubled when a rule under this heading applies (SK 2177) → bhūv bhūv a.

Applies when / blocked by. Why only a heading? One of Bhaṭṭoji's commentators says it would apply far too widely as a rule by itself.

Watch out. This doubling is not substitution. One of Bhaṭṭoji's commentators, following the Bhāṣya, says "two" means two utterances: the part is simply said twice (dviḥprayoga). Contrast chapter 43, where sarvasya dve puts two word-forms in place of one.

Bālamanoramā

एकाचो द्वे प्रथमस्य - भूव्-अ इति स्थिते । एकाचः । अजादेः इत्यधिकृत्येति । षष्ठाध्यायारम्भे द्वे इमे सूत्रोते च न विधायके, अतिप्रसङ्गात्, किन्तुष्यङः संप्रसारण॑मित्यतः प्रागनुवर्तेते एवेति भावः ।

translator notes

commentary BM (sk.2175.b1), at the stage 'bhūv-a': with 'ekācaḥ …' and 'ajādeḥ, ity adhikṛtya' (SK 2176) Bhaṭṭoji means that at the opening of the sixth adhyāya these two sūtras are not operative rules (vidhāyaka), because they would apply too widely (atiprasaṅga); they are only carried forward (anuvartete) up to 'ṣyaṅaḥ saṃprasāraṇam…' (SK 1003), exclusive. Followed: sutra_en marks the sūtra as a heading and states its range.
commentary BM, printed under sk.2177.b1: after 'dve' the word 'uccāraṇe' (utterances) is supplied, and 'ekācaḥ prathamasya' is taken as a sixth case governed by that kṛt-derivative (kṛdyogalakṣaṇā ṣaṣṭhī); what is enjoined is therefore repetition (dviḥprayoga), not a substitution (ādeśa) with the sixth case of the substituend (sthānaṣaṣṭhī) — as set out in the Bhāṣya on this sūtra and on 'ādeśapratyayayoḥ'. Followed: 'two [utterances]' in sutra_en.
textual This unit has no kaumudī: the sūtra is read and followed at once by SK 2176, whose kaumudī 'ity adhikṛtya' takes both sūtras as a heading. TB on SK 2173–2177 is printed at the tail of sk.2172.t1; it has no lemma on this sūtra itself (its items are 'ajāder iti' and 'bhūv bhūv iti', SK 2176–2177). Collation (.work/collate-p44/batch02.md): clean; NSP p. 337 (scan page-0347).

SK 2176 · A 6.1.2V

अजादेर्द्वितीयस्य ॥ २१७६ ॥

ajāderdvitīyasya

ajāder dvitīyasya — [A heading (adhikāra), together with SK 2175 — in force up to, not including, ṣyaṅaḥ saṃprasāraṇam… (SK 1003).] [Two utterances (dve) — carried forward (anuvṛtti) from SK 2175 — are made] of the second [single-vowelled unit (ekāc) — supplied (śeṣa), per BM —], [the one coming] after the initial ac (ajādeḥ, a fifth-case word (pañcamyanta) from the karmadhāraya 'the ac which is initial').

Rule. This is a heading too, read with SK 2175. In a root that begins with a vowel, the second single-vowelled part is doubled: the one after the initial vowel. The word "single-vowelled part" is supplied.

Example.

bhū begins with a consonant, so this rule does no work on it.

Its use comes with the vowel-initial roots later in the chapter.

Applies when / blocked by. ajādeḥ means "after the initial vowel". Bhaṭṭoji's commentators both insist on this reading, and give a reason. If it meant "of what begins with a vowel", then SK 2446 would wrongly stop the doubling of the d in indidrīyiṣati.

Siddhānta-kaumudī

इत्यधिकृत्य ॥

— taking [this sūtra, together with the preceding 'ekāco dve prathamasya' (SK 2175),] as a heading (adhikāra) [— in force up to, not including, ṣyaṅaḥ saṃprasāraṇam… (SK 1003) —, the next rule is stated: 'liṭi dhātor anabhyāsasya' (SK 2177)].

translator notes

commentary BM, printed under sk.2177.b1: 'ajāder dvitīyasya' is also placed under the heading (adhikṛta); 'ajādi' is a karmadhāraya, 'the ac which is also initial', and 'ajādeḥ' is the fifth case from it, hence 'after the initial ac'; 'ekācaḥ' is to be supplied (śeṣa), so that for a dhātu-part beginning with a vowel only the second ekāc, not the first, is doubled. A bahuvrīhi reading ('of that which begins with an ac') is rejected: in indidrīyiṣati 'na ndrāḥ saṃyogādayaḥ' (SK 2446) would then forbid doubling of the d, since 'ajādeḥ' is carried into that rule. Followed in sutra_en (fifth-case 'after the initial ac'; ekāc labelled as supplied, śeṣa).
commentary TB, printed under sk.2172.t1 (from '—ajāder iti' on): if 'ajādeḥ' were the sixth case of a bahuvrīhi, 'na ndrāḥ' would forbid doubling of the d in indidrīyiṣati; rather it is the fifth case of the karmadhāraya 'ac cāsāv ādiś ca', and Bhaṭṭoji accordingly says 'ādibhūtād acaḥ parasya tu' (SK 2177). Agrees with BM; followed.
commentary BM on 'ajādeḥ ity adhikṛtya', printed under sk.2175.b1 (the kaumudī of SK 2175 is empty and this block governs both sūtras): at the opening of the sixth adhyāya these two sūtras are not operative rules (vidhāyaka), since they would apply too widely (atiprasaṅga); they are only carried forward (anuvartete) up to 'ṣyaṅaḥ saṃprasāraṇam…' (SK 1003, A 6.1.13), exclusive. Followed: the English renders 'ity adhikṛtya' as taking both sūtras as a heading and states the range in sutra_en and k1.
textual The kaumudī sentence begins in SK 2175 (which has no kaumudī block of its own: the sūtra 'ekāco dve prathamasya' is simply read, followed by this sūtra) and is completed by SK 2177. Collation (.work/collate-p44/batch02.md, NSP printed p. 337 = scan page-0347): SK 2175–2177 clean. No TB block is filed under this unit: TB on SK 2173–2177 is printed at the tail of sk.2172.t1.

SK 2177 · A 6.1.8V

लिटि धातोरनभ्यासस्य ॥ २१७७ ॥

liṭi dhātoranabhyāsasya

liṭi dhātor anabhyāsasya — When liṭ follows, [two utterances (dve) are made of the first single-vowelled part (ekācaḥ prathamasya) — carried forward as a heading (adhikāra) from SK 2175 —, or, after an initial ac, of the second (ajāder dvitīyasya — likewise from SK 2176)] of a dhātu (dhātoḥ, a sixth-case word (ṣaṣṭhyanta) of the whole whose part is meant), [that part] not being an abhyāsa (anabhyāsasya).

Rule. When liṭ follows, the first single-vowelled part of the root is uttered twice. That part must not itself be an abhyāsa (SK 2178). In a root that begins with a vowel, it is the second single-vowelled part, the one after the initial vowel.

Example.

bhūv a has four single-vowelled parts: bhū, ūv, ū, and the whole bhūv

→ the whole is doubled, and its parts go with it

→ bhūv bhūv a.

One of Bhaṭṭoji's commentators gives the image: when a tree moves, all its parts move.

Applies when / blocked by. Why "of the root"? Otherwise the first single-vowelled part of anything before liṭ would double, and jajāgāra would fail. Why "not an abhyāsa"? It stops a second doubling when san follows a yaṅ-form, or caṅ follows a san-form (SK 2395, SK 2315). Both points are from one of Bhaṭṭoji's commentators.

Siddhānta-kaumudī

लिटि परेऽनभ्यासधात्ववयवस्यैकाचः प्रथमस्य द्वे स्त आदिभूतादचः परस्य तु द्वितीयस्य । भूव् भूव् अ इति स्थिते ॥

When liṭ follows, two [utterances] are made of the first single-vowelled (ekāc) part of a dhātu, [that part] not being an abhyāsa; but [in a dhātu beginning with a vowel,] of the second [ekāc], the one that comes after the initial ac. When [the form] stands as bhūv bhūv a [after this doubling] — [the derivation continues in the following sūtras, SK 2178 ff.].

Bālamanoramā

लिटि धातोरनभ्यासस्य - लिटि धातोः ।एकाचो द्वे प्रथमस्ये॑त्यधिकृतं । धातोरित्यवयवषष्ठी । तदाह -धात्ववयवस्येति । 'एकाच' इतिप्रथमस्ये॑ति च धात्ववयवस्य विशेषणम् । एकोऽच् यस्येति तद्गुणसंविज्ञानो बहुव्रीहिः । तथा च लिटि परेऽभ्यासभिन्नस्यैकाऽच्कस्य प्रथमस्य धात्वयवस्य द्वे उच्चारणे स्त इत्यर्थः ।एकाच॑इत्यत्र कर्मधारयाश्रयणे तु पपाचेत्यादि न सिध्येदिति भाष्ये स्पष्टम् ।अजादेर्द्वितीयस्ये॑त्यप्यधिकृतम् । तत्राऽच्चासावादिश्च अजादिः, तस्मादिति कर्मधारयात्पञ्चमी । तदाह — आदिभूतादचः परस्य तु द्वितीयस्येति । 'एकाच' इति शेषः । अजादिधात्ववयवस्य एकाचश्चेद्द्वित्वं तर्हि द्वितीयस्यैवैकाचो द्वित्वं नतु प्रथमस्येति यावत् । अत्र द्वे इत्यनन्तरमुच्चारणे इत्यध्याह्मत्यैकाचः प्रथमस्येति कृद्योगलक्षमषष्ठी चाश्रित्य द्विः प्रयोग एवात्र विधीयते, न स्थानषष्ठीमाश्रित्यादेशपक्ष इति प्रकृतसूत्रभाष्ये प्रपञ्चितम् ।आदेशप्रत्यययो॑रिति सूत्रभाष्येऽपि द्विःप्रयोगपक्ष एवोक्तः । तदिह विस्तरभयान्न लिखितम् । पपाच इयायेत्यादौ प्रथमत्वमेकाच्कत्वं च व्यपदेशिवत्त्वेन बोध्यम् । अजादेरिति बहुव्रीह्राश्रयणे तु इन्द्रमात्मन इच्छति इन्द्रीयति, इन्द्रीयित#उमिच्छति इन्दिद्रीयषतीत्यादौन न्द्राः संयोगादय॑ इति दकारस्य द्वित्वनिषेधश्च स्यत्, तत्राऽजादेरित्यनुवृत्तेः । धातोरिति किम् । तदभावे हि लिटि परे यः प्रथम एकाच् तस्य द्वे इत्यर्थः स्यात् । एवं सति पपाचेत्यादावेव स्यान्न तु जजागारेत्यादाविति भाष्ये स्पष्टम् । न च पपाचेत्यादौलिटि धातो॑रिति द्वित्वे कृतेलक्ष्ये लक्षणस्ये॑ति न्यायेन पुनर्द्वित्वस्याऽप्रसक्तेनरनभ्यासग्रहमं व्यर्थमिति वाच्यं, यङन्तात्सन्यङो॑रिति यङ्निमित्तकद्वित्वविशिष्टत्वात्सनि सन्निमित्तकद्वित्वनिवृत्तये, सन्नन्तात्सन्यङो॑रिति कृतद्वित्वाण्णिचि लुङि चङि कृतेचङी॑ति द्वित्वनिवृत्तये चाऽनभ्यासग्रहणस्यावश्यकत्वात् । भाष्ये तु — कृष्णो नोनाव वृषभो यदीद॑मित्यादौ नुधातोर्यङन्तात्सन्यङो॑रिति कृतद्वित्वान्नोनूयेत्यस्माल्लिटिकास्प्रत्ययादाममन्त्रे लिटी॑ति मन्त्रपर्युदासादामभावे 'यस्य हल' इति यकारलोपे अतो तिपो णलि वृद्धावावादेशो नोनावेत्यत्र यङन्तात्सनि, सन्नन्ताण्णिचि चङि च प्रयोगो लोके नास्त्येवेति तदाशय इति शब्देन्दुशेखरे स्पष्टम् । प्रकृते च भूव् अ इत्यत्र चत्वार एकाचः । तत्र 'भू' इति प्रथमः,ऊ॑विति द्वितीयः, 'ऊ' इति व्यपदेशिवद्भावेन तृतीय एकाच्,भू॑विति समुदायस्तु चतुर्थः । तत्र समुदाये द्विरुच्यमाने सर्वेऽवयवा द्विरुच्यन्त इतिभू॑विति समुदायस्यैव द्विर्वचनमिति भाष्ये स्पष्टं । तदाह — भूव् भूव् अ इति स्थित इति । अत्रभू॑वित्यस्य एकाचो धात्ववयवत्वं प्रथमत्वं च व्यपदेशिवत्त्वाद्बोध्यम् ।

translator notes

commentary BM: 'ekāco dve prathamasya' (SK 2175) and 'ajāder dvitīyasya' (SK 2176) are under heading (adhikṛta) here. 'dhātoḥ' is the sixth case of the whole (avayavaṣaṣṭhī), hence Bhaṭṭoji's 'dhātvavayavasya', 'of a part of the dhātu'; 'ekācaḥ' and 'prathamasya' qualify that part, and BM's gloss 'abhyāsabhinnasya … dhātvavayavasya' makes 'anabhyāsasya' qualify it too ('of the part, other than an abhyāsa'); 'ekāc' is a tadguṇasaṃvijñāna bahuvrīhi ('that which has one ac'), since a karmadhāraya reading would fail for papāca (Bhāṣya). 'ajādeḥ' is the fifth case of the karmadhāraya 'the ac which is initial', and 'ekācaḥ' is supplied (śeṣa), hence 'the second, after the initial ac'. Followed in sutra_en and k1 ('part of a dhātu', '[that part] not being an abhyāsa', 'the one after the initial ac').
commentary BM: 'uccāraṇe' is supplied after 'dve', and 'ekācaḥ prathamasya' is taken as a sixth case of connection with a kṛt (kṛdyogalakṣaṇā ṣaṣṭhī); so what is enjoined is a double utterance (dviḥprayoga), not substitution (ādeśa) with a sixth case of place, as the Bhāṣya on this sūtra and on 'ādeśapratyayayoḥ' (SK 212) sets out. Followed: 'two [utterances] are made of'.
commentary BM on 'dhātoḥ' and 'anabhyāsasya': without 'dhātoḥ' the rule would double the first ekāc before liṭ wherever it stood, so jajāgāra would fail (Bhāṣya); 'anabhyāsasya' is not idle, being needed to stop a second doubling when san follows a yaṅanta or ṇic-caṅ follows a sannanta ('sanyaṅoḥ', SK 2395; 'caṅi', SK 2315). BM also reports the Śabdendu-śekhara's account of the Bhāṣya's nonāva. Recorded; not in the kaumudī.
commentary BM on 'bhūv bhūv a': in bhūv a there are four ekācs — bhū, ūv, ū (by vyapadeśivadbhāva) and the whole bhūv; the Bhāṣya says that when a whole is doubled all its parts are doubled, so bhūv as a whole is doubled; its being a part of the dhātu and the 'first' is by vyapadeśivadbhāva. Followed in the bracket 'after this doubling'.
commentary TB, printed at the tail of sk.2172.t1 (from '—ajāder iti' and 'tatra — bhūvabhūva iti'): the fifth case from the karmadhāraya, as in BM (a bahuvrīhi would let 'na ndrāḥ saṃyogādayaḥ', SK 2446, block doubling of d in indidrīyiṣati); in bhūv bhūv a the part-status and firstness hold by vyapadeśivadbhāva, and of the four ekācs the whole is doubled, its parts moving with it 'as all the parts of a tree move when the tree moves'. Agrees with BM; followed.
textual Collation (.work/collate-p44/batch02.md; scan page-0347): SK 2177 clean. The kaumudī sentence completes the one begun at SK 2175/2176 ('… ity adhikṛtya') and breaks off at 'iti sthite', resumed by SK 2178. No TB block is filed under this unit: TB on it is printed at the tail of sk.2172.t1.
textual NSP footnote 1 on NSP p. 337 (scan page-0347), printed under sk.2171.n1 and keyed to 'ādibhūtād acaḥ parasya tu dvitīyasya' in this unit: 'ādibhūtād iti — anena cādhikārasūtre dvitīyasyeti na kartavyam iti dhvanitam' — Bhaṭṭoji's wording suggests that 'dvitīyasya' need not be read in the adhikāra sūtra [ajāder dvitīyasya, SK 2176]. Recorded.

SK 2178 · A 6.1.4अभ्याससंज्ञा

पूर्वोऽभ्यासः ॥ २१७८ ॥

pūrvo'bhyāsaḥ

pūrvo 'bhyāsaḥ — The former [of the two (dve) — carried forward (anuvṛtti) from SK 2175 and changed into the sixth case —] is called abhyāsa.

Rule. Of the two copies made in this doubling section, the former is named abhyāsa.

Example.

bhūv bhūv a → the first bhūv is the abhyāsa

→ [bhūv] bhūv a, where the brackets mark the abhyāsa.

Applies when / blocked by. "In this section" means under SK 2175. Bhaṭṭoji's commentators both say so. One of them adds that doubling by SK 2139 (sarvasya dve, chapter 43) therefore makes no abhyāsa.

Siddhānta-kaumudī

अत्र ये द्वे विहिते तयोः पूर्वोऽभ्याससंज्ञः स्यात् ॥

Of the two [utterances] that are enjoined here [— in the section of doubling headed by 'ekāco dve prathamasya' (SK 2175) —], the former is to bear the designation abhyāsa.

Bālamanoramā

पूर्वोऽभ्यासः - पूर्वः । अत्रेति ।एकाचो द्वे प्रथमस्ये॑ति षाष्ठद्वित्वप्रकरम इत्यर्थः । तेन 'सर्वस्य द्वे' इत्यादिविहितस्य द्वित्वस्य न सङ्ग्रहः । कस्य पूर्व इत्याकाङ्क्षायां 'द्वे' इत्यनुवृत्तं षष्ठआ विपरिणतं संबध्यते । तदाह — ये द्वे विहिते तयोरिति ।

translator notes

commentary BM: 'atra' means in the doubling section of the sixth adhyāya, 'ekāco dve prathamasya' (SK 2175); hence doubling enjoined by 'sarvasya dve' (SK 2139) and the like is not included. To the question 'former of what?', 'dve', carried forward (anuvṛtta) and changed into the sixth case (vipariṇata), is connected; that is Bhaṭṭoji's 'ye dve vihite tayoḥ'. Followed in sutra_en and k1.
commentary TB, printed at the very end of sk.2172.t1: '—atreti. ekāco dve iti prakaraṇe' — 'here' means in the section 'ekāco dve'. Agrees with BM; followed.
textual No TB block is filed under this unit (see the commentary note). Collation (.work/collate-p44/batch02.md): clean; NSP p. 337 (scan page-0347).

SK 2179 · A 7.4.60V

हलादिः शेषः ॥ २१७९ ॥

halādiḥ śeṣaḥ

halādiḥ śeṣaḥ — [Of the abhyāsa (abhyāsasya, carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620)] the initial hal is what remains (śeṣa) [, the other hals being removed].

Rule. In the abhyāsa, only the initial consonant (hal) remains. The other consonants are deleted. "Of the abhyāsa" is carried from SK 2620.

Example.

[bhūv] bhūv a → the abhyāsa has two consonants, bh and v

→ bh is initial and remains; v is deleted

→ [bhū] bhūv a.

Siddhānta-kaumudī

अभ्यासस्यादिर्हल् शिष्यते अन्ये हलो लुप्यन्ते । इति वलोपः ॥

Of the abhyāsa, the initial hal remains; the other hals are deleted. Hence the deletion of the v [of the abhyāsa in bhūv bhūv + a].

Tattvabodhinī

NSP p. 347

—हलादिः—। अभ्यासस्येति जातिपरो निर्देशस्तेन आततुः आटतुरित्यादौ तकारादिनि- वृत्तिः सिद्ध्यति, क्वचिदभ्यासे आदेर्हलः सत्त्वमाश्रित्य सर्वत्रानादेर्लोपविधानात्

Bālamanoramā

हलादिः शेषः - हलादिः शेषः ।अत्र लोपोऽभ्यासस्ये॑त्यस्मादभ्यासस्येत्यनुवर्तते । शिष्यत इति शेषः, कर्मणि घञ् । शिषधातुरितरनिवृत्तिपूर्वकाविस्थितौ । तदाह — अभ्यासस्येत्यादिना । इति वलोप इति । भूव् भूव् इत्यत्र अभ्यासवकारस्य लोप इत्यर्थः ।

translator notes

commentary BM: 'abhyāsasya' is carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620). 'śeṣa' = 'what remains' (śiṣyate), ghañ in the sense of the object; the root śiṣ here means remaining after the removal of the others (itaranivṛttipūrvakāvasthiti); Bhaṭṭoji states this with 'abhyāsasya…'. Followed: the carried-forward 'of the abhyāsa' in sutra_en and the rendering 'the other hals are deleted' in k1.
commentary BM on 'iti valopaḥ': in bhūv bhūv [+ a] the v of the abhyāsa is deleted. Followed for the bracket in k1.
commentary TB: 'abhyāsasya' refers to the class (jātipara nirdeśa); hence in ātatuḥ, āṭatuḥ and the like the removal of t etc. is achieved, for deletion of the non-initial [hals] is taught everywhere on the assumption that in some abhyāsa an initial hal is present. Recorded; the kaumudī does not raise the point.
textual NSP footnote 2, printed under sk.2171.n1 (NSP p. 337, scan page-0347): 'anye ityādi — this is said because the meaning of the word śeṣa is remaining after the removal of the others.' It is keyed to 'anye halo lupyante' in this unit (footnote 1 there, 'ādibhūtād iti', is keyed to 'ādibhūtād acaḥ' in SK 2177). Recorded.
textual Collation (.work/collate-p44/batch02.md, NSP p. 337, scan page-0347): the print reads 'halādi śeṣaḥ' without visarga; ours has 'halādiḥ śeṣaḥ', as does Wikisource. Ours is kept; no correction needed. The kaumudī is otherwise clean.

SK 2180 · A 7.4.59V

ह्रस्वः ॥ २१८० ॥

hrasvaḥ

hrasvaḥ — A short vowel (hrasva) [replaces the ac — supplied by the paribhāṣā 'acaś ca' (SK 35) — of an abhyāsa — carried forward (anuvṛtti) from 'atra lopo 'bhyāsasya' (SK 2620)].

Rule. The vowel of the abhyāsa is made short (hrasva). The word "vowel" comes in by SK 35.

Example.

[bhū] bhūv a → ū made short

→ [bhu] bhūv a.

Applies when / blocked by. For bhū, SK 2181 will replace this vowel anyway. One of Bhaṭṭoji's commentators says the rule is still needed for forms like lulāva. It is taught here because this is its place in the derivation.

Siddhānta-kaumudī

अभ्यासस्याचो ह्रस्वः स्यात् ॥

A short vowel (hrasva) is to replace the ac of an abhyāsa [— 'abhyāsasya' carried forward (anuvṛtti) from SK 2620; 'acaḥ' supplied by the paribhāṣā 'acaś ca' (SK 35)].

Bālamanoramā

ह्रस्वः - भू भूव् अ इति स्थिते — ह्रस्वः ।अत्र लोपोऽभ्यासस्ये॑त्यतोऽभ्यासस्येत्यनुवर्तते । ह्रस्वश्रवणादचश्चेति परिभाषया अच इत्युपस्थितम् । तदाह — अभ्यासस्याऽचेति । भु भूव् अ इति स्थितम् । यद्यपि 'भवतेर' इति वक्ष्यमाणाऽकारविधिनैव सिद्धमिदं तथापि लुलावेत्याद्यर्थमावश्यकमिदमत्रैव न्याय्यत्वादुपन्यस्तम् ।

translator notes

commentary BM, at the stage 'bhū bhūv a': 'abhyāsasya' is carried forward (anuvartate) from 'atra lopo 'bhyāsasya'; because a short vowel is named, 'acaḥ' is brought in by the paribhāṣā 'acaś ca'; hence Bhaṭṭoji's 'abhyāsasyācaḥ'. Result: 'bhu bhūv a'. Although this would already follow from the a-substitution of 'bhavater aḥ' (SK 2181), the rule is indispensable for forms like lulāva, and it is set out here because this is its proper place. Followed: both anuvṛtti items bracketed in sutra_en and k1.
textual No TB is printed on this sūtra: on NSP scan page-0347 the TB runs from '—halādiḥ—' (SK 2179) straight to '—bhavateraḥ' (SK 2181). Collation (.work/collate-p44/batch02.md): clean; NSP p. 337 (scan page-0347).

SK 2181 · A 7.4.73V

भवतेरः ॥ २१८१ ॥

bhavateraḥ

bhavater aḥ — [In place of the final vowel of the abhyāsa (abhyāsasya — carried forward (anuvṛtti) from 'atra lopo 'bhyāsasya', SK 2620)] of bhū (bhavateḥ), a is substituted [when liṭ follows (liṭi — carried forward from 'vyatho liṭi', SK 2353)].

Rule. When liṭ follows, a replaces the u of the abhyāsa of bhū. bhavateḥ is the way the root bhū is cited. By SK 42, the a replaces the final vowel of the abhyāsa. "When liṭ follows" is carried from SK 2353.

Example.

[bhu] bhūv a → the u of the abhyāsa becomes a

→ [bha] bhūv a.

Applies when / blocked by. The rule holds for the object and bare-action senses too, not only the agent. One of Bhaṭṭoji's commentators cites the poets' bibharāṃbabhūve for this.

Siddhānta-kaumudī

भवतेरभ्यासोकारस्य अः स्यात् लिटि ॥

In place of the u of the abhyāsa of bhavati (bhū), a is substituted when liṭ follows.

Tattvabodhinī

NSP p. 347–348

—भवतेरः । ‘अत्र लोपोऽभ्यासस्य’ इति सूत्रादभ्यासपदमनुवर्तते । अत्र प्राचोक्तम् । भवतेरिति कर्तृनिर्देशात् भावकर्मणोर्नालमिति, व्याख्यातं च तत्पौ- त्रेण कर्त्रर्थयोः श्तिप्शपोर्निर्देशादित्यर्थं इति । तन्न । धातुनिर्देशमात्रे श्तिपो विधानात् शपथ विकरणत्वेनानर्थकत्वात् कर्त्र्यके परे विहितस्यापि तस्य दितपः शित्वसामर्थ्यादेवेह प्रवृत्तेः, अन्यथा लङ्कुरीत्या ‘उपसर्गात्सुनोतिसुवति—इत्यादीनामपि भावकर्मणोरप्रवृत्तौ सर्वोपश्च एव स्यात्, अपसिद्धान्तश्चायमिति स्पष्टमेवाकरदृशाम् । प्रयुञ्जते च कर्मण्यप्यकारं कवयः ‘तस्यातपत्रं बिभरांबभूवे’ ‘विभावरीभिर्बिभरांबभूविरे’ इत्यादि । एतच्च प्रक्रियाप्रसादप्रन्थदूषणं मनोरमायां स्थितम् । अत्र नव्याः । दितपः शित्वसामर्थ्यादेवेह शपः प्रवृत्तिरिति यदुक्तं तन्न । पिवति ग्लायतिरित्यादौ पिबाद्यादेश-प्रवृत्त्या आत्त्वनिवृत्त्या च शित्वस्य चरितार्थलात् । एवं च ‘उपसर्गात्सुनोतिसुवति—’, ‘भवतेरः’, ‘ध्यायतेः संप्रसारणं च’ इत्यादिनिदेशादकर्तृवाचिन्यपि परे शवादय इत्येव व्याख्येयम् । अन्यथा ‘इक्ष्वितपौ—’ इति सूत्रे वक्ष्यमाणस्वप्रन्थेन सह विरोधापत्तेः । केचित्तु शित्वात्तिपः सार्वधातुकत्वेन भवतिरित्यादौ ‘आर्धधातुकत्येह वलादेः’ इतीडागमनिवृत्त्या, ब्रवीतिरित्यत्र ‘श्रुव इंद्’ इतीडागमप्रवृत्त्या च शित्वं चरितार्थमिति व्याचख्युः, तच्चिन्त्यम् । ‘तितुत्र—’ इत्यनेनेण्निषेधादार्थधातुकत्वेऽपि क्षत्यभावात् । ‘श्रुव इंद्’ इत्यत्र श्रुवः परस्य हलादेः पित इंडागम इत्येतन्मात्रस्य मूले व्याख्यातत्वात्सार्वधातुकत्येति विशेषणाभावेऽपि क्षत्यभावात् । न च हलादेः पितप्रत्ययस्य सार्वधातुकत्येति विशेषणाभावे श्रुवो लिटि वच्यादेशे सिपस्थलि उवक्थेत्यत्रातिप्रसङ्गः स्यादिति वाच्यम् । थलोऽत्र पित्वाभावात् । न च स्थानिवद्भावेन पित्त्वं, भ्रः शानचः शित्वेन लिङ्गेन कचिदनुबन्धकार्येऽप्यनत्विधाविति तन्निषेधात् । तस्मात्पूर्वोक्तरीत्यैव दितपः शित्वसामर्थ्याकद- तैर्यपि शपः प्रवृत्तिरिति ग्रन्थो निराकर्तव्य इत्याहुः । तदपरे न क्षमन्ते । थलः पित्तवाभावे हि ‘असंयोगाल्लिद् कित्’ इति कित्वात् ‘वचित्सपि—’ इति संप्रसारणे सत्युवचिथ उवक्थेति न सिद्धेत् किंतु ऊचिथ ऊक्थेति स्यात् । तस्मात्स्था-निवर्त्त्वेन थलः कित्वेऽभ्युपगते उवक्थेत्यादावतिप्रसङ्गवारणाय पितः सार्वधातुकस्येडागम इति व्याख्यातव्यमेव, तथाच ब्रवीतिरित्यत्र इंडागमप्रवृत्त्या शित्वं चरितार्थमिति कैश्चिद्धक्तं तदपि सम्यगेवेति

Bālamanoramā

भवतेरः - भवतेरः । भवतेः- अ इति छेदः । भवतेरिति निर्देशः । भूधातोरित्यर्थः ।इक्श्तिपौ धातुनिर्देशे॑ इत्युक्तेः ।अत्र लोपोऽभ्यासस्ये॑त्यस्मादभ्यासस्येनुव्रतते । 'व्यथो लिटि' इत्यस्माल्लिटीति । भूधातोरभ्यासस्य भवन्नकारः 'अलोऽन्त्यस्ये' त्यन्त्यस्योकारस्य भवति । तदाह - अभ्यासोकारस्येति ।नानर्थकेऽलोन्त्यविधि॑रिति तु नेह प्रवर्तते, 'अनभ्यासविकारे' इत्युक्तेः ।

translator notes

commentary BM: 'bhavateḥ' is a citation of the root bhū with śtip ('ikśtipau dhātunirdeśe'); 'abhyāsasya' is carried forward (anuvartate) from 'atra lopo 'bhyāsasya' and 'liṭi' from 'vyatho liṭi'. Followed in sutra_en.
commentary BM: the a substituted for the abhyāsa of bhū replaces its final vowel, the u, by 'alo 'ntyasya' (hence Bhaṭṭoji's 'abhyāsokārasya'); the restriction 'nānarthake 'lo 'ntyavidhiḥ' does not operate here because of its proviso 'anabhyāsavikāre'. Followed ('the u of the abhyāsa').
commentary TB: 'abhyāsa' is carried forward from 'atra lopo 'bhyāsasya' (agrees with BM). TB then rejects the view of an older author (prāc), as explained by his grandson, that, 'bhavateḥ' being a citation with the agentive śtip, the rule does not apply in bhāva and karman; it does, as the poets' bibharāṃbabhūve and bibharāṃbabhūvire show (TB says this refutation of the Prakriyā-prasāda stands in the Manoramā); TB records the ensuing debate on what the ś of śtip achieves. Recorded; the kaumudī does not restrict the rule to the agent.
textual Collation (.work/collate-p44/batch02.md; scan page-0347): SK 2181 clean.
translator The u of the abhyāsa is the short vowel produced by 'hrasvaḥ' (SK 2180) from the ū of bhūv bhūv a; the kaumudī gives no example here, the form babhūva being completed at SK 2183.

SK 2182 · A 8.4.54V

अभ्यासे चर्च ॥ २१८२ ॥

abhyāse carca

abhyāse carca — In the reduplicant (abhyāsa), in place of [jhal consonants — 'jhalām' carried forward (anuvṛtti) from jhalāṃ jaś jhaśi, SK 52], car [consonants] come, and [by 'ca'] jaś [consonants] too.

Rule. In the abhyāsa, a jhal consonant is replaced by a car, and also (ca) by a jaś. Each takes its nearest match (SK 39):

a jhaś (a voiced non-nasal stop) becomes a jaś (j b g ḍ d);
a khay (a voiceless stop) becomes a car (c ṭ k t p).

The substitute is always of the same class as the sound it replaces. The word jhal is carried from SK 52.

Example.

[bha] bhūv a → bh is a jhaś

→ its jaś of the same class is b

→ [ba] bhūv a → babhūva "he was".

Applies when / blocked by. A sound that is already a jaś is "replaced" by itself. One of Bhaṭṭoji's commentators says the rule falls like rain, even where it changes nothing. Bhaṭṭoji puts it in general terms: a jaś by nature gets a jaś by nature, a car by nature gets a car.

A note in the printed edition adds that changes to the abhyāsa do not block one another. So SK 2179 and SK 2181 both apply to the same abhyāsa.

Siddhānta-kaumudī

अभ्यासे झलां चरः स्युर्जशश्च । झशां जशः खयां चरः । तत्रापि प्रकृतिजशां प्रकृतिजशः प्रकृतिचरां प्रकृतिचर इति विवेक आन्तरतम्यात् ॥

In the abhyāsa, in place of jhal [consonants], car [consonants] come, and jaś as well. [That is:] in place of jhaś, jaś; in place of khay, car. And even there, the discrimination — for what are jaś by nature (prakṛtijaś), [substitutes that are] jaś by nature; for what are car by nature, [substitutes that are] car by nature — [follows] from maximal similarity (āntaratamya).

Bālamanoramā

अभ्यासे चर्च्च - भ भूव् अ इति स्थिते — अभ्यासे चर्च ।झलां जश् झशी॑त्यस्माज्झलामित्यनुवर्तते । चकारेण जश् समुच्चीयते । तदाह — अभ्यासे झलामित्यादिन । झलश्चतुर्विंशतिः । तत्र शषसाः — शरः । तेषामभ्यासे लोपो वक्ष्यते — 'शर्पूर्वाः खय' इति । हकारस्य त्वभ्यासे 'कुहोश्चु' रिति चुत्वं वक्ष्यते । एवं च झल्षु झयो विंशतिरिहाऽभ्यासगताः स्थानिनो लभ्यन्ते । तेषां मध्ये कस्य चरः, कस्य जश इत्याशङ्कायामाह — झशां जश इति । वर्गाणां तृतीयचतुर्था झशः । तेषां जशः जबगडदा इत्यर्थः । यद्यद्वर्ग्याः स्थानिनस्तत्तद्वग्र्या आदेशा इत्यपि बोध्यम् । खयां चर इति । वर्गाणां प्रथमद्वितीयाः खयः, तेषां चरः चटकतपा इत्यर्थः । अत्रापि यद्यद्वर्ग्याः स्थानिनस्तत्तद्वग्र्या आदेशा इत्यपि बोध्यम् । तत्रापीति । तेष्वपि वर्ग्येषु प्रकृत्या = स्वभावेन जशामेव सतां प्कृत्या स्वभावेन जश एव सन्तस्तत्तद्वग्र्या आदेशाः स्युः । एवं प्रकृत्या स्वभावेन चरामेव सतां प्रकृत्या स्वभावेन चर एव सन्तस्तत्तद्वग्र्या आदेशाः स्युरित्यर्थः । पर्जन्यवल्लक्षणप्रवृत्तेरिति भावः । कुत इयं व्यवस्थेत्यत आह — आन्तरतम्यात् । झशां जशां च घोषसंवारनादप्रयत्नसाम्यम् । खयां चरां च आआसाऽघोषविवारप्रयत्नसाम्यम् । तत्तद्वग्र्याणां तत्तद्वग्र्या आदेशा इत्यत्र तु स्थानसाम्यं नियामकं बोध्यम् ।

translator notes

commentary BM: 'jhalām' is carried forward (anuvartate) from jhalāṃ jaś jhaśi, and 'ca' adds jaś; hence Bhaṭṭoji's 'abhyāse jhalām…'. Of the 24 jhal, the śar (ś, ṣ, s) are deleted in the abhyāsa by śarpūrvāḥ khayaḥ (SK 2259), and h is replaced by a palatal by kuhoś cuḥ (SK 2245); so the substituends in the abhyāsa are the twenty jhay. jhaś are the third and fourth of each class, and their jaś are j, b, g, ḍ, d; khay are the first and second of each class, and their car are c, ṭ, k, t, p; in each case the substitute belongs to the same class as the substituend. 'tatrāpi': among these, a substituend that is by nature (prakṛtyā = svabhāvena) a jaś gets a substitute that is itself by nature a jaś of its class, and one that is by nature a car gets a car — the rule applies like rain (parjanyavat), falling also where it changes nothing. The regulation is by maximal similarity: jhaś and jaś share the efforts ghoṣa, saṃvāra and nāda; khay and car share śvāsa, aghoṣa and vivāra; for 'same class', sameness of place governs. Followed in sutra_en and k1 for the anuvṛtti of 'jhalām', for 'and jaś too' and for construing 'prakṛtijaśāṃ prakṛtijaśaḥ' as 'jaś by nature → jaś by nature'.
textual No TB on this sūtra is printed: on NSP p. 338 (scan page-0348) the TB passes from bhavater aḥ (SK 2181) directly to '—asiddhavad atrābhāt' (SK 2183), and no neighbour's t-block carries it. The batch-2 collation (.work/collate-p44/batch02.md) finds SK 2182 clean against the print (NSP pp. 337–338, scan page-0347/0348).

SK 2183 · A 6.4.22असिद्धवदधिकारः

असिद्धवदत्राभात् ॥ २१८३ ॥

asiddhavadatrābhāt

asiddhavad atrābhāt — [A heading (adhikāra).] [An operation taught (vihitaṃ kāryam — supplied, śeṣa)] [from the next sūtra, śnān nalopaḥ (SK 2544), onward] up to and including (ā, abhividhi) the bha section [bhasya, SK 233, which runs to the end of the pāda] is as if it had not taken effect (asiddhavat) when [another operation of that same section], having the same basis (atra, samānāśraya), is to be performed.

Rule. This is a heading. It opens a zone of rules: from the next rule of the Aṣṭādhyāyī, SK 2544, to the end of the pāda, including the bha section (SK 233). A pāda is a quarter of one of the eight books (adhyāya) of the Aṣṭādhyāyī. Bhaṭṭoji calls these operations ābhīya, "of the zone up to bha". Within the zone, an ābhīya operation is treated as not having taken effect (asiddha). That holds when another ābhīya operation with the same basis is to be made.

Example.

The problem: vuk (SK 2174) is ābhīya, and so is uvaṅ (SK 271).

babhūv + a (after doubling, SK 2177–2182) → vuk is asiddha for uvaṅ → uvaṅ sees babhū + a, with a vowel after ū

→ uvaṅ would turn ū into uv → babhuv a

→ guṇa of the light penultimate u (SK 2189, below) → babhov a

→ the wrong form babhova.

The fix is a vārttika, a supplementary statement: vugyuṭāv uvaṅyaṇoḥ siddhau vaktavyau. "vuk and yuṭ are to be treated as having taken effect, for uvaṅ and for yaṇ, respectively." The second pair is not needed for bhū: yuṭ is another augment, and yaṇ is the class of semivowels y v r l.

babhūv + a → vuk counts as done → no vowel follows ū → no uvaṅ

→ babhūva "he was"

tas → atus → babhūvatuḥ "the two were"

jhi → us → babhūvuḥ "they were".

Applies when / blocked by. vuk still has its other work. It blocks guṇa and vṛddhi, as SK 2174 said. One of Bhaṭṭoji's commentators notes this.

Watch out. What exactly is "asiddha" here, the operation or the rule that teaches it? Bhaṭṭoji's commentators differ, and scholars discuss this. For babhūva the result is the same.

Siddhānta-kaumudī

इत ऊर्ध्वमापादपरिसमाप्तेराभीयम् । समानाश्रये तस्मिन्कर्तव्ये तदसिद्धं स्यात् । इति वुकोऽसिद्धत्वादुवङि प्राप्ते ।

From here onward up to the end of the pāda [— i.e. from śnān nalopaḥ (SK 2544), the sūtra after this one —] what is taught is ābhīya ("belonging to the section that extends up to and including bha"). When an [ābhīya] operation having the same basis (samānāśraya) as it is to be performed, that [ābhīya operation] is to be treated as asiddha (as not having taken effect). So, since vuk [taught by bhuvo vug luṅliṭoḥ (SK 2174), itself ābhīya] is asiddha [with respect to the equally ābhīya uvaṅ], uvaṅ [by aci śnudhātubhruvāṃ yvor iyaṅuvaṅau (SK 271)] becomes applicable [to the ū of babhūv + a, as though no consonant intervened before the ending a — which, with guṇa of the light penultimate, would give *babhova].

vārttika

वुग्युटावुवङयणोः सिद्धौ वक्तव्यौ

(vārttika) vuk and yuṭ are to be declared siddha (as having taken effect) with respect to uvaṅ and yaṇ [respectively].

(वार्तिकम्) ॥ बभूव । बभूवतु । बभूवुः ॥

[Hence, in liṭ, prathama-puruṣa:] babhūva [singular]. babhūvatuḥ [dual]. babhūvuḥ [plural].

Tattvabodhinī

NSP p. 348–349

—असिद्धवदत्राभात् । वत्करणं प्रतिपत्तिलघवाय, अन्यथा सिद्धे असिद्ध इति प्रयुज्यमानमनुपपन्नं सत्सामर्थ्यादसिद्धवदिति कल्पनीयं स्यात् । यथा राज-भिन्ने पुरोहिते राजायमिति प्रयोगो राजवदिति कथंचित्कल्पयति, राजवदयं पुरोहित इत्युक्ते तु लघुप्रतिपत्तिर्भवति, तथा चागत्या ‘षलतुकोरसिद्धः’ इत्यत्रासिद्धवदिति कल्प्यते । ‘असंयोगाल्लिद् कित्’ इत्यत्रापि किद्वदित्यगत्यैव कल्प्यत इति ज्ञेयम् । आ भादित्यभिविधावाह् । भाधिकारमभिव्याप्येत्यर्थः । अधिकारश्चायम् । अत्रप्रहणं समानाश्रयप्रतिपत्त्यर्थम् । आभाद्प्रहणं विषयनिर्देशार्थम् । भाधिकारस्यावधिलाभस्तु ‘अङ्गस्य’, ‘प्रत्ययः’, ‘परश्व’ इत्यादाविव व्याख्यानेनैव सिद्ध्यति । एवं ‘अनुदात्तोपदेशे’त्यत्रास्योपस्थाने सत्ययमर्थो भवति । एषामनुनासिकस्य लोपः स्याज्झलादौ क्विति परे स चासिद्धो भवति । अत्र झलादिकिदाश्रित्यैव यदाभीयं प्राप्नोति तस्मिन्कर्तव्ये सति जङ्गहि जङ्गहि ‘अतो हेः’ इति लुग् न भवति, अनुनासिकलोपस्य हिशब्दाश्रितत्वेनासिद्धत्वात् । नन्वस्याधिकारत्वे यत्र यत्रोपस्थानं तत एवारभ्य यदाभीयं तस्मिन्नेव कर्तव्येऽसिद्धत्वं स्यान्न तु ततः पूर्वस्मिन्नपि । ततश्च ‘ध्वसोः—’ इत्येत्वं पूर्वस्मिन्नपि धित्वे कर्तव्ये नासिद्धं स्यादिति चेत् । भवेदयं दोषः शब्दाधिकारे । अर्थाधिकारस्त्वयम् । ततश्चेह ‘श्नान्नलोपः’ इत्यवधिनिर्णीतः स एव प्रतिसूत्र-मुपतिष्ठते, तदेतत्सकलमभिप्रेत्याह—इत ऊर्ध्वमिति । अत्रापि शास्त्रासिद्धत्वमेवाकरे स्थितम् । तेन एधि शाधीत्यत्र स्थानिनो झलन्तलबुद्धेरनिवर्तितत्वात्तन्निवन्धनं ‘हुझल्भ्यो हेर्धिः’ इति धित्वं सिद्ध्यति । प्राचोक्तकार्यासिद्धत्वपक्षे तु न सिद्ध्यति । देवदत्तस्य हन्तरि हते देवदत्तस्य जीवनं नेति न्यायेन एत्वविधिना झल्बुद्धौ निवर्तितायां पश्चादेत्यबुद्धिनिवर्तनेऽपि धित्वकार्यस्याप्रवृत्तेरित्याहुः । समानाश्रये इति किम् । पपुषः । चिच्युषः । लुलुषुषः । इह पाधातोश्विष्णो लुलश्च परस्य वसोर्यत्संप्रसारणं तत् ‘आतो लोप इटि च’ इत्यालोपे ‘एरनेकाचः—’ इति यण्युवहि च कर्तव्ये नासिद्धम् । आलोपादीनि हि क्वसौ, संप्रसारणं तु विभक्ताविति व्याश्रयत्वात् । न च बहिरङ्गत्वेनासिद्धतास्त्विति शङ्क्यम् । ‘नाजानन्तर्ये’ इति निपेधात् । ‘वाह ऊट्’ सूत्रस्थवहिरङ्गपरिभाषाया अप्याभीयत्वेनाल्लोपादिषु कर्तव्येष्वसिद्धत्वाच्च । न चोक्तपरिभाषाया अल्लोपादीनां च समानाश्रयत्वं नेति शङ्क्यम् । वसोः संप्रसाणे कृते ह्याजाद्याश्रयेणाल्लोपादीनि प्रवर्तन्ते तेषु कर्तव्येषु संप्रसारणस्यासिद्धत्वाय तद्विषये बहिरङ्गपरिभाषापि प्रवर्तत इति तेषां तत्सत्वादिति दिक् । विषयलाभार्थमाभाद्वहणं किम् । आभीयं प्रत्येवाभीयमसिद्धं नान्यं प्रतीति यथा स्यादित्येवमर्थम् । तेन अभाजि राग इत्यत्र ‘भजेश्च चिणि’, ‘रजेश्च’, ‘घनि च भावकरणयोः’ इति नलोपे कृते तस्यासिद्धत्वाभावात् ‘अत उपधायाः’ इति वृद्धिर्भवतीत्याहुः ॥ स्यादेतत् । देभतुः देभुरित्यत्र ‘श्रन्थिप्रन्थिदन्भि—’ इति वक्ष्यमाणवचनेन लिटः कित्वान्नलोपेऽप्येत्याभ्यासलोपौ न स्यातां, नलोप-स्यासिद्धत्वात् । अत्राहुः । ‘श्रसोरल्लोपः’ इति तपरकरणाल्लिङ्गादाभीयासिद्धत्वमनित्यमिति नास्त्यत्र दोषः । तपरकरणं हि करणेन । एवं च ‘दम्भेश्च’ इति वक्ष्यमाणं तपर्यं वार्तिकं किं विनित्यत्वबललम्यमेवेति ॥—वुक इति । ‘भुवो वुक्’ शास्त्रस्य । एवमग्रेऽपि । युट उदाहरणं दिदीपे ॥—बभूवेति । अत्र प्राचा ‘इन्धिभवतिभ्यां च’ इति सूत्रं पितोऽपि लिटः कित्वार्थमिति व्याख्याय ‘अचोऽञ्ज्यिति’ इति वृद्धिप्राप्तौ ‘क्ङिति च’ इति निषेध इत्युक्तं तदुपेक्षितम् । इग्लक्षणयोरेव गुणवृद्ध्योर्निषेध इति सिद्धान्तात् । अन्यथा इक्स्थानिकयोर्निषेधे लैगवायन इत्यत्रापि वृद्धिर्न स्यात् । न चात्र कित्वसामर्थ्यादनिग्लक्षणाया अपि वृद्धेर्निषेध इति वाच्यम् । थलि उत्तमे णलि च गुणनिषेधेन कित्वस्य चरितार्थलात् । सूत्रं तु प्रत्याख्यातमेवाकरे । तथाच वार्तिकम् ‘इन्धेश्छन्दोविषयत्वाद्भुवो वुको नित्यलात्ताभ्यां लिटः किद्वचनानर्थक्यम्’ इति । यद्यपीह शब्दान्तरप्राप्त्या वुको नित्यत्वं नास्ति, तथापि कृताकृतप्रसङ्गिलमात्रेणापि क्वचिन्नित्यता स्वीक्रियत इति पक्षोऽप्यस्मादेव वार्तिकादवगम्यते, तेन रधेणिचि परामप्युपधावृद्धिं वाधित्वा नित्यलात् ‘रधिजमोरचि’ इति नुमि कृते रन्धयतीति सिद्धम् । नन्वेवमपि संयोगात्परस्य लिटः कित्वार्थमिन्धेश्वेत्यंशोऽपेक्षित एव । अन्यथा ‘समीधे दस्यु हन्तमम्’ इत्यत्रेन्धेर्नलोपो न स्यात् । मैवम् । ‘छन्दस्युभयथा’ इति सूत्रेण हि सार्वधातुकसंज्ञा आर्धधातुकसंज्ञा च विधीयते, तेन ‘सार्वधातुकमपित्’ इति लिटो डित्वे स्यादेव नलोप इति वार्तिकाशयात् । अत्र नव्याः । वभूवेत्यत्र ‘द्विर्वचनेऽचि’ इत्यजादेशस्य निषेधाङ्गुणवृद्धिभ्यां प्रागेव वुकः प्रवृत्त्या भुवो वुको नित्यलादिति वार्तिके नित्यलादिति हेतूपन्यासो निष्प्रयोजनः, शब्दान्तरस्य प्राप्त्या वुको नित्यत्वं नास्तीत्याशङ्क्य कृताकृतप्रसङ्गिलमात्रेणापि क्वचिन्नित्यत्वं स्वीक्रियत इत्यादि- समाधानमपि व्यर्थमेवेत्याक्षिप्य खयमेव समादधुः । षाष्ठद्वित्वप्रकरणान्ते हि वार्तिककृता पूर्वविप्रतिषेधः पत्र्यते ‘द्विर्वचनं यणयवायावादेशाल्लोपोपधालोपणिलोपकिकिनोरुत्वेभ्यः’ इति । तथाच ‘द्विर्वचनेऽचि’ इति सूत्रं नारम्भणीयमित्याशयेन नित्यलादिति हेतुरुपन्यस्त इति । ‘द्विर्वचनेऽचि’ इति सूत्रेणाजादेशस्य स्थानिवद्भावो विधीयत इति पक्षे तु द्विलात्प्रागेव वृद्ध्याद्यादेशस्य स्वीकृतलादादेशानन्तरमपि बुकः प्रवृत्तिरस्तीति भुवो बुको नित्यलादित्यादिग्रन्थः सम्यगेव । न चैवमपि नामधातुषु लापयति मापयतीत्यत्र मपर्यन्तस्य लमौ पररूपात्पूर्वं नित्यलादिलोप इति ग्रन्थः कथं सङ्गच्छेतेति वाच्यम् । ‘प्रकृत्यैकाच्’ इति सूत्रं भाष्ये प्रत्याख्यातमित्याशयेन तत्प्रवृत्तेः । अत एव लादयति मादयतीत्येवं न्याय्यमिति तत्रोक्तमिति दिक्

Bālamanoramā

असिद्धवदत्राभात् - तथा च प्रकृतेऽभ्यासस्य बकारे सति बभूव् अ इति स्थितेअचि श्नुधात्वि॑त्युवङादेशमाशङ्कितुमाह — असिद्धवदत्रा । षष्ठस्य चतुर्थपादे इदं सूत्रं 'श्नान्नलोप' इति सूत्रात्पूर्वं पठितम् । आ भादित्यभिविधावाङ् । भस्येत्यधिकारमभिव्याप्येत्यर्थः । भाधिकारश्च आ पादपरिसमाप्तेरिति सिद्धान्तः । तथा च आ पादपरिसमाप्तेरिति लभ्यते ।विहितं कार्य॑मिति शेषः । किमारभ्येत्याकाङ्क्षायामुपस्थित्वादस्मादेव सूत्रादूध्र्वमिति लभ्यते । ततश्चा 'श्नान्नलोप' इत्यारभ्या पादसमाप्तेर्विहितं यदाभीयं कार्यं तदसिद्धवद्भवति । प्रवृत्तमप्यप्रवृत्तवद्भवतीत्यर्थः । अधिकारसूत्रमिदमुत्तरत्र 'श्नान्नलोप' इत्यादौ प्रतिसूत्रमुपतिष्ठते । तथा च यद्यत्सूत्रे इदमनुवर्तते तत्तदाभीयकार्ये कर्तव्येऽसिद्धमिति लभ्यते । एवं च 'श्नान्नलोप' इत्यादि तत्तदाभीयं कार्यं 'श्नान्नलोप' इत्याद्याभीये कार्ये कर्तव्येऽसिद्धवदित्यर्थः पर्यवस्यति । अत्रेत्यनेन निमित्तसप्तम्यन्तेन त्वसिद्धीभवतः कार्यस्य यन्निमित्तं तन्निमित्तके कार्ये कर्तव्ये सतीत्यर्थलाभात्समानाश्रये कार्ये कर्तव्ये सती॑ति लभ्यते । एतत्सर्वं भाष्ये स्थितम् । तदाह — इत ऊध्र्वमित्यादिना । तस्मिन्निति । आभीये कर्तव्ये सतीत्यर्थः । एधि शाधीत्युदाहरणम् । अत्रध्वसोरेद्धावभ्यासलोपश्चे॑त्यस्तेरेत्वस्यशाहा॑विति शास्तेः शाभावस्य चाभीयत्वेनाऽसिद्धत्वात्हुझल्भ्यो हेर्धि॑रिति हेर्धित्वमाभीयं प्रवर्तते । तथाजङ्घही॑त्याद्यप्युदाहरणम् । हन धातोर्यङ्लुगन्ताल्लोण्मध्यमपुरषैकवचने सिपो हिभावेअनुदात्तोपदेशे॑ति नलोपस्याभीयस्यासिद्धत्वादतो हेरित्याभीयोलुङ् न भवति । समानाश्रय इति किम् । 'पपुष' इत्यत्र पाधातोर्लिटः क्वसौलिटि धातो॑रिति द्वित्वेऽभ्यासह्रस्वे क्वस्वन्ताद्द्वितीयाबहुवचने सि वसोः संप्रसारणमाभीयम् ।आतो लोप इटि चे॑त्याल्लोपे आभीये कर्तव्ये असिद्धं न भञ्जेश्चिणि, रञ्जेर्घञि च कृते,भञ्जेश्च चिणि॑,घञि च भावकरणयो॑रिति नलोपस्याभीयस्याऽनाभीयायामुपधावृद्धौ कर्तव्यायां नाऽसिद्धत्वात् । आभादित्यभिविधिः किम् । भाधिकारात् प्रागित्युक्ते भूयानित्यत्रबहोर्लोपो भूच बहो॑रिति बहोर्भूभावस्य ओर्गुणे कर्तव्ये असिद्धत्वं न स्यात्, भस्येति सूत्रादूध्र्वभावित्यादित्यलम् । इति वुकोऽसिद्धत्वादिति । वुक आभीयस्य अचि श्नुधात्वित्युवङि आभीये कर्तव्येऽसिद्धतया ऊकारस्योवङि लघूपधगुणे बभोवेति प्राप्ते सतीत्यर्थः । वुग्विधिस्तु गुणवृद्धिबाधकत्वेन चरितार्थ इति भावः । वुग्युटावुवडणोरिति । यथासङ्ख्यमन्वयः । बभूवेति । णलो णित्त्वं तु जगादेत्यादौ वृद्ध्यर्थम् । बभूवतुरिति । तसोऽतुसादेशे वुगादि पूर्ववत् । सकारस्य रुत्वविसर्गौ । बभूवुरिति । जेरुसादेशे वुगादि पूर्ववत् ।

Footnotes (NSP 1915 ed.)

NSP p. 349 १) बभूवेति—अभ्यासविकारेषु बाध्यबाधकभावाभावेन हलादिःशेषात्वयोरत्र समावेशो बोध्यः ।।

translator notes

commentary BM: the āṅ in 'ā bhāt' is in the sense of inclusive limit (abhividhi), 'extending to and including the bha heading (bhasya, SK 233)', and the bha heading runs to the end of the pāda, so 'up to the end of the pāda' results; 'vihitaṃ kāryam' ('an operation taught') is to be supplied (śeṣa); as to where the range begins, 'right after this sūtra' is understood, i.e. from śnān nalopaḥ (SK 2544). The sūtra is a heading (adhikārasūtra) that presents itself in each following sūtra from śnān nalopaḥ on; 'atra' is a seventh-case word of cause (nimittasaptamyanta), yielding 'when an operation having the same cause, i.e. the same basis (samānāśraya), is to be performed'. BM says all this is in the Bhāṣya and that Bhaṭṭoji states it in 'ita ūrdhvam…'. Followed for the bracketed supplied 'operation taught', the inclusive limit, the starting point, the adhikāra status, and the rendering of 'atra' as 'having the same basis' in sutra_en and k1.
commentary BM: 'tasmin' = 'when an ābhīya [operation] is to be performed'. Examples: edhi and śādhi, where the e-substitute of as by ghvasor ed dhāv abhyāsalopaś ca (SK 2471) and the śā-substitute of śās by śā hau (SK 2487), being ābhīya, are asiddha, so the ābhīya dhi-substitute for hi by hujhalbhyo her dhiḥ (SK 2425) applies; likewise jaṅgahi (yaṅ-luk of han, loṭ, madhyama-puruṣa ekavacana), where n-deletion by anudāttopadeśa… is asiddha and so luk of hi by ato heḥ does not occur. Counterexample for 'samānāśraya': papuṣaḥ, where saṃprasāraṇa of vas is not asiddha for ā-deletion by āto lopa iṭi ca. The ā bhāt limit is inclusive so that bhū-substitution for bahu (bhūyān) is asiddha for guṇa; n-deletion in abhāji / rāga (bhañjeś ca ciṇi, ghañi ca bhāvakaraṇayoḥ) is not asiddha for the non-ābhīya penultimate vṛddhi. Recorded; none of these is in the kaumudī.
commentary BM on 'iti vuko 'siddhatvāt': vuk, being ābhīya, is asiddha when uvaṅ by aci śnudhātu… (also ābhīya) is to be performed, so uvaṅ of the ū followed by guṇa of the light penultimate would yield *babhova; vuk itself still has a use in blocking guṇa and vṛddhi. Followed for the bracketed identification of uvaṅ (SK 271) and the bracketed *babhova in k1.
commentary TB: 'vat' is for ease of understanding; 'ā bhāt' is abhividhi; 'atra' is for conveying samānāśraya, 'ā bhāt' for fixing the domain; the sūtra is a heading of sense (arthādhikāra), not of wording (śabdādhikāra), so that an ābhīya operation is asiddha also for ābhīya operations taught earlier in the range (e.g. the e of ghvasoḥ… for dhi). TB holds that what is asiddha is the rule (śāstrāsiddhatva), as in the Bhāṣya, not the operation as an earlier author (prācīna) says; accordingly it glosses the kaumudī's 'vukaḥ' as ''bhuvo vuk' śāstrasya' — 'of the rule bhuvo vuk'. Not followed in sutra_en and k1's first sentence: sutra_en ('[An operation taught (vihitaṃ kāryam)]') and k1 ('that [ābhīya operation] is to be treated as asiddha') follow BM's kārya reading, while TB holds śāstrāsiddhatva, the asiddhatva of the rule (§16). Only k1's vuk sentence ('since vuk … is asiddha') is neutral between the two; its bracket names the rule only as the source of vuk.
commentary TB gives, as the example of yuṭ in the vārttika, the liṭ form 'didīpe' (so the OCR of sk.2183.t1). Recorded; the kaumudī gives no yuṭ example.
commentary BM: 'vugyuṭāv uvaṅyaṇoḥ' — the construal is item by item (yathāsaṅkhyam). Followed: '[respectively]' in k2.
commentary BM: in babhūva the ṇ-marker of ṇal serves vṛddhi in forms like jagāda; babhūvatuḥ: tas → atus, vuk and the rest as before, s → ru → visarga; babhūvuḥ: jhi → us, vuk and the rest as before. Recorded; the kaumudī gives the forms only.
commentary TB on 'babhūva': an earlier author explained indhibhavatibhyāṃ ca (SK 3393) as making even the p-marked liṭ kit, so that vṛddhi by aco ñṇiti is prohibited by kṅiti ca; TB rejects this, since that prohibition covers only guṇa and vṛddhi of an ik, and cites the vārttika holding the kit-statement for bhū superfluous because vuk is nitya; it then discusses (after 'the moderns', navyāḥ) how vuk counts as nitya given dvirvacane 'ci (SK 2243). Recorded; not in the kaumudī.
textual Collation (.work/collate-p44/batch02.md, NSP p. 339, scan page-0349): the print reads 'vugyuṭāv uvaṅyaṇoḥ' with virāma on ṅ; our text lacks the virāma (uvaṅa-yaṇoḥ as written). The English follows the print (uvaṅ + yaṇ).
textual The '(vārttikam)' tag at the head of this block is editorial (the 1915 print marks the vārttika with a sign before it) and belongs to the vārttika in k2; it is not rendered here. Collation (batch02, NSP p. 339, scan page-0349): the print reads 'babhūvatuḥ' with visarga; our text has 'babhūvatu' without it. The English gives babhūvatuḥ.
textual NSP footnote 1, printed under sk.2183.n1 (NSP p. 339, scan page-0349, read; the OCR is garbled), keyed to 'babhūva': 'among modifications of the abhyāsa there is no relation of blocked and blocker (bādhyabādhakabhāva), so here halādiḥ śeṣaḥ (SK 2179) and the a-substitute (bhavater aḥ, SK 2181) apply together (samāveśa).' Recorded.
translator 'ābhīya' is kept as a term: an operation taught within the ā bhāt range (6.4.22 to the end of 6.4). Bhaṭṭoji's 'tasmin' is taken, with BM, as 'another ābhīya operation'; 'tat' as the earlier ābhīya operation.

SK 2184 · A 7.2.35V

आर्धधातुकस्येड् वलादेः ॥ २१८४ ॥

ārdhadhātukasyeḍ valādeḥ

ārdhadhātukasyeḍ valādeḥ — An ārdhadhātuka [pratyaya] beginning with a val consonant (valādi) receives the augment iṭ.

Rule. An ārdhadhātuka that begins with a val consonant takes the augment iṭ. val is every consonant except y. iṭ is heard as i; being marked with ṭ, it goes at the front of the affix (SK 36).

Example.

madhyama:

sip → thal → bhū + tha → th is a val → iṭ → bhū + i + tha → vuk, doubling → babhūvitha "you were"

thas → athus (begins with a vowel, no iṭ) → babhūvathuḥ "you two were"

tha → a → babhūva "you all were"

uttama:

mip → ṇal → babhūva "I was"

vas → va → v is a val → iṭ → babhūviva "we two were"

mas → ma → iṭ → babhūvima "we were".

Applies when / blocked by. Does SK 2381 (śryukaḥ kiti) forbid iṭ in babhūviva? Bhaṭṭoji's commentators both say no. SK 2293, a restriction on a few roots, lets every other root take iṭ in liṭ.

Why "ārdhadhātuka"? In jugupsati the affix san is not taught under the heading "after a root". So it is not ārdhadhātuka, and takes no iṭ. This is from one of Bhaṭṭoji's commentators.

Watch out. babhūva is three forms: prathama singular, madhyama plural and uttama singular. They come from ṇal, a and ṇal.

Siddhānta-kaumudī

वलादेरार्धधातुकस्येडागमः स्यात् । बभूविथ । बभूवथुः । बभूव । बभूव । बभूविव । बभूविम ॥

An ārdhadhātuka [pratyaya] that begins with val (valādi) receives the augment (āgama) iṭ. [So, in the liṭ of bhū, madhyama-puruṣa:] babhūvitha [singular: sip → thal, which begins with the val consonant th, takes iṭ]. babhūvathuḥ [dual]. babhūva [plural]. [uttama-puruṣa:] babhūva [singular]. babhūviva [dual: va, beginning with val, takes iṭ]. babhūvima [plural: ma likewise takes iṭ].

Tattvabodhinī

NSP p. 349

—आर्धधातुकस्येड्वलादेः । ‘नेड्वशिकृति’ इत्यत इडित्यनुवर्तमाने पुनरिड्ग्रहणं निषेधसंवद्धस्येटो निवृत्त्यर्थम् । वस्तुतस्तु ‘समर्थानां प्रथमाद्वा’ इत्यनुवृत्तस्य पदत्रयस्य मध्ये ‘प्राग्दिशः—’ इत्यनन्तरं ‘समर्थानां प्रथमात्—’ इति निवृत्तं ‘वा’ इति लनुवर्तत इति व्याख्यानमिव नेति निवृत्तम्, इडित्यनुवर्तत इति व्याख्यातुं शक्यत्वादिड्ग्रहणं त्यक्तुं शक्यं, तथापि स्पष्टप्रतिपत्त्यर्थं तत्स्वीकृतमिति बोध्यम् । आर्धधातुकस्येति किम् । आस्ते, शेते । वलादेः किम् । एधनीयम् । ननु ‘रुदादिभ्यः सार्वधातुके’ इत्यनेन सार्वधातुकस्य यदीड् भवति तर्हि रुदादिभ्य एवेति नियमादास्ते शेत इत्यत्र इद् न भवेदित्यार्धधातुकस्येति ग्रहणं व्यर्थम् । न च रुदादिभ्यः सार्वधातुक एवेति विपरीतनियमाद्रो- दितेत्यत्र न स्यात्, आस्ते शेत इत्यत्र तु स्यादिति शङ्क्यम् । ‘रुदविदमुषमहिसपिप्रच्छः संश्व’ इति क्लासनोः कित्वस्य वैयर्थ्यप्रसङ्गात् लङ्कुरीत्या रुदादेः क्लासनोरिडागमाभावेन ‘न क्ला सेट्’ इति निषेधाग्रवृत्त्या क्लाप्रत्यये औपदेशिककिलस्य सुस्थलात् । ‘हलन्ताच्च’ इति झलादिसनः किलाच्च । तस्माद्विपरीतनियमासंभवेनार्धधातुकप्रहणं व्यर्थमेव । ननु तद्ब्रह्णाभावे वलादेरित्यस्याङ्गस्येति यदधिकृतं तद्विशेष्यं स्यात्, ततश्च अडाटाविवेडागमोऽप्यङ्गस्य स्यात् । मैवम् । कृतेऽप्यार्धधातुकप्रहणे वलादार्धधातुकस्य यदङ्गं तस्येडागम इति व्याख्यानापत्त्योक्तदोषतादवस्थ्यादकृतेऽपि तद्ब्रह्णेऽङ्गस्य यो वलादिरङ्गनिमित्तं तस्येडिति व्याख्यानादिष्टसिद्धेश्च । तस्मादुभयधापि व्याख्याने शरणीकर्तव्ये ‘आर्धधातुकस्य—इत्यस्य त्याग एव श्रेयान् । नन्वेवं केशवः, अङ्गना, वृक्षलमित्यत्रेट् स्यात् ‘ऋत इद्धातोः’ इत्यतो धातोरित्यनुवर्तनादधातोः परस्य न भवतीति परिहारसंभवेऽपि लभ्यां पूभ्यामित्यत्र दुर्वार एवेडागमो विहितविशेषणेनाप्ययं वारयितुमशक्यः, किञ्चन्ताः धातुत्वं न जहतीति पूभ्यां पूभिरित्यत्र भ्यामादेर्धातोर्विहितलानपायात् । किञ्च जुगुप्सते इत्यादौ ‘गुप्तिज्किञ्च्यः—’ इति धातोर्विहितस्य सन इट् दुर्वारः स्यात् । न चेह धातोः परत्र विहितस्य वलादेरिति व्याख्यानलाभाय धातोरिति पञ्चम्यन्तमपेक्षितं तच्च दुर्लभम् । ‘ऋत इद्धातोः’ इत्यत्र धातोरिति षष्ठ्यन्तत्वात्, तथा च वृक्षलमित्यादावपीडागमप्रसङ्ग इति वाच्यम् । शब्दाधिकारपक्षे स्वरितत्वेन तत्सदृशशब्दोऽनुमीयत इति पञ्चम्यन्तलाभात् । अस्तु वा षष्ठ्यन्तत्वं, विहितत्वं षष्ठ्यर्थं इति व्याख्यायामिष्टसिद्धेः । तस्माज्जुगुप्सत इत्यादावतिप्रसङ्गवारणार्थमार्धधातुकस्येति ग्रह- णम् । केचित्तु धातोरित्यावर्त्य धातोरित्युच्चार्य विहितो यः प्रत्ययस्तस्येडिति यदि व्याख्यायेत तदा ल्र्भ्यां जुगुप्सत इत्य- त्रातिप्रसङ्गाभावादार्धधातुकस्येति व्यर्थमित्याहुः ॥—बभूविवेति । न चात्र ‘श्र्युकः किति’ इतीण्निषेधे बुगागमोऽपि न स्यादिति शङ्क्यम् । क्रादिनियमादिटः प्रवृत्तेः

Bālamanoramā

आर्धधातुकस्येड् वलादेः - सिपस्थलि बभू थ इति स्थिते — आर्धधातुस्येट् ।नेड्वशि कृती॑त्यस्मादनुवृत्त्यैव सिद्धेरिहेड्ग्रहणं न कार्यमितिनेड्वशी॑ति सूत्रभाष्ये प्रत्याख्यातम् । आर्धधातुकस्येति किम् । जुगुप्सति । अत्र 'गुप्तिज्किद्भ्य' इति सनो धातोरित्यधिकृत्य विहितत्वाऽभावान्नार्धधातुकत्वम् । बभूविथेति । सिपस्थलि तस्य इडागमे वुगादि पूर्ववत् । बभूवथुरिति । थसोऽथुसादेशे वुगादि पूर्ववत् । सकारस्य रुत्वविसर्गौ । बभूवेति । मध्यमपुरुषबहुवचनस्य अकारः सर्वादेश इतिपरस्मैपदानां णलतु॑सित्यत्रोक्तम् । वुगादि पूर्ववत् । बभूवेति । मिपो णलि वुगादि पूर्ववत् । बभूविवेति । वसो वादेशे वलादित्वादिडागमे वुगादि पूर्ववत् । नचात्रश्र्युकः किती॑तीडागमनिषेधः शङ्क्यः,कृसृभृवृस्तुद्रुरुआउश्रुवो लिटी॑ति क्रादिनियमादिटसिद्धेः । बभूविमेति । मसो मादेशे इडागमे वुगादि पूर्ववत् । इति लिट्प्रक्रिया ।

translator notes

commentary TB: iṭ is already running on from 'neḍ vaśi kṛti' (SK 2981); it is named again here to stop the iṭ that was tied to the negation (neṭ) there. TB adds that one could equally say 'na' ceases and 'iṭ' continues, so the repetition could be dropped, but it is kept for clarity. Recorded: the English renders the sūtra as it stands, with iṭ named in it.
commentary BM: in the Bhāṣya on 'neḍ vaśi kṛti' (SK 2981) the mention of iṭ here is rejected (pratyākhyāta) as unnecessary, the result following by anuvṛtti alone from that sūtra. Recorded: the English renders the sūtra as it stands, with iṭ named in it.
commentary BM, counter-example for 'ārdhadhātukasya': jugupsati — the san of 'guptijkidbhyaḥ san' (SK 2393) is not taught under the heading 'dhātoḥ', so it is not ārdhadhātuka and takes no iṭ. Recorded; not in the kaumudī.
commentary TB gives āste, śete as counter-examples for 'ārdhadhātukasya' and edhanīyam for 'valādeḥ'; it then debates whether 'ārdhadhātukasya' is needed at all (given 'rudādibhyaḥ sārvadhātuke', SK 2474, read as a restriction), concluding that it is needed to exclude jugupsate and the like, and reports some who would make it superfluous by construing 'dhātoḥ' as 'a pratyaya taught after the word dhātoḥ'. Recorded; not in the kaumudī.
commentary BM derives each form (the starting point being babhū + tha after sip → thal): babhūvitha — iṭ to tha, then vuk and the rest as before; babhūvathuḥ — thas → athus, vuk and the rest, s → ru → visarga; babhūva (madhyama-puruṣa bahuvacana) — the a replaces the whole of tha (sarvādeśa) by 'parasmaipadānāṃ ṇalatusus…' (SK 2173); babhūva (uttama-puruṣa ekavacana) — mip → ṇal; babhūviva — vas → va, iṭ because it begins with val; babhūvima — mas → ma, iṭ. Followed for the bracketed labels and the iṭ remarks in the block; the rest recorded.
commentary BM on babhūviva: one should not suspect that iṭ is prohibited here by 'śryukaḥ kiti' (SK 2381), since the restriction (niyama) of 'kṛsṛbhṛvṛstudrusruśruvo liṭi' (SK 2293), the krādiniyama, establishes iṭ [in liṭ for all roots other than those listed]. Recorded; the kaumudī gives only the form.
commentary TB on babhūviva: the doubt that, iṭ being prohibited here by 'śryukaḥ kiti', vuk would also fail is not to be raised, since iṭ applies by the krādiniyama. Same point as BM; recorded, the kaumudī giving only the form.
textual Collation (.work/collate-p44/batch02.md, NSP p. 339, scan page-0349): SK 2184 clean; a layout label on the scan partly covers 'babhūva | babhūva |', and the visible remnants, the OCR and Wikisource agree with ours.
translator The bracketed puruṣa/number labels and the iṭ remarks are the translator's (drawing on BM); the kaumudī lists the six madhyama- and uttama-puruṣa forms of liṭ that complete the paradigm begun in SK 2183 (babhūva, babhūvatuḥ, babhūvuḥ). 'val' is the pratyāhāra of all consonants except y.

SK 2185 · A 3.3.15V

अनद्यतने लुट् ॥ २१८५ ॥

anadyatane luṭ

anadyatane luṭ — [After a dhātu (dhātoḥ, the adhikāra)] luṭ [comes] in [the sense of the future (bhaviṣyati, carried forward (anuvṛtti) from bhaviṣyati gamyādayaḥ, SK 3171)] not belonging to today (anadyatana).

Rule. luṭ comes after a root in the sense of a future (bhaviṣyat) that is not of today (anadyatana). "Future" is carried from SK 3171, taught later. The u and ṭ of luṭ are it.

Example.

bhū, of a being that will come about after today

→ bhū + luṭ → bhū + l → bhū + tip, heard as bhū + ti.

Applies when / blocked by. "Not of today" was explained under SK 2171. One of Bhaṭṭoji's commentators refers to SK 1299 for the definition of "today".

Siddhānta-kaumudī

भविष्यत्यनद्यतनेऽर्थे धातोर्लुट् स्यात् ॥

luṭ is to come after a dhātu in the sense [of an action] that is future and not of today (anadyatana).

Tattvabodhinī

NSP p. 349–350

—अनद्यतने—। अतीताया रात्रेः पश्चार्धेनागामिन्याः पूर्वार्धेन सहितो दिवसोऽथतन इति 'कालोपसर्जने च तुल्यम्' इत्यत्र स्थितम्

Bālamanoramā

अनद्यतने लुट् - अनद्यतने लुट् । धातोरित्यधिकृतम् । 'भविष्यति गम्यादयः' इत्यतो भविष्यतीत्यनुवर्तते । भविष्यत्यनद्यतन इति धात्वर्थेऽन्वेति । तदाह — भविष्यत्यनद्यतन इति । अनद्यतनशब्दस्तु परोक्षे लिडित्यत्र व्याख्यातः । उटावितौ । लुटस्तिबादयः ।

translator notes

commentary BM: 'dhātoḥ' is the adhikāra; 'bhaviṣyati' is carried forward (anuvṛtti) from bhaviṣyati gamyādayaḥ (SK 3171); 'bhaviṣyaty anadyatane' is construed with the meaning of the dhātu; the word anadyatana was explained under parokṣe liṭ (SK 2171). The u and ṭ of luṭ are it-markers, and tip etc. replace luṭ. Followed: the carried-forward 'future' and 'after a dhātu' in sutra_en, and the construal with the root's sense ('in the sense [of an action]') in k1.
commentary TB: the 'today' (adyatana) is the day together with the latter half of the past night and the first half of the coming night, as settled under kālopasarjane ca tulyam (SK 1299). Recorded; the English keeps 'not of today (anadyatana)' without the definition.
textual The kaumudī runs from NSP p. 339 (scan page-0349) to p. 340 (scan page-0350). Collation (.work/collate-p44/batch02.md): clean.

SK 2186 · A 3.1.33V

स्यतासी लृलुटोः ॥ २१८६ ॥

syatāsī lṛluṭoḥ

syatāsī lṛluṭoḥ — [After a dhātu (dhātoḥ, the adhikāra)] sya and tāsi [come] when lṛ (i.e. lṛṭ and lṛṅ) and luṭ follow [respectively (yathāsaṃkhya)].

Rule. After a root, sya comes before lṛ, and tāsi before luṭ. lṛ covers both lṛṭ and lṛṅ. The pairing is one by one (yathāsaṃkhya): sya with lṛ, tāsi with luṭ. The i of tāsi is for pronunciation, so the affix is tās.

This is an exception (apavāda) to śap (SK 2167) and the other vikaraṇas.

Example.

luṭ: bhū + ti → tās instead of śap → bhū + tās + ti.

lṛṭ: bhū + ti → sya instead of śap → bhū + sya + ti (SK 2193).

Applies when / blocked by. lṛ names two lakāras, so there are three lakāras for two affixes. A note in the printed edition says the pairing still holds, since the sūtra names two items on each side.

Siddhānta-kaumudī

लृ इति लृङ्लृटोर्ग्रहणम् । धातोः स्यतासी एतौ स्तो लृलुटोः परतः । शबाद्यपवादः ॥

'lṛ' is a mention (grahaṇa) of [both] lṛṅ and lṛṭ. After a dhātu these two, sya and tāsi, come when lṛ and luṭ follow [respectively (yathāsaṃkhya)]. [This is] an exception (apavāda) to śap and the rest.

Bālamanoramā

स्यतासी लृलुटोः - भू-तीति स्थितेकर्तरि शबि॑ति शपि प्राप्ते — स्यतासी लृ । स्यश्च तासिश्चेति द्वन्द्वात्प्रथमाद्विवचनम् । तासेरिकार उच्चारणार्थः । लृ लुट् अनयोद्र्वन्द्वात्सप्तमीद्विवचनम् । ग्रहणमिति । लृस्वरूपस्योभयत्राऽविशिष्टत्वादिति भावः । धातोरित्यधिकृतम् । तदाह — धातोरिति ।

translator notes

commentary BM: the rule comes in at the stage bhū-ti, where śap is applicable by kartari śap (SK 2167). 'syatāsī' is a dvandva of sya and tāsi in the first-case dual, the i of tāsi being for pronunciation; 'lṛluṭoḥ' is a dvandva of lṛ and luṭ in the seventh-case dual. On 'grahaṇam': the bare form lṛ is common to both [lṛṅ and lṛṭ]. 'dhātoḥ' is the adhikāra. Followed for 'after a dhātu' in sutra_en and for the reading of 'lṛ' as covering both lakāras.
textual NSP footnote 1 on NSP p. 340 (scan page-0350, read), filed in no unit's editorial_notes: 'lṛluṭor iti — although lṛ takes in both lṛṅ and lṛṭ, still the correspondence in order (yathāsaṃkhya) applies here, the expressing words being equal [in number].' That is, sya goes with lṛ and tāsi with luṭ. Followed: '[respectively (yathāsaṃkhya)]' is added in sutra_en and k1, so that sya goes only with lṛ and tāsi only with luṭ.
textual No TB is printed on this sūtra: on NSP p. 340 (scan page-0350) the TB passes from 'anadyatane' (sk.2185.t1) to 'ārdhadhātukam' (SK 2187). Collation (.work/collate-p44/batch02.md): clean.

SK 2187 · A 3.4.114आर्धधातुकसंज्ञा

आर्धधातुकं शेषः ॥ २१८७ ॥

ārdhadhātukaṃ śeṣaḥ

ārdhadhātukaṃ śeṣaḥ — The remaining [affix — one other than tiṅ and śit, which the preceding sūtra tiṅśit sārvadhātukam (SK 2166) names —, taught under the heading 'dhātoḥ' (SK 2829)] is called ārdhadhātuka.

Rule. Any other affix taught under the heading "after a root" is named ārdhadhātuka. "Other" means other than the tiṅ and śit affixes, which SK 2166 names sārvadhātuka.

Example.

bhū + tās + ti → tās is taught after a root, and is not tiṅ or śit

→ tās is ārdhadhātuka

→ it begins with t, a val → iṭ by SK 2184 → bhū + i + tās + ti.

Applies when / blocked by. Bhaṭṭoji's commentators both give jugupsate. Its san is taught by SK 2393 without the words "after a root". So it is not ārdhadhātuka, and takes no iṭ.

Siddhānta-kaumudī

तिङ्शिद्भ्योऽन्यो धातोरिति विहितः प्रत्यय एतत्संज्ञः स्यात् । इट् ॥

An affix (pratyaya) other than tiṅ and śit, taught [under the heading] 'dhātoḥ' ('after a dhātu'), is to bear this name [ārdhadhātuka]. [So, in bhū + tās + ti, tās being ārdhadhātuka and beginning with a val, it receives] iṭ [by ārdhadhātukasyeḍ valādeḥ (SK 2184)].

Tattvabodhinī

NSP p. 350

—आर्धधातुकम्—॥—धातोरिति । 'धातोरेकाचः—'इत्यतः धातोरित्यनुवर्तमाने पुनर्धातोरित्यधिकारसूत्रारम्भादिदं लभ्यते । एतच्च तत्रैव मनोरमायां स्पष्टम् ॥ धातोरितिविहितेति किम् । लभ्यां जुगुप्सते ॥—अनेकव्यवहितस्येति । सार्वधातुकादिकमिको विशेषणं न लङ्गस्येति भावः

Bālamanoramā

आर्धधातुकं शेषः - भू तास् तीति स्थिते — आर्धधातुकं शेष- ।तिङ्शित्सार्वधातुक॑मिति पूर्वसूत्रोपात्ततिङ्शिदन्यः शेषः । तदाह — तिङ्शिद्भ्योऽन्य इति । विहित इति ।धातो॑रित्यधिकृतं विहितविशेषणमाश्रीयत इति भावः । एवं च 'जुगुप्सते' इत्यादौ 'गुप्तिज्किद्भ्य' इत्यादिविहितसनादीनां धातोरित्युच्चार्य विहितत्वाऽभावेन आर्धधातुकत्वाऽभावादिडागमो न भवति । एतत्संज्ञः स्यादिति । आर्धधातुकसंज्ञक इत्यर्थः । इडिति । तास्प्रत्ययस्योक्तसूत्रेणार्धधातुकत्वात्स्वतो वलादित्वाच्च आर्धधातुकस्येड्वलादे॑रितीडागम इत्यर्थः ।

translator notes

commentary BM: 'śeṣa' is what is other than the tiṅ and śit taken up in the preceding sūtra tiṅśit sārvadhātukam; 'vihita' — the heading 'dhātoḥ' is taken as a qualifier of 'taught'; so san and the like taught by guptijkidbhyaḥ san (SK 2393), not being taught with 'dhātoḥ' uttered, are not ārdhadhātuka, and iṭ does not come in jugupsate. Followed in sutra_en and k1 ('taught [under the heading] dhātoḥ').
commentary TB: although 'dhātoḥ' is already being carried forward (anuvartamāne) from dhātor ekācaḥ… (SK 2629), the fresh heading-sūtra 'dhātoḥ' (SK 2829) is begun, and from that the qualification 'taught with dhātoḥ' is obtained (as clear in the Manoramā on that sūtra); counterexample jugupsate. Agrees with BM; followed.
commentary BM on 'iṭ': the affix tās, being ārdhadhātuka by this sūtra and itself beginning with a val, receives the augment iṭ by ārdhadhātukasyeḍ valādeḥ. BM's opening sets the stage as 'bhū tās ti'. Followed: the bracketed completion of the one-word 'iṭ' in k1.
textual Collation (.work/collate-p44/batch02.md; NSP p. 340, scan page-0350): clean. The tail of sk.2187.t1, '—anekavyavahitasyeti … sārvadhātukādikam iko viśeṣaṇaṃ na tv aṅgasya', is TB on SK 2189 (pugantalaghūpadhasya ca), which has no TB block of its own.

SK 2188 · A 2.4.85V

लुटः प्रथमस्य डारौरसः ॥ २१८८ ॥

luṭaḥ prathamasya ḍāraurasaḥ

luṭaḥ prathamasya ḍāraurasaḥ — In place of the prathama [puruṣa endings] of luṭ, ḍā, rau and ras are substituted [respectively].

Rule. The prathama endings of luṭ are replaced, in order, by ḍā, rau and ras: singular, dual, plural.

ḍā is marked with ḍ; it is ḍit. Because of that, the ṭi of what precedes it is dropped by SK 316 (ṭeḥ). This happens even though the base is not bha. The ṭi is the last vowel with what follows it (SK 79).

Example.

bhū + i + tās + ti → ti is replaced by ḍā → bhū + i + tās + ā

→ guṇa of ū (SK 2168) and av (SK 61) → bhavitās + ā

→ ḍā is ḍit → the ṭi of tās, that is ās, is dropped → bhavit ā.

The next two rules finish the form.

Applies when / blocked by. Why does ḍā replace the whole ti? One of Bhaṭṭoji's commentators says that before it takes its place, ḍā is not yet an affix. So its ḍ is not yet an it, and ḍā counts as more than one sound (SK 45).

Watch out. SK 316 normally needs a bha base. Here it applies without one. Bhaṭṭoji says why: the ḍ-marker would otherwise serve no purpose (ḍittvasāmarthya).

Siddhānta-kaumudī

डा रौ रस् एते क्रमात्स्युः । डित्त्वसामर्थ्यादभस्यापि टेर्लोपः ॥

ḍā, rau and ras — these are substituted in order [for the prathama endings, singular, dual and plural, of luṭ]. By the force of [ḍā's] being ḍit (ḍittvasāmarthya), the ṭi [of what precedes] is deleted [by ṭeḥ, SK 316] even though it is not bha.

Bālamanoramā

लुटः प्रथमस्य डारौरसः - भू इ तास् इति स्थिते — उकारस्य गुणेऽवादेशे च भविता स् इति स्थिते — लुटः प्रथमस्य । डा रौ रस् एषां द्वन्द्वात्प्रथमाबहुवचनम् । 'लुट' इति स्थानषष्ठी । लुडादेशस्य प्रथमपुरुषस्येत्यर्थः । क्रमादिति — यथासङ्ख्यलभ्यम । ननु परस्मैपदस्य त्रयः प्रथमाः, आत्मनेपदस्य च त्रयः प्रथमा इति स्थानिनः षट्, आदेशास्तु त्रय इति कथं यथासङ्ख्यमिति चेन्न, डाश्च रौश्च रस् चेति कृतद्वन्द्वानां डारौरसश्च डारौरसश्चेत्येकशेषमाश्रित्य भाष्ये समाहितत्वात् । डाभावस्य चादेशत्वात् प्राक् प्रत्ययत्वाऽभावेन 'चुटू' इत्यस्याऽप्रवृत्त्या सर्वादेशत्वम् । सति च तस्मिन् प्रत्ययत्वच्चुटू इति टकारस्येत्संज्ञेति भाष्ये स्पष्टम् । एवं च भू तास् आ इति स्थिते प्रक्रियां दर्शयति — डित्त्वसामर्थ्यादिति । डाभावस्य कप्रत्ययावधिषु स्वादिष्वनन्तर्भूतत्वेन तस्मिन् परे भत्वाऽभावेऽपि डित्त्वसामर्थ्याट्टेरिति टिलोप इत्यर्थः ।

translator notes

commentary BM: 'ḍāraurasaḥ' is the first-case word (prathamānta), plural, of the dvandva of ḍā, rau and ras; 'luṭaḥ' is a sixth-case word (ṣaṣṭhyanta) of the substituend (sthānaṣaṣṭhī), and the sense is 'of the prathama puruṣa [ending] that substitutes luṭ'. 'kramāt' is obtained from yathāsaṅkhya. Objection: the parasmaipada has three prathamas and the ātmanepada three, so there are six substituends and three substitutes; how can there be one-to-one order? Answer: the Bhāṣya resolves it by taking an ekaśeṣa of the dvandva repeated, 'ḍāraurasaś ca ḍāraurasaś ca'. Followed: 'in place of the prathama endings of luṭ' and 'respectively' in sutra_en; the singular/dual/plural bracket in k1 is supplied from BM's yathāsaṅkhya.
commentary BM: before it has become the substitute ḍā is not a pratyaya, so cuṭū does not apply and it replaces the whole; once it is a substitute it is a pratyaya and its ḍ is an it by cuṭū (stated in the Bhāṣya). With bhū + tās + ā standing [after iṭ, guṇa and av: bhavitās + ā], Bhaṭṭoji shows the process: since ḍā is not among the su etc. up to kap, the stem is not bha before it, yet by the force of its being ḍit the ṭi is deleted by ṭeḥ. Followed: the rule name ṭeḥ bracketed in k1.
textual No TB on this sūtra is printed: the TB on NSP p. 340 (scan page-0350) passes from 'ārdhadhātukam' (SK 2187, with 'anekavyavahitasya' of SK 2189) to 'tāsastyoḥ' (SK 2191). Collation (.work/collate-p44/batch02.md): SK 2188 clean against the print (OCR 'ḍirvasāmarthyād' is a misreading of ḍittva-).
translator '[of what precedes]' is the translator's: the ṭi deleted is that of the stem before ḍā (the ās of tās, giving bhavit + ā, as SK 2189 continues).

SK 2189 · A 7.3.86V

पुगन्तलघूपधस्य च ॥ २१८९ ॥

pugantalaghūpadhasya ca

pugantalaghūpadhasya ca — And guṇa [— carried forward (anuvṛtti) from mider guṇaḥ (SK 2346) —] replaces [the ik — 'ikaḥ', supplied by the paribhāṣā iko guṇavṛddhī (SK 34) —] of [an aṅga — 'aṅgasya', the heading (adhikāra) —] that ends in puk (puganta) or has a light penultimate (laghūpadha), [when a sārvadhātuka or ārdhadhātuka pratyaya follows — carried forward (anuvṛtti) from sārvadhātukārdhadhātukayoḥ (SK 2168)].

Rule. Before a sārvadhātuka or ārdhadhātuka, guṇa replaces the ik of an aṅga that ends in the augment puk, or that has a light penultimate (laghūpadha). The ik is the aṅga's own vowel. The conditions come from SK 2168.

The ik is not directly before the affix: one consonant stands between. Bhaṭṭoji says the rule works across the one sound that must intervene (yena nāvyavadhānam). The very wording of the rule proves it, since a penultimate vowel always has one sound after it. It does not work across more than one sound.

Example.

bhavit ā → the aṅga is bhavit; its penultimate is the i of iṭ, a light ik

→ ā stands in place of ti, so it counts as sārvadhātuka (SK 49)

→ guṇa of that i is due by this rule.

SK 2190 stops it.

Across more than one sound: bhinatti "he splits" — the i of bhid is separated by more than one sound, so no guṇa.

Applies when / blocked by. Is bhavit an aṅga? The ending was added after bhū. One of Bhaṭṭoji's commentators answers with SK 199: what includes the vikaraṇa is also an aṅga.

Siddhānta-kaumudī

पुगन्तस्य लघूपधस्य चाङ्गस्येको गुणः स्यात्सार्वधातुकार्धधातुकयोः । येन नाव्यवधानं तेन व्यवहितेऽपि वचनप्रामाण्यात् । तेन भिनत्तीत्यादावनेकव्यवहितस्येको न गुणः । भवित् आ । अत्रेको गुणे प्राप्ते ॥

Guṇa replaces the ik of an aṅga [— the ik that is part of the aṅga —] that ends in puk or has a light penultimate, when a sārvadhātuka or ārdhadhātuka [pratyaya] follows [that ik]. [The operation takes effect] even when [the ik] is separated [from the pratyaya] by that [sound] by which it cannot but be separated (yena nāvyavadhānaṃ tena vyavahite 'pi) — on the authority of the statement [itself] (vacanaprāmāṇyāt). Hence in bhinatti and the like, an ik separated by more than one [sound] does not take guṇa. [In luṭ, after ṭi-lopa of tās before ḍā (SK 2188), the form stands as] bhavit ā. Here guṇa of the ik [— the i of iṭ, the penultimate of the aṅga bhavit —] being due [by this rule], — [the next sūtra is given].

Bālamanoramā

पुगन्तलघूपधस्य च - तथा च भावित् — आ इति स्थिते — पुगन्तलघु । 'मिदेर्गुण' इत्यतो गुण इत्यनुवर्तते । अङ्गस्येत्यधिकृतमवयवषष्ठन्तमाश्रीयते । पुगन्तलघूपधस्येति तद्विशेषणम् । पुक् अन्तो यस्य तत् पुगन्तं । लघ्वी उपधा यस्य तल्लघूपधं । पुगन्तं च लघूपधं चेति समाहारद्वन्द्वात् षष्ठी । 'इको गुणवृद्धी' इति परिभाषया 'इक' इत्युपस्थितं स्थानषष्ठन्तमाश्रीयते । तदाह — पुगन्तस्येत्यादिना । अङ्गस्येक इति । अङ्गावयवस्येत्यर्थः । द्वेष्टि द्वेष्टत्याद्युदाहरणम् । नन्वत्राऽङ्गावयवस्येकस्तदुपरितनहला व्यवधानात्सार्वधातुकपरत्वाऽभावात्कथमिह इको गुण इत्यत आह — येन नेति । येन = स्थान्युत्तरवर्णेन परनिमित्तस्य , नाऽव्यवधानं = व्यवधानमवर्जनीयमिति यावत्, तेन = वर्णेन व्यवहितेऽपि परनिमित्तं कार्यं भवतीत्यर्थः । कुत इत्यत आह — वचनप्रामाण्यादिति । तथाविधवर्णव्यवधानेऽपि कार्यप्रवृत्तौ वचनारम्भस्यैव प्रमाणत्वादित्यर्थः । लघूपधस्य हीको गुणो विधियते, उपधात्वं चाऽन्त्यादलः पूर्वस्यैव भवति । ततश्चेक उपर्यन्त्यस्य वर्णस्याऽभावे इक उपधात्वाऽभावाल्लघूपधस्याऽङ्गस्य गुणविधानं निर्विषयमेव स्यादतस्तद्व्यवधानं सोढव्यमिति भावः । ननु व्यवहितस्यापीको गुणप्रवृत्त्यभ्युपगमे भिनत्ति छिनत्तीत्यादौ इकारस्यापि गुणः स्यादित्यत आह -तेनेति । अवर्जनीयव्यवधनास्यैवाश्रयमेनेत्यर्थः । उपधात्वस्यैकमेव वर्णमुपरितनमादाय सम्भवादनेकवर्णव्यवधानं नादर्तव्यमिति भावः । गुणे प्राप्त इति । भवित् - आ इति स्थिते डाभावसंपन्नस्याऽऽकारस्य स्थानिवत्त्वेन सार्वधातुकतया तस्मिन् परे भविदित्यङ्गावयवस्योपधाभूतस्येकारस्य गुणे प्राप्ते सतीत्यर्थः । न च भूधातोर्विहितं सार्वधातुकं प्रति भूधातुरेवाऽङ्गं, न तु भवित् इति विकरणविशिष्टमिति वाच्यम्, अङ्गसंज्ञासूत्रे तदादिग्रहणेन विकरणविशिष्टस्याऽप्यङ्गत्वात् ।

translator notes

commentary BM: 'guṇaḥ' is carried forward (anuvartate) from 'mider guṇaḥ' [SK 2346]. The heading 'aṅgasya' is taken as a sixth case of the whole (avayavaṣaṣṭhī), and 'pugantalaghūpadhasya' qualifies it: puganta = 'that which has puk at its end', laghūpadha = 'that which has a light penultimate'; the sixth case is from a collective dvandva (samāhāradvandva) of the two. By the paribhāṣā 'iko guṇavṛddhī' [SK 34], 'ikaḥ' presents itself and is taken as a sixth case of the substituend (sthānaṣaṣṭhī); hence Bhaṭṭoji's 'aṅgasyekaḥ', meaning 'of the ik that is part of the aṅga'. Followed: the bracketed anuvṛtti of guṇa, the supplied 'ikaḥ', the 'aṅgasya' heading and 'the ik that is part of the aṅga' in sutra_en and k1.
commentary BM on 'yena neti': the objection is that the ik of the aṅga is separated from the sārvadhātuka by the consonant after it, so it is not followed by the sārvadhātuka. Answer: 'yena' is the sound that follows the sthānin and stands before the conditioning pratyaya; 'nāvyavadhānam' means its intervention cannot be avoided; 'tena vyavahite 'pi' means the operation conditioned by the following item takes place even across it. 'vacanaprāmāṇyāt': the very act of stating the rule is the proof. Guṇa is taught for the ik of an aṅga with a light penultimate, and a penultimate exists only before a final sound; so unless that one sound's intervention were tolerated, the rule would have no scope. On 'tena': only unavoidable intervention is admitted; since penultimate-hood needs only the one sound above it, intervention by several sounds is disregarded, so bhinatti, chinatti and the like get no guṇa of their i. Followed for 'by which it cannot but be separated' and 'more than one [sound]'.
commentary TB, printed at the tail of sk.2187.t1 (sk2189 has no TB block of its own), on 'anekavyavahitasya': the idea is that 'sārvadhātuka' and the rest qualify the ik, not the aṅga. Followed: 'follows [that ik]' in k1, which is why intervention between the ik and the pratyaya matters at all.
commentary BM on 'guṇe prāpte': with bhavit + ā, the ā that has replaced [tip] as ḍā is sārvadhātuka by sthānivadbhāva, so guṇa of the i [of iṭ], the penultimate of the part 'bhavit', is due. Objection: for a sārvadhātuka taught after the root bhū, the aṅga is bhū alone, not bhavit, which includes the vikaraṇa. Answer: by the word 'tadādi' in the aṅga-saṃjñā rule [yasmāt pratyayavidhis tadādi pratyaye 'ṅgam, SK 199], what includes the vikaraṇa is also an aṅga. Followed for the bracket naming the i of iṭ as the penultimate of the aṅga bhavit.
textual Collation (.work/collate-p44/batch02.md): SK 2189 is clean against the 1915 print.
translator 'sārvadhātukārdhadhātukayoḥ' in Bhaṭṭoji's gloss is the running condition of 7.3.84 (SK 2168); neither commentator names its source here, so the SK reference in sutra_en is the translator's. 'bhavit ā' is the luṭ state reached in SK 2188 (bhū + iṭ + tās + ḍā, ṭi-lopa); the sentence 'atreko guṇe prāpte' is completed by the next sūtra, dīdhīvevīṭām (SK 2190), which blocks guṇa of iṭ, giving bhavitā.

SK 2190 · A 1.1.6V

दीधीवेवीटाम् ॥ २१९० ॥

dīdhīvevīṭām

dīdhīvevīṭām — [guṇa and vṛddhi — carried forward (anuvṛtti) from 'iko guṇavṛddhī' (SK 34) —] do not [— 'na' carried forward from 'na dhātulopa ārdhadhātuke' (SK 2656) —] take place for dīdhī, vevī and iṭ.

Rule. Guṇa and vṛddhi do not come for the roots dīdhī and vevī, nor for the augment iṭ. The words come by anuvṛtti: "guṇa and vṛddhi" from SK 34, "not" from SK 2656.

Example.

bhavit ā → the i is the augment iṭ → no guṇa

→ bhavitā "he will be".

Applies when / blocked by. Which iṭ? A note in the printed edition says only the augment is meant, though it is named beside two roots.

Siddhānta-kaumudī

दीधीवेव्योरिटश्च गुणवृद्धी न स्तः । भविता ॥

guṇa and vṛddhi do not take place for dīdhī and vevī, nor for iṭ. [So in bhavit ā, where guṇa of the i had obtained (SK 2189), it does not take place:] bhavitā.

Bālamanoramā

दीधीवेवीटाम् - दीधीवेवी ।दीधीह् दीप्तिदेवनयोः॑वेवीङ् वेतिनी तुल्ये॑ । दीधीश्च वेवीश्च इट् चेति द्वन्द्वात् षष्ठी । 'इको गुणवृद्धी' इत्यतो गुणवृद्धी इति, 'न धातुलोप' इत्यतो नेति चानुवर्तते ।

translator notes

commentary BM: the roots are dīdhīṅ ('in shining and playing', dīptidevanayoḥ) and vevīṅ ('equivalent to veti', vetinā tulye); 'dīdhīvevīṭām' is the sixth case of the dvandva 'dīdhī, vevī and iṭ'; 'guṇavṛddhī' is carried forward (anuvartate) from 'iko guṇavṛddhī' and 'na' from 'na dhātulopa ārdhadhātuke'. Followed: both anuvṛtti items bracketed in sutra_en.
textual NSP footnote 3 on scan page-0350 (NSP p. 340), filed in no unit's editorial_notes and partly under the scan watermark, belongs here: 'iṭaś ceti — dhātusāhacarye 'pi tasyānityatvād āgamasyaiveṭo grahaṇaṃ, vyākhyānāt' — though iṭ stands beside two dhātus, the principle of association (sāhacarya) is not binding, so the augment iṭ alone is meant, by interpretation (vyākhyāna). The English 'iṭ' is consistent with this.
textual No TB is printed on this sūtra: on scan page-0350 the TB goes from '—anekavyavahitasyeti' (SK 2189) to '—tāsastyoḥ—' (SK 2191). Collation (.work/collate-p44/batch02.md): clean; NSP p. 340 (scan page-0350).
translator The bracketed link to SK 2189 ('bhavit ā … atreko guṇe prāpte', the sentence this sūtra completes) is the translator's; the kaumudī gives only the result bhavitā.

SK 2191 · A 7.4.50V

तासस्त्योर्लोपः ॥ २१९१ ॥

tāsastyorlopaḥ

tāsastyor lopaḥ — tās and as (asti) undergo elision (lopa) [when (a suffix beginning with) s follows — 'si' carried forward (anuvṛtti) from 'saḥ syārdhadhātuke' (SK 2342)].

Rule. tās and the root as "be" undergo lopa, deletion, when an affix beginning with s follows. "Beginning with s" is carried from SK 2342.

Example.

madhyama singular: bhavitās + si → si begins with s → the s of tās goes

→ bhavitāsi "you will be".

The rule names only "lopa of tās". The forms show that what goes is its final s.

Siddhānta-kaumudī

तासेरस्तेश्च लोपः स्यात्सादौ प्रत्यये परे ॥

Elision (lopa) of tās and of as (asti) is to take place when a suffix beginning with s [— 'si' carried forward (anuvṛtti) from SK 2342 —] follows.

Tattvabodhinī

NSP p. 350

—तासस्त्योः—। 'सस्यार्धधातुके' इत्यतः सीत्यनुवर्तते, अङ्गाक्षिप्तप्रत्ययस्य सीत्यनेन विशेषणात् । 'यस्मिन्विधिः—' इति तदादिविधिस्तदिदमाह—सादाविति । एवं रादावित्यत्राप्यूह्यम् ॥—प्राग्वदिति । तासेलोप इत्यर्थः । अस्तिस्तु नेह संवध्यते, ततो रादिप्रत्ययस्य संभवात्

Bālamanoramā

तासस्त्योर्लोपः - तदाह — तासस्त्योः । 'सः स्यार्धधातुके' इत्यतः सीत्यनुवर्तते, अङ्गाक्षिप्तस्य प्रत्ययस्य सीत्यनेन विशेषणात्यस्मिन्विधि॑रिति तदादिविधिः, तदिदमाह — सादाविति । एवं रादावित्त्राप्यूह्रम् ।

translator notes

commentary BM: 'si' is carried forward (anuvartate) from 'saḥ syārdhadhātuke'; since it qualifies the suffix implied by 'aṅga', the tadādi-rule 'yasmin vidhis tadādāv algrahaṇe' applies, and that is what Bhaṭṭoji states as 'sādau'; the same reasoning holds for 'rādau' (SK 2192). Followed: the bracketed anuvṛtti and 'suffix beginning with s'.
commentary TB: same as BM, nearly verbatim — 'si' from 'saḥ syārdhadhātuke', tadādividhi by 'yasmin vidhiḥ…', hence 'sādau', and likewise 'rādau'. Agrees with BM; followed.
textual sk.2191.t1 also carries, from '—prāgvad iti' on, the TB on SK 2192 (ri ca: 'prāgvat' means elision of tās; as is not connected there, since no r-initial suffix is possible after it). Collation (.work/collate-p44/batch02.md): SK 2191 clean against the print (NSP p. 340 = scan page-0350).
translator Neither the kaumudī nor the commentators here say which part of tās/as is elided; by 'alo 'ntyasya' it would be the final s (bhavitās + si → bhavitāsi, cited in SK 2192). The English keeps the kaumudī's unqualified 'lopa of tās and as'.

SK 2192 · A 7.4.51V

रि च ॥ २१९२ ॥

ri ca

ri ca — And when [a suffix beginning with] r [follows, tās undergoes elision (lopa) — carried forward (anuvṛtti) from SK 2191].

Rule. tās is deleted in the same way when an affix beginning with r follows. as is not included here, since no affix beginning with r can come after it.

Example.

bhavitās + rau → the s goes → bhavitārau "the two will be".

bhavitās + ras → bhavitāras → bhavitāraḥ "they will be".

Bhaṭṭoji then lists the rest of luṭ:

bhavitāsi, bhavitāsthaḥ, bhavitāstha "you, you two, you all will be"

bhavitāsmi, bhavitāsvaḥ, bhavitāsmaḥ "I, we two, we will be".

Watch out. Before thas, tha, mi, vas, mas the s of tās stays: bhavitāsthaḥ, bhavitāsmi. Only an s- or r-initial affix removes it.

Siddhānta-kaumudī

रादौ प्रत्यये प्राग्वत् । भवितारौ । भवितारः । भवितासि । भवितास्थः । भवितास्थ । भवितास्मि । भवितास्वः । भवितास्मः ॥

When a suffix beginning with r follows, [elision of tās takes place] as before (prāgvat). bhavitārau, bhavitāraḥ [prathama-puruṣa: dual, plural]; bhavitāsi, bhavitāsthaḥ, bhavitāstha [madhyama-puruṣa: singular, dual, plural]; bhavitāsmi, bhavitāsvaḥ, bhavitāsmaḥ [uttama-puruṣa: singular, dual, plural].

Bālamanoramā

रि च - प्राग्वदिति । तासेर्लोप इत्यर्थः । अस्तिस्तु नेह संबध्यते, ततो रादिप्रत्ययस्याऽसंभवात् ।

translator notes

commentary BM: 'prāgvat' means elision of tās (tāser lopaḥ); as (asti) is not connected here, since no suffix beginning with r is possible after it (rādipratyayasyāsaṃbhavāt). Followed: 'elision of tās' supplied, as only.
commentary TB, printed under sk.2191.t1 from '—prāgvad iti' on: 'prāgvat' = elision of tās; as is not connected here, 'tato rādipratyayasya saṃbhavāt'. Same as BM, except that the print (scan page-0350) reads 'saṃbhavāt' where BM has 'asaṃbhavāt'. Followed (tās only).
textual No TB block is filed under this unit (see the TB note). Collation (.work/collate-p44/batch02.md): clean, all luṭ forms compared one by one; NSP p. 340 (scan page-0350).
translator The print's 'saṃbhavāt' in TB would contradict the point being made; the translator takes BM's 'asaṃbhavāt' as the intended sense. The person/number labels are the translator's; the third singular bhavitā was given under SK 2190. The rule itself applies in bhavitārau (rau) and bhavitāraḥ (ras); the madhyama and uttama forms complete the luṭ paradigm as the kaumudī lists it.

SK 2193 · A 3.3.13V

लृट् शेषे च ॥ २१९३ ॥

lṛṭ śeṣe ca

lṛṭ śeṣe ca — [After a root, in the sense of the future,] lṛṭ [comes] in the remaining case (śeṣa) [— i.e. where there is no action for the sake of [another] action (kriyārthā kriyā), the case left over from tumunṇvulau kriyāyāṃ kriyārthāyām (SK 3175) —] and [by 'ca'] also [where there is one].

Rule. lṛṭ comes after a root in the future sense. It comes when no other action is being done for the sake of this future action (śeṣa, "the rest"). By ca, it also comes when one is. "The rest" means outside the scope of SK 3175, which gives other affixes when one action is done for the sake of another.

Example.

bhū + lṛṭ → bhū + ti

→ sya (SK 2186) → bhū + sya + ti

→ sya begins with a val → iṭ (SK 2184) → bhū + i + sya + ti

→ guṇa, av → bhavi + sya + ti

→ s of the affix after i becomes ṣ (SK 212) → bhaviṣyati "he will be".

The whole lṛṭ:

bhaviṣyati, bhaviṣyataḥ, bhaviṣyanti

bhaviṣyasi, bhaviṣyathaḥ, bhaviṣyatha

bhaviṣyāmi, bhaviṣyāvaḥ, bhaviṣyāmaḥ — lengthened by SK 2170.

Applies when / blocked by. Could "śeṣe ca" simply be dropped? Haradatta, an earlier commentator, thought so. Bhaṭṭoji's commentators both call this doubtful, and scholars discuss this.

Siddhānta-kaumudī

भविष्यदर्थाद्धातोर्लृट् स्यात्क्रियार्थायां क्रियायामसत्यां सत्यां च । स्यः इट् । भविष्यति । भविष्यतः । भविष्यन्ति । भविष्यसि । भविष्यथः । भविष्यथ । भविष्यामि । भविष्यावः । भविष्यामः ॥

After a root [denoting an action] in the future (bhaviṣyadartha), lṛṭ is to come, both when there is no action for the sake of [another] action (kriyārthā kriyā) [accompanying it] and when there is. sya [by syatāsī lṛluṭoḥ (SK 2186)]; iṭ [by ārdhadhātukasyeḍ valādeḥ (SK 2184)]: bhaviṣyati, bhaviṣyataḥ, bhaviṣyanti [prathama-puruṣa: singular, dual, plural]; bhaviṣyasi, bhaviṣyathaḥ, bhaviṣyatha [madhyama-puruṣa]; bhaviṣyāmi, bhaviṣyāvaḥ, bhaviṣyāmaḥ [uttama-puruṣa].

Tattvabodhinī

NSP p. 350

—लृट् शेषे च । 'तुमुन्णुलौ क्रियायां क्रियार्थायाम्' इति प्रागुक्तं ततोऽन्यः शेष इत्याह—असत्यामिति । चार्थमाह—सत्यामिति । हरदत्तस्त्वाह । अस्वरितत्वादेव क्रियार्थायां क्रियायामिति नानुवर्तते । एवं च शेषे चेति सुत्यजमिति । तच्चिन्त्यम् । शयिष्यत इति स्थीयत इत्यादौ तुमुना लृटो बाधापत्तेः । क्तल्युट्तुमुन्खलर्थेषु वासरूपविधेरभावात् । अत्र च ज्ञापकं 'प्रैषातिसर्गप्राप्तकालेषु कृत्याश्च' इत्यत्र लोटा वाधा माभूदिति पुनः कृत्यविधिरित्यादि कृदन्ते वक्ष्यति । इदमपि ज्ञापकमित्यन्यदेतत् । यत्तु प्राचा भविष्यतीति व्रजतीत्युदाहृतं तदापाततः । तुमुन्विषयेऽपि लृड् भवति तुमुना लृण्न बाध्यत इत्येतत्प्रतिपादनाय तस्यानुपयोगात् । न हि भविष्यतीत्यत्र कर्तरि तुमुनः प्राप्तिरस्ति, भावे हि सः । समानकर्तृकेष्वेवेति च वक्ष्यते । लृडित्येतावत्सूत्रकरणेऽपि भविष्यतीति व्रजतीत्ययं सिद्ध्यत्येवेत्यास्तां तावत्

Bālamanoramā

लृट् शेषे च - लृट् शेषे च ।तुमुन्ण्वुलौ क्रियायां क्रियार्थाया॑मिति प्रागुक्तं,ततोऽन्यः शेष इत्याह -असत्यामिति । चार्थमाह — सत्यामिति । हरदत्तस्त्वाह — अस्वरितत्वादेव क्रियार्थायां क्रियायामिति नानुवर्तते । एवं चशेषे चे॑ति सुत्यजमिति । तच्चिन्त्यम् ।शयिष्यत इति स्थीयते॑ इत्यादौ तुमुना लृटो बाधापत्तेः, क्तल्युट्तुमुन्खलर्थेषु वासरूपविधेरभावात् । अत्र च ज्ञापकंप्रैषातिसर्गप्राप्तकालेषु कृत्याश्चे॑त्यत्र लोटा बाधा मा भूदिति पुनः कृत्यविधि॑रित्यादि कृदन्ते वक्ष्यति । इदमपि ज्ञापकमित्यन्यदेतत् । यत्तु प्राचा — भविष्यतीति व्रजती॑त्युदाहृतं, तदापाततः,तुमुन्विषयेऽपि लृड्भवति तुमुना लृण्न बाध्यते॑ इत्येतत्प्रतिपादनाय तस्याऽनुपयोगात्,न हि भविष्यतीत्यत्र कर्तरि तुमुनः प्राप्तिरस्ति,भावे हि सः । समानकर्तृकेष्वेवेति च वक्ष्यते । लृडित्येतावत्सूत्रकरणेऽपिभविष्यतीति व्रजती॑त्ययं सिध्यत्येवेत्यास्तां तावत् । स्य इडिति । लृटस्तिपिस्यतासी लृलुटो॑रिति स्यप्रत्ययः । तस्य वलाद्यार्धधातुकत्वादिडागम इत्यर्थः । भविष्यतीति । स्यप्रत्ययस्य इटि ऊकारस्य गुणे अवादेशे प्रत्ययावयवत्वात्सकारस्य षत्वे भविष्यतीति रूपमित्यर्थः । तसादौ भविष्यत इत्याद्यप्येवं योज्यम् । भविष्यामीत्यादौअतो दीर्घो यञी॑ति दीर्घः । इति लृट्प्रक्रिया ।

translator notes

commentary BM: 'tumunṇvulau kriyāyāṃ kriyārthāyām' [SK 3175] was stated earlier; the remainder (śeṣa) is what is other than that — hence Bhaṭṭoji's 'asatyām'; he gives the sense of 'ca' with 'satyām'. Followed: the bracketed identification of śeṣa and the 'ca' clause in sutra_en and k1.
commentary BM reports Haradatta: since 'kriyāyāṃ kriyārthāyām' is not marked svarita it is not carried forward (anuvṛtti) anyway, so 'śeṣe ca' could simply be dropped. BM calls this questionable (cintya): in 'śayiṣyata iti sthīyate' tumun would then block lṛṭ, the optional coexistence of unlike affixes (vāsarūpa) not holding for kta, lyuṭ, tumun and the khal-sense affixes; Bhaṭṭoji will cite a jñāpaka for that in the kṛdanta (the renewed kṛtya-injunction in praiṣātisarga…), and this sūtra is a further jñāpaka. BM rejects the earlier author's (prācīna) example 'bhaviṣyatīti vrajati' as superficial, since tumun is not applicable there in the sense of the agent (it is taught in the sense of bhāva), and would come only with the same agent; the example would work even if the sūtra were just 'lṛṭ'. Recorded; the English of sutra_en keeps 'the remaining case' without deciding Haradatta's point.
commentary BM on 'sya iṭ': sya by lṛṭ-specific syatāsī lṛluṭoḥ; being an ārdhadhātuka beginning with val it takes the augment iṭ. bhaviṣyati: with iṭ on sya, guṇa of ū, av-substitution, and ṣ for the s because it is part of an affix (pratyayāvayava); the tas-forms etc. likewise; in bhaviṣyāmi etc. lengthening by ato dīrgho yañi [SK 2170]. Followed for the bracketed rule name after 'sya' in k1 (BM names syatāsī lṛluṭoḥ); for iṭ BM gives only the condition (an ārdhadhātuka beginning with val), not the rule. The rest recorded (the kaumudī gives only 'sya, iṭ' and the forms).
commentary TB (OCR pratīka 'laṭ śeṣe ca' = lṛṭ śeṣe ca) gives the same explanation as BM almost word for word: śeṣa = other than the case of tumunṇvulau…; 'ca' = 'satyām'; Haradatta's view and its rejection; rejection of the prācīna's example. Followed (agrees with BM).
textual Collation: NSP printed p. 340 (scan page-0350), clean; all nine lṛṭ forms compared one by one (.work/collate-p44/batch02.md).
translator 'In the sense of the future' is supplied from Bhaṭṭoji's 'bhaviṣyadarthāt'; the translator takes it as the heading bhaviṣyati gamyādayaḥ (SK 3171), which no commentator names here. Person and number labels in square brackets are the translator's.
translator The rule name after 'iṭ' in k1, ārdhadhātukasyeḍ valādeḥ (SK 2184), is the translator's identification; BM states only that sya, being an ārdhadhātuka beginning with val, takes iṭ. Likewise the rule for the ṣ in BM's derivation (ādeśapratyayayoḥ, SK 212) is the translator's identification; BM says only 'pratyayāvayavatvāt … ṣatve'.

SK 2194 · A 3.3.162V

लोट् च ॥ २१९४ ॥

loṭ ca

loṭ ca — And loṭ [comes after a root in the senses vidhi, nimantraṇa, āmantraṇa, adhīṣṭa, saṃpraśna and prārthana — carried forward (anuvṛtti) from vidhinimantraṇāmantraṇādhīṣṭasaṃpraśnaprārthaneṣu liṅ, SK 2208].

Rule. loṭ also comes after a root in the senses vidhi (injunction) and the rest. The six senses are carried from SK 2208, where they are defined: vidhi, nimantraṇa, āmantraṇa, adhīṣṭa, saṃpraśna, prārthana. SK 2208 teaches them for liṅ, and comes in the next part of this chapter.

Example.

bhū, in one of these senses

→ bhū + loṭ → bhū + l → bhū + tip

→ śap, guṇa, av, as in the present → bhava + ti.

SK 2196 finishes the form.

Siddhānta-kaumudī

विध्यादिष्वर्थेषु धातोर्लोट् स्यात् ॥

In the senses vidhi (injunction) and the rest [— vidhi, nimantraṇa, āmantraṇa, adhīṣṭa, saṃpraśna, prārthana: carried forward (anuvṛtti) from vidhinimantraṇāmantraṇādhīṣṭasaṃpraśnaprārthaneṣu liṅ, SK 2208], loṭ is to come after a root.

Tattvabodhinī

NSP p. 350

—लोट् च । 'विधिनिमन्त्रणा—' इत्याद्यनुवर्तते तदाह—विध्यादिष्विति

translator notes

commentary TB (sk.2194.t1): 'vidhinimantraṇa…' is carried forward (anuvartate); hence Bhaṭṭoji says 'vidhyādiṣu'. Followed: the bracketed anuvṛtti in sutra_en and k1.
textual No BM on this sūtra is found in our source (sk2194 has no BM block, and neither sk.2193.b1, which ends 'iti lṛṭprakriyā', nor sk.2195.b1 carries one). Collation (.work/collate-p44/batch02.md): SK 2194 clean against the print, NSP p. 340 (scan page-0350).
translator The sūtra carried forward is A 3.3.161, immediately before loṭ ca (A 3.3.162), though the SK gives it later, as SK 2208; its six senses are defined there.

SK 2195 · A 3.3.173V

आशिषि लिङ्लोटौ ॥ २१९५ ॥

āśiṣi liṅloṭau

āśiṣi liṅloṭau — [After a dhātu (dhātoḥ, the adhikāra)] liṅ and loṭ [come] also [api] when benediction (āśis) [is to be expressed].

Rule. liṅ and loṭ also come in the sense of benediction (āśīḥ). One of Bhaṭṭoji's commentators defines āśīḥ as the wish to obtain what is desired. Bhaṭṭoji gives the sūtra with no gloss.

Example.

bhū, in a blessing

→ bhū + loṭ → bhavatu or bhavatāt "may he be" (SK 2196, 2197).

Applies when / blocked by. Why not simply add "benediction" to the list of SK 2208? One of Bhaṭṭoji's commentators answers. The word āśiṣi is needed here anyway for the next sūtra of the Aṣṭādhyāyī (SK 3313). And as a separate, later rule, this one blocks rules like SK 2819 in its own field, rather than being blocked by them.

Tattvabodhinī

NSP p. 350

—आशिषि लिङ्लोटौ । ननु विध्यादिसूत्र एव संप्रश्नप्रार्थनाशीःस्वित्युच्यतां किमनेन पृथक्सूत्रकरणेनेति चेत् । अत्राहुः । इह हि 'क्तिच्क्तौ च—' इत्युत्तरसूत्रार्थमाशिषीति तावदावश्यकम् । लिङ्लोटावपीहैव विधेयौ । विध्यादिसूत्रे आशीर्ग्रहणे हि 'स्मे लोट्' इत्यादिना स्वविषये परत्वाद्बाधः स्यात् । सिद्धान्ते तु परत्वादेष विधिः 'स्मे लोट्' इत्यादेर्वाधक इति महान्विशेष इति

Bālamanoramā

आशिषि लिङ्लोटौ - आशिषि लिङ् । आशिष्यपीत्यर्थः । आशासनमाशीः, इष्टप्राप्तीच्छा ।

translator notes

commentary BM: 'āśiṣi' means 'also in benediction' (āśiṣy api); āśīḥ is āśāsana, the wish to obtain what is desired (iṣṭaprāptīcchā). Followed: 'also' and 'benediction' in sutra_en.
commentary TB raises the objection that āśīḥ could simply be added to the list in vidhinimantraṇāmantraṇādhīṣṭasaṃpraśnaprārthaneṣu liṅ (SK 2208), and answers that 'āśiṣi' is needed here anyway for the next sūtra kticktau ca saṃjñāyām (SK 3313), so liṅ and loṭ too are taught here; if āśīḥ were put in the vidhi-list sūtra, 'sme loṭ' (SK 2819) and the like, being later, would block it in their own domain, whereas as it stands this rule, being later, blocks 'sme loṭ' etc. Recorded; there is no kaumudī to render.
textual Bhaṭṭoji gives no gloss on this sūtra, in ours or in the print: NSP p. 340 (scan page-0350, read) prints only '2195 āśiṣi liṅloṭau 3.3.173' and goes straight on to SK 2196. Collation (.work/collate-p44/batch02.md): clean. Hence 'blocks: {}'.
translator '[After a dhātu (dhātoḥ, the adhikāra)]' in sutra_en is the translator's supplement from the heading dhātoḥ (SK 2829); no commentator states it on this sūtra.

SK 2196 · A 3.4.86V

एरुः ॥ २१९६ ॥

eruḥ

eruḥ — In place of the i [of loṭ], u [comes].

Rule. The i of a loṭ ending is replaced by u.

Example.

bhava + ti → the i of ti becomes u

→ bhavatu "let him be".

In the same way, bhava + anti (from jhi, SK 2169) → bhavantu "let them be".

Watch out. The i of hi (SK 2201) and of ni (SK 2203) is not changed. The reason is given at SK 2204. Neither of Bhaṭṭoji's commentators comments on this sūtra.

Siddhānta-kaumudī

लोट इकारस्य उः स्यात् । भवतु ॥

In place of the i of loṭ, u is to come. bhavatu [loṭ, prathama-puruṣa singular].

translator notes

textual Neither BM nor TB comments on this sūtra: sk2196 has no commentary blocks, no BM on it is filed under a neighbour, and NSP p. 340 (scan page-0350) prints no TB on it (the TB there passes from '—āśiṣi liṅloṭau' (SK 2195) to '—tuhyos tātaṅ—' (SK 2197)). Collation (.work/collate-p44/batch02.md): SK 2196 clean against the print; bhavatu checked form by form.
translator 'loṭaḥ' in the kaumudī is presumably continued from loṭo laṅvat (A 3.4.85, given as SK 2198), the sūtra just before eruḥ (A 3.4.86); BM states that anuvṛtti for ser hy apic ca (SK 2201). This is the translator's inference; no commentator says it here. The kaumudī gives no derivation of bhavatu. BM's derivation of bhavantu under SK 2200 includes this step (jhi → anti, śap, guṇa, av, pararūpa, then i → u by eruḥ). The kaumudī of SK 2204 adds that hi and ni do not take this u, because their i is pronounced deliberately (ikāroccāraṇasāmarthya).

SK 2197 · A 7.1.35V

तुह्योस्तातङ्ङाशिष्यन्यतरस्याम् ॥ २१९७ ॥

tuhyostātaṅṅāśiṣyanyatarasyām

tuhyos tātaṅ āśiṣy anyatarasyām — In place of tu and hi, tātaṅ (i.e. tāt: ṅ is an it-marker, the second a is for pronunciation) is optionally (anyatarasyām) substituted when benediction (āśiṣ) is meant.

Rule. In benediction, tu and hi are optionally (anyatarasyām) replaced by tātaṅ. Its ṅ is it and its last a is for pronunciation, so the substitute is tāt. It replaces the whole of tu or hi.

Example.

bhavatu (in a blessing) → the whole tu is replaced by tāt

→ bhavatāt "may he be".

The other option keeps bhavatu.

Applies when / blocked by. Two rules pull different ways here. tāt has more than one sound, so by SK 45 it replaces the whole. But it is marked with ṅ, so by SK 43 it replaces only the last sound. SK 43 is normally an exception to SK 45, and an exception wins.

Bhaṭṭoji explains why SK 43 does not win here. It has already done its work in anaṅ and similar substitutes, whose ṅ has no other job. The ṅ of tātaṅ has other jobs: it stops guṇa and vṛddhi, and brings saṃprasāraṇa. So SK 43 applies here only "sluggishly". The later rule, SK 45, blocks it. In this field the general rule (utsarga) and the exception (apavāda) are of equal strength.

One of Bhaṭṭoji's commentators gives the jobs of the ṅ with forms. It stops guṇa in dviṣṭāt and vṛddhi in stutāt, yutāt. It brings saṃprasāraṇa in uṣṭāt. It stops an augment in brūtāt.

Siddhānta-kaumudī

आशिषि तुह्योस्तातङ् वा स्यात् । अनेकाल्त्वात्सर्वादेशः । यद्यपि ङिच्च-SK 43 इत्ययमपवादस्तथाप्यनन्यार्थङित्त्वेष्वनङादिषु चरितार्थ इति गुणवृद्धिप्रतिषेधसंप्रसारणाद्यर्थतया संभवत्प्रयोजनङकारे तातङि मन्थरं प्रवृत्तः परेण बाध्यते । इहोत्सर्गापवादयोरपि समबलत्वात् । भवतात् ॥

When benediction is meant, let tātaṅ optionally be substituted for tu and hi. Because it consists of more than one sound (anekāl), it replaces the whole [of tu or hi, by anekālśit sarvasya (SK 45)]. Although ṅic ca (SK 43) [— "a ṅ-marked substitute replaces only the final sound" —] is an exception (apavāda) to this [rule of whole replacement], still it has already fulfilled its purpose (caritārtha) in anaṅ and the like, whose ṅ-marking has no other purpose (ananyārtha). So, in the case of tātaṅ, whose ṅ can have a purpose — namely prohibition of guṇa and vṛddhi, saṃprasāraṇa and so on — it [ṅic ca] operates sluggishly (mantharaṃ pravṛttaḥ) and is blocked by the later rule [anekālśit sarvasya]. For here even general rule (utsarga) and exception (apavāda) are of equal strength. bhavatāt ["may you be / may he be", loṭ in benediction].

Tattvabodhinī

NSP p. 350

—तुह्योस्तातङ्—। यद्यपि तिह्योस्तातङिति वक्तुं शक्यं तथापि लाघवाभावादतिप्रसङ्गवारणाय हिशब्दसाहचर्याश्रयणे लोट् इत्यनुवर्तमाने वा गौरवाच्च तुह्योरित्युक्तम्

Bālamanoramā

तुह्योस्तातङाशिष्यन्यतरस्याम् - अथाऽऽशिषि लोटो विशेषमाह -तुह्योस्तातङ् । तुश्च हिश्च तुही, तयोरिति विग्रहः । तातङि ङकार इत् । अकार उच्चारणार्थः । तादित्यादेशः शिष्यते । ननु किमस्य अनेकाल्त्वात्सर्वादेशता,उत ङित्त्वादन्तादेशतेत्यत आह — अनेकाल्त्वात्सर्वादेश इति । ननुङिच्चे॑त्यस्य सर्वादेशापवादतयाऽनङादेरिव तातङोऽप्यन्त्यादेशत्वमेवोचितमित्याशङ्कते — यद्यपीति । परिहरति — तथापीति । परेण बाध्यत इति । तातङादेशेङिच्चे॑त्ययं विधिःअनेकाल्शित्सर्वस्ये॑ति परेण बाध्यत इत्यर्थः । ननुपरनित्यान्तरङ्गापवादानामुत्तरोत्तरं बलीय॑ इति परापेक्षया अपवादस्य प्रबलत्वान्ङिच्चेत्यन्तादेशत्वमेव तातङि युक्तमित्यत आह — मन्थरं प्रवृत्त इति ।ङिच्चेति विधि॑रिति शेषः । तातङ्विषये ङिच्चेति विधिर्मन्थरं प्रवृत्त इति हेतोः परेण सर्वादेशविधिना बाध्यत इत्यर्थः । कुतो मन्दप्रवृत्तिकत्वमित्यत आह — अनन्यार्थेत्यादिना । अन्तादेशत्वादन्योऽर्थो यस्य ङित्त्वस्य न विद्यते तदनन्यार्थम् । तथाविधं ङित्त्वं येषां तेषु अनङादिषु ङिच्चेति विधिश्चरितार्थः — लब्धप्रयोजनक-इति कृत्वा मन्दं प्रवृत्त इत्यर्थः । तातङो ङित्त्वं तु अन्तादेशत्वापेक्षयाऽनन्यार्थं नेत्याह — सम्भवत्प्रयोजनङकारे इति । सम्भवन्ति प्रयोजनानि अन्तानि यस्य स सम्भवत्प्रयोजनः, तथाविधो ङकारो यस्य तथाविधे तातङीत्यर्थ- । कथं सम्भवत्प्रयोजनकत्वमित्यत आह — गुणवृद्धिप्रतिषेध-सम्प्रसारणाद्यर्थतयेति । द्विष्टादित्यादौ लघूपधादिगुणनिषेधः । स्तुतात्,युतादित्यादा॑वुतो वृद्धिर्लुक हली॑ति विहिताया वृद्धेर्निषेधः । 'वश कान्तौ' उष्टादित्यत्रग्रहिज्यावयी॑ति सम्प्रसारणम् । आदिना ब्रूतादित्यत्रब्रुव ई॑डितीटोऽभावस्य सङ्ग्रहः । ननु तातङ्विषये ङिच्चेति विधिर्मन्दं प्रवर्तताम्, अथापिपरनित्यान्तरङ्गापवादानामुत्तरोत्तरं बलीय॑ इति न्यायेन परस्यापि सर्वादेशविधेरपवादभूतेन ङिच्चेत्यनेन बाध एवोचित इत्यत आह — इहेति । इह = तातङ्विषये अनेकाल्शित्सर्वस्येति सामान्यशास्त्रस्य, ङिच्चेति विशेषशास्त्रस्य च समबलत्वात्सामान्यशास्त्रं विशेषशास्त्रेण न बाध्यत इत्यर्थः । अयं भावः — अपवादशास्त्रस्य परनित्यान्तरङ्गापेक्षया प्राबल्ये निरवकाशत्वमेव बीजम् । प्रकृते च ङिच्चेति विधिरनङादिङित्तवमन्तादेशत्वैकप्रयोजनकं प्रयोजनान्तरविरहेण निरवकाशत्वाज्झटिति परिगृह्णन्तकृतार्थतामनुभवन्, तातङो ङित्त्वं प्रयोजनान्तरसत्त्वेन सावकाशत्वादुपेक्षत इति । तदुक्तं भाष्ये — ङित्त्वस्य सावकाशत्वाद्विप्रतिषेधात्तातङ्सर्वादेश॑ इति । अधिकास्तु विस्तरभिया विरम्यते । भवतादिति । आशिषि लोटस्तिपि शपि गुणे अवादेशे उकारे तोस्तातङ्सर्वादेशः । ङकार इत् । द्वितीयतकारादकार उच्चारणार्थः ।

translator notes

commentary BM: 'tuhyoḥ' is the dual sixth case of the dvandva tu + hi; in tātaṅ the ṅ is an it-marker and the (second) a is for pronunciation, so the substitute is tāt. BM introduces the sūtra as a special provision for loṭ in benediction. Followed in sutra_en.
commentary BM: the question is whether tātaṅ replaces the whole (being anekāl) or only the final sound (being ṅ-marked). 'By the later rule' (pareṇa) = anekālśit sarvasya (SK 45); to the objection that by 'para, nitya, antaraṅga, apavāda — each later one is stronger' the apavāda ṅic ca should prevail, 'mantharaṃ pravṛttaḥ' answers: ṅic ca (supplied as subject, śeṣa) is fulfilled in anaṅ etc., whose ṅ has final-substitution as its only purpose, and so operates sluggishly for tātaṅ, whose ṅ has other purposes. 'iha' = in the domain of tātaṅ; the general rule anekālśit sarvasya and the special rule ṅic ca are of equal strength, so the general rule is not blocked by the special one. The ground of an apavāda's superiority over para, nitya and antaraṅga is its having no other scope (niravakāśatva); ṅic ca is sāvakāśa for tātaṅ. BM cites the Bhāṣya: since the ṅ-marking has other scope, by vipratiṣedha tātaṅ replaces the whole. Followed: '[anekālśit sarvasya (SK 45)]' and '[ṅic ca]' supplied in k1, and 'here' left as the tātaṅ case.
commentary BM on the purposes of the ṅ: prohibition of guṇa of a light penultimate in dviṣṭāt; prohibition of the vṛddhi taught by utaḥ vṛddhir luki hali in stutāt, yutāt; saṃprasāraṇa by grahijyā… in uṣṭāt (vaśa kāntau); and 'ādi' covers absence of īṭ by bruva īṭ in brūtāt. bhavatāt: in benediction, loṭ → tip, śap, guṇa, av-substitution, i → u (eruḥ, SK 2196), then tātaṅ replaces the whole of tu. Recorded; the kaumudī names only the kinds of purpose and gives the form.
commentary TB: though 'tihyoḥ' could have been said, 'tuhyoḥ' is used because that would gain no brevity, and to prevent over-application one would have to rely on co-occurrence with hi or carry forward 'loṭ', which is cumbersome. Recorded; it bears on the wording of the sūtra, not on the English.
textual Collation (.work/collate-p44/batch02.md; scan page-0350): the print reads 'ṅic ca 431' where our text has 'ṅic ca' with the cross-reference SK 43; the collator takes the print's final '1' as a stray mark, since the NSP numbers ṅic ca as 43. The English gives SK 43. Otherwise the unit, including bhavatāt, is clean.
textual NSP footnote 2 on this page (scan page-0350, read on the scan; not filed in any unit's editorial_notes), keyed to 'ṅittveṣu': 'ṅittveti — but replacement of the whole would be secured by another marker as well (anubandhāntareṇāpi siddham)' — i.e. the ṅ is not needed for that. Footnote 1 on the same page ('lluṭoḥ…') belongs to SK 2186. Recorded.
translator The gloss of ṅic ca in dashes and 'this [rule of whole replacement]' are supplied from the context; Bhaṭṭoji's 'ayam apavādaḥ' refers to ṅic ca as the exception to anekālśit sarvasya.

SK 2198 · A 3.4.85लकारप्रत्ययातिदेशः

लोटो लङ्वत् ॥ २१९८ ॥

loṭo laṅvat

loṭo laṅvat — [The operations prescribed in place] of laṅ apply as well to loṭ (laṅvat: vati after a sixth-case word (ṣaṣṭhyanta), 'as of laṅ').

Rule. The operations taught in place of laṅ apply to loṭ as they do to laṅ. laṅ is the lakāra of the past not of today, taught at SK 2205. Bhaṭṭoji names the two operations meant: tām and the rest (SK 2199), and the loss of s (SK 2200).

Example.

bhava + tas (loṭ) → loṭ is treated like laṅ

→ tas becomes tām (SK 2199) → bhavatām "let the two be".

Applies when / blocked by. The augment aṭ of laṅ (SK 2206) is not carried over. Bhaṭṭoji's commentators both give the reason. Only what is taught in place of laṅ is carried over. aṭ is taught for the aṅga when laṅ follows, not in place of laṅ. So there is no a- before the loṭ forms.

Siddhānta-kaumudī

लोटो लङ इव कार्यं स्यात् । तेन तामादयः सलोपश्च । तथा हि ॥

The operations [prescribed for] laṅ apply to loṭ as [they do to] laṅ. By this, tām and the rest [SK 2199] and the deletion of s [SK 2200] take place [in loṭ]. To show this:

Tattvabodhinī

NSP p. 350–351

—लोटो लङ्वत् । लोट इत्युपमेये षष्ठीदर्शनादुपमानादपि षष्ठ्यन्तादेव वतिस्तदाह—तेनेति । अडाटौ तु नातिदिश्येते । न हि तौ लङः क्रियेते किं तु लङि अङ्गस्येति भावः । नन्वेवमपि यान्तु वान्तु इत्यत्र 'लङः शाकटायनस्य—' इति जुस् स्यात्, जुह्वतु विदन्त्वित्यत्र तु 'सिजभ्यस्त—' इति जुस्स्यात् । अत्राहुः । 'विदो लटो वा' इति वाग्रहणमिहानुवर्त्य व्यवस्थितविभाषाश्रयणान्न जुस् । यद्वा ‘लङः शाकटायनस्य—’ इति सूत्रे ‘नित्यं ङितः’ इत्यतो ङित इत्यनुवृत्त्यैवेष्टसिद्धेर्लङ्ग्रहणमतिरिच्यते, लङि सिचा लङि स्यप्रत्ययेन च व्यवधानात्, लङि तु ‘झेर्जुस्’ इति जुसो विहितत्वाच्च । ङित इत्यस्य लङ्येव पर्यवसानात्ततो लङ्ग्रहणं विभज्यते । नियमश्चायं ‘लङेव यो लङ् तस्यैव झेर्जुस् न तु लङ्वद्भावेन यो लङ् तस्येत्यतो नोक्तदोष’ इति । तच्चिन्त्यम् । अदुरित्यत्र ‘सिजभ्यस्त—’ इति नित्यजुसं वाधित्वा परत्वाच्छाकटायनस्येति विकल्पप्रसङ्गात् । तस्माल्लङ्ग्रहणं शाकटायनसूत्रे कर्तव्यमेव, न तु तदतिरिच्यते । न च ‘आतः’ इति सूत्रेणादुरित्यत्र नित्यं जुस्स्यादिति वाच्यम् । तस्य नियमार्थत्वेन विध्यर्थत्वायोगात्, अन्यथा अभूवात्रित्यत्र ‘सिजभ्यस्त—’ इति जुस् दुर्वार एव स्यादिति नव्याः । यदि त्विह ‘आतः’ इति सूत्रमावर्त्य विध्यर्थता नियमार्थता च व्याख्यायेत तदा तूक्तदोषाभावाद्यद्वेति समाधानमपि सम्यगेव, शाकटायनस्येति जुसो वैकल्पिकत्वात्, तदभावपक्षे पुनःप्रसङ्गविज्ञानात् । ‘सिजभ्यस्त—’ इति जुसि स्वीकृते तु सुतरां सम्यगेव, परं तु जुह्वतु विन्दत्वित्यत्र जुस्वारणाय व्यवस्थितविभाषा त्वाश्रयणीयैवेति दिक् ॥—सकारान्तस्येति । ङिल्लकारोत्तमसकारस्येति प्राचो व्याख्यानं त्वयुक्तं, भूयासमित्यादावतिप्रसङ्गः स्यादिति भावः ॥—ङिदुत्तमस्येति । ङिल्लकारोत्तमस्येत्यर्थः । तेन भवावः भवाम इत्यादौ नातिप्रसङ्गः ॥—सोऽपिच्चेति । एवं च पित्त्वेनानुदात्तस्य सिपः स्थाने यो हिरादेशः स तु ‘स्थानेऽन्तरतमः’ इत्यनुदात्तो न भवति ‘जहि शत्रून्’ ‘स्तुहि श्रुतम्’ ॥—भवतादिति । लुगपेक्षया परत्वाद्धेस्तातङ्, अनन्तरङ्गमेव लुक् बाधते न तु परमिति भावः ॥—स पिच्चेति । स इति तच्छब्देन यस्याडागमः स परामृश्यत इत्याहुः

Bālamanoramā

लोटो लङ्वत् - लोटो लङ्वत् । लङ इव लङ्वत् ।तत्र तस्येवे॑ति षष्ठन्ताद्वतिः । तदाहलोटो लङ इवेति । ननु तर्हिलुङ्लङ्लृङ्क्ष्वडुदात्त॑ इत्यडागमोऽपि स्यादित्यत आह — तेनेति । लङ इति स्थानषष्ठन्ताद्वतिप्रत्ययाश्रयणेनेत्यर्थः । अडागमस्तु न लङो विधीयते, किन्तु लङि अङ्गस्येति भावः । केन तामादयः, केन वा सलोप इत्यत आह — तथा हीति । तामादयः सलोपश्च यथा ज्ञायन्ते तथा स्पष्टमुच्यन्त इत्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 351 भवतादिति—लुगपेक्षया परत्वाद्धेस्तातङ्, अन्तरङ्गानपीति न्यायस्तु ज्ञापकसिद्धत्वादनित्य इति शब्देन्दुशेखरे । २ अनद्य-तने इति—अयं बहुव्रीहिः, तेन अद्य श्वो वा भुङ्क्ष्महि इत्यत्र लुङेव । ३ संप्रश्नेति—संप्रश्नः विचारः तद्वा कर्तव्यमेतद्वेत्यादिरूपः ।

translator notes

commentary BM: 'laṅvat' = 'laṅ iva', with vati after a sixth-case word by 'tatra tasyeva'; hence Bhaṭṭoji's 'laṅa iva'. Followed in sutra_en.
commentary BM on 'tena': the question is why the augment aṭ ('luṅlaṅlṛṅkṣv aḍ udāttaḥ') is not also extended; answer: because vati is taken after 'laṅaḥ' as a sixth case of place (sthānaṣaṣṭhī), only what is taught in place of laṅ is extended, and aṭ is taught not for laṅ but for the aṅga when laṅ follows. 'tathā hi' means: how tām etc. and s-deletion come about is now spelled out. Followed: 'the operations [prescribed for] laṅ', 'to show this'.
commentary TB: since the thing compared (loṭaḥ) is in the sixth case, vati follows the sixth case of the standard as well, hence 'tena'; aṭ and āṭ are not extended, as they are taught for the aṅga when laṅ follows. Agrees with BM; followed. TB then discusses whether jus ('laṅaḥ śākaṭāyanasya', 'sijabhyasta…') would wrongly apply in yāntu, vāntu, juhvatu, vidantu, reporting several answers (a vyavasthitavibhāṣā carried from 'vido laṭo vā'; restriction readings of 'laṅaḥ'); recorded, not in the kaumudī.
textual Collation (.work/collate-p44/batch02.md; NSP p. 340 = scan page-0350): SK 2198 clean. sk.2198.t1 also carries TB on SK 2200, 2201, 2202 and 2204 (from '—sakārāntasyeti' on); the NSP footnotes filed as sk.2198.n1 (NSP printed p. 341 = scan page-0351: 'bhavatād iti…', 'anadyatane iti…', 'saṃpraśneti…') concern later units, not this one.
translator The bracketed SK numbers for 'tām and the rest' ('tasthasthamipāṃ tāṃtaṃtāmaḥ', SK 2199) and 's-deletion' ('nityaṃ ṅitaḥ', SK 2200) are the translator's; the kaumudī's 'tathā hi' leads straight into SK 2199.

SK 2199 · A 3.4.101V

तस्थस्थमिपां तांतंतामः ॥ २१९९ ॥

tasthasthamipāṃ tāṃtaṃtāmaḥ

tasthasthamipāṃ tāṃtaṃtāmaḥ — In place of tas, thas, tha and mip [of a ṅit lakāra — 'ṅitaḥ' carried forward (anuvṛtti) from 'nityaṃ ṅitaḥ' (SK 2200)], tām, tam, ta and am [come, respectively].

Rule. For a ṅit lakāra, four endings are replaced, in order: tas → tām, thas → tam, tha → ta, mip → am. A ṅit lakāra is one marked with ṅ: laṅ, liṅ, luṅ, lṛṅ. The word "ṅit" is carried from SK 2200.

Example.

Through SK 2198, loṭ is treated like the ṅit laṅ:

bhava + tas → bhavatām "let the two be"

bhava + thas → bhavatam "be, you two!"

bhava + tha → bhavata "be, you all!".

Watch out. The fourth change, mip → am, does not reach loṭ. SK 2203 gives ni for its mi first, as one of Bhaṭṭoji's commentators explains.

Siddhānta-kaumudī

ङितश्चतुर्णां तामादयः क्रमात्स्युः ॥

In place of the four [tas, thas, tha, mip] of a ṅit [lakāra — 'ṅitaḥ' carried forward (anuvṛtti) from SK 2200], tām and the rest come in order.

Bālamanoramā

तस्थस्थमिपां तांतंतामः - तस्थस्थमिपां । तस्,थस्, थ, मिप्, — एषां द्वन्द्वात्षष्ठीबहुवचनम् । ताम तम् त आम् एषां द्वन्द्वात्प्रथमाबहुवचनम् । 'नित्यं ङित' इत्यस्मान्ङित इत्यनुवर्तते । तदाह — ङितश्चतुर्णामिति । ङितो लकारस्य आदेशभूतानामित्यर्थः । क्रमादिति । यथासङ्ख्यसूत्रलभ्यमिदम् ।

translator notes

commentary BM: 'tasthasthamipām' is the sixth-case plural of the dvandva of tas, thas, tha, mip, and 'tāṃtaṃtāmaḥ' the first-case plural of the dvandva of tām, tam, ta, am; 'ṅitaḥ' is carried forward (anuvartate) from 'nityaṃ ṅitaḥ'; hence 'ṅitaś caturṇām', i.e. of the four that are substitutes of a ṅit lakāra. 'kramāt' (in order) is obtained from the yathāsaṃkhya sūtra [SK 128]. Followed in sutra_en and k1.
textual This sūtra explains the 'tāmādayaḥ' promised under 'loṭo laṅvat' (SK 2198: 'tena tāmādayaḥ salopaś ca. tathā hi —'). No TB is printed on it: TB inside sk.2198.t1 passes from 'loṭo laṅvat' to 'sakārāntasyeti' (SK 2200). Collation (.work/collate-p44/batch02.md): clean (the print's 'tāntantāmaḥ' is only homorganic nasal for anusvāra); NSP p. 341 (scan page-0351).
translator 'yathāsaṃkhya sūtra' identified by the translator as SK 128 (yathāsaṃkhyam anudeśaḥ samānām).

SK 2200 · A 3.4.99V

नित्यं ङितः ॥ २२०० ॥

nityaṃ ṅitaḥ

nityaṃ ṅitaḥ — Of an uttama-puruṣa [ending — 'saḥ uttamasya' carried forward (anuvṛtti) from sa uttamasya, SK 3428 —] ending in s that substitutes a ṅit [lakāra], there is always [loss — 'lopaḥ' carried forward (anuvṛtti) from itaś ca lopaḥ parasmaipadeṣu, SK 3426].

Rule. An uttama ending of a ṅit lakāra that ends in s always loses it. By SK 42, only the final s goes. "Uttama", "ending in s" and "loss" are carried from SK 3428 and SK 3426, taught later. nitya "always" is said to stop an option carried from SK 3430.

Example.

Bhaṭṭoji lists two forms here, made by the rules around it:

bhavatām (tas → tām, SK 2199) and bhavantu (jhi → anti, SK 2169; i → u, SK 2196).

The rule itself acts in the uttama, at SK 2204:

bhavāvas → bhavāva "let us two be"; bhavāmas → bhavāma "let us be".

Applies when / blocked by. One of Bhaṭṭoji's commentators says the rule is placed here only incidentally. Its real work is in the uttama.

Watch out. Read "the uttama ending of a ṅit lakāra", not "the s of any ṅit uttama". One of Bhaṭṭoji's commentators warns that the second reading would wrongly reach bhūyāsam. The present bhavāvaḥ, bhavāmaḥ keeps its s, since laṭ is not ṅit.

Siddhānta-kaumudī

सकारान्तस्यङिदुत्तमस्य नित्यं लोपः स्यात् । अलोऽन्त्यस्य -SK 42इति सस्य लोपः । भवताम् । भवन्तु ॥

Of an uttama [ending] ending in s [— 'saḥ uttamasya' carried forward (anuvṛtti) from SK 3428 —] that substitutes a ṅit [lakāra], there is always loss [— 'lopaḥ' carried forward (anuvṛtti) from SK 3426 —]. By alo 'ntyasya (SK 42) the loss is of the s. bhavatām. bhavantu. [loṭ, prathama-puruṣa dual and plural]

Bālamanoramā

नित्यं ङितः - नित्यं ङितः । उत्तमपुरुष एवास्य सूत्रस्य प्रयोजनम्, प्रसङ्गादिहोपन्यस्तम् ।स उत्तमस्ये॑ति सूत्रमनुवर्तते । तत्र 'स' इति षष्ठन्तम् । तेन उत्तमो विशेष्यते । तदन्तविधिः । 'इतश्च लोप' इत्यतो 'लोप' इत्यनुवर्तते । तदाह — सकारान्तस्य ङिदुत्तमस्येति । ङितो लकारस्य य आदेशः — उत्तमपुरुषस्तस्येत्यर्थः ।वैतोऽन्यत्रे॑त्यस्माद्वाग्रहणानुवृत्तिनिवृत्तये नित्यग्रहणम् । अलोऽन्त्यस्येत्यन्त्यलोपः । भवतामिति । लोटस्तस् । तस्य तामादेशः । शप् । गुणाऽवादेशौ । न च तामादेशस्य सर्वादेशत्वात्प्राग्विभक्तित्वाऽभावा॑न्न विभक्तौ तुस्मा॑ इति निषेधाऽभावान्मकारस्येत्संज्ञा शङ्क्या । संयोगान्तलोपेन मकारान्तरप्रश्लेषेण उपदेशेऽन्त्यत्वाऽभावात् । भवन्त्विति । लोटो झेरन्तादेशे शपि गुणेऽवादेशे द्वयोरकारयोः पररूपे एरुरितीकारस्य उकारे भवन्त्विति रूपम् । अथ लोटः सिपि शपि गुणाऽवादेशयोः भव सि इति स्थिते — ।

translator notes

commentary BM: the purpose of this sūtra lies only in the uttama puruṣa; it is set out here incidentally (prasaṅgāt). The sūtra 'sa uttamasya' is carried forward (anuvartate); there 'saḥ' is a sixth-case word (ṣaṣṭhyanta) qualifying 'uttamaḥ', with tadantavidhi [hence 'ending in s']. 'lopa' is carried forward from 'itaś ca lopaḥ'. Hence Bhaṭṭoji's 'sakārāntasya ṅiduttamasya': the uttama puruṣa that is the substitute of a ṅit lakāra. 'nitya' is stated to stop the anuvṛtti of 'vā' from 'vaito 'nyatra' [SK 3430]. The loss is of the final [sound] by alo 'ntyasya. Followed: both anuvṛttis bracketed in sutra_en and k1, 'ending in s', and 'substitutes a ṅit lakāra'.
commentary TB, printed under sk.2198.t1 ('—sakārāntasyeti', '—ṅiduttamasyeti'): the earlier writer's (prācaḥ) explanation 'of the s of the uttama of a ṅit lakāra' is improper, since it would over-apply in bhūyāsam and the like; 'ṅiduttamasya' means 'of the uttama of a ṅit lakāra', so there is no over-application in bhavāvaḥ, bhavāmaḥ and the like [laṭ, which is not ṅit]. Followed: ṅit is construed with the lakāra, as in BM.
commentary BM on bhavatām: tas of loṭ, tām in its place, śap, guṇa and av. The m of tām is not to be suspected an it [by halantyam] on the ground that before substitution tām is not a vibhakti and so 'na vibhaktau tusmāḥ' would not prohibit it: [tām is read as ending in two m's,] one lost by conjunct-final loss, so the m heard is not final in the upadeśa. On bhavantu: jhi of loṭ → anti (substitution of ant for jh, 'jher antādeśe'), śap, guṇa, av, pararūpa of the two a's, and u for i by eruḥ [SK 2196]. BM then sets up bhava + si [for SK 2201]. Recorded; the kaumudī gives the forms only.
textual sk2200 has no TB block of its own; its TB is inside sk.2198.t1 (NSP p. 341 = scan page-0351). Collation (.work/collate-p44/batch03.md): SK 2200 clean against the print.
translator bhavatām and bhavantu continue the loṭ paradigm opened in SK 2196–2198 (bhavatu, bhavatāt); bhavatām shows tām for tas by SK 2199 under loṭo laṅvat (SK 2198), not the s-loss of this sūtra, which operates in bhavāva, bhavāma (SK 2204). The labels are the translator's, as is the naming of jho 'ntaḥ as the rule behind BM's 'jher antādeśe' (BM names no sūtra).

SK 2201 · A 3.4.87अपित्त्वातिदेशः

सेर्ह्यपिच्च ॥ २२०१ ॥

serhyapicca

ser hy apic ca — [In place of the] se (sip) [of loṭ — 'loṭaḥ' carried forward (anuvṛtti) from loṭo laṅvat, SK 2198 —] hi [comes], and it is not pit (apit).

Rule. The ending sip of loṭ, heard as si, is replaced by hi. And hi is not pit: it does not count as marked with p. "Of loṭ" is carried from SK 2198.

Example.

bhava + si (loṭ) → hi → bhava + hi.

SK 2202 finishes the form.

Applies when / blocked by. Why "not pit"? One of Bhaṭṭoji's commentators explains with stuhi "praise!". sip is pit; its substitute hi would count as pit too. Then SK 2234 would not treat hi as ṅit, and guṇa would come. Since hi is not pit, it is ṅit, and guṇa is barred: stuhi.

Siddhānta-kaumudī

लोटः सेर्हिः स्यात्सोऽपिच्च ॥

In place of se (the ending sip) of loṭ [— 'loṭaḥ' carried forward (anuvṛtti) from loṭo laṅvat (SK 2198) —] hi is to come, and it (hi) is not pit (apit).

Bālamanoramā

सेर्ह्यपिच्च - सेर्ह्यपिच्च । 'हि' इति लुप्तप्रथमाकम् ।लोटो लङ्व॑दित्यतो 'लोट' इत्यनुवर्तते । तदाह — लोटः सेरिति । स्तुहीत्यादौ सिप्स्थानिकस्य हेः पित्त्वात्सार्वधातुकमपिदिति ङिद्वात्त्वाऽभावाद्गुणे प्राप्ते अपिद्वचनम् । एवञ्च ङिद्वत्त्वात् 'क्क्ङिति च' इति गुणो न । सेर्हिर्ङिच्चे॑त्येव तु न सूत्रितम्, पितस्सिपोऽनुदात्तस्य स्थाने हेरप्यनुदात्तत्वापत्तेः । भव हि स्थिते —

translator notes

commentary BM: 'hi' in the sūtra is a word whose first-case ending has been elided (luptaprathamāka), and 'loṭaḥ' is carried forward (anuvartate) from loṭo laṅvat (SK 2198); hence Bhaṭṭoji's 'loṭaḥ seḥ'. Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary BM on the purpose of 'apit': in stuhi and the like, hi, standing in place of sip, would count as pit, so it would not be treated as ṅit by sārvadhātukam apit (SK 2234) and guṇa would obtain; 'apit' is stated to prevent that, and, hi being treated as ṅit, guṇa is barred by kṅiti ca. The sūtra is not framed as 'ser hir ṅic ca', because then hi, in place of the pit and therefore anudātta sip, would also become anudātta. Recorded; the English renders 'apic ca' literally.
commentary TB (printed under sk.2198.t1, at '—so 'pic ceti'): accordingly the hi that replaces sip, which is anudātta because it is pit, is not made anudātta by sthāne 'ntaratamaḥ (SK 39); examples 'jahi śatrūn', 'stuhi śrutam'. Recorded; agrees with BM's second point.
textual Filing: sk2201 has no TB block of its own. TB on this sūtra is printed inside sk.2198.t1, which from '—sakārāntasyeti' on also carries TB on SK 2200 (nityaṃ ṅitaḥ), SK 2202 ('bhavatāt') and SK 2204 ('sa pic ca'). The NSP footnote filed as sk.2198.n1 (NSP p. 341 = scan page-0351) opens with a note on 'bhavatāt' (SK 2202). Collation batch 3 (.work/collate-p44/batch03.md) lists SK 2201 as clean against NSP pp. 341–344 (scan pages 0351–0354).

SK 2202 · A 6.4.105V

अतो हेः ॥ २२०२ ॥

ato heḥ

ato heḥ — [luk — carried forward (anuvṛtti) from 'ciṇo luk' (SK 2329) — takes the place] of hi after a.

Rule. hi is deleted by luk when it comes after a. "luk" is carried from SK 2329.

Example.

bhava + hi → hi after a → luk

→ bhava "be!".

In benediction: bhava + hi → tāt (SK 2197) → bhavatāt "may you be".

Dual and plural: bhavatam, bhavata (SK 2199).

Applies when / blocked by. In benediction, which wins: luk of hi, or tāt for hi? tāt wins, since SK 2197 is later than this rule. Bhaṭṭoji's commentators and a note in the printed edition all say so.

Siddhānta-kaumudī

अतः परस्य हेर्लुक्स्यात् । भव । भवतात् । भवतम् । भवत ॥

hi coming after a is to undergo luk [— 'luk' carried forward (anuvṛtti) from SK 2329]. bhava [loṭ, madhyama-puruṣa sg.]. bhavatāt [madhyama sg., with tātaṅ]. bhavatam [madhyama du.]. bhavata [madhyama pl.].

Bālamanoramā

अतो हेः - अतो हेः । 'अत' इति पञ्चमी । हेरिति षष्ठी ।चिणो लु॑गित्यतो लुगित्यनुवर्तते । तदाह — अतः परस्येति । भवेति । हिविधानं तु स्तुहीत्याद्यर्थमिति भावः । भवतादिति । आशिषि लोटः सिपि तस्यसेर्ह्यपिच्चे॑ति हिभावे शपि गुणावादेशयोः 'अतो हे' रिति लुकं परत्वाद्बाधित्वातुह्यो॑रिति पक्षे तातङिति भावः । भवतमिति । थसि शपि गुणेऽवादेशे चभव थस् इति स्थिते॒लोटो लङ्व॑दिति लङ्वत्त्वात्तस्थस्थमिपामितिथसस्तमादेशे रूपम् । एवं भवतेति । थस्य तादेश इति विशेषः ।

translator notes

commentary BM: 'ataḥ' is a fifth-case word (pañcamyanta), 'heḥ' a sixth-case word (ṣaṣṭhyanta); 'luk' is carried forward (anuvartate) from 'ciṇo luk'; hence Bhaṭṭoji's 'ataḥ parasya'. Followed: 'after a' and the bracketed anuvṛtti in sutra_en and k1.
commentary BM on the forms: bhava — hi is taught at all for the sake of stuhi and the like. bhavatāt — in the sense of benediction (āśiṣi), sip of loṭ becomes hi by 'ser hy apic ca' (SK 2201); after śap, guṇa and av, tātaṅ comes optionally by 'tuhyos tātaṅ āśiṣy anyatarasyām' (SK 2197), blocking the luk of 'ato heḥ' because it is para. bhavatam — thas, after śap, guṇa and av (bhava-thas), becomes tam by 'tasthasthamipāṃ tāṃtaṃtāmaḥ' (SK 2199), loṭ being treated like laṅ (SK 2198); bhavata likewise, tha becoming ta. Followed for the bracketed person/number labels and '[with tātaṅ]'.
commentary TB, printed under sk.2198.t1 (at '—bhavatād iti'): tātaṅ comes in place of hi because it is para relative to luk; [the maxim that] luk blocks only antaraṅga [rules] does not let it block a para rule. Agrees with BM on the para-precedence of tātaṅ; recorded (the kaumudī states only the form).
textual NSP footnote, printed under sk.2198.n1 (fn 1, NSP p. 341 = scan page-0351): 'bhavatād iti — lugapekṣayā paratvād dhes tātaṅ; antaraṅgān apīti nyāyas tu jñāpakasiddhatvād anitya iti Śabdenduśekhare': tātaṅ of hi is by para-precedence over luk; the maxim 'antaraṅgān api…' is non-binding (anitya), being established by a jñāpaka, according to the Śabdenduśekhara.
textual sk2202 has no TB block of its own; its TB is inside sk.2198.t1. Collation (.work/collate-p44/batch03.md): SK 2202 clean against the print.

SK 2203 · A 3.4.89V

मेर्निः ॥ २२०३ ॥

merniḥ

mer niḥ — In place of mi [of loṭ — 'loṭaḥ' carried forward (anuvṛtti) from loṭo laṅvat, SK 2198], ni [comes].

Rule. The ending mip of loṭ, heard as mi, is replaced by ni. "Of loṭ" is carried from SK 2198.

Example.

bhava + mi (loṭ) → ni, not am → bhava + ni.

SK 2204 finishes the form.

Applies when / blocked by. One of Bhaṭṭoji's commentators says this rule comes in just as am (SK 2199) is about to apply, and pre-empts it.

Siddhānta-kaumudī

लोटो मेर्निः स्यात् ॥

In place of the mi [(mip)] of loṭ [— 'loṭaḥ' carried forward (anuvṛtti) from loṭo laṅvat, SK 2198], ni is to come.

Bālamanoramā

मेर्निः - लोटो मिपि शपि गुणेऽवादेशे मिपस्तस्थस्थमिपामित्यमादेशे प्राप्ते — मेर्निः ।लोटो लङ्व॑दित्यतो लोट इत्यनुवर्तते । तदाह — लोटो मेरिति ।

translator notes

commentary BM: with loṭ, mip, śap, guṇa and av done, when the substitute am for mip is about to apply by tasthasthamipāṃ tāṃtaṃtāmaḥ (SK 2199) [loṭ being treated like laṅ by SK 2198], this sūtra comes; [loṭ] is carried forward (anuvartate) from loṭo laṅvat, hence Bhaṭṭoji's 'loṭo meḥ'. Our BM text omits the carried word ('loṭo laṅvad ity ato ity anuvartate'), but its 'tad āha — loṭo mer iti' shows that it is 'loṭaḥ'. Followed: the bracketed anuvṛtti in sutra_en and k1; the blocking of am is recorded here only, since the kaumudī does not state it.
textual No TB on this sūtra exists: NSP p. 341 (scan page-0351) passes, inside sk.2198.t1, from '—bhavatād iti' (SK 2202) to '—sa pic ceti' (SK 2204). Collation (.work/collate-p44/batch03.md): SK 2203 clean against the print.
translator The kaumudī gives no form here; the ni-forms follow in SK 2204 (bhavāni, with the augment āṭ).

SK 2204 · A 3.4.92पित्त्वातिदेशः

आडुत्तमस्य पिच्च ॥ २२०४ ॥

āḍuttamasya picca

āḍ uttamasya pic ca — An uttama-puruṣa [ending of loṭ — 'loṭaḥ' carried forward (anuvṛtti) from loṭo laṅvat, SK 2198] takes the augment (āgama) āṭ, and it is pit.

Rule. An uttama ending of loṭ takes the augment āṭ, heard as ā. Being marked with ṭ, it goes at the front (SK 36). And it is treated as pit.

Example.

bhava + ni → bhava + ā + ni → a + ā merge (SK 85) → bhavāni "let me be".

bhava + vas → bhava + ā + vas → bhavāvas → s lost (SK 2200) → bhavāva "let us two be".

bhava + mas → bhavāmas → bhavāma "let us be".

The whole loṭ of bhū:

bhavatu / bhavatāt, bhavatām, bhavantu

bhava / bhavatāt, bhavatam, bhavata

bhavāni, bhavāva, bhavāma.

Applies when / blocked by. Why "pit"? One of Bhaṭṭoji's commentators explains with stavāni. Without it, the augmented ending would be ṅit by SK 2234, and guṇa would be barred. With ni, which replaces the pit mip, the augmented ending would count as pit anyway; the word matters for va and ma. Bhaṭṭoji's commentators differ on what "it" (saḥ) refers to, the augment or the ending; scholars discuss this.

Watch out. Why do hi and ni keep their i, against SK 2196? Bhaṭṭoji says it is because the i is deliberately uttered in them. One of his commentators spells it out. If the i were meant to change, the sūtras would simply have said hu and nu. By the same reasoning, the i of ni is not lost by SK 2207 (loss of i in a ṅit lakāra), carried over through SK 2198. Otherwise the sūtra would have said na.

Siddhānta-kaumudī

लोडुत्तमस्याडागमः स्यात्, सः पिच्च । हिन्योरुत्वं न इकारोच्चारणसामर्थ्यात् । भवानि । भवाव । भवाम ॥

An uttama [ending] of loṭ [— 'loṭaḥ' carried forward (anuvṛtti) from loṭo laṅvat, SK 2198 —] is to take the augment (āgama) āṭ, and it is pit. [By eruḥ, SK 2196,] u does not replace [the i of] hi and ni, because of the force of the uttering of i [in them] (ikāroccāraṇasāmarthya). bhavāni. bhavāva. bhavāma. [loṭ, uttama-puruṣa singular, dual and plural]

Bālamanoramā

आडुत्तमस्य पिच्च - भव नि इति स्थिते — आडुत्तमस्येति ।लोटो लङ्व॑दित्यतो लोट इत्यनुवर्तते । तदाह — लोडुत्तमस्येति । स्तवानि स्तवावेत्यादौ सार्वधातुकमपिदिति ङित्त्वनिवृत्त्यर्थं पिद्वचनम् । यद्यपि मिप्स्थानिकस्य नेः पित्त्वात्तदागमस्यापि सिद्धं पित्त्वं, तथापि वस्मसोराडागमस्याऽङित्तवार्थं पिदिति वचनम् । ननु स्तुहि भवानीत्यत्र 'एरु' रित्युत्वं कुतो न स्यादित्यत आह-हिन्योरुत्वं नेति । सामर्थ्यादिति । अन्यथा — 'हु-नु' इत्येव विदध्यादिति भावः । भवानीति । आडागमे सवर्णदीर्घः । न चाऽत्र लङ्वद्भावादितश्चेति लोपः शङ्क्यः, इकारोच्चारणसामर्थ्यात् । अन्यथा 'मो न' इत्येव विदध्यात् । एवं हेरपि बोध्यम् । यद्यपि भवानीत्यादवतो दीर्घो यञि इत्येव दीर्घसिद्धेराडागमविधिव्र्यर्थस्तथापि स्तवानीत्याद्यर्थमावश्यकमिहापि न्याय्यत्वादुपन्यस्तम् । भवावेति । लोटो वस् । गुणावादेशौ । आडागमः । सवर्णदीर्घः । लङ्वद्भावात् 'नित्यं ङित' इति सकारलोपः । एवं मसि भवामेति रूपम् । इति लोट्प्रक्रिया ।

translator notes

commentary BM: 'loṭaḥ' is carried forward (anuvartate) from loṭo laṅvat; hence Bhaṭṭoji's 'loḍuttamasya'. 'pit' is stated so that in stavāni, stavāva and the like the ṅit-status given by sārvadhātukam apit [SK 2234] is removed; although the augment of ni, which replaces the pit mip, would be pit anyway, 'pit' is stated so that the āṭ of vas and mas is not ṅit. BM takes 'saḥ pic ca' of the augment āṭ. Followed: the bracketed anuvṛtti; see the TB note on 'saḥ'.
commentary TB, printed under sk.2198.t1 ('—sa pic ceti'): 'they say' (āhuḥ) that the pronoun 'saḥ' refers to that of which [āṭ] is the augment. This differs from BM, which takes 'saḥ' as the augment āṭ. The English keeps the neutral 'it' (§16).
commentary BM on 'hinyor utvaṃ na': the question is why u (by eruḥ) does not come in stuhi and bhavāni. 'sāmarthyāt': otherwise [Pāṇini] would have prescribed 'hu' and 'nu' directly. Likewise, in bhavāni the loss of i by itaś ca [SK 2207] through laṅvadbhāva is not to be suspected, by the same force of uttering i — otherwise he would have prescribed 'mo na'; the same holds of hi. Followed: '[the i of] hi and ni' and '[By eruḥ, SK 2196,]' in k1.
commentary BM on the forms: bhavāni — āṭ, then lengthening of like vowels (savarṇadīrgha). Although in bhavāni the lengthening would come by ato dīrgho yañi [SK 2170] and the āṭ-rule is needed only for stavāni and the like, it is properly shown here too. bhavāva — vas of loṭ, guṇa and av, the augment āṭ, savarṇadīrgha, and loss of s by nityaṃ ṅitaḥ [SK 2200] through laṅvadbhāva; likewise bhavāma with mas. 'iti loṭprakriyā'. Recorded; the kaumudī gives the forms only.
textual sk2204 has no TB block of its own; its TB ('sa pic ceti') is the last item of sk.2198.t1 (NSP p. 341 = scan page-0351). Collation (.work/collate-p44/batch03.md): SK 2204 clean against the print.
translator The person/number labels are the translator's. 'hi' is the substitute of si (SK 2201) and 'ni' that of mi (SK 2203). On TB's reading, 'that of which āṭ is the augment' would be the uttama ending itself (translator's inference).

SK 2205 · A 3.2.111V

अनद्यतने लङ् ॥ २२०५ ॥

anadyatane laṅ

anadyatane laṅ — [After a root, when its sense is past — 'dhātoḥ' (SK 2829) and 'bhūte' (SK 2995) in force as headings (adhikāra) —] and not of today (anadyatana), laṅ [comes].

Rule. Laṅ comes after a root when the action is past and not of today. Anadyatana means "not belonging to today". Two headings are in force here: dhātoḥ "after a root" (SK 2829) and bhūte "in the past" (SK 2995). So Bhaṭṭoji glosses the rule: laṅ comes after a root that expresses a past sense not belonging to today.

Example.

bhū "to be", said of something that happened before today

→ laṅ is added after the root → bhū + laṅ

→ the ending, the vikaraṇa and the augment follow (SK 2206–2207) → abhavat "he was".

Bhaṭṭoji gives no forms under this rule. The forms come at SK 2207.

Applies when / blocked by. Anadyatana is a bahuvrīhi compound, one that names something outside its own members: "a time in which today has no place". So if the time spoken of takes in today, laṅ is not used. Only luṅ (SK 2218) is used then.

Watch out. Laṅ is not simply "the past". It is the past with today excluded. The general past is luṅ, taught at SK 2218.

Siddhānta-kaumudī

अनद्यतनभूतार्थवृत्तेर्धातोर्लङ् स्यात् ॥

laṅ is to come after a root that expresses a past (bhūta) sense not belonging to today (anadyatana) [— 'dhātoḥ' (SK 2829) and 'bhūte' (SK 2995) being in force as headings (adhikāra), 'bhūte' construed with the root's sense].

Bālamanoramā

अनद्यतने लङ् - अनद्यतने लङ् । धातोरिति, भूत इति चाधिकृतम् । भूत इति धात्वर्थेऽन्वेति । तदाह — अनद्यतनभूतार्थवृत्तेरिति ।

translator notes

commentary BM: 'dhātoḥ' and 'bhūte' are headings in force (adhikṛta); 'bhūte' is construed with the sense of the root (dhātvartha); hence Bhaṭṭoji's 'anadyatanabhūtārthavṛtteḥ'. Followed: the bracketed headings in sutra_en and k1.
textual NSP footnote, printed under sk.2198.n1 (fn 2, NSP p. 341 = scan page-0351): 'anadyatane iti — ayaṃ bahuvrīhiḥ, tena adya śvo vā bhuṅkṣmahi ity atra luṅ eva' — 'anadyatana' is a bahuvrīhi ('[a time] in which today has no place'), so where today is included only luṅ is used. The scan confirms the OCR reading of the example ('adya śvo vā bhuṅkṣmahi').
textual No TB on this sūtra is printed: NSP p. 341 (scan page-0351) passes from '—sa pic ceti' (SK 2204) to '—itaś ca' (SK 2207). Collation (.work/collate-p44/batch03.md): SK 2205 clean against the print.
translator The footnote's example as printed ('śvaḥ', 'tomorrow', and the form 'bhuṅkṣmahi') does not obviously illustrate luṅ; something like 'adya hyo vā abhukṣmahi' ('we ate today or yesterday') would be expected. This is the translator's conjecture only; the print is recorded as it stands.
translator SK 2829 = dhātoḥ (A 3.1.91); SK 2995 = bhūte (A 3.2.84). The kaumudī gives no forms here; the laṅ forms (abhavat …) follow in SK 2207.

SK 2206 · A 6.4.71V

लुङ्लङ्लृङ्क्ष्वडुदात्तः ॥ २२०६ ॥

luṅlaṅlṛṅkṣvaḍudāttaḥ

luṅlaṅlṛṅkṣv aḍ udāttaḥ — When luṅ, laṅ or lṛṅ follows, [the aṅga — 'aṅgasya', the heading (adhikāra) from SK 200 —] receives the augment (āgama) aṭ, and it is udātta.

Rule. When luṅ, laṅ or lṛṅ follows, the aṅga receives the augment aṭ, and aṭ is udātta. The aṅga is the base to which an affix is added; the heading aṅgasya (SK 200) is in force. An augment (āgama) is a sound added to something and made part of it. In aṭ the ṭ is a marker (it), so what is heard is a. It stands at the front of the aṅga.

Example.

bhū + laṅ → the ending tip replaces the l → bhū + ti

→ the vikaraṇa śap (SK 2167) → bhū + a + ti

→ guṇa of ū (SK 2168) and av for o → bhava + ti

→ this rule: the augment aṭ before the aṅga → a + bhava + ti.

SK 2207 then gives abhavat.

Applies when / blocked by. Why does aṭ come after śap, guṇa and av? One of Bhaṭṭoji's commentators explains that tip, śap, guṇa and av come first. Each wins by its own priority: it is inner (antaraṅga), or always applicable (nitya), or later in the order (para). So aṭ is added to the aṅga together with its vikaraṇa. Another view puts aṭ in while only the bare lakāra stands; scholars discuss this. Bhaṭṭoji himself says nothing on the order.

Watch out. Aṭ is taught for the aṅga when laṅ follows. It is not taught in place of laṅ. So SK 2198 (loṭo laṅvat), which lends loṭ the operations taught in place of laṅ, does not bring aṭ. That is why the imperative is bhavatu, with no a in front.

Siddhānta-kaumudī

एषु परेष्वङ्गस्याडागमः स्यात्स चोदात्तः ॥

When these [luṅ, laṅ, lṛṅ] follow, the aṅga [— 'aṅgasya', the heading (adhikāra) from SK 200 —] receives the augment (āgama) aṭ, and that [augment] is udātta.

Bālamanoramā

लुङ्लङ्लृङ्क्ष्वडुदात्तः - लुङ्लङ्लृङ्क्ष्वु । अङ्गस्येत्यधिकृतम् । तदाह — एषु परेषु अङ्गस्येति । अन्तरङ्गत्वान्नित्यत्वात्परत्वाच्च यथायथं तिपि शपि विकरणे गुणेऽवादेशे विकरणविशिष्टस्याङ्गस्य अडागमः ।लावस्थायामेवाऽडागम॑ इति तु पक्षान्तरं भाष्ये स्थितम् ।

translator notes

commentary BM: 'aṅgasya' is the heading (adhikṛtam), hence Bhaṭṭoji's 'eṣu pareṣu aṅgasya'. Followed: the bracketed heading in sutra_en and k1. BM adds that, by being antaraṅga, nitya or para as the case may be, tip, śap (the vikaraṇa), guṇa and the av-substitute are done first, so that the aṭ is added to the aṅga as qualified by the vikaraṇa; and that the other view, that the aṭ comes already at the stage of the bare lakāra (lāvasthāyām), is recorded in the Bhāṣya as an alternative. Recorded; the kaumudī says nothing on the ordering.
textual No TB is printed on this sūtra in NSP (printed p. 341 = scan page-0351): the TB of sk.2198.t1 ends with loṭo laṅvat and its sub-lemmas, and sk.2207.t1 opens with itaś ca. The collation report (.work/collate-p44/batch03.md) lists SK 2206 as clean against the 1915 print.

SK 2207 · A 3.4.100V

इतश्च ॥ २२०७ ॥

itaśca

itaś ca — And [of a parasmaipada ending — 'parasmaipadeṣu' carried forward (anuvṛtti) from itaś ca lopaḥ parasmaipadeṣu (SK 3426), turned into a sixth-case word (ṣaṣṭhyanta) in the singular] that ends in i [there is loss (lopa), when it belongs to a ṅit lakāra — 'lopaḥ' from SK 3426 and 'ṅitaḥ' from nityaṃ ṅitaḥ (SK 2200), under the heading 'lasya' (SK 2153)].

Rule. In a lakāra marked with ṅ (a ṅit lakāra), a parasmaipada ending that ends in i loses its i. The words "loss" (lopaḥ) and "parasmaipada" are carried forward from SK 3426. The word ṅitaḥ "of a ṅit lakāra" comes from SK 2200. By SK 42 only the final sound is lost. Laṅ, liṅ, luṅ and lṛṅ are the ṅit lakāras.

Example.

a + bhava + ti → the ending ti ends in i and belongs to laṅ → the i is lost

→ abhavat "he was".

The full paradigm of bhū in laṅ:

abhavat, abhavatām, abhavan (third person: one, two, many)
abhavaḥ, abhavatam, abhavata (second person)
abhavam, abhavāva, abhavāma (first person).

One of Bhaṭṭoji's commentators derives each form. In abhavan the jh of jhi becomes ant (SK 2169), the i is lost by this rule, and the final t of the conjunct nt is lost. abhavatām, abhavatam, abhavata and abhavam have tām, tam, ta and am by SK 2199. In abhavaḥ the i of si is lost, and the s becomes visarga. In abhavāva and abhavāma the s of vas, mas is lost by SK 2200, and the a is lengthened by SK 2170.

Watch out. The rule removes the i of an ending that ends in i. It does not remove every i found in a parasmaipada ending. One of Bhaṭṭoji's commentators says that an earlier wording, "loss of i in the parasmaipada", goes too far. It would wrongly reach forms like bhavet, where an i stands inside the substitute iy (SK 2212).

Siddhānta-kaumudī

ङितो लस्य परस्मैपदमिकारान्तं यत्तस्य लोपः स्यात् । अभवत् । अभवताम् । अभवन् । अभवः । अभवतम् । अभवत । अभवम् । अभवाव । अभवाम ॥

Of a lakāra that is ṅit [— 'ṅitaḥ' carried forward (anuvṛtti) from nityaṃ ṅitaḥ (SK 2200), under the heading 'lasya' (SK 2153) —], that parasmaipada [ending] which ends in i [— 'parasmaipadeṣu' carried forward (anuvṛtti) from itaś ca lopaḥ parasmaipadeṣu (SK 3426), qualified by 'itaḥ' —] undergoes loss (lopa) [of its final i]. abhavat [laṅ, prathama-puruṣa singular, tip]. abhavatām [prathama dual]. abhavan [prathama plural]. abhavaḥ [madhyama singular, sip]. abhavatam [madhyama dual]. abhavata [madhyama plural]. abhavam [uttama singular]. abhavāva [uttama dual]. abhavāma [uttama plural].

Tattvabodhinī

NSP p. 351

—इतश्च । ‘इतश्च लोपः—’ इति सूत्रात्परस्मैपदेष्वित्यनुवृत्तं षष्ठ्येकवचनान्ततया विपरिणमय्य इत इत्यनेन विशेष्यते तदाह—परस्मैपदमिकारान्तं यत्तस्येति । प्राचा तु परस्मैपदेष्विकारस्य लोप इत्युक्तम् । तदयुक्तम् । भवेदित्यादावतिव्याप्तेः । ननु ‘अतो येयः’ इत्यत्र ईय् दीर्घादिरस्तु, एवं च नोक्तातिव्याप्तिः ‘इतश्च’ इति तपरकरणात् । अत एव अबोभवीदित्यादावपि न दोष इति चेत् । मैवम् । रुदेर्लङि अरुदितामित्यादौ दोषप्रौढ्यादिति मनो-रमायां स्थितम्

Bālamanoramā

इतश्च - इतश्च । लस्येत्यधिकृमतम् ।इतश्च लोपः परसमैपदेष्वि॑त्यस्माल्लोप इति, परस्मैपदेष्विति चानुवर्तते । परस्मैपदष्वित्येततत्षष्ठआ विपरिणम्यते । तदाह — ङितो लस्येत्यादिना । अलोऽन्त्यस्येत्यन्त्यस्य लोपः । तदाह — अभवदिति । अभवतामिति । लङस्तस्तामादेशः । शप् गुणावादैशौ । अट् । अभवन्निति । झेरन्तादेशः । शप् गुणावादेशौ ।अट् ।इतश्चे॑तीकारलोपः । तकारस्य संयोगान्तलोपः । अभव इति । सिपि शपि गुणे अवादेशे अटि इकारलोपे रुत्वविसर्गौ । अभवतमिति । थसस्तमादेशः । शप् । गुणावदेशौ । अट् । अभवतेति । थस्य तादेशे शपि गुणे अवादेशेऽटि । अभवमिति । मिपोऽमादेशे शपि गुणेऽवादेशे पूर्वरूपम् । अभवावेति । वसि शपि गुणावादेशौ । अट् ।अतो दीर्घो यञी॑ति दीर्घः । 'नित्यं ङित' इति सकारलोपः । एवं मसि अभवामेति रूपम् । इति लङप्रक्रिया ।

translator notes

commentary TB: 'parasmaipadeṣu' is carried forward (anuvṛtta) from itaś ca lopaḥ… (SK 3426), recast as a sixth-case word (ṣaṣṭhyanta) in the singular, and is qualified by 'itaḥ'; hence Bhaṭṭoji's 'parasmaipadam ikārāntaṃ yat tasya' ('that parasmaipada which ends in i'). Followed: sutra_en and k1 carry the anuvṛtti in brackets and render 'that parasmaipada ending which ends in i', not 'an i in a parasmaipada'.
commentary TB: an earlier author (prāc) said 'loss of i in the parasmaipada [endings]'; this is wrong, because it over-extends (ativyāpti) to bhavet and the like [where the i of the substitute iy would be lost]. Objection: let the iy of ato yeyaḥ (SK 2212) be one with a long initial [īy]; then there is no over-extension, since itaś ca is uttered with ta (short i only), and for the same reason there is no fault in abobhavīt and the like. Answer: no — in aruditām and the like, from rud, the fault is serious; so it is stated in the Manoramā. Recorded; it supports the wording 'the parasmaipada that ends in i' followed above.
translator 'ṅitaḥ' (from nityaṃ ṅitaḥ, SK 2200) is not named as anuvṛtti by either commentator (TB states only 'parasmaipadeṣu'; BM 'lopaḥ', 'parasmaipadeṣu' and the heading 'lasya'); the translator identifies its source from Bhaṭṭoji's gloss 'ṅito lasya'. The bracketed labels on the forms (laṅ, person, number) are the translator's; Bhaṭṭoji lists the nine laṅ forms of bhū without derivation.
textual The collation report .work/collate-p44/batch03.md lists SK 2207 as clean against the 1915 print (NSP p. 341 = scan page-0351). Its BM (pratīka 'itaś ca'), formerly filed as sk.2253.b1 (.work/sk-run/p44-notes.md, B31), was re-filed here as sk.2207.b1 (2026-10-05).
commentary BM (sk.2207.b1): 'lasya' is the heading in force (adhikṛta); 'lopaḥ' and 'parasmaipadeṣu' are carried forward (anuvartate) from itaś ca lopaḥ parasmaipadeṣu [SK 3426], and 'parasmaipadeṣu' is recast into the sixth case; hence Bhaṭṭoji's 'ṅito lasya…'. By alo 'ntyasya [SK 42] the loss is of the final [sound]. Followed: the bracketed 'lopaḥ', 'lasya' and '[of its final i]' in sutra_en and k1.
commentary BM (sk.2207.b1) derives each of the nine forms (e.g. abhavan: ant for jh, śap, guṇa and av, aṭ, loss of the i by itaś ca, conjunct-final loss of the t; abhavāva: lengthening by ato dīrgho yañi and loss of s by nityaṃ ṅitaḥ), ending 'iti laṅprakriyā'. Recorded; the kaumudī gives the forms only.

SK 2208 · A 3.3.161V

विधिनिमन्त्रणामन्त्रणाधीष्टसंप्रश्नप्रार्थनेषु लिङ् ॥ २२०८ ॥

vidhinimantraṇāmantraṇādhīṣṭasaṃpraśnaprārthaneṣu liṅ

vidhinimantraṇāmantraṇādhīṣṭasaṃpraśnaprārthaneṣu liṅ — liṅ occurs in [the senses of] vidhi (impelling), nimantraṇa (engaging someone in what is binding), āmantraṇa (permission), adhīṣṭa (respectful urging), saṃpraśna (deliberative enquiry) and prārthana (asking for).

Rule. Liṅ comes after a root in six senses. Bhaṭṭoji says the sense is either made known (dyotya) or expressed (vācya) by the liṅ. He keeps both views; scholars discuss this. The six senses:

vidhi "impelling": setting an inferior, such as a servant, to act;
nimantraṇa "engaging": setting someone to a binding duty, such as a daughter's son to eat at a śrāddha;
āmantraṇa "permission": leave to act as one pleases;
adhīṣṭa "respectful urging": prompting that is preceded by respect;
saṃpraśna "deliberation": asking "should this be done or not?";
prārthana "asking for": begging.

Bhaṭṭoji defines the first four. Bhaṭṭoji's commentators define the last two.

Example. One of Bhaṭṭoji's commentators gives a sentence for most of the senses:

vidhi: bhavān vastraṃ kṣālayet "your honour should wash the cloth" (a master to a servant);
nimantraṇa: iha śrāddhe bhavān bhuñjīta "your honour should eat at this śrāddha";
adhīṣṭa: māṇavakaṃ bhavān adhyāpayet "your honour should teach the boy";
saṃpraśna: kiṃ bhoḥ vyākaraṇaṃ bhavān adhīyīta "sir, should your honour study grammar?";
prārthana: bhavān annaṃ me dadyāt "may your honour give me food".

For bhū the steps begin:

bhū + liṅ → bhū + tip → śap, guṇa, av → bhava + ti.

The next rules turn this into bhavet.

Applies when / blocked by. Bhaṭṭoji remarks that one could simply say "liṅ in prompting (pravartanā)". The first four senses are all kinds of prompting. They are listed one by one for the sake of detail.

Siddhānta-kaumudī

एष्वर्थेषु द्योत्येषु वाच्येषु वा लिङ् स्यात् । विधिः प्रेरणं भृत्यादेर्निकृष्टस्य प्रवर्तनम् । निमन्त्रणं नियोगकरणं आवश्यके श्राद्धभोजनादौ दौहित्रादेः प्रवर्तनम् । आमन्त्रणं कामचारानुज्ञा । अधीष्टः सत्कारपूर्वको व्यापारः । प्रवर्तनायां लिङ् इत्येव सुवचम् । चतुर्णां पृथगुपादानं प्रपञ्चार्थम् ॥

liṅ occurs when these senses are to be made known (dyotya) or [alternatively] to be expressed (vācya) [by it]. vidhi is impelling (preraṇa): the setting in motion (pravartana) of an inferior, such as a servant. nimantraṇa is niyogakaraṇa (engaging [someone] in a binding matter): the setting in motion of a daughter's son (dauhitra) or the like in something obligatory (āvaśyaka), such as eating at a śrāddha. āmantraṇa is permission to act as one pleases (kāmacārānujñā). adhīṣṭa is an activity (vyāpāra) preceded by respectful treatment (satkāra). It would be easy to say [simply] "liṅ in [the sense of] prompting (pravartanā)"; the separate mention of the four [vidhi, nimantraṇa, āmantraṇa and adhīṣṭa] is for the sake of elaboration (prapañca).

Tattvabodhinī

NSP p. 351–352

—विधिनिमन्त्रणा—॥—द्योत्येषु वाच्येषु वेति । पक्षद्वयस्याप्याकरे स्थितत्वादिति भावः । अत्राद्ये त्वित्थमुपपत्तिः—विध्यादीनां प्रत्ययार्थत्वमनुचितम् । तथाहि सति कर्त्रादीनामर्थानां लकारान्तरे चरितार्थानां विध्यादयोऽर्था वाधकाः स्युः, तथाच लिङः कर्त्राद्यभिधायकत्वं न स्यात्, ततश्च द्विवचनबहुवचने न स्याताम्, शबाद-यश्च न स्युः, पुरुषव्यवस्था च न स्यात्, अभिहितलप्रयुक्तस्तृतीयादिविरहश्च न सिद्ध्येदिति । द्वितीये त्वित्थमुपपत्तिः—विध्यादिभिः कर्त्रादयो न वाध्यन्ते परस्परविरोधाभावात् । तथा च ‘लः कर्मणि—’ इत्यत्र ल इति बहुवचननिर्देशेन सर्व-लकाराणां संग्रहाल्लिङ्गादीनामपि कर्त्रादयोऽर्था भवेयुः । किं च कर्त्रादयोऽपि निरवकाशाः । न च लडादयोऽवकाशाः । न्यायसाम्येन विध्यादिवद्वर्तमानलभूतत्वादेरपि तत्तल्लकारवाच्यत्वात् । न चैवं पचतीत्यादौ धालर्थं प्रति वर्तमानत्वादेः प्रत्ययार्थतया विशेष्यत्वं स्यात् । तथा चैककर्तृका वर्तमाना पञ्चिक्रियेत्यादिशाब्दबोधवर्णनमयुक्तं स्यादिति वाच्यम् । प्रत्ययार्थतया विशेष्यत्वापादनस्य कर्त्रादावपि तुल्यत्वात् । ननु प्रत्ययार्थः प्रधानं प्रकृत्यर्थो विशेषणमित्यौत्सर्गिकमाह्यार्त्ते त्यज्यते ‘भावप्रधानमाह्यातम्’ इति सिद्धान्तानुरोधादिति चेत्तर्हि तत एव नोक्तंदोष इति दिक् ॥—प्रवर्तनायामिति । प्रवर्तना लस्य विध्यादिषु चतुर्ष्वनुस्यूतलादिति भावः । अत्र वदन्ति । प्रवृत्तिः प्रवर्तना चोभयमपि व्यापारः, स च धात्वर्थः । फलव्यापारयोर्धातुवाच्यलस्वीकारात् । तदाश्रयस्तु लकारार्थः, व्यापारत्वेन प्रवर्तनाया धात्वर्थत्वेऽपि प्रवर्तनात्वेन । प्रवर्तना तु लिङ्लादिरूपेण लकारवाच्या द्योत्या चेति पक्षद्वयम् । प्रवृत्तिः पुरुषनिष्ठा आर्थी भावनेत्युच्यते । प्रवर्तना तु विधिः, मां प्रेरयतीत्यनुभवाल्लिङ्गादिनिष्ठा शाब्दी भावनेत्युच्यते । वेद एव लिङ्गादिनिष्ठा वक्तुरभावात्, लोके तु पुरुषनिष्ठेति कैचिदभ्युपगच्छन्ति । प्रवर्तनाया अस्याः पुरुषप्रवृत्तिरेव भाव्या । पुरुषप्रवृत्तेस्तु यजनदानादि भाव्यम् । एवं च धातूपात्तव्यापारस्य विषयविषयिभावेन द्वेधान्वये तात्पर्यप्राहका लिङ्गादय इति द्योतकतापक्ष एव ज्यायान् । लिङ्लादिरूपेण लकारस्य प्रवर्तनायां शक्त्यन्तरकल्पने गौरवात् । एवं णिच्यपि । इयांस्तु विशेषः । णिच्प्रत्ययद्योत्या प्रेरणा सर्वस्मिन्नपि मते पुरुषादिनिष्ठैव न तु णिज्निष्ठा, लिङ्गादिद्योत्या तु मतभेदेन लिङ्निष्ठा वा पुरुषनिष्ठा चेति ॥ स्यादेतत् । लिङ्गादिद्योत्या प्रवर्तना लोके पुरुषनिष्ठेति मते पाचयत्योदनं देवदत्तेन यज्ञदत्त इतिवत् पचेदोदनं देवदत्तेन यज्ञदत्त इति प्रयोगः स्यात् । प्रवृत्त्याश्रयः प्रवर्तनाश्रयश्च लकारेणोक्त इति कर्तरि तृतीया न भवति किं तु प्रथमैवेति चेत् । तर्हि ओदनं देवदत्तो यज्ञदत्तः पचेदिति प्रयोगः स्यात् । अत्राहुः । पुरुषनिष्ठेति मते प्रवर्तना लिङ्गादिवाच्यैव, न तु धातुवाच्या । तथा च लिङ्गपात्तव्यापाराश्रयस्य पुरुषस्य कर्तृलाभावान्नोक्तदोषः । देवदत्तेन पाचयति यज्ञदत्त इत्यादौ तु णिजन्तस्य धातुलाद्धातूपात्तव्यापाराश्रयत्वेन प्रयोज्यप्रयोजकयोरुभयोरपि कर्तृलालकारेणानुक्ते प्रयोज्ये कर्तरि तृतीयेति वैषम्यमिति । कौस्तुभादौ तु 'हेतुमति च' इति सूत्रे प्रयोजकव्यापारस्य णिज्वाच्यलपक्ष एव मुख्यत्वेन स्थापितः । व्यापारद्वयस्यापि णिच्प्रकृत्यर्थत्वे लभीत्यस्य णिज्यविशेष्यकत्वे अभिसावयति, प्रकृत्यर्थविशेष्यकत्वे तु 'उपसर्गात्सुनोति' इति षलमभिषावयतीति सिद्धान्तस्य स्वारस्यभङ्गापत्तेरिति । तथा च 'गतिबुद्धि' इति सूत्रे अणिकर्तेति विशेषणमव्यावर्तकं स्यात् । लन्मत्तै प्रयोजकव्यापारस्यापि णिच्प्रकृत्यर्थत्वेन प्रयोजकस्याप्यणौ कर्तृलमिति दिक् । प्रार्थनं याच्ञा ॥—क्वचिदिति । ज्ञापनफलं तु वक्ष्यमाणेत्यादौ टिटुगिल्लक्षणङ्गीवभाव इति 'टिट्ठा' इति सूत्र एवोक्तम् । रुयादित्यादौ 'उतो द्वद्विर्लुकि हलि' इति न प्रवर्तते, भाष्ये 'पिच्च डिन्न, डिच्च पिन्न' इति व्याख्यानाद्विशेषविहितेन ङित्त्वेन पित्त्वस्य वाधादित्यादौ वक्ष्यमाणतया यासुटो ङित्त्वं न ज्ञापकमित्यपरितोषादाह—श्नः शानचः शित्वमिति

Bālamanoramā

विधिनिमन्त्रणामन्त्रण अधीष्टसम्प्रश्नप्रार्थनेषु लिङ् - विधिनिमन्त्रणाअ । ननु विध्यादयो हि न लिङो वाच्याः, लः, कर्मणि च भावे चेति सूत्रेण कर्तृकर्मभावानां लकारवाच्यत्वबोधनात् । नच लः कर्मणि चेति शास्त्रं लिङ्व्यतिरिक्तलकारविषयकमेवास्त्विति वाच्यं, तथा सति यजेतेत्यादौ कर्तृवाचकत्वाऽभावेन शबाद्यनापत्तेरित्यत आह — द्योत्येष्विति ।लः कर्मणि चे॑ति सूत्रं सामान्यविषयं चेदपि विधिनिमन्त्रणेति विशेषशास्त्रेण न बाध्यते, अविरोधात् । तथा च विध्यादिविशिष्टकत्र्रादिषु लिङिति फलतीति मत्वाह — वाच्येषु वेति । पक्षद्वयमपीदं भाष्ये स्थितम् ।विधिः प्रेरण॑मिति भाष्यमर्थतस्सङ्गृह्णाति -विधिः प्रेरणमिति । ननु निमन्त्रणादीनामपि प्रेरणान्तर्भावात्पौनक्त्यमित्यतो व्याचष्टे । भृत्यादेर्निकृष्टस्य प्रवर्तनमिति । तद्यथा भृत्यं स्वामी वदति — भवान् वस्त्रं क्षालये॑दिति । आमन्त्रणाद्भेदं दर्शयितुं निमन्त्रणशब्दं व्याचष्टे - निमन्त्रणं नियोगकरणमिति । नियोगशब्दस्य प्रेरणशब्दपर्यायत्वभ्रमं वारयति — आवश्यके इति ।त्रीणि श्राद्धे पवित्राणि दौहित्रः कुतपस्तिलः॑ इत्यादिवचनादिति भावः । तद्यथा दौहित्रादीन् प्रतिइह श्राद्धे भवान् भुञ्जीते॑ति । आमन्त्रणं कामचारानुज्ञेति । 'यथेच्छं क्र#इयता' मित्यभ्यनुज्ञानमित्यर्थः । अधीष्टं सत्कारपूर्वको व्यापार इति । भाष्यवाक्यमिदम् । सत्कृत्य प्रवर्तनमित्यर्थः । अधिपूर्वकस्येषधातोर्भावे क्तान्तस्योपसर्गवशादस्मिन्नर्थे वृत्तिः । अत एव भाष्यप्रयोगादधीष्टशब्दस्य पुंस्त्वम् । 'अधीष्ट' मित्येव क्वचित्पाठः ।माणवकं भवानध्यापये॑ दित्युदाहरणम् ।इदं कार्यं न वे॑ति विचार्य निर्धारणं संप्रश्नः । यथा — किं भोः व्याकरणं भवानधीयीते॑ति । प्रार्थनं — याच्ञा । यथा 'भवानन्नं मे दद्या' दिति । सुवचमिति । प्रवर्तनात्वस्य विध्यादिचतुर्षु अनुस्यूतत्वादिति भावः । प्रवृत्यनुकूलव्यापारः — प्रवर्तना । तत्र प्रवृत्तिः शिष्यादिनिष्ठा । तदनुकूलव्यापारस्तु प्रेरणात्मकः प्रवर्तयितृगुर्वादिनिष्ठः । विस्तरस्तु मञ्जूषायां द्रष्टव्यः । चतुर्णामिति । विधिनिमन्त्रणामन्त्रणाधीष्टानामित्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 352 १ द्वयस्यापीति—पुरा प्रवृत्त्या लक्ष्यभेदात्पुनः प्रवृत्तिरिति भावः । २ सार्वेति—सार्वधातुकपदाननुवृत्तौ सूत्रस्यैतस्य सार्व-धातुकार्धधातुकोभयविषयकत्वे चोभयत्रापि दीर्घातोलोपयोरवश्यं प्राप्तौ बाधकतया प्रतीतबाधमुपेक्ष्याप्रतीतबाधायोग्यत्वमूलकेन मध्येपदादन्यायेनातोलोपस्यैव बाधः स्यादीर्घस्तु प्रवर्ततेत्र परत्वादिति विवक्षितलक्ष्यतावच्छेदकावच्छिन्नयावलक्ष्यासमन्विततया लक्षणस्यासंभवः स्मात् । अभ्यास्यतिभ्याप्तिप्रदर्शनमेतदिति केषांचिदुक्तिस्तु नो रोचते मे । विवक्षितलक्ष्यतावच्छेदकाधिकरणवृत्तित्वविशिष्टतदवच्छेदका-वच्छिन्नप्रतियोगिताकभेदसमानाधिकरणत्वरूपस्यातिभ्याप्तिलक्षणस्य विवक्षितलक्ष्यतावच्छेदकाधिकरणैकदेशावृत्तित्वविशिष्टान्यतदधिकरणवृत्तित्वरूपस्याभ्याप्तिलक्षणस्य प्रकृतेऽगमनात् अद्भ्यवहितपरत्वसार्वधातुकावयवत्वोभयधर्मावच्छिन्नतात्वरूपलक्ष्यतावच्छेदकधर्मावच्छिन्ने कुत्रापि लक्षणप्रवृत्तेरसंभवात्परेण दीर्घेण बाधात् ।

translator notes

commentary BM on 'dyotyeṣu … vācyeṣu vā': on the first view vidhi etc. are not the meaning of liṅ, since 'laḥ karmaṇi ca bhāve cākarmakebhyaḥ' makes agent, object and state the meaning of the lakāras (and restricting that rule to lakāras other than liṅ would leave yajeta without śap etc.); on the second, the general rule is not blocked by this special rule because they do not conflict, so liṅ comes to mean the agent etc. qualified by vidhi etc. Both views are in the Bhāṣya. Followed: the English keeps both, joined by 'or [alternatively]', without deciding between them.
commentary TB: both views (dyotya, vācya) stand in the ākara; it sets out the reasons for each at length and, in its discussion of pravartanā, judges the dyotaka view the better (jyāyān), since a further expressive power of liṅ for pravartanā would be cumbersome. Recorded; the kaumudī itself does not choose, and the English stays neutral.
commentary BM: 'vidhiḥ preraṇam' gathers the sense of the Bhāṣya; the gloss 'the setting in motion of an inferior such as a servant' is given to avoid overlap with nimantraṇa etc., which also fall under preraṇa (e.g. a master to a servant, 'bhavān vastraṃ kṣālayet'). 'niyogakaraṇa' is glossed to separate nimantraṇa from āmantraṇa, and 'āvaśyake' is added so that niyoga is not taken as a mere synonym of preraṇa; the daughter's son is obligatory at a śrāddha by the verse 'trīṇi śrāddhe pavitrāṇi dauhitraḥ kutapas tilāḥ' (example: 'iha śrāddhe bhavān bhuñjīta'). Followed in the renderings 'inferior', 'binding matter' and 'obligatory'.
commentary BM: 'adhīṣṭaḥ satkārapūrvako vyāpāraḥ' is a sentence of the Bhāṣya (bhāṣyavākyam), meaning prompting after showing respect; adhīṣṭa is a kta-form of iṣ with adhi in the sense of the bare action, and its masculine gender rests on the Bhāṣya's usage; some manuscripts read 'adhīṣṭam'. Example 'māṇavakaṃ bhavān adhyāpayet'. Recorded (the kaumudī does not mark the quotation).
commentary BM supplies what the kaumudī leaves undefined: saṃpraśna is deliberating 'should this be done or not?' and deciding (e.g. 'kiṃ bhoḥ vyākaraṇaṃ bhavān adhīyīta'); prārthana is begging (yācñā), e.g. 'bhavān annaṃ me dadyāt'. Followed in sutra_en ('deliberative enquiry', 'asking for'); nothing added to the block.
commentary BM on 'suvacam': pravartanā-hood runs through (anusyūta) all of vidhi and the other three; pravartanā is the activity conducive to someone's engaging in action (pravṛtti), located in the prompter (teacher etc.), while pravṛtti is located in the pupil etc. 'caturṇām' means vidhi, nimantraṇa, āmantraṇa and adhīṣṭa. Followed in the bracket naming the four.
commentary TB glosses prārthana as begging ('prārthanaṃ yācñā', OCR 'yājñā'). Agrees with BM; followed ('asking for').
commentary TB on 'pravartanāyām': pravartanā runs through all four, vidhi etc. Agrees with BM; followed. TB then discusses at length whether pravartanā is located in liṅ (śābdī bhāvanā) or in the person, and the analogous question for ṇic (citing the Kaustubha under 'hetumati ca'). Recorded; not in the kaumudī.
textual Collation (.work/collate-p44/batch03.md, NSP printed p. 341 = scan page-0351): SK 2208 clean. The tail of sk.2208.t1 from '—kaccid iti' [OCR for 'kvacid iti'] on is TB on SK 2209 (yāsuṭ … ṅic ca), which has no TB block of its own; it comments on the kaumudī of SK 2209 through the pratīkas '—kvacid iti' and '—śnaḥ śānacaḥ śitvam iti' (the fuller wording 'kvacid anubandhakārye 'py analvidhāv iti pratiṣedhaḥ' is the kaumudī's, not TB's). The NSP footnotes filed as sk.2208.n1 (printed p. 342 = scan page-0352) are keyed to the kaumudī of SK 2211 ('dvayasyāpi', from 'sakāradvayasyāpi nivṛttiḥ') and to the TB on SK 2212 ('sārveti', on 'rudādibhya iti sūtrāt sārvadhātuka…'), not to this unit.
textual NSP footnote 3 of printed p. 341 (scan page-0351), filed under sk.2198.n1, belongs to this sūtra: 'saṃpraśneti — saṃpraśnaḥ vicāraḥ tad vā kartavyam etad vety ādirūpaḥ' — saṃpraśna is deliberation, of the form 'should that be done, or this?'. It supports 'deliberative enquiry' in sutra_en.

SK 2209 · A 3.4.103V

यासुट् परस्मैपदेषूदात्तो ङिच्च ॥ २२०९ ॥

yāsuṭ parasmaipadeṣūdātto ṅicca

yāsuṭ parasmaipadeṣūdātto ṅic ca — To the parasmaipada [endings] [of liṅ — 'liṅaḥ' carried forward (anuvṛtti) from liṅaḥ sīyuṭ, SK 2255] the augment yāsuṭ [comes]; it is udātta, and it is ṅit.

Rule. The parasmaipada endings of liṅ receive the augment yāsuṭ. It is udātta, and it is ṅit, marked with ṅ. The word liṅaḥ "of liṅ" is carried forward from SK 2255. In yāsuṭ the ṭ is a marker and the u is only for pronunciation. What is heard is yās. Because it is ṭ-marked, it stands at the front of the ending.

Example.

bhava + ti → the i is lost by SK 2207 → bhava + t

→ this rule: yās at the front of the ending → bhava + yās + t.

SK 2210 adds a second s.

Applies when / blocked by. Why state that yāsuṭ is ṅit? One of Bhaṭṭoji's commentators gives the practical reason: it stops guṇa in stuyāt "may he praise". Bhaṭṭoji draws a lesson from the statement. SK 49 treats a substitute like the thing it replaces, but not in an operation that depends on a single letter. The ṅ of liṅ is such a single letter. Without the exclusion, yāsuṭ, being part of the liṅ's substitute, would already be ṅit by SK 49, and saying "ṅit" would be pointless. So the explicit "ṅit" shows that this exclusion sometimes holds even for marker letters. Bhaṭṭoji adds a second sign of the same thing: the substitute śānac is given its own ś marker (SK 2557).

Watch out. Yāsuṭ is for the parasmaipada endings only. The ātmanepada endings of liṅ take a different augment, sīyuṭ (SK 2255).

Siddhānta-kaumudī

लिङः परस्मैपदानां यासुडागमः स्यात्स चोदात्तो ङिच्च । ङित्त्वोक्तेर्ज्ञायते क्वचिदनुबन्धकार्येऽप्यनल्विधाविति प्रतिषेध इति । श्नादेशस्य शानचः शित्त्वमपीह लिङ्गम् ॥

The augment (āgama) yāsuṭ is to come to the parasmaipada [endings] of liṅ [— 'liṅaḥ' carried forward (anuvṛtti) from liṅaḥ sīyuṭ (SK 2255)]; and it is udātta and ṅit. From the statement that it is ṅit it is made known (jñāyate) that sometimes (kvacit), even in an operation that depends on a marker (anubandhakārya), the prohibition 'analvidhau' ['not in an operation conditioned by a single letter', in sthānivad ādeśo 'nalvidhau (SK 49)] holds. The ś-marking (śittva) of śānac, the substitute for śnā [taught by halaḥ śnaḥ śānajjhau (SK 2557)], is also an indication (liṅga) of this.

Bālamanoramā

यासुट् परस्मैपदेषूदात्तो ङिच्च - अथ लिङस्तिपि इतश्चेतीकारलोपे शपि गुणेऽवादेशे भव त् इति स्थिते — यासुट् पर ।लिङ सीयु॑डित्यतो लिङ इत्यनुवर्तते । षष्ठर्थे सप्तमी । तदाह — लिङः परस्मैपदानामिति । सीयुटोऽपवादः । यासुटि टकार इत्, उकार उच्चारणार्थः । टित्त्वात्तिबादीनामाद्यवयवः । अवयवे ङित्त्वं चआनर्थक्यात्तदङ्गेषु॑ इति न्यायेन समुदाये आगमविशिष्टतिबादौ विश्राम्यति । 'आगमा अनुदात्ता' इति यासुटोऽनुदात्तत्वे प्राप्ते उदात्तवचनम् । इदमेव वचनम् 'आगमा अनुदात्ता' इत्यत्र ज्ञापकमिति भाष्यम् । स्तुयात् स्तुयातामित्यादौ गुणादिनिषेधार्थं यासुटो ङित्त्ववचनम् । ननु यदागमा इति न्यायेन यासुडागमो लिङादेशपरस्मैपदावयवः, ततश्च स्थानिवत्त्वेनैव ङित्त्वसिद्धेर्यासुटो ङित्तवविधिर्व्यर्थः । न च स्थानिभूतलिङो ङकारस्याऽल इत्त्वेन गुणनिषेधविधावाश्रयणादनल्विधाविति निषेधः शङ्क्यः,घुमास्थागापाजहातिसां हली॑ति क्ङिति विहितस्य ईत्वस्यन ल्यपी॑ति निषेधेन लिङ्गेनाऽनुबन्धकार्ये अनल्विधाविति निषेधाऽभावज्ञापनादित्यत आह — ङित्त्वोक्तेरिति । क्वचदनुबन्धकार्येऽपि अनल्विधाविति निषेध इति । यासुटो ङित्त्वेन ज्ञायत इत्यन्वयः । तथा च एतज्ज्ञापनार्थमेव यासुटो ङित्त्वमिति भावः । ज्ञापनफलं तु वक्ष्यमाणेत्यत्र ङीबभावः । अन्यथा लृडादेशस्य शानचः स्थानिवत्त्वेन टित्त्वान्ङीप् स्यात् । ननुक्वचिदनुबन्धकार्येऽप्यनल्विधाविति निषेध॑ इत्यत्र यासुटो ङित्त्ववचनं न ज्ञापकम् । अनुबन्धकार्ये सर्वत्र अनल्विधाविति निषेधाऽभावे सत्यपि यासुटो ङित्त्वस्य तिप्सिप्मिबागमयासुटो ङित्त्वार्थमावश्यकत्वात्, नह लिङादेशत्वेऽपि तिपसिप्मिपां ङित्त्वं स्थानिवत्त्वलभ्यम् ।हलश्श्नश्शानज्झा॑विति सूत्रभाष्येङिच्च पिन्न पिच्च ङिन्ने॑ति प्रपञ्चितत्वादित्यस्वरसादाह — श्नः शानचः शित्तवमपीह लिङ्गमिति । इह — अनुबन्धकार्येऽपि क्वचदनल्विधाविति निषेधोऽस्तीत्यस्मिन्नर्थे, श्नः — श्नाप्रत्ययस्य, यः शानजादेशो हलः श्नश्शानज्झाविति विहितः, तस्य शित्त्वमपि लिङ्गं — ज्ञापकमित्यर्थः । अन्यथा स्थानिवत्त्वेनैव तस्य शित्त्वसिद्धेस्तद्वचनं व्यर्थं स्यादिति भावः । अत्र च यद्वक्तव्यं तत्स्त्रीप्रत्ययप्रकरणे वक्ष्यमाणेत्यत्र प्रपञ्चितम् ।

translator notes

commentary BM: 'liṅaḥ' is carried forward (anuvartate) from liṅaḥ sīyuṭ [SK 2255]; 'parasmaipadeṣu' is a seventh-case word (saptamyanta) in the sense of the sixth case (ṣaṣṭhī); hence Bhaṭṭoji's 'liṅaḥ parasmaipadānām'. yāsuṭ is an exception (apavāda) to sīyuṭ; its ṭ is an it-marker and its u is for pronunciation; being ṭit it becomes the initial part of tip etc. [ādyantau ṭakitau, SK 36]; the ṅit-ness of the part rests on the whole (the ending with the augment) by the maxim 'ānarthakyāt tadaṅgeṣu'. 'udātta' is stated because 'āgamā anudāttāḥ' would make it anudātta; the Bhāṣya says this very statement is the jñāpaka for 'āgamā anudāttāḥ'. The ṅit-ness is to prevent guṇa etc. in stuyāt, stuyātām. Followed for the bracketed anuvṛtti of 'liṅaḥ' (sutra_en, k1) and for rendering 'parasmaipadeṣu' as 'to the parasmaipada [endings]'; the rest recorded.
commentary BM sets up 'ṅittvokteḥ' as the answer to an objection: by the maxim 'yadāgamāḥ…' yāsuṭ is part of the parasmaipada substitute of liṅ, so it would be ṅit by sthānivadbhāva and the ṅit-statement would be useless; nor can 'analvidhau' block this on the ground that the ṅ of liṅ is a single letter (al), because the prohibition na lyapi [SK 3335] of the ī taught for kṅit by ghumāsthā… hali [SK 2462] makes known that 'analvidhau' does not hold for marker-operations. Answer: the ṅit-statement makes known that sometimes it does — it is stated precisely for that. Fruit: no ṅīp in vakṣyamāṇā, since otherwise śānac replacing lṛṭ would be ṭit by sthānivadbhāva and take ṅīp. Objection: the ṅit-statement is needed anyway, for tip, sip, mip (p-marked) with the augment, since even as substitutes of liṅ they do not get ṅit-ness by sthānivadbhāva ('ṅic ca pin na, pic ca ṅin na', Bhāṣya on halaḥ śnaḥ śānajjhau); being dissatisfied (asvarasa), Bhaṭṭoji adds 'śnaḥ śānacaḥ śittvam…'. 'iha' = 'in this sense', i.e. that 'analvidhau' sometimes holds for marker-operations; the ś of śānac would be redundant if it came by sthānivadbhāva. Followed for 'sometimes', 'of this' (iha) and the bracketed identification of 'analvidhau' and of śānac's source; the rest recorded.
commentary TB, printed under sk.2208.t1 (pratīka OCR'd 'kaccid iti' = kvacid iti): the fruit of the jñāpaka is the absence of ṅīp by ṭiḍḍhāṇañ… [SK 470] in vakṣyamāṇā etc., as said at that sūtra. In ruyāt etc., uto vṛddhir luki hali [SK 2443] does not apply because, by the Bhāṣya's 'pic ca ṅin na, ṅic ca pin na', p-ness is overridden by the specially taught ṅit-ness; since that will be said, yāsuṭ's ṅit-ness is not a jñāpaka — dissatisfied with this, Bhaṭṭoji says 'śnaḥ śānacaḥ śitvam'. Recorded; agrees with BM's account of why the second liṅga is added.
textual Collation (.work/collate-p44/batch03.md, NSP printed p. 342 = scan page-0352): the print spells 'ṅitvokteḥ' and 'śitvam'; our text has 'ṅittvokteḥ' and 'śittvam'. Spelling only; the English is unaffected. Our 'śnādeśasya śānacaḥ' matches the print (OCR 'bhādeśasya'); both commentators' pratīkas read 'śnaḥ śānacaḥ', a paraphrase of the same.
translator 'kvacit' is kept as 'sometimes': the jñāpaka establishes only an occasional application of 'analvidhau' to marker-operations, against the general position (from na lyapi) that it does not apply to them.

SK 2210 · A 3.4.107V

सुट् तिथोः ॥ २२१० ॥

suṭ tithoḥ

suṭ tithoḥ — [Of liṅ (liṅaḥ — carried forward (anuvṛtti) from liṅaḥ sīyuṭ, SK 2255),] t and th receive the augment suṭ.

Rule. The t and the th of liṅ receive the augment suṭ. In the sūtra ti means just t; the i is for pronunciation. In suṭ too the ṭ is a marker and the u is for pronunciation. What is heard is s, placed in front of the t or th.

Example.

bhava + yās + t → this rule: s before the t → bhava + yās + s + t.

SK 2211 removes both s's.

Applies when / blocked by. Suṭ is the later rule. Why does it not block yāsuṭ? Bhaṭṭoji says their domains differ. Yāsuṭ is an augment of the liṅ ending. Suṭ is an augment of the t or th within it. Both can apply together, so neither blocks the other.

Siddhānta-kaumudī

लिङस्तकारथकारयोः सुट् स्यात् । सुटा यासुट् न बाध्यते । लिङो यासुट् तकारथकारयोः सुडिति विषयभेदात् ॥

The t and the th of liṅ [— liṅaḥ carried forward (anuvṛtti) from liṅaḥ sīyuṭ (SK 2255) —] are to receive suṭ. yāsuṭ is not blocked by suṭ [although suṭ is the later rule], because their domains differ: yāsuṭ [is taught as an augment] of liṅ, suṭ of t and th.

Tattvabodhinī

NSP p. 352

—सुट् तिथोः । तकारादिकार उच्चारणार्थः

Bālamanoramā

सुट् तिथोः - तथा च प्रकृते भव यास् त इति स्थिते — सुट्तिथोः । लिङः सीयुडित्यतो लिङ इत्यनुवर्तते । तिश्च थ् चेति द्वन्द्वात्षष्ठीद्विवचनम् । इकार उच्चारणार्थः । तदाह — लिङस्तकारेति । सुटि टकार इत्, उकार उच्चारणार्थः । भव यास् स् त् इति स्थितम् । नन्विह परेण सुटा यासुटः कथं न बाधः । भवेयुरित्यादौ परस्मैपदेषु यासुड्विधेश्चरितार्थत्वादित्याशङ्क्य निराकरोति — सुटा यासुण्न बाध्यत इति । तत्कुतः इत्यत आह — लिङो यासुडिति । लिङः सीयुट् यासुडागमश्च, लिङादेशैकदेशस्य तकारस्य सुडागम इति विषयभेदादित्यर्थः । तथा च यौगपद्याऽसम्भवाऽभावाद्विप्रतिषेधाऽभावान्न परेणापि सुटा यासुटो बाध इति भावः ।

translator notes

commentary BM: 'liṅaḥ' is carried forward (anuvartate) from liṅaḥ sīyuṭ; 'tithoḥ' is a sixth-case dual of the dvandva 'ti and th', the i being for pronunciation; in suṭ the ṭ is an it and the u is for pronunciation. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: the i after t (in 'ti') is for pronunciation. Agrees with BM; followed ('t and th').
commentary BM: the doubt is why the later suṭ does not block yāsuṭ, since yāsuṭ has scope in parasmaipada forms like bhaveyuḥ; answer: yāsuṭ (and sīyuṭ) is an augment of liṅ, while suṭ is an augment of the t that is part of the liṅ-substitute; the domains differ, both can apply together, so there is no vipratiṣedha and even the later suṭ does not block yāsuṭ. BM sets the stage as 'bhava yās t' and gives the result 'bhava yās s t'. Followed: '[although suṭ is the later rule]' in k1; BM's setup and result are recorded here only, since the kaumudī gives no derivation.
textual Collation (.work/collate-p44/batch03.md; NSP p. 342, scan page-0352): clean. The raw OCR of that page skips the kaumudī of SK 2210–2211 up to 'sārvadhātukaliṅo…'; the collator read the scan.

SK 2211 · A 7.2.79V

लिङः सलोपोऽनन्त्यस्य ॥ २२११ ॥

liṅaḥ salopo'nantyasya

liṅaḥ salopo 'nantyasya — Of a liṅ [that is sārvadhātuka — 'sārvadhātuke' carried forward (anuvṛtti) from rudādibhyaḥ sārvadhātuke (SK 2474), recast as a sixth-case word (ṣaṣṭhyanta)], an s that is not final is elided (lopa).

Rule. In a sārvadhātuka liṅ, an s that is not final is lost. The word sārvadhātuke is carried forward from SK 2474. So the rule works only where the liṅ ending counts as sārvadhātuka.

Example.

bhava + yās + s + t → both s's are non-final → both are lost

→ bhava + yā + t.

SK 2212 continues.

Bhaṭṭoji says "both s's go". One of Bhaṭṭoji's commentators explains why the s of suṭ counts as part of the liṅ. Suṭ is part of the ending, and the ending stands for the liṅ. A part of a part is a part of the whole. Whether the two s's go at once or one after the other, scholars discuss this.

Applies when / blocked by. The s of suṭ is heard in the benedictive liṅ (āśīrliṅ), as in bhūyāstām "may the two be". There the liṅ is not sārvadhātuka (SK 2215), so this rule does not apply. Bhaṭṭoji adds that it is heard still more clearly in the ātmanepada, as in edhiṣīṣṭa (SK 2257).

Watch out. One of Bhaṭṭoji's commentators notes that in bhava + yās + s + t another rule, SK 380, would also remove the s's. This rule is still needed where no such cluster arises. In edha + sīy + ta (SK 2255) the s stands before the vowel ī, so SK 380 cannot remove it. This rule does, giving edheta.

Siddhānta-kaumudī

सार्वधातुकलिङोऽनन्त्यस्य सस्य लोपः स्यात् । इति सकारद्वयस्यापि निवृत्तिः । सुटः श्रवणं त्वाशीर्लिङि । स्फुटतरं तु तत्राप्यात्मनेपदे ॥

Of a sārvadhātuka liṅ [— 'sārvadhātuke' carried forward (anuvṛtti) from SK 2474 —], an s that is not final is to be elided. Thus both s's are removed [— the s of yāsuṭ and the s of suṭ, in bhava + yās + s + t (SK 2210), leaving bhava + yā + t]. The s of suṭ is, however, heard in the āśīrliṅ [e.g. bhūyāstām, where the liṅ is not sārvadhātuka]; and there too [it is heard] still more distinctly in the ātmanepada [e.g. edhiṣīṣṭa].

Tattvabodhinī

NSP p. 352

—लिङः सलोपो—॥ 'रुदादिभ्यः' इति सूत्रात्सार्वधातुक इत्यनुवर्तते, सेति लुप्तषष्ठीकमनन्त्यस्येत्यनेन विशेष्यते तदाह—सार्वधातुकलिङोऽनन्त्यस्येति ॥—सकारद्वयस्यापीति । अवयवावयवोऽपि समुदायं प्रत्यवयव इत्याश्रयणात्सुटोऽपि लिङ्भक्तत्वादिति भावः ॥—आशीर्लिङीति । भूयास्तामित्यादौ । ननु सुटि कृते 'अनचि च' इति द्वित्वस्यासिद्धलात्ततः प्रागेव 'स्कोः' इति यासुटः सकारो लुप्यते, झलि परे यः संयोगस्तदादित्वात् । तथा चैकसकारकं रूपं तुल्यम् । मुडभावे यासुटः सकारस्य द्वित्वे कृते तु सुटि 'स्कोः' इति सलोपात्सुट एव सकारस्य द्वित्वे च द्विसकारकमपि रूपं तुल्यमेवेति सुटो विधानं व्यर्थमित्यपरितोषादाह—स्फुटतरं त्विति । एधिषीं ष्टेत्यादाविति भावः

Bālamanoramā

लिङः सलोपोऽनन्त्यस्य - लिङः स । सेति लुप्तषष्ठीकं पदम् ।रुदादिभ्यः सार्वधातुके॑ इत्यतः सार्वधातुक इत्यनुवृत्तं षष्ठ्या विपरिणम्यते । तदाह — सार्वधातुकलिङ इति । सकाद्वयस्यापीति । अविशेषात्सकारद्वयस्यापि युगल्लोपः प्रवर्तते,लक्ष्ये लक्षणस्य सकृदेव प्रवृत्ति॑रिति तु पर्यायेण पुनः प्रवृत्तिनिवृत्तिपरमिति भावः । यद्यपि भव यास् स् त् इत्यत्र स्कोरित्येव सिध्यति, तथापि भवेयुरित्याद्यर्थं सूत्रम् । ननु सुटो लोपे किमर्थस्सुड्विधिरित्यत आह — सुटः श्रवणं त्वाशीर्लिङीति । भूयास्तमित्यादौ । लिङाशिषीत्याद्र्धदातुकत्वेन तत्र सकारलोपस्याऽप्रसक्तेरिति भावः ।व्यञ्जनपरस्यैकस्याऽनेकस्य वोच्चारणे विशेषाऽभाव॑ इति भाष्यादाह — स्फुटतरं त्विति । तत्रापि = आशिषि लिङ्यपि, एधिषीष्टेत्यादावात्मनेपदे स्फुटतरं सकारद्वयस्य श्रवणमित्यर्थः । तत्र यासुटोऽभावेन, सलोपाऽभावेन च सुट एव सकारस्य पृथक् स्पष्टं श्रवणसम्भवादिति भावः ।

translator notes

commentary BM: 'sa' is a word whose sixth-case ending is elided (luptaṣaṣṭhīka); 'sārvadhātuke' is carried forward (anuvṛtta) from rudādibhyaḥ sārvadhātuke and recast as a sixth case, hence Bhaṭṭoji's 'sārvadhātukaliṅaḥ'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: 'sārvadhātuke' is carried forward (anuvartate) from 'rudādibhyaḥ'; 'sa', a luptaṣaṣṭhīka word, is qualified by 'anantyasya'; hence 'sārvadhātukaliṅo 'nantyasya'. Followed (agrees with BM).
commentary TB on 'sakāradvayasyāpi': the s of suṭ too counts as part of the liṅ, on the principle that a part of a part is a part of the whole (suṭ is an augment of the ending that replaces liṅ). Followed for bracketing both the yāsuṭ s and the suṭ s as the two s's.
commentary BM on 'sakāradvayasyāpi': with no distinction made, the loss applies to both s's at once; the maxim that a rule applies only once to a given target (lakṣye lakṣaṇasya sakṛd eva pravṛttiḥ) concerns re-application in succession. Though skoḥ… (SK 380) would already give the result in bhava yās s t, the sūtra is needed for bhaveyuḥ etc. Followed for the intermediate form bhava + yās + s + t in brackets; recorded otherwise.
commentary BM on 'suṭaḥ śravaṇaṃ tv āśīrliṅi': in bhūyāstam etc. the liṅ is ārdhadhātuka by liṅāśiṣi (SK 2215), so the loss of s does not apply. On 'sphuṭataraṃ tu': in view of the Bhāṣya's 'there is no difference whether one or several consonants are uttered before a consonant', he says 'more distinctly'; 'tatrāpi' means in the āśīrliṅ too, and in the ātmanepada, as in edhiṣīṣṭa, the s of suṭ is heard separately and clearly, since there is neither yāsuṭ nor loss of s. Followed for 'more distinctly' and for the bracketed example edhiṣīṣṭa and the reason 'where the liṅ is not sārvadhātuka'.
commentary TB on 'āśīrliṅi' (example bhūyāstām): objection — after suṭ, since doubling by anaci ca is asiddha, skoḥ removes the s of yāsuṭ first (it stands at the head of a conjunct before a jhal), leaving a one-s form that would be the same without suṭ; and if the yāsuṭ s is doubled in the absence of suṭ, a two-s form is equally obtained; so suṭ would be useless. Not satisfied with this, Bhaṭṭoji adds 'sphuṭataraṃ tu', meaning edhiṣīṣṭa and the like. Followed for the bracketed example bhūyāstām (BM has bhūyāstam) and for reading 'sphuṭataram' as the stronger case.
textual NSP footnote 1 of printed p. 342 (scan page-0352; filed under sk.2208.n1): 'dvayasyāpīti — purā pravṛttyā lakṣyabhedāt punaḥ pravṛttir iti bhāvaḥ' ('both s's: after the first application the target has changed, so the rule applies again'). This explains the loss of both s's as successive re-application, where BM makes it simultaneous. The collation report .work/collate-p44/batch03.md lists SK 2211 as clean against the 1915 print.
translator The kaumudī does not name the forms. The bracketed intermediate form (from BM on SK 2210) and the examples bhūyāstām and edhiṣīṣṭa (from TB and BM) are supplied to make 'both s's', 'in the āśīrliṅ' and 'in the ātmanepada' intelligible.

SK 2212 · A 7.2.80V

अतो येयः ॥ २२१२ ॥

ato yeyaḥ

ato yeyaḥ — In place of yā [that is a part of a sārvadhātuka — 'sārvadhātuke' carried forward (anuvṛtti) from rudādibhyaḥ sārvadhātuke (SK 2474), recast as a sixth-case word (ṣaṣṭhyanta) of the part (avayava)] coming [after — 'parasya' supplied (adhyāhāra)] a short a (at), iy is substituted.

Rule. When yā is part of a sārvadhātuka and comes after a short a, it is replaced by iy. "Short a" renders at, the a spoken with t after it.

Example.

bhava + yā + t → yā after short a → iy → bhava + iy + t

→ a + i gives e by SK 69 (ādguṇaḥ) → bhavey + t

→ y is lost before a consonant by SK 873 (lopo vyor vali) → bhavet "he should be".

In the same way: bhavetām "the two should be".

Applies when / blocked by. Why does the rule say "of a sārvadhātuka"? Bhaṭṭoji answers with cikīrṣyāt "may he wish to do". That is a benedictive liṅ, which is not sārvadhātuka. Without the word, iy would come there too, giving the wrong *\cikīrṣet.

Bhaṭṭoji also shows why the word is needed in bhavet itself. He uses a maxim: an exception standing in the middle blocks only the rules before it, not those after it. Without the word, this rule (A 7.2.80) would block only SK 2308 (ato lopaḥ, A 6.4.48), which stands before it in Pāṇini's order. In bhava + yā + t, the lengthening rule SK 2170 (A 7.3.101), which stands after it, would then take effect. The a would become ā, and iy would have no a to follow.

Watch out. Iy replaces yā, not just the ā. Then guṇa and the loss of y finish the form.

Siddhānta-kaumudī

अतः परस्य सार्वधातुकावयवस्य या इत्यस्य इय् स्यात् । गुणः । यलोपः । भवेत् । सार्वधातुके किम् । चिकीर्ष्यात् । मध्येऽपवादन्यायेन हि अतो लोप एव बाध्येत । भवेदित्यादौ तु परत्वाद्दीर्घः स्यात् । भवेताम् ॥

In place of yā, a part (avayava) of a sārvadhātuka [— 'sārvadhātuke' carried forward (anuvṛtti) from rudādibhyaḥ sārvadhātuke (SK 2474) —], which comes after a short a (at), iy is to be substituted. [bhava + yā + t → bhava + iy + t →] guṇa [by ādguṇaḥ (SK 69) → bhavey + t →] loss of y [by lopo vyor vali (SK 873)] → bhavet [vidhiliṅ, prathama-puruṣa singular]. Why [is it said] 'of a sārvadhātuka'? [Consider] cikīrṣyāt [āśīrliṅ, where the substitute must not come]. For [were 'sārvadhātuka' not carried forward], by the maxim that an exception (apavāda) standing in the middle [blocks only the rules before it, not those after it] (madhye 'pavādanyāya), only the loss of a (ato lopaḥ, SK 2308) would be blocked [by this rule, so that iy would come in cikīrṣ-a + yā-t]; whereas in bhavet and the like the lengthening (dīrgha) [by ato dīrgho yañi (SK 2170)] would take effect, being later (paratva). bhavetām [vidhiliṅ, prathama-puruṣa dual].

Tattvabodhinī

alignment inferredNSP p. 352–353

—मध्येऽपवादन्यायेनेति । 'रुदादिभ्यः' इति सूत्रात्सार्वधातुक इत्यनुवृत्तावयं न्यायः प्रवर्तत इति भावः ॥—अन्तरङ्गत्वादिति । प्रत्ययमात्रापेक्षलात्, ‘अतो येयः’ इत्यस्य त्वाङ्गत्वात्प्रकृतिप्रत्ययोभयसापेक्षत्वेन बहिरङ्गत्वादिति भावः । नच पदान्ताकारस्य जुसश्चाश्रयणात्पररूपस्याप्युभयसापेक्षलमस्त्येवेति चेत् । मैवम् । वर्णाश्रयणेऽपि प्रत्ययमात्राश्रयतया प्रकृतेरनाश्रयणात् ॥—व्याख्येयमिति । एतच्च विप्रतिषेधसूत्रे भाष्ये स्पष्टम् ॥—आर्धधातुकसंज्ञ इति । ‘लङः शाकटायनस्यैव’ इत्यत एवकारोऽनुवर्तनीयः । अन्यथा एकसंज्ञाधिकारवहिर्भूतत्वेन सार्वधातुकसंज्ञापि स्यात्तत्क्ष पक्षे शबादिः स्यात्

Bālamanoramā

अतो येयः - तथा च भव या त् इति स्थिते — अतो येयः । 'या' इति लुप्तषष्ठीकं पदम् । 'अत इति' पञ्चमी । परस्येत्यध्याहार्यम् । 'इय' इत्यत्राऽकार उच्चारणार्थः । 'रुदादिभ्य' इत्यस्मात् 'सार्वधातुक' इत्यनुवृत्तमवयवषष्ठआ विपरिणम्यते । तदाह — अतः परस्येत्यादिना । भव इय् त् इति स्थितम् । गुण इति ।आद्गुण इत्येनेने॑ति शेषः । भवेय् त् इति स्थितम् । यलोप इति ।लोपो व्योरित्यनेने॑ति शेषः । भवेदिति.यलोपात्प्राग्घल्ङ्यादिलोपः संयोगान्तलोपश्च न शङ्क्यः, अन्तरङ्गत्वेन यलोपस्य पूर्वं प्रवृत्तेः, संयोगान्तलोपस्य त्रैपादिकत्वेनाऽसिद्धत्वाच्चेति भावः । सार्वधातुके किमिति । 'रुदादिभ्य' इत्यतः सार्वधातुक इत्यनुवृत्तिलभ्यं । सार्वधातुकावयवस्येति किमर्थमित्यर्थः । भूयादित्यादावाशीर्लिङि आर्धधातुकेऽतः परत्वाऽभावादेव इयादेशाऽभावसिद्धेः सार्वधातुकग्रहणानुवृत्तिव्र्यर्थेत्याशयः । चिकीष्र्यादिति । कृञ्धातोः सन्नन्तादाशीर्लिङि तिबादौ चिकीर्ष — यादिति स्थिते 'अतो लोप' इत्यकारलोपे चिकीष्र्यादिति रूपम् । तत्र 'अतो येय' इत्यत्र सार्वधातुकग्रहणाननुवृत्तौ चिकीर्ष — यादिति स्थिते 'अतो येय' इति इयादेशे आद्गुणे यलोपे चिकीर्षेदिति स्यात् । सार्वधातुकग्रहणानुवृत्तो तु न दोषः, आशीर्लिङादेशस्य तिङो लिङाशिषीत्यार्धधातुकताया वक्ष्यमाणत्वादिति भावः । ननु आशिषि लिङि चिकीर्ष -यादिति स्थिते नित्यत्वादतो लोप इत्यकारलोपे सति अतः परत्वाऽभावादेव 'आतो येय' इत्यस्याऽप्रवृत्तेस्तत्र सार्वधातुकग्रहणानुवृत्तिव्र्यर्थैवेत्यत आह — मध्येऽपवादन्यायेन ह्रतो लोप एव बाध्येनेति । षष्ठस्य चतुर्थपादे अतो लोप इति सूत्रं, सप्तमस्य द्वितीयपादे अतो येय इति सूत्रं, सप्तमस्य चतुर्थपादे तु अतो दीर्घो यञीति सूत्रमिति स्थितिः । तत्र आशीर्लिङ आर्धधातुके चिकीर्ष — यादित्यत्राऽल्लोपप्राप्त्या, विधिलिङि तु भव यादित्यत्र अतो दीर्घप्राप्त्या च इयादेशस्य निरवकाशत्वेन बाध्यसामान्यचिन्तामाश्रित्यापवादतया तेन अन्यतरस्मिन् बाध्ये सति,मद्येऽपवादाः पूर्वान् विधीन् बाधन्ते नोत्तरा॑निति न्यायेनातो लोप एव बाधमर्हति न तु अतो दीर्घ इत्यर्थः । एवं चार्धधातुके भव — यादिति स्थिते इयादेशं परत्वाद्बाधित्वाअतो दीर्घो यञी॑ति यञादौ सार्वधातुके परे अतो विधीयमानो दीर्घः स्यात् । ततश्च अतः परत्वाऽभावादियादेशो न स्यादित्यव्याप्तिः स्यादित्यर्थः । न च इयादेशस्य निरवकाशत्वाद्दीर्घबाधकत्वं शङ्क्यम् । चिकीष्र्यादित्यार्धधातुके दीर्घप्राप्त्ययोगे इयादेशस्य सावकाशत्वादिति भावः । भवेतामिति । तसस्तामादेशे शपि गुणे अवादेशे यासुडागमे सुटि सकारद्वयलोपे या इत्यस्य इयादेशे आद्गुणे यलोपः ।

translator notes

commentary BM: 'yā' is a word whose sixth-case ending is elided (luptaṣaṣṭhīka); 'ataḥ' is a fifth-case word (pañcamī); 'parasya' is to be supplied (adhyāhārya); the a in 'iya' is only for pronunciation (uccāraṇārtha); 'sārvadhātuke' is carried forward (anuvṛtta) from rudādibhyaḥ… (SK 2474) and recast as a sixth case of the part (avayavaṣaṣṭhī) — hence Bhaṭṭoji's 'ataḥ parasya sārvadhātukāvayavasya'. Followed: the bracketed anuvṛtti and 'parasya' in sutra_en and k1, and the substitute given as iy.
commentary BM on bhavet: from bhava yā t, iy gives bhava iy t; 'guṇa' means by ādguṇaḥ, giving bhavey t; 'yalopa' means by lopo vyor vali. Before the loss of y, loss by halṅyābbhyaḥ… (SK 252) and loss of a conjunct-final (SK 54) are not to be suspected, since the loss of y applies first by being antaraṅga and the loss of a conjunct-final, being in the Tripādī, is asiddha. Followed for the intermediate forms bhava iy t and bhavey t and for the rules named in brackets in k1; the ordering argument is recorded.
commentary BM on 'sārvadhātuke kim': in āśīrliṅ, which is ārdhadhātuka by liṅāśiṣi (SK 2215), cikīrṣ-a + yāt (san-derivative of kṛñ) gives cikīrṣyāt by ato lopaḥ; were 'sārvadhātuke' not carried forward, iy, guṇa and loss of y would give *cikīrṣet. To the reply that ato lopaḥ, being nitya, would remove the a first, Bhaṭṭoji answers with madhye 'pavādanyāya: ato lopaḥ is in 6.4, ato yeyaḥ in 7.2, ato dīrgho yañi in the fourth pāda of the seventh [adhyāya]; the iy-rule, having no scope of its own (niravakāśa) against ato lopaḥ in āśīrliṅ and against lengthening in vidhiliṅ, is an apavāda, and by the maxim 'exceptions in the middle block the earlier rules, not the later ones' it would block only ato lopaḥ; so in bhava yāt the later lengthening would override iy and, the a no longer standing, iy would fail (avyāpti). Nor can iy block lengthening as niravakāśa, since in the ārdhadhātuka cikīrṣyāt it would have scope where lengthening does not apply. Followed for the bracketed supplements in k1 ('were sārvadhātuka not carried forward', the scope of the maxim, and the rule names).
commentary TB on 'madhye 'pavādanyāyena': this maxim operates on the question of carrying forward 'sārvadhātuke' from rudādibhyaḥ…. Recorded; it agrees with BM in placing the argument under the anuvṛtti.
commentary BM on bhavetām: tas → tām, śap, guṇa, av, the augment yāsuṭ and suṭ, loss of both s, iy in place of yā, ādguṇa, loss of y. Recorded; the kaumudī gives the form only.
translator The labels 'vidhiliṅ' and 'āśīrliṅ' and the person/number on the forms are the translator's identifications, following BM. 'Short a (at)' renders 'ataḥ' uttered with ta (taparakaraṇa). BM places ato dīrgho yañi in the fourth pāda of the seventh adhyāya; the sūtra is 7.3.101 (third pāda). The argument depends only on its standing after 7.2.80, which holds either way.
textual The collation report .work/collate-p44/batch03.md lists SK 2212 as clean against the 1915 print (NSP printed p. 342 = scan page-0352). Only the first lemma of sk.2212.t1 ('madhye 'pavādanyāyena') is TB on this unit; the rest of sk.2212.t1 ('antaraṅgatvāt', 'vyākhyeyam') is TB on usy apadāntāt (SK 2214), and 'ārdhadhātukasaṃjñaḥ' is TB on liṅāśiṣi (SK 2215).
textual NSP footnote 2 on the TB of this unit, printed under sk.2208.n1 (NSP printed p. 342 = scan page-0352, 'sārveti — sārvadhātukapadānanuvṛttau…'): without the anuvṛtti of 'sārvadhātuka' the rule would cover both sārvadhātuka and ārdhadhātuka, lengthening and ato lopaḥ would both necessarily apply, the madhye 'pavāda maxim would let it block only ato lopaḥ, and lengthening would prevail by paratva, so that the rule would have no application at all (asaṃbhava); the footnote rejects the view of some that this is a demonstration of under- and over-extension (avyāpti, ativyāpti). The TB wording itself reads 'sārvadhātuka ity anuvṛttāv ayaṃ nyāyaḥ pravartate' in NSP printed p. 342 (scan page-0352).

SK 2213 · A 3.4.108V

झेर्जुस् ॥ २२१३ ॥

jherjus

jher jus — In place of jhi [of liṅ (liṅaḥ — carried forward (anuvṛtti) from 'liṅaḥ sīyuṭ', SK 2255)], jus is substituted.

Rule. The ending jhi of liṅ is replaced by jus. The j is a marker, so what is heard is us. Being more than one sound, jus replaces the whole of jhi. It comes where SK 2169 would otherwise give ant.

Example.

bhava + jhi → this rule → bhava + us

→ with yāsuṭ (SK 2209) → bhava + yās + us.

SK 2214 shows how this becomes bhaveyuḥ.

Siddhānta-kaumudī

लिङो झेर्जुस् स्यात् ॥ ज इत् ॥

In place of jhi of liṅ, jus is substituted. The j is an it.

Bālamanoramā

झेर्जुस् - अथ लिङो झेर्झोऽन्त इति प्राप्ते — झेर्जुस् । लिङः सीयुडित्यतो लिङ इत्यनुवर्तते । तदाह — लिङो झेरिति । अनेकाल्त्वात्सर्वादेशः । ज इदिति । जुसः स्थानिवत्त्वेन प्रत्ययत्वाच्चुटू इति जकार इत्संज्ञक इत्यर्थः । उसि शपिगुणे अवादेशे यासुटि सकारलोपे भव या उसिति स्थिते इयादेशं बाधित्वा पररूपप्रवृतिंत शङ्कितुमाह — उस्यप । एकः पूर्व्परयोरित्यधिकृतम् । आद्गुण इत्यस्मादादित्यनुवर्तते ।एङि पररूप॑मित्यस्मात्पररूपमिति । तदाह — अपदान्तादिति । उसीति । उसि योऽच् उकारस्तस्मिन् परत इत्यर्थः,इको यणची॑त्यतोऽचीत्यनुवृत्तेः । यद्यपि उसः कृत्स्नस्याऽऽकारस्य च उसित्येकादेशेऽपि रूपं तुल्यं, तथापि अकः सवर्णे दीर्घ इत्यादावुत्तरत्राचीत्यावश्यकमत्राप्यनुवर्तत इति बोध्यम् । भिन्द्युरित्याद्युदाहरणम् । इति प्राप्त इति । भव या उसित्यत्राकारस्योकारस्य चाद्गुणं बाधित्वा एकस्मिन्नुकारे पररूपे प्राप्ते सतीत्यर्थः । सति च पररूपे या इत्यस्याऽभावादिञ् न स्यादिति मन्यते — परत्वादिति । पररूपापेक्षया इयादेशः परो नित्यश्च, अकृते कृते च प्रवृत्तेः । कृते पररूपे य् इत्यस्यैकदेशविकृतन्यायेन , एकादेशस्य पूर्वान्तवत्त्वेन वा इयादेशस्य निर्बाधत्वात् । ततश्च पररूपं बाधित्वा इयादेशे भवेयुरिति रूपमिति प्राचीना मन्यन्त इत्यर्थः । ननु पररूपमङ्गाधिकारस्थत्वाऽभावादङ्गानपेक्षत्वादन्तरङ्गम्, इयादेशस्तु आङ्गत्वात्प्रकृतिप्रत्ययोभयसापेक्षत्वाद्बहिरङ्गः । ततश्च परान्नित्यादपीयादेशात्पररूपस्यान्तरङ्गतया बलवत्त्वात्पररूपमेव इह स्यादिति शङ्कते — यद्यपीति । परिहरति — तथापिति । अतः -यास्-इयः-इति पदच्छेदः । यासिति लुप्तषष्ठीकं पदम् । ततश्च अतः परस्य यासित्येतस्य इय् स्यादिति व्याख्येयमित्यर्थः । ननुलिङः स लोपोऽनन्तयस्ये॑ति सकारस्य लोप इयादेशं बाधित्वा नित्यत्वात्प्राप्नोतीति, ततश्च यास् इत्यस्य इय् इति कथमित्यत आह — एवं चेति । यासिति सकारान्तस्य इयादेशविधिसामर्थ्यादेव सकारलोपं बाधित्वा प्रागेव यासिति सकारान्तस्य इयादेशो भवतीत्यर्थः । तथा च सकारावस्थायामवर्णात्परत्वाऽभावेन पररूपस्याऽप्रवृत्तिरिति भावः । ननु यदि 'यास्-इयः' इति च्छेदस्तदा सकारस्य रुत्वे, भोभगो इति यत्वे,लोपः शाकल्यस्ये॑ति तस्य लोपे अतो — या इय इति स्यात् । आद्गुणे कर्तव्ये यलोपस्याऽसिद्धत्वादित्यत आह — सन्धिरार्ष इति ।आने मु॑गिति सूत्रे भाष्ये तुअतो या — इय इत्येव सूत्रपाठो लक्ष्यते । भवेरिति । सिपि, शपि गुणः । अवादेशः । इतश्चेति इकारलोपः । यासुडागमः । सकारस्य लोपः । इयादेशः । आद्गुणः यलोपः । रुत्वविसर्गौ । एवं थसस्तमादेशे थस्य तादेशे च , भवेतं भवेतेति च रूपम् । भवेयमिति । मिपि अमादेशः । शप् । गुणः । अवादेशः । यासुट् । सलोपः । इयादेशः । आद्गुणः । भवेवेति । वस् । शप् । गुणावादैशौ । 'नित्यं ङित' इति सकारलोपः । यासुट् । सलोपः । इयादेशः । आद्गुणः । यलोपः । एवं मसि भवेमेति रूपम् । इति विधिलिङ्प्रक्रिया ।

translator notes

commentary BM: the rule comes where 'jho 'ntaḥ' (SK 2169) would otherwise apply to jhi of liṅ; 'liṅaḥ' is carried forward (anuvartate) from 'liṅaḥ sīyuṭ', hence Bhaṭṭoji's 'liṅo jheḥ'; being of more than one sound, jus replaces the whole (sarvādeśa, 'anekālśit sarvasya'). Followed in sutra_en ('in place of jhi', the whole).
commentary BM on 'ja it': jus is a pratyaya by being like its original (sthānivattva), so its initial j is an it by 'cuṭū' (SK 189). Recorded; the kaumudī states only the result.
textual Collation (.work/collate-p44/batch03.md; scan page-0353): SK 2213 clean. No TB on this sūtra is printed (sk.2212.t1 passes from SK 2212 to SK 2214). From 'usi śapi guṇe…' on, sk.2213.b1 is the BM on SK 2214 ('usy apadāntāt', the prācīna view, 'yāsa iyaḥ', 'sandhir ārṣaḥ') and on the vidhiliṅ forms bhaveyuḥ … bhavema, ending 'iti vidhiliṅprakriyā'; the BM passage on 'nāmreḍitasya antyasya tu vā' formerly filed as sk.2214.b1 was re-filed to sk.82.b1 (2026-10-05).

SK 2214 · A 6.1.96V

उस्यपदान्तात् ॥ २२१४ ॥

usyapadāntāt

usy apadāntāt — When [the vowel of] us follows [— 'aci' carried forward (anuvṛtti) from iko yaṇ aci, SK 47], in place of an a-vowel [— 'āt' carried forward (anuvṛtti) from ādguṇaḥ, SK 69 —] that is not pada-final, together with the following [vowel], the single substitute (ekādeśa — heading 'ekaḥ pūrvaparayoḥ', SK 68) is the form of the latter (pararūpa — carried forward (anuvṛtti) from eṅi pararūpam, SK 78).

Rule. When the u of us follows an a-vowel that does not end a pada, the two are replaced by one sound, the later one. This single replacement is pararūpa, "the form of the latter". The heading "one for both" (SK 68) is in force; aci (SK 47), āt (SK 69) and pararūpam (SK 78) are carried forward.

Example.

The rule's own case, from one of Bhaṭṭoji's commentators:

bhind + yā + us → ā + u → u → bhindyuḥ "they should split".

The case Bhaṭṭoji discusses:

bhava + yās + us → iy replaces yās (SK 2212, read as below) → bhava + iy + us

→ a + i gives e by SK 69 → bhaveyus → bhaveyuḥ "they should be".

The rest of the paradigm: bhaveḥ, bhavetam, bhaveta; bhaveyam, bhaveva, bhavema.

Applies when / blocked by. In bhava + yā + us, this rule and SK 2212 compete. The earlier grammarians (prāñcaḥ) said SK 2212 wins, because it is later and because it is nitya. Bhaṭṭoji disagrees. He says pararūpa is antaraṅga, the "inner" operation, so it would properly come first. It would turn ā + u into u, and yā would be gone.

Bhaṭṭoji's answer is to read SK 2212 differently. After a, iy replaces yās, with its s. So iy comes before the s is lost. It is an exception to SK 2211. While the s stands, the u of us does not follow an a-vowel, so pararūpa cannot apply. On this reading the sūtra should sound ato yā iyaḥ. Bhaṭṭoji calls its actual sandhi yeyaḥ a seer's usage (ārṣa).

Watch out. The order matters. Iy must replace yās while its s still stands. If the s were lost first, pararūpa would swallow the ā, and iy could no longer come.

Siddhānta-kaumudī

अपदान्तादवर्णादुसि परे पररूपमेकादेशः स्यात् । इति प्राप्ते । परत्वान्नित्यत्वाच्चअतो येयः SK 2212 इति प्राञ्चः । यद्यप्यन्तरङ्गत्वात्पररूपं न्याय्यं तथापि यास् इत्येतस्य इय् इति व्याख्येयम् । एवं तु सन्धिरार्षः । भवेयुः । भवेः । भवेतम् । भवेत । भवेयम् । भवेव । भवेम ॥

When us follows, in place of a non-pada-final a-vowel (avarṇa) [and the following vowel], pararūpa is to be the single substitute (ekādeśa). This being due [in bhava + yā + us], the earlier writers (prāñcaḥ) hold that ato yeyaḥ (SK 2212) [applies instead], because it is later (paratva) and because it is nitya. Although pararūpa would properly [apply first] because it is antaraṅga, nevertheless [the sūtra ato yeyaḥ] is to be explained as [prescribing] iy in place of yās. [And so iy is an exception (apavāda) to the loss of s (salopa). In 'ato yeyaḥ' (SK 2212)], however, the sandhi is a seer's usage (ārṣa). bhaveyuḥ. bhaveḥ. bhavetam. bhaveta. bhaveyam. bhaveva. bhavema. [vidhiliṅ: prathama-puruṣa plural; madhyama-puruṣa singular, dual, plural; uttama-puruṣa singular, dual, plural]

translator notes

commentary BM, printed under sk.2213.b1 (from 'usy apa' on): 'ekaḥ pūrvaparayoḥ' is the heading; 'āt' is carried forward (anuvartate) from ādguṇaḥ and 'pararūpam' from eṅi pararūpam; hence Bhaṭṭoji's 'apadāntāt'. 'usi' means 'when the ac of us, the u, follows', 'aci' being carried forward from iko yaṇ aci; though the result would be the same with all of us as the single substitute, 'aci' is needed later (akaḥ savarṇe dīrghaḥ etc.) and is carried here too. Example bhindyuḥ. Followed: all four anuvṛttis bracketed in sutra_en.
commentary BM on 'iti prāpte' and 'paratvāt': in bhava yā us, pararūpa into a single u is due, blocking ādguṇa, and once it is done yā would no longer exist, so iy could not come. The ancients (prācīnāḥ) reply that iy is para and also nitya with respect to pararūpa, applying both before and after it (after it, by the ekadeśavikṛta maxim or by treating the single substitute as the end of the former, pūrvāntavat); so iy blocks pararūpa, giving bhaveyuḥ. Followed: '[in bhava + yā + us]' and 'the earlier writers hold that ato yeyaḥ [applies instead]'.
commentary BM on 'yadyapi … tathāpi … evaṃ ca … sandhir ārṣaḥ': pararūpa, standing outside the aṅga adhikāra, is antaraṅga; iy, an aṅga operation depending on both base and affix, is bahiraṅga; so pararūpa should prevail even over a para and nitya rule. Reply: divide the sūtra as ataḥ | yās | iyaḥ, 'yās' having its sixth-case ending elided, i.e. 'after a, iy in place of yās'. 'evaṃ ca': by the force of prescribing iy for yās ending in s, iy blocks the s-loss of liṅaḥ salopo 'nantyasya [SK 2211] and applies while the s still stands, so that the u of us does not follow an a-vowel and pararūpa cannot apply. If the division is yās | iyaḥ, s → ru, y, and loss of y by lopaḥ śākalyasya would give 'ato yā iya' (ādguṇa being blocked since the y-loss is asiddha); hence 'the sandhi is ārṣa'. The Bhāṣya on āne muk shows the reading 'ato yā iyaḥ'. Followed: this confirms the printed sentence supplied in brackets in k1 ('evaṃ ca salopasyāpavāda iy'), and 'ato yeyaḥ' as the place of the ārṣa sandhi.
commentary TB, printed under sk.2212.t1 ('—antaraṅgatvāt', '—vyākhyeyam'): pararūpa is antaraṅga because it depends on the pratyaya alone, while ato yeyaḥ, being an aṅga operation, depends on both base and affix and so is bahiraṅga; [to the objection that pararūpa too depends on both [base and affix], since it looks to the [non-]pada-final status of the a and to jus, TB answers: even though it rests on a sound, it rests on the pratyaya alone and not on the base (prakṛti) as such]. 'vyākhyeyam': this is clear in the Bhāṣya on the vipratiṣedha sūtra. Agrees with BM; recorded.
commentary BM gives each form: bhaveḥ — sip, śap, guṇa, av, loss of i by itaś ca, yāsuṭ, loss of s, iy, ādguṇa, loss of y, ru and visarga; bhavetam and bhaveta with tam for thas and ta for tha; bhaveyam — mip → am, śap, guṇa, av, yāsuṭ, loss of s, iy, ādguṇa; bhaveva — vas, śap, guṇa, av, loss of s by nityaṃ ṅitaḥ, yāsuṭ, loss of s, iy, ādguṇa, loss of y; likewise bhavema. 'iti vidhiliṅprakriyā'. Recorded; the kaumudī gives the forms only.
textual Collation (.work/collate-p44/batch03.md; NSP p. 343 = scan page-0353): a whole sentence is lost from our kaumudī. Ours reads '… yās ity etasya iy iti vyākhyeyam | evaṃ tu sandhir ārṣaḥ | bhaveyuḥ …'; the print reads '… iy iti vyākhyeyam | evaṃ ca salopasyāpavāda iy | "ato yeyaḥ 2212" ity atra tu sandhir ārṣaḥ | bhaveyuḥ …' (eye-skip from 'evaṃ' to 'tu'). Wikisource agrees with the print, and BM's lemmas 'evaṃ ceti' and 'sandhir ārṣa iti' presuppose it. The English supplies the lost words in square brackets. Mūla correction for Ajai's printed copy.
textual The block formerly filed here as sk.2214.b1 was not BM on this sūtra but a BM passage on 'nāmreḍitasyāntyasya tu vā' (with 'nityam āmreḍite ḍāci'), from the ac-sandhi section; it was re-filed to sk.82.b1 (2026-10-05). The BM on SK 2214 is the tail of sk.2213.b1. sk2214 has no TB block of its own; its TB is inside sk.2212.t1.
translator The person/number labels are the translator's. 'This being due' renders 'iti prāpte'; 'properly [apply first]' renders 'nyāyyam'.

SK 2215 · A 3.4.116आर्धधातुकसंज्ञा

लिङाशिषि ॥ २२१५ ॥

liṅāśiṣi

liṅāśiṣi — In benediction (āśis), [the tiṅ that substitutes] liṅ [is called ārdhadhātuka only — 'eva' carried forward (anuvṛtti) from laṅaḥ śākaṭāyanasyaiva, SK 2463].

Rule. In benediction (āśīḥ), the tiṅ ending that replaces liṅ is named ārdhadhātuka only. The word "only" (eva) is carried forward from SK 2463. Benediction is a blessing, a wish for someone's good.

Example.

bhū + liṅ (benediction) → bhū + ti

→ the ending is ārdhadhātuka, not sārvadhātuka → no śap (SK 2167 needs a sārvadhātuka)

→ the base stays bhū.

SK 2216–2217 finish the form bhūyāt.

Applies when / blocked by. Why "only"? One of Bhaṭṭoji's commentators answers. A tiṅ ending is sārvadhātuka by SK 2166. Without "only", the ending would carry both names. Then śap and the other vikaraṇas would come optionally.

Watch out. Since this liṅ is not sārvadhātuka, SK 2211 (loss of s) and SK 2212 (iy) do not apply to it. That is why the benedictive keeps an s in bhūyāstām.

Siddhānta-kaumudī

आशिषि लिङस्तिङार्धधातुकसंज्ञः स्यात् ॥

In benediction (āśis), the tiṅ [that substitutes] liṅ is to bear the name ārdhadhātuka [only — 'eva' carried forward (anuvṛtti) from laṅaḥ śākaṭāyanasyaiva, SK 2463].

Bālamanoramā

अथाशीर्लिङि विशेषमाह — लिङाशिषि ।लि॑ङिति लुप्तषष्ठीकं पदम् । तिङ्शित्सार्वधातुमित्यतस्तिङित्यनुवर्तते । तदाह — आशिषि लिङस्तिङिति । सार्वधातुकसंज्ञाऽपवादोऽयम् । ततश्च सार्वधातुकसंज्ञाकार्यं शबादि न भवति ।

translator notes

commentary TB, printed under sk.2212.t1 (lemma '—ārdhadhātukasaṃjña iti'): the 'eva' is to be carried forward (anuvartanīya) from laṅaḥ śākaṭāyanasyaiva; otherwise, since [this rule] stands outside the heading of one designation only (ekasaṃjñādhikāra), the sārvadhātuka designation too would come [by tiṅśit sārvadhātukam], and then śap and the rest would come optionally. Followed: the bracketed 'only' in sutra_en and k1.
commentary BM (sk.2215.b1): introduced as 'now he states a special point about the benedictive liṅ'; 'liṅ' is a word whose sixth-case ending is elided (luptaṣaṣṭhīka), and 'tiṅ' is carried forward (anuvartate) from tiṅśit sārvadhātukam [SK 2166]; hence Bhaṭṭoji's 'āśiṣi liṅas tiṅ'. Followed: 'the tiṅ [that substitutes] liṅ' construes liṅ as a genitive, and the anuvṛtti of tiṅ is now credited to BM in the translator's note.
commentary BM (sk.2215.b1): this is an exception (apavāda) to the sārvadhātuka designation; consequently śap and the other operations that depend on that designation do not occur. Agrees with TB's ground for the 'only'; recorded. BM does not itself mention the 'eva'.
textual Neighbour-filed commentary: sk2215 has no TB block of its own; its TB is the last item of sk.2212.t1 (whose earlier lemmas belong to SK 2212 and SK 2214). Its Bālamanoramā ('athāśīrliṅi viśeṣam āha — liṅāśiṣi…') is sk.2215.b1, re-filed 2026-10-05 from sk.3438.b1 (p70), where it stood under the label of dṛśe vikhye ca. Collation (.work/collate-p44/batch03.md): SK 2215 clean against the print, NSP p. 343 (scan page-0353).
translator The saṃjñā 'ārdhadhātuka' and the word 'tiṅ' in Bhaṭṭoji's gloss are not in the sūtra. BM names the source of 'tiṅ': tiṅśit sārvadhātukam (A 3.4.113, SK 2166). 'ārdhadhātuka' presumably comes from the neighbouring rules ārdhadhātukaṃ śeṣaḥ (A 3.4.114, SK 2187) and liṭ ca (A 3.4.115, SK 2172); no commentator names that anuvṛtti here, so this part is the translator's identification. SK 2463 = laṅaḥ śākaṭāyanasyaiva (A 3.4.111).

SK 2216 · A 3.4.104V

किदाशिषि ॥ २२१६ ॥

kidāśiṣi

kid āśiṣi — In benediction (āśiṣi), [the yāsuṭ — carried forward (anuvṛtti) from yāsuṭ parasmaipadeṣūdātto ṅic ca (SK 2209) — of liṅ — 'liṅaḥ' carried forward (anuvṛtti) from liṅaḥ sīyuṭ (SK 2255) —] is kit.

Rule. In benediction, the yāsuṭ of liṅ is kit, marked as if with k. This is an exception to SK 2209, which made yāsuṭ ṅit.

Example. One of Bhaṭṭoji's commentators gives the steps:

bhū + ti → the i is lost (SK 2207) → bhū + t

→ yāsuṭ (SK 2209) → bhū + yās + t

→ no iy: yās does not follow a, and the ending is not sārvadhātuka

→ suṭ (SK 2210) → bhū + yās + s + t

→ SK 380 (skoḥ saṃyogādyor ante ca) removes both s's → bhūyāt "may he be".

SK 380 removes an s or k that begins a consonant cluster at the end of a pada. Each s here is such a sound.

Applies when / blocked by. A ṅit affix already blocks guṇa. So why make yāsuṭ kit? One of Bhaṭṭoji's commentators says kit does work that ṅit cannot. It brings saṃprasāraṇa in ijyāt "may he sacrifice" (SK 2409). Saṃprasāraṇa is the change of y, v, r into the vowels i, u, ṛ: yaj becomes ij. The other adds jāgaryāt "may he be awake": a ṅit affix would forbid its guṇa, but a kit one does not.

Watch out. Which clause of SK 380 removes the s of yās in bhūyāstām, bhūyāstam and bhūyāsta? Scholars discuss this.

Siddhānta-kaumudī

आशिषि लिङो यासुट् कित्स्यात् । स्कोः - SK 380 इति सलोपः ॥

In benediction (āśiṣi), the yāsuṭ of liṅ is kit. [In bhū + yās + s(uṭ) + t,] s is deleted (salopa) by skoḥ saṃyogādyor ante ca (SK 380) [— both s's, that of suṭ and that of yāsuṭ, each as the first member of a conjunct at the end of the pada].

Tattvabodhinī

NSP p. 353

—किदाशिषि । ङित्वेनैव गुणवृद्धिप्रतिषेधे सिद्धे किद्वचनमिज्यादित्यादौ संप्रसारणार्थं जागर्यादित्यत्र गुणार्थं च । जागर्तेर्गुणो हि ङिति पर्युदस्यते, ङित्वं चेह विशेषविहितेन कित्वेन बाध्यते ॥—सलोप इति । झल्परसंयोगादित्वेन यासुटः सस्य लोपः सुटस्तु पदान्तसंयोगादित्वेनेति भाव इति मनोरमायां स्थितं तदसंबद्धमिति मत्वात्र निष्कर्षमाहुः । भूयास्तां भूयास्तं भूयास्तेत्यत्र झल्परसंयोगादिलोपस्यासिद्धत्वेन यासुटः सस्य लोपः भूयादित्यत्र तु सुट इव यासुटोऽपि सस्य लोपः पदान्तसंयोगादित्वेनैव । अन्यथा झल्परसंयोगादिलोपस्यासिद्धलात्संयोगान्तलोप एव स्यात् । मृष्ट इत्यादौ सावकाशस्य झल्परसंयोगादिलोपस्य संयोगान्तलोपावाधकलादिति

Bālamanoramā

किदाशिषि - किदाशिषि ।लिङः सीयु॑डित्यतो लिङ इत्यनुवर्तते ।यासुट् परस्मैपदेष्वि॑त्यतो यासुडिति च । तदाह — आशिषि लिङ इति ।यासुट् परस्मैपदेष्वि॑ति ङित्त्वस्यापवादः । यद्यपि ङित्त्वेनैव गुणनिषेधः सिध्यति, तथापिइज्या॑दित्यादौवचिस्वपियजादीनां किती॑ति संप्रसारणार्थं कित्तवमावश्यकमिह न्याय्यत्वादुपन्यस्तम् । अथ आशिषि लिङस्तिप्यार्धधातुकत्वाच्छबभावेइतश्चे॑तीकारलोपे यासुटागमेऽतः परत्वाऽभावात् सार्वधातुकात्वाऽभावाच्च इयादेशाऽभावे सुटि भूयास् स् त् इति स्थिते प्रक्रियामाह — स्कोरिति लोप इति । 'लिङसलोप' इत्यस्य सार्वधातुकविषयत्वात्स्कोरिति सुः पदान्तसंयोगादित्वाल्लोपः । ततो यासुटः सस्यापि पदान्तसंयोगादित्वादेव लोपः, न तु झल्परसंयोगादित्वेन यासुटः सस्य लोपे सुटः सस्य पदान्तसंयोगादित्वाल्लोप इति युक्तं, तथा सति झल्पसंयोगादिलोपस्याऽसिद्धत्वेन संयोगान्तलोपापत्तेः । भ्रष्ट इत्यादौ सावकाशस्यझल्परसंयोगादिलोपस्य संयोगान्तलोपाऽबाधकत्वादिति शब्दरत्ने विस्तरः । एवं च भूयास् स् त् इति स्थिते सकारद्वयस्य निवृत्तौ भूयादिति रूपम् । तत्रसार्वधातुकार्धधातुकयो॑रिति गुणे प्राप्ते ।

translator notes

commentary BM: 'liṅaḥ' is carried forward (anuvartate) from 'liṅaḥ sīyuṭ' [SK 2255] and 'yāsuṭ' from 'yāsuṭ parasmaipadeṣu…' [SK 2209]; hence Bhaṭṭoji's 'āśiṣi liṅaḥ'. The rule is an exception (apavāda) to the ṅit-status given by 'yāsuṭ parasmaipadeṣu…'. Although the ṅit-status alone would already block guṇa, the kit-status is needed for saṃprasāraṇa by 'vacisvapiyajādīnāṃ kiti' [SK 2409] in ijyāt and the like, and is mentioned here as the proper place. Followed: both anuvṛttis are bracketed in sutra_en; the apavāda point and ijyāt are recorded.
commentary TB: since the ṅit-status would already prohibit guṇa and vṛddhi, the statement of kit is for saṃprasāraṇa in ijyāt and the like, and for guṇa in jāgaryāt: guṇa of jāgṛ is excluded before a ṅit [by jāgro 'viciṇṇalṅitsu, SK 2480], and here the ṅit-status is overridden by the kit-status, which is taught specially. Recorded; not in the kaumudī.
commentary BM sets out the state before 'salopaḥ': the āśīrliṅ tip is ārdhadhātuka [liṅāśiṣi, SK 2215], so there is no śap; i is dropped by 'itaś ca'; yāsuṭ is added; since it does not follow a, and is not sārvadhātuka, there is no iy-substitution; suṭ is added, giving bhūyās s t. 'liṅaḥ salopo 'nantyasya' [SK 2211] concerns only sārvadhātuka, so by 'skoḥ' the s of suṭ is deleted as the first member of a conjunct at the end of the pada, and then the s of yāsuṭ likewise. It is wrong to delete the s of yāsuṭ as the first member of a conjunct before a jhal and the s of suṭ as pada-final, since the jhal-conditioned deletion would then be asiddha and deletion of the conjunct-final [t] would follow; the Śabdaratna is cited. The two s's removed, the form is bhūyāt. Followed: the bracket in k1 names both s's and the pada-final ground.
commentary TB on 'salopa iti': the Manoramā's statement that the s of yāsuṭ is deleted as the first member of a conjunct before a jhal and the s of suṭ as pada-final is incoherent; in bhūyāt the s of yāsuṭ, like that of suṭ, is deleted as pada-final, because otherwise, the jhal-conditioned deletion being asiddha, only deletion of the conjunct-final would take place. TB also discusses bhūyāstām, bhūyāstam, bhūyāsta, where the jhal-conditioned deletion is in play (OCR partly unclear). Agrees with BM on bhūyāt; followed in k1. TB's criticism of the Manoramā is recorded.
textual Collation (.work/collate-p44/batch03.md): SK 2216 is clean against the 1915 print.
translator The bracketed starting state 'bhū + yās + s(uṭ) + t' is supplied from BM; the kaumudī gives no form here. The resulting paradigm (bhūyāt, bhūyāstām …) is given under kṅiti ca (SK 2217).

SK 2217 · A 1.1.5V

क्ङिति च ॥ २२१७ ॥

kṅiti ca

kṅiti ca — And [guṇa and vṛddhi of an ik, i.e. those taught by naming ik,] do not (na, carried forward (anuvṛtti) from 'na dhātulopa ārdhadhātuke', SK 2656) [occur] when caused by (nimitta) something that has g, k or ṅ as it (git, kit, ṅit).

Rule. Guṇa and vṛddhi taught by naming ik do not occur when their cause is git, kit or ṅit: marked with g, k or ṅ. The word "not" (na) is carried forward from SK 2656. The vowels i, u, ṛ, ḷ are the ik vowels. The g is read into the sūtra by praśleṣa, "merging": it is hidden in the k.

Example.

bhū + yās + s + t → yāsuṭ is kit (SK 2216) → no guṇa of ū (SK 2168 is blocked)

→ bhūyāt, not *\bhoyāt.

The full benedictive paradigm of bhū:

bhūyāt, bhūyāstām, bhūyāsuḥ (third person: one, two, many)
bhūyāḥ, bhūyāstam, bhūyāsta (second person)
bhūyāsam, bhūyāsva, bhūyāsma (first person).

In bhūyāsuḥ the ending is us (SK 2213). In bhūyāsva, bhūyāsma the final s of vas, mas is lost by SK 2200.

Applies when / blocked by. Bhaṭṭoji's commentators explain three details of the wording:

The g serves jiṣṇuḥ "victorious", made with the affix gsnu. Without "git", guṇa would come there.
The rule says "when the cause is", not "when it follows". In chinnam "cut" and bhinnam "split", a consonant stands between the vowel and the affix. The ban must still hold.
Only guṇa and vṛddhi taught by naming ik are banned. So laigavāyanaḥ, whose vṛddhi is taught otherwise, is not affected.

Watch out. The ban is on guṇa and vṛddhi. Other operations caused by a kit affix, such as saṃprasāraṇa, still take place.

Siddhānta-kaumudī

गित्किन्ङिन्निमित्ते इग्लक्षणे गुणवृद्धी न स्तः । भूयात् । भूयास्ताम् । भूयासुः । भूयाः । भूयास्तम् । भूयास्त । भूयासम् । भूयास्व । भूयास्म ॥

guṇa and vṛddhi that are ik-defined (iglakṣaṇa) [i.e. taught by naming ik] do not occur when their cause (nimitta) is something having g, k or ṅ as it (git, kit, ṅit). [So in āśīrliṅ, where yāsuṭ is kit by 'kid āśiṣi' (SK 2216), bhū takes no guṇa:] bhūyāt, bhūyāstām, bhūyāsuḥ [prathama sg., du., pl.]. bhūyāḥ, bhūyāstam, bhūyāsta [madhyama sg., du., pl.]. bhūyāsam, bhūyāsva, bhūyāsma [uttama sg., du., pl.].

Tattvabodhinī

alignment inferredNSP p. 353–354

—ङिन्निमित्ते इति । गिति किति ङिति परे इको गुणवृद्धी न स्त इति न व्याख्यातम्, छिन्नं भिन्नमित्यत्र लघूपधगुणस्यानिषेधप्रसङ्गात् । नचारम्भसामर्थ्यं शङ्क्यम् । चितं सुतमित्यादावव्यवहिते किति चरितार्थलादिति भावः । अन्ये तु कितीति प्रत्ययग्रहणात् प्रत्ययेन संनिधापितस्याङ्गस्य ङ्किति पर इति व्याख्याने तु छिन्नंभिन्नमित्यादि सिद्ध्यत्येव । न चैवं भवावः भवाम इत्यादावतिप्रसन्न इति वाच्यम् । अन्तरङ्गगुणं प्रति वहिरङ्गनिषेधस्याप्रवृत्तेरित्याहुः । ‘ङ्किति च’ इति सूत्रे चर्त्वेन गकारोऽपि प्रश्लिष्यत इत्या-शयेन गित्किन्डिन्निमित्त इत्युक्तम् । गिति किं ‘ग्लाजिस्थश्च ग्स्नुः’ जिष्णुः । किति त्वस्मिन्स्थाल्लुरित्यत्र ‘घुमास्था—’ इतीत्वं प्रसज्येत । न च स्नोर्गित्त्वे भूष्णुरित्यत्रेणनिषेधो न स्यात् ‘ग्लाजिस्थश्च—’ इति चकाराद्भवश्च ग्लुर्भवतीति स्वीकारादिति वाच्यम् । ‘श्र्युकः किति’ इत्यत्रापि चर्त्वेन गकारं प्रश्लिष्य गित्कितोरिण्न स्यादिति व्याख्यानात् । न चैवं चत्वर्वस्यासिद्धतया ‘श्र्युकः—’ इत्यत्र विसर्जनीयो न लभ्यत इति ‘हशि च’ इत्युत्त्वमेव स्यादिति वाच्यम् । सौत्रलात् । ‘न मु ने’ इत्यत्र नेति योगविभागेनासिद्धत्वाभावाद्वेष्टसिद्धेः । वामनस्तु ‘ग्लाजिस्थश्च—’ इति सूत्रे स्था आ इति प्रश्लेषात्स्थाल्लुरित्यत्र ‘घु-मास्था—’ इतीत्वं न भविष्यतीति गकारप्रश्लेषाभावान्न ‘श्र्युकः किति—’ इत्यत्र चत्वर्वस्यासिद्धत्वाभावसमर्थनक्लेश इत्याह ॥ —इग्लक्षण इति । इक इत्येवं विहिते इत्यर्थः । इग्लक्षणे किम् । लैगवायनः । लिगोर्नडादित्वात्फक् । इहादिवृद्धेरोर्गु-णस्य च वस्तुगत्या इक्स्थानिकत्वेऽपि न निषेधः । न चेक इत्युक्तेऽपि ‘किति च’ इत्यारम्भसामर्थ्यादत्र निषेधो न भवे-दिति शङ्क्यम् । नाडायनादौ तस्य चरितार्थलात् ॥—भूयादिति । इह ‘स्कोः—’ इति लोपस्यासिद्धत्वात्तकारस्य संयोगान्त-लोपः प्राप्तः पदान्तसंयोगादिलोपेनानवकाशेन बाध्यते । नन्वेवमपि संयोगादिलोपस्य ‘पूर्वत्रासिद्धम्’ इत्यसिद्धत्वाद्धल्ङ्या- दिलोपः स्यात्, पदान्ते संयोगादिलोपेनानवकाशेन बाध्यते । नन्वेवमपि संयोगादिलोपस्य ‘पूर्वत्रासिद्धम्’ इत्यसिद्धत्वाद्धल्ङ्यादिलोपः स्यात्, पदान्ते संयोगादिलोपस्य भृद् भृङित्यादौ सावकाशत्वादिति चेत् । अत्राहुः । सुड्यासुटोः सतोस्ताभ्यां विशिष्टस्यैव प्रत्ययत्वेनापृक्तत्वाभावात्, हलन्तायाः प्रकृतेः परत्वाभावाच्चोक्तदोषशङ्कैव नास्तीति ॥—सर्वलकारापवाद इति । मास्तित्यादौ निषेधार्थकमाशब्दोऽन्य एव न तु माङित्याहुः ॥ च्लि लुङि । इकार उच्चारणार्थं इति मनोरमा । न च ‘मन्त्रे घस्’—इति सूत्रे लेरिति स्थाने ल इत्युच्यमाने च्लिभिन्नस्यापि लकारस्य लुक् स्यादिति शङ्क्यम् । ‘गातिस्था’—इति सूत्रात्सिच इत्यनुवर्त्य सिच्स्थानिनः स्थान्यर्हस्य लस्य लुगिति व्याख्यायामतिप्रसङ्गाभावाद्विभाषानुवृत्तेर्लुको वैकल्पिकतया छन्दसि रूपान्तरस्यानापाबतया च सिजनुवृत्तिं विनापि नातिप्रसङ्ग इत्याहुः ॥—शबाद्यपवाद इति । आदिशब्दात्तत्तद्गणप्रयुक्तानां शब्दादीनां ग्रहणम् ॥—इचाविताविति । तत्रेदित्वे प्रयोजनममं- स्तेत्यत्र ‘अनिदिताम्’ इत्युपधालोपाभावः

Bālamanoramā

क्क्ङिति च - क्ङिति च । ग् क् ङ् एषां समाहारद्वन्द्वः, कात्पूर्वगकारस्य चर्त्वेन निर्देशात् । ग् क् ङ् च इत् यस्येति विग्रहः । द्वन्द्वान्ते श्रूयमाण इत्यर्थ । इक इत्युचार्य विहिते इति लभ्यते ।न धातुलोप आर्धधातुके॑ इत्यतो नेत्यनुवर्तते । तदाह — गित्किन्ङिन्नमित्ते इत्यादिना । गितीत्यनुक्तौ तुग्लाजिस्थश्च ग्स्नु॑रिति ग्स्नुप्रत्ययेजिष्णु॑रित्यत्र गुणनिषेधो न स्यात् । न च ग्स्नुप्रत्ययः किदेव क्रियतामिति वाच्यं, तथा सतिघुमास्थे॑ति किति विहितस्य ईत्वस्य प्रसङ्गात् । यदि तु गिति ङिति परतो गुणवृद्धी न स्त इति व्याख्यायेत, तदा च्छिन्नं भिन्नमित्यत्र क्तप्रत्यये परे लघुपधगुणनिषेधो न स्यात् । स्थानिभूतस्येको हला व्यवधानात् । न च येन नाव्यवधानन्यायः शङ्क्यः । चितं स्तुतमित्यादावव्यवहिते चरितार्थत्वात् । यदि च 'इको गुणवृद्धी' इत्येव व्याख्यायेत, न त्विग्लक्षणे इति, तदा लिगोरपत्यं लैगवायनः, नडादित्वात् फक्, इह आदिवृद्धेरोर्गुणस्य च वस्तुगत्या इक्स्थानिकत्वान्निषेधः स्यादित्यलम् । भूयादिति । इहार्धधातुकत्वाल्लिङ सलोप इत्यस्याऽप्रवृत्तेः स्कोरिति सलोप इत्युक्तं न विस्मर्तव्यम् । न चैवमपि संयोगादिलोपस्याऽसिद्धत्वाद्धल्ङ्यादिलोपः स्यादिति वाच्यं, सुटि यासुटि च सति ताभ्यां विशिष्टस्यैव प्रत्ययत्वेनाऽपृक्तत्वाऽभावादित्यलम् । भूयास्तामिति । आशिषि लिङस्तस्तामादेशे आर्धधातुकत्वाच्छभावे यासुडागमेऽतः परत्वाऽभावादियादेशाऽभावे सुटि झल्परसंयोगदित्वेन यासुटः सकारस्य लोपो, गुणनिषेधश्च । भूयासुरिति । झेर्जुसि यासुडागमे गुणनिषेधे रूपम् । भूया इति । आशीर्लिङः सिपि इतश्चेतीकारलोपः । यासुटःस्को॑रिति सलोपः, गुणनिषेधः, रुत्वविसर्गौ । भूयास्तमिति । थसस्तमादेशे यासुटि गुणनिषेधः । एवं थस्य तादेशेऽपि भूयास्तेति रूपम् । भूयासमिति । मिपोऽमादेशे यासुटि गुणनिषेधः । भूयास्वेति । लिङो वस् । 'नित्यं ङित' इति सकारलोपः । यासुट् । गुणनिषेधः । एवं मसि भूयास्मेति रूपम् । इत्याशीर्लिङ्प्रक्रिया ।

Footnotes (NSP 1915 ed.)

NSP p. 354 १ भृष्टुबोरिति—अत्र पितीत्यस्यानुवर्तनाननुवर्तनयोः फलदोषयोरभावेन तदनुक्तिः । २ आदन्तादेवेति—विपरीतनियमस्तु न व्याख्यानात् ।

translator notes

translator The bracketed labels (prathama/madhyama/uttama = prathama-, madhyama-, uttama-puruṣa; sg./du./pl. = ekavacana/dvivacana/bahuvacana) and the bracketed lead-in naming 'kid āśiṣi' are the translator's; Bhaṭṭoji lists the forms bare, as the continuation of the āśīrliṅ paradigm begun under SK 2216. BM's per-form derivations all end in 'guṇaniṣedhaḥ'.
translator The identification of 'guṇa and vṛddhi' and 'ikaḥ' as understood from iko guṇavṛddhī (SK 34) is the translator's; BM says only that 'taught by pronouncing ik' is obtained ('ika ity uccārya vihite iti labhyate') and names no sūtra.
commentary BM: 'kṅiti' is a samāhāra-dvandva of g, k and ṅ, the g before k being written as k by cartva; the compound is 'that of which g, k or ṅ is the it', 'it' construed with each member (dvandvānte śrūyamāṇa); 'ikaḥ' is obtained in the sense 'taught by pronouncing ik'; 'na' is carried forward from 'na dhātulopa ārdhadhātuke' [SK 2656]. Followed in sutra_en.
commentary BM on the purpose of the g: without 'git', guṇa would not be prohibited in jiṣṇuḥ, formed with gsnu by 'glājisthaś ca gsnuḥ' [SK 3119]; gsnu cannot simply be made kit, since then the ī of 'ghumāsthā-' [SK 2462], taught before kit, would apply [to sthā]. On 'nimitte': if the rule were read 'guṇa and vṛddhi do not occur when a git/ṅit follows', penultimate guṇa would not be prohibited before kta in chinnam, bhinnam, since the ik that is the sthānin is separated from the suffix by a consonant; the maxim 'yena nāvyavadhānam' does not help, as the rule has scope in citam, stutam where there is no separation. Followed: 'whose cause is'.
commentary TB agrees: the g is included by praśleṣa (via cartva), hence 'gitkinṅinnimitte'; git serves jiṣṇuḥ ('glājisthaś ca gsnuḥ'), and a kit gsnu would bring ī by 'ghumāsthā-' in sthāsnuḥ; TB discusses (and rejects the objections to) the parallel praśleṣa of g in 'śryukaḥ kiti', and reports Vāmana's alternative (praśleṣa 'sthā ā' in 'glājisthaś ca'). It rejects the reading 'when a git/kit/ṅit follows' because of chinnam, bhinnam; it records others (anye) who save that reading by taking kiti as 'when a kit follows the aṅga brought near by the suffix', answering bhavāvaḥ, bhavāmaḥ by the non-application of a bahiraṅga prohibition to an antaraṅga guṇa. Followed for 'whose cause is'; the others' view is recorded.
commentary BM on 'iglakṣaṇe': if the rule prohibited any guṇa or vṛddhi of an ik (not only those taught by naming ik), it would wrongly block the initial vṛddhi and the o-guṇa in laigavāyanaḥ (ligu + phak, as naḍādi), which in fact replace an ik. Followed: 'ik-defined (iglakṣaṇa) [i.e. taught by naming ik]'.
commentary TB: iglakṣaṇa = 'taught with the words ikaḥ'; counterexample laigavāyanaḥ; the prohibition is not saved there by the 'ārambhasāmarthya' of 'kiti ca', which has its scope in nāḍāyana etc. Followed.
commentary BM on the forms: in āśīrliṅ (ārdhadhātuka) 'liṅaḥ salopo 'nantyasya' [SK 2211] does not apply, so the s of yāsuṭ is dropped by 'skoḥ' [SK 380]; halṅyādi-lopa [SK 252] does not threaten bhūyāt, because with suṭ and yāsuṭ present the suffix qualified by them is not apṛkta. bhūyāstām: tas → tām, no śap (ārdhadhātuka), yāsuṭ, no iy (not after a), s of yāsuṭ dropped as initial of a conjunct before jhal, guṇa prohibited; bhūyāsuḥ: jhi → jus; bhūyāḥ: sip, i dropped by 'itaś ca' [SK 2207], s by 'skoḥ', ru and visarga; bhūyāsam: mip → am; bhūyāsva: s dropped by 'nityaṃ ṅitaḥ' [SK 2200]. Recorded; the kaumudī gives the forms only.
commentary TB, printed under sk.2216.t1, and TB on 'bhūyāt' here: TB rejects the Manoramā's account of the s-deletion; in bhūyāstām, bhūyāstam, bhūyāsta the s of yāsuṭ goes by the jhal-para saṃyogādi-lopa, in bhūyāt (like the s of suṭ) by the padānta saṃyogādi-lopa, which, having no other scope, blocks the saṃyogānta-lopa of t; the halṅyādi-lopa objection is answered as in BM. Recorded.
textual sk.2217.t1 continues past this unit: from '—sarvalakārāpavāda iti' it carries TB on SK 2219 (māṅi luṅ), then on SK 2221 (cli luṅi) and SK 2222 (OCR 'itrāvitāv iti' = icāv itau); those units have no TB block. The NSP footnotes filed as sk.2217.n1 (NSP printed p. 344 = scan page-0354: 'bhṛṣṭubor iti…', 'ādantād eveti…') belong to SK 2224 ('bhṛṣṭubor' apparently OCR for 'bhūsuvor', on the non-continuation of 'piti') and SK 2227, not to this unit.

SK 2218 · A 3.2.110V

लुङ् ॥ २२१८ ॥

luṅ

luṅ — luṅ [comes after a root when its sense is past — 'dhātoḥ' (SK 2829) and 'bhūte' (SK 2995) in force as headings (adhikāra)].

Rule. Luṅ comes after a root that expresses a past sense. The headings dhātoḥ (SK 2829) and bhūte (SK 2995) are in force. Unlike laṅ (SK 2205), luṅ has no restriction "not of today".

Example.

bhū "to be", past → luṅ → bhū + luṅ

→ cli, sic and the loss of sic follow (SK 2221–2223) → abhūt "he was".

Bhaṭṭoji gives no forms here.

Watch out. Where the time spoken of includes today, only luṅ is used, not laṅ (see SK 2205).

Siddhānta-kaumudī

भूतार्थवृत्तेर्धातोर्लुङ्स्यात् ॥

luṅ is to come after a root that expresses a past (bhūta) sense [— 'dhātoḥ' (SK 2829) and 'bhūte' (SK 2995) being in force as headings (adhikāra)].

Bālamanoramā

लुङ् - लुङ् । धातोरिति भूत इति चाधिकृतम् । तदाह — भूतार्थवृत्तेरिति ।

translator notes

commentary BM: 'dhātoḥ' and 'bhūte' are headings in force (adhikṛta); hence Bhaṭṭoji's 'bhūtārthavṛtteḥ'. Followed: the bracketed headings in sutra_en and k1.
textual No TB on this sūtra is printed: in NSP p. 343 (scan page-0353) the TB inside sk.2217.t1 passes from '—bhūyād iti' (SK 2217) to '—sarvalakārāpavāda iti' (SK 2219). Collation (.work/collate-p44/batch03.md): SK 2218 clean against the print.
translator SK 2829 = dhātoḥ (A 3.1.91); SK 2995 = bhūte (A 3.2.84). The kaumudī gives no forms here; the luṅ forms of bhū follow after cli, sic and the luk of sic (SK 2221 ff.).

SK 2219 · A 3.3.175V

माङि लुङ् ॥ २२१९ ॥

māṅi luṅ

māṅi luṅ — When māṅ [is used (prayujyamāne)], luṅ [comes after a dhātu (dhātoḥ, the adhikāra)].

Rule. When māṅ is used, luṅ comes after the root. Māṅ is the particle mā, cited with the marker ṅ. Bhaṭṭoji calls this rule an exception to all the lakāras (sarvalakārāpavāda).

Example.

mā + bhū → luṅ, whatever the time → bhū + luṅ

→ the aorist form without its augment (SK 2228) → mā bhavān bhūt "may your honour not be".

Applies when / blocked by. Why is this rule needed, when luṅ (SK 2218) already gives luṅ? One of Bhaṭṭoji's commentators answers. SK 2218 gives luṅ only for the past. This rule sets aside every other lakāra when māṅ is used.

Watch out. In mā 'stu "let it not be", the verb is not luṅ. Bhaṭṭoji's commentators say that this mā is a different indeclinable, meaning prohibition. It is not māṅ.

Siddhānta-kaumudī

सर्वलकारापवादः ॥

[This luṅ] is an exception (apavāda) to all the lakāras.

Bālamanoramā

माङि लुङ् - माङि लुङ् । माङि प्रयुज्यमाने धातोर्लुङ् स्यादित्यर्थः । ननु लुङित्युदाहृतसूत्रेणैव सिद्धेः किमर्थमिदमित्यत आह — सर्वलकारापवाद इति । मास्त्वित्यादौ तु 'मा' इत्यव्ययान्तरं प्रतिषेधार्थकमित्याहुः । आङ्माङोश्चे॑ति सूत्रभाष्ये तु ङितो माशब्दस्य निर्देशात्प्रमाछन्द इत्यत्र तुङ्न भवतीत्युक्तम् । माशब्दस्याऽव्ययान्तरस्य सत्त्वे तु तदेवोदाह्यियेत । मास्त्क्यत्र तु अस्त्विति विभक्तिप्रतिरूपकमव्ययमित्यन्ये ।

translator notes

commentary BM glosses the sūtra as 'when māṅ is used (māṅi prayujyamāne), luṅ is to come after a dhātu'. Followed: 'is used' and 'after a dhātu' in sutra_en.
commentary BM: Objection — luṅ is already obtained by the sūtra luṅ (SK 2218); why this rule? Answer: 'sarvalakārāpavāda' — it is an exception to all the lakāras. In mā 'stu and the like, they say, 'mā' is a different indeclinable meaning prohibition. BM adds that in the Bhāṣya on āṅmāṅoś ca (SK 147), because mā with the marker ṅ is specified, it is said that tuk does not come in an example printed (OCR) 'pramāchanda'; were there a separate indeclinable mā, that very one would be cited. Others hold that in mā 'stu, 'astu' is an indeclinable resembling an inflected form (vibhaktipratirūpaka). Followed for the purpose of the rule; the rest recorded.
commentary TB, printed inside sk.2217.t1 ('—sarvalakārāpavāda iti'): in mā 'stu and the like the 'mā' meaning prohibition is another word altogether, not māṅ, they say. Recorded (agrees with BM's first explanation; not in the kaumudī).
textual SK 2219 has no TB block of its own; its TB is inside sk.2217.t1 (see .work/sk-run/p44-notes.md). The NSP footnotes on p. 344 (filed in sk.2217.n1) belong to SK 2224 and SK 2227, not to this unit. Collation (.work/collate-p44/batch03.md, NSP p. 343, scan page-0353): clean.
translator The subject '[This luṅ]' is supplied from the sūtra; BM's objection shows that the point is the displacement of every other lakāra, not only of the past-tense ones already covered by SK 2218.

SK 2220 · A 3.3.176V

स्मोत्तरे लङ् च ॥ २२२० ॥

smottare laṅ ca

smottare laṅ ca — When [māṅ] has sma after it, laṅ [comes], and also [luṅ — 'māṅi luṅ' drawn along (anukṛṣṭa) by 'ca' from māṅi luṅ, SK 2219].

Rule. When māṅ has sma after it, laṅ comes. By the word ca "and", luṅ comes too. Ca draws the preceding rule, māṅi luṅ, into this one.

Example.

mā sma + bhū → laṅ → mā sma bhavat

or → luṅ → mā sma bhūt.

Both forms are given at SK 2228, where the augment is dropped.

Applies when / blocked by. One of Bhaṭṭoji's commentators notes that this too is an exception to all the lakāras.

Siddhānta-kaumudī

स्मोत्तरे माङि लङ् स्याच्चाल्लुङ् ॥

When māṅ has sma after it (smottara), laṅ is to come, and by 'ca' luṅ [too — 'māṅi luṅ' drawn along (anukṛṣṭa) by 'ca' from SK 2219].

Bālamanoramā

स्मोत्तरे लङ् च - स्मोत्तरे लङ् च । चकारान्माङि लुङित्यनुकृष्यते ।स्मे त्यव्ययमुत्तरं यस्मादिति विग्रहः । तदाह -स्मोत्तरे माङिति । अयमपि सर्वलकारापवादः ।

translator notes

commentary BM: by 'ca', 'māṅi luṅ' is drawn along (anukṛṣyate); 'smottare' is analysed as '[māṅ] after which the indeclinable sma comes'; hence Bhaṭṭoji's 'smottare māṅi'. This too is an exception to all the lakāras (sarvalakārāpavāda). Followed: the bracketed anukarṣaṇa in sutra_en and k1 and 'māṅ has sma after it'; the apavāda remark is recorded here only.
textual No TB on this sūtra is printed: in NSP p. 343 (scan page-0353) the TB inside sk.2217.t1 passes from '—sarvalakārāpavāda iti' (SK 2219) to 'cli luṅi' (SK 2221). Collation (.work/collate-p44/batch03.md): SK 2220 clean against the print.
translator The kaumudī gives no example of the laṅ and luṅ forms after mā sma.

SK 2221 · A 3.1.43V

च्लि लुङि ॥ २२२१ ॥

cli luṅi

cli luṅi — When luṅ follows, cli [comes after a root].

Rule. When luṅ follows, the root takes the affix cli. The i of cli is only for pronunciation. Bhaṭṭoji calls it an exception to śap and the rest. That is, cli displaces the vikaraṇa each root class would take: śap, śyan and so on.

Example.

bhū + luṅ → bhū + tip → the i is lost (SK 2207) → bhū + t

→ this rule: cli after the root → bhū + cli + t.

Watch out. Cli itself is not heard in the finished form. For bhū, SK 2222 replaces it with sic.

Siddhānta-kaumudī

शबाद्यपवादः ॥

[This is] an exception (apavāda) to śap and the rest [— the vikaraṇas śap, śyan and so on, due to the respective root-classes (gaṇa)].

Bālamanoramā

च्लि लुङि - च्लि लुङि । च्लीति लुप्तप्रथमाकम् । लुङि परे धातोश्च्लिप्रत्ययः स्यादित्यर्थः । शबाद्यपवाद इति । आदिना श्यनादिविकरणसङ्ग्रहः ।

translator notes

commentary BM: 'cli' is a first-case word (prathamānta) whose ending is elided (luptaprathamāka); the sense is 'when luṅ follows, the affix cli comes after a root'. Followed: '[comes after a root]' in sutra_en.
commentary BM: by 'ādi' ('and the rest') the vikaraṇas śyan etc. are included. Followed: the bracketed gloss in k1.
commentary TB, printed under sk.2217.t1 (from 'cli luṅi', OCR 'cila luṅi'): the i [of cli] is for pronunciation (uccāraṇārtha), according to the Manoramā. The TB then rejects a worry about mantre ghasa… [where 'leḥ' is read]: if 'laḥ' were said there, luk would apply to an l other than cli. TB answers that 'sicaḥ' can be carried from gātisthā…, or, since 'vibhāṣā' is continued and the luk is optional in chandas, there is no overreach even without it. On 'śabādyapavāda iti': the word ādi takes śap and the rest prompted by the respective gaṇas. Followed for '[due to the respective root-classes (gaṇa)]' in k1 (agrees with BM); the rest is recorded.
textual This unit has no TB block of its own; its TB is inside sk.2217.t1 (see above), which then continues with TB on icāv itau (SK 2222). Collation (.work/collate-p44/batch03.md): SK 2221 clean against the print, NSP p. 343 (scan page-0353).

SK 2222 · A 3.1.44V

च्लेः सिच् ॥ २२२२ ॥

cleḥ sic

cleḥ sic — In place of cli, sic [is substituted].

Rule. Sic replaces cli. In sic the i and the c are markers. What is heard is s.

Example.

bhū + cli + t → sic for cli → bhū + s + t.

With the augment aṭ (SK 2206) this is a-bhū-s-t.

Applies when / blocked by. Bhaṭṭoji's commentators give the use of each marker. The c brings the accent of a cit affix (one marked with c). The i stops the loss of the penultimate nasal in amaṃsta "he thought" (SK 415).

Siddhānta-kaumudī

इचावितौ ॥

[In sic,] i and c are it.

Bālamanoramā

च्लेः सिच् - च्लेः सिच् । इचाविति । चित्स्वरश्चित्त्वस्य प्रयोजनम् । इदित्त्वस्यतु अमंस्तेत्यत्रअनिदितां हल उपधाया॑ इत्युपधालोपस्याऽप्रवृत्तिः प्रयोजनम् ।

translator notes

commentary BM: the purpose of the c being it is the accent of a cit [pratyaya] (citsvara). The purpose of the i being it is that in amaṃsta the deletion of the penultimate by 'aniditāṃ hala upadhāyāḥ kṅiti' (SK 415) does not apply. Recorded; the kaumudī states only that i and c are it.
commentary TB, printed under sk.2217.t1 (tail, from '—icāv itau iti'; the OCR reads 'itrāvitāviti'): the purpose of the i being it is that in amaṃsta there is no deletion of the penultimate by 'aniditām'. Agrees with BM on the i. Recorded.
textual Collation (.work/collate-p44/batch03.md): SK 2222 is clean against NSP printed p. 344 (scan page-0354). This unit has no TB block of its own. The TB for SK 2218–2222 (luṅ, māṅi luṅ, sarvalakārāpavāda, cli luṅi, śabādyapavāda, icāv itau) is all printed inside sk.2217.t1.

SK 2223 · A 2.4.77V

गातिस्थाघुपाभूभ्यः सिचः परस्मैपदेषु ॥ २२२३ ॥

gātisthāghupābhūbhyaḥ sicaḥ parasmaipadeṣu

gātisthāghupābhūbhyaḥ sicaḥ parasmaipadeṣu — [There is luk — 'luk' carried forward (anuvṛtti) from ṇyakṣatriyārṣañito yūni lug aṇiñoḥ, SK 1276 —] of sic [occurring after (parasya) — supplied (śeṣa)] gā ('gāti'), sthā, the ghu roots [dā and dhā], pā and bhū, when parasmaipada affixes follow.

Rule. After gā, sthā, the ghu roots, pā and bhū, sic undergoes luk before a parasmaipada ending. Luk is total disappearance of an affix. The word luk is carried forward from SK 1276. The ghu roots are dā and dhā.

Example.

a-bhū-s-t → sic after bhū, before the parasmaipada t → luk of sic

→ a-bhū-t.

Whether ū now takes guṇa is settled by SK 2224.

Applies when / blocked by. Bhaṭṭoji says which gā and which pā are meant. Gā is the substitute of iṇ "to go" (SK 2458). Pā is the root "to drink", which takes the substitute piba.

Watch out. SK 1276, the source of luk, is separated from this rule by other rules. A rule with the word ślu (SK 2489) is not. Even so, Bhaṭṭoji's commentators say only luk is carried here, not ślu. They rely on the accepted explanation (vyākhyāna).

Siddhānta-kaumudī

एभ्यः सिचो लुक् स्यात् । गापाविहेणादेशपिबती गृह्येते ॥

After these [roots] there is luk of sic [when parasmaipada affixes follow]. By 'gā' and 'pā' here are meant [respectively] gā the substitute of iṇ and pā [which takes the substitute] piba ('pibati').

Tattvabodhinī

NSP p. 354

—गातिस्था—। इह व्यवहितोऽपि लुगनुवर्तते न तु श्लुः, व्याख्यानादित्याशयेनाह—लुगिति ॥—गापाविति । गातीति शितपा विकरणशून्यस्य निर्देशाल्लुग्विकरण इणादेशो गृह्यते, ‘लुग्विकरणालुग्विकरणयोरलुग्विकरणस्य ग्रहणम्’ इति परिभाषया पिवतिर्गृह्यते न तु पातिरित्यर्थः

Bālamanoramā

गातिस्थाघुपाभूभ्यः सिचः परस्मैपदेषु - गातिस्थाघु । गाति स्था घु पा भू एषां द्वन्द्वात्पञ्चमीबहुवचनम् । परस्येति शेषः । सिचेति षष्ठी । गातीति श्तिपा निर्देशाद्गाधातग्र्रहणम् । घु इत्येन दाधा घ्वदाबिति घुसंज्ञकयोर्दाधातोर्धाधातोश्च ग्रहणम् ।ण्यक्षत्रियार्षञितो यूनि लुगणिञो॑रित्यस्माद्व्यवहितादपि लुगित्यनुवर्तते,जुहोत्यादिभ्यः श्लु॑रित्यव्यवहितमपि श्लुग्रहणं नानुवर्तते, व्याख्यानात् । तदाह — एभ्यः सिच इत्यादिना । गापाविहेति । इह = गातिस्थेति, सूत्रे गातीत्यनेन पाग्रहणेन च इणो गा लुङीति लुग्विकरणस्येणो गादेशः, शब्विकरणः पिबादेशयोग्यः पाधातुश्च गृह्रेते इत्यर्थः ।गापोग्र्रहणे इण्पिबत्योग्र्रहण॑मिति भाष्यादिति भावः । तथा च लुङस्तिबादेशे इतश्चेति इकारलोपे शबपवादे च्लिप्रत्यये तस्य सिचि तस्य लुकि अडागमे अभू-त् इति स्थिते पित्त्वान्ङित्त्वाऽभावे सार्वधातुकार्धधातुकयोरिति गुणे प्राप्ते —

translator notes

commentary BM: the compound is a dvandva of gāti, sthā, ghu, pā and bhū, in the fifth-case plural (pañcamī); 'parasya' is to be supplied (śeṣa); 'sicaḥ' is a sixth-case word (ṣaṣṭhī); 'luk' is carried forward (anuvartate) from ṇyakṣatriyārṣañito yūni lug aṇiñoḥ (SK 1276) though that rule is separated from this one, while 'ślu' of juhotyādibhyaḥ śluḥ (SK 2489), though not separated, is not carried forward — on the authority of the explanation (vyākhyāna); 'ghu' takes dā and dhā, termed ghu by dādhā ghv adāp (SK 2373). Followed in sutra_en and k1.
commentary TB: here 'luk' is carried forward though separated, but not 'ślu', by vyākhyāna; with this intent Bhaṭṭoji says 'luk'. Followed (agrees with BM).
commentary BM: by 'gāti' in the sūtra is taken the gā substituted for iṇ by iṇo gā luṅi (SK 2458), a root whose vikaraṇa is elided (lugvikaraṇa), and by 'pā' the root pā with the vikaraṇa śap, which is liable to the substitute piba; the ground is the Bhāṣya 'gāpor grahaṇe iṇpibatyor grahaṇam'. Followed for k1.
commentary TB: 'gāti' is named with śtip (by ikśtipau dhātunirdeśe) in a form without a vikaraṇa, so the lugvikaraṇa gā substituted for iṇ is taken; and by the paribhāṣā 'lugvikaraṇālugvikaraṇayor alugvikaraṇasya grahaṇam' (OCR 'lugivakaraṇāllugivakaraṇayoralugivakaraṇasya') pibati is taken, not pāti. Followed (agrees with BM).
textual Collation (.work/collate-p44/batch03.md): SK 2223 is clean against the print (NSP p. 344 = scan page-0354). NSP footnotes on that page, filed in sk.2217.n1, belong to SK 2224 and SK 2227, not to this unit.
translator The kaumudī gives no example here. The BM's closing derivation (luṅ → tip → loss of i by itaś ca (SK 2207) → cli → sic → luk of sic → aṭ, giving a-bhū-t, with guṇa then in question) leads into bhūsuvos tiṅi (SK 2224) and astisico 'pṛkte (SK 2225), where the kaumudī gives abhūt.

SK 2224 · A 7.3.88V

भूसुवोस्तिङि ॥ २२२४ ॥

bhūsuvostiṅi

bhūsuvos tiṅi — [guṇa — carried forward (anuvṛtti) from 'mider guṇaḥ' (SK 2346) — does not (na) take place] for bhū and sū [= ṣūṅ prāṇigarbhavimocane (adādi), not suvati or sūyati] when a [sārvadhātuka] tiṅ follows [— 'na' and 'sārvadhātuke' carried forward from 'nābhyastasyāci piti sārvadhātuke' (SK 2503)].

Rule. Bhū and sū take no guṇa when a sārvadhātuka tiṅ ending follows. "Guṇa" comes from SK 2346. "Not" and "sārvadhātuka" come from SK 2503.

Example.

a-bhū-t → the t is a tiṅ ending and sārvadhātuka, and it follows bhū directly

→ guṇa by SK 2168 is blocked → abhūt "he was", not *\abhot.

Applies when / blocked by. Bhaṭṭoji's commentators say which sū is meant. It is ṣūṅ "to give birth", of the class whose vikaraṇa is lost. The sū roots that take śa or śyan are not meant. There the vikaraṇa stands between root and ending, so the rule has nothing to do.

Siddhānta-kaumudī

भू सू एतयोः सार्वधातुके तिङि परे गुणो न स्यात् ॥

For these two, bhū and sū [= ṣūṅ prāṇigarbhavimocane (adādi), not suvati or sūyati], guṇa [— carried forward (anuvṛtti) from SK 2346 —] is not to take place [— 'na' carried forward from SK 2503 —] when a sārvadhātuka [— also carried forward from SK 2503 —] tiṅ follows.

Tattvabodhinī

alignment inferredNSP p. 354

—भूसुवोः—। ‘षूङ् प्राणिगर्भविमोचने’ सुवतिसूयत्योस्तु न ग्रहणं तिङो विकरणेन व्यवधानात्

Bālamanoramā

भूसुवोस्तिङि - भूसुवोस्तिङि । 'मिदेर्गुण' इत्यतो 'गुण' इति,नाभ्यास्तस्याचि पिती॑त्यतो नेति सार्वधातुक इति चानुवर्तते । तदाह — एतयोरिति । भू सू इत्यनयोरित्यर्थः । इहषूङ् प्राणिगर्भविमोचने॑ इतिलुग्विकरणस्यैव ग्रहणं, न तु सुवतिसूयत्योः शविकरणश्यन्विकरणयोरपि, तत्र तिङो विकरणेन व्यवधानात् । अथ अभूत् इत्यत्र तकारस्येडागममाशह्कितुमाह —

translator notes

commentary BM: 'guṇa' is carried forward (anuvartate) from 'mider guṇaḥ', and 'na' and 'sārvadhātuke' from 'nābhyastasyāci piti sārvadhātuke'; hence Bhaṭṭoji's 'etayoḥ…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM: 'sū' here is only 'ṣūṅ prāṇigarbhavimocane', whose vikaraṇa is elided by luk (adādi), not suvati or sūyati with śa or śyan as vikaraṇa, since there the vikaraṇa intervenes between root and tiṅ. BM then turns to abhūt, anticipating the question of īṭ for the t (SK 2225). Followed: the bracketed restriction of sū in sutra_en and k1 (the kaumudī itself does not specify which sū).
commentary TB: [sū is] 'ṣūṅ prāṇigarbhavimocane' (OCR 'pūṅ'); suvati and sūyati are not taken, because the vikaraṇa intervenes before the tiṅ (OCR 'tiṣṭho'). Agrees with BM; followed in the same bracket.
textual NSP footnote, printed under sk.2217.n1 (fn 1, NSP p. 344 = scan page-0354), OCR pratīka 'bhṛṣṭubor iti' for 'bhūsuvor iti': 'atra pitīty asyānuvartanānanuvartanayoḥ phaladoṣayor abhāvena tadanuktiḥ' — 'piti' [of SK 2503] is not mentioned here because neither carrying it forward nor not carrying it forward yields any result or fault.
textual Collation (.work/collate-p44/batch03.md): SK 2224 clean against the print (NSP p. 344 = scan page-0354).

SK 2225 · A 7.3.96V

अस्तिसिचोऽपृक्ते ॥ २२२५ ॥

astisico'pṛkte

astisico 'pṛkte — After a sic or as that is present (asti), [the augment īṭ (carried forward (anuvṛtti) from 'bruva īṭ', SK 2452) is added] to an apṛkta [single-letter suffix] [that is a hal (hali, carried forward (anuvṛtti) from 'uto vṛddhir luki hali', SK 2443, and changed to the sixth case (ṣaṣṭhī))].

Rule. An apṛkta consonant ending takes the augment īṭ when it follows a sic or an as that is still present. An apṛkta affix is one that consists of a single sound. Īṭ is heard as ī. It is carried from SK 2452, and "consonant" (hal) from SK 2443.

Bhaṭṭoji analyses the compound astisicaḥ. Sic and as first form a dvandva, a compound of words joined by "and": sicas. This joins the indeclinable asti "present, existing" in a karmadhāraya, a compound whose members name one and the same thing: "a sic or as that exists". The c of sic does not change inside the compound; the sūtra's own usage treats it so.

Example.

a-bhū-t → the t is apṛkta, but the sic has gone by luk (SK 2223)

→ no īṭ → abhūt.

abhūtām "the two were" follows in the same way.

Applies when / blocked by. Why "consonant"? Bhaṭṭoji gives aidhiṣi "I grew". There the ending after sic is i, a vowel. Why "apṛkta"? aidhiṣṭa "he grew". There the ending ta after sic has two sounds.

Watch out. "Present" is the key word. Bhaṭṭoji's commentators reject an older analysis, "after as and after sic". An elided sic would still count for it. Then abhūt, agāt "he went" and asthāt "he stood" would all wrongly take ī.

Siddhānta-kaumudī

सिच्च अस् चेति समाहारद्वन्द्वः । सिच्छब्दस्य सौत्रं भत्वम् । अस्तीत्यव्ययेन कर्मधारयः । ततः पञ्चम्याः सौत्रो लुक् । विद्यमानात्सिचोऽस्तेश्च परस्यापृक्तस्य हल ईडागमः स्यात् । इतीण्नेह । सिचो लुप्तत्वात् । अभूत् । हलः किम् । ऐधिषि । अपृक्तस्येति किम् । ऐधिष्ट । अभूताम् ॥

[The compound is] sic + as, a samāhāra-dvandva [sicas]. The word sic has the status of bha (bhatva) by the sūtra's own usage (sautra) [so the c undergoes neither kutva nor jaśtva]. [This dvandva forms] a karmadhāraya with the indeclinable (avyaya) asti ['present, existing']. Then the luk of the fifth-case ending (pañcamī) is sautra. [The sense:] to an apṛkta hal that follows a sic or an as that is present (vidyamāna), the augment īṭ is added. Hence īṭ does not [come] here [in abhūt], because the sic has been elided [by 'gātisthāghupābhūbhyaḥ sicaḥ parasmaipadeṣu', SK 2223]: abhūt [luṅ, prathama sg.]. Why [say] 'hal'? aidhiṣi [luṅ ātmanepada, uttama sg.: the i following sic is not a hal]. Why [say] 'apṛkta'? aidhiṣṭa [luṅ ātmanepada, prathama sg.: ta is not apṛkta]. abhūtām [luṅ, prathama du.].

Tattvabodhinī

NSP p. 354

—अस्तिसिचोऽपृक्ते । अत्र प्राञ्चः । अस्तिश्च सिचेति समाहारद्वन्द्वे अस्तिसिच् तस्मादिति विग्रहं मत्वा अस्तेः सिचश्च परस्येति व्याचख्युः । तच्चिन्त्यम् । तत्र समासान्तस्यानित्यत्वाश्रयणे ‘द्वन्द्वाच्चुदषहान्ताद्’ इति प्राप्तस्य टचः परिहारेऽपि ‘समुद्राभ्राद्धः’ इति निर्देशात् ‘अल्पाच्तरम्’ इत्येतदनित्यमित्याश्रित्य सिच्छब्दस्य परत्वसमर्थनेऽपि ‘अस्तेर्भूः’ इति भूभावस्य स्थानिवत्त्वेनास्तितया तत्रापृक्तस्य हल इंडागमस्य दुर्वारत्वात्, तथा गातिस्थापुपाभूभ्यः सिचो लुक्यपि स्थानिवद्भावेन सिचः परत्वानपायादगादस्थादभूदित्यादावतिप्रसङ्गाच्च । तदेतद्ध्वनयन्व्याचष्टे—सिच्च अस् चेति ॥—सौत्रं भत्वमिति । तेनात्र कुत्वजश्त्वे न भवत इति भावः ॥—विद्यमानादिति । सिचोऽस्तेश्च विद्यमानविशेषणेन लुप्तात्सिचः कृतभूभावादस्तेश्च नेति भावः । भाष्यकारास्त्वाहुः । ‘अस्तिसिचोऽपृक्ते’ इति द्विसकारकोऽयं निर्देश इति । अत्र माधवः । अस् स् इति समुदायस्याधातुतया ‘इक्श्तिपौ धातुनिर्देशे’ इति श्तिप्रत्ययो न स्यादिति । अत्र वदन्ति । द्विसकारकनिर्देशे श्तिप् न स्यादिति यदुक्तं तद्रभसोक्तिमात्रम् । इत्थं हि भाष्याशयः । सिच इत्यस्यानन्तरं सकारः प्रश्लिष्यते न तु श्तिपः ‘प्राक्, अत एव ‘सिचोऽपृक्ते’ इति द्विसकारकोऽयं निर्देश इत्युक्तं भाष्ये । अन्यथा अस्तीति निर्देशो द्विसकारक इत्येव ब्रूयात्, एवं च सान्तादस्तेः सान्तात्सिच इति चार्थो निर्वाध एव । द्वितीयश्च सकारो लुप्यते ‘संयोगान्तस्य पदान्तस्य’ इति व्याख्यानात्, व्यपदेशिवद्भावेन पदान्तत्वाद्वितीयसकारस्य । न च संयोगान्तलोपस्यासिद्धत्वात् ‘अतो रोः’— इत्युत्वं दुर्लभमिति वाच्यम् । ‘संयोगान्तलोपो रोरुत्वे’ इति वार्तिकेनासिद्धत्वनिषेधात्, संयोगान्तं यत्पदमिति व्याख्याने तु नेह संयोगान्तलोपः, किंतु सकारद्वयस्यापि रुत्वे कृते ‘अतो रोः’— इत्यनेनैक एवोकारो भविष्यति, विधेयविशेषणस्यैकत्वस्य पश्वेकत्ववद्विवक्षितत्वात् । न च स्थानिभेदेन उकारद्वये सत्यपि न क्षतिः, सवर्णदीर्घानन्तरमाद्गुणे सति समीहितरूपसिद्धेरिति वाच्यम् । एकपदाश्रयत्वेनान्तरङ्गत्वादाद्गुणे पश्वादवादेशप्रवृत्त्या ‘अस्ति सिचोऽपृक्ते’ इति रूपासिद्धेः, तस्मादुक्तरीत्या एक एवोकार इति स्वीकर्तव्यम् । अत एव विधेयगतैकत्वस्य विवक्षितत्वात् ‘एकः पूर्वपरयोः’ इत्यत्रैकग्रहणं भाष्यादौ प्रत्याख्यातम् । नन्वति परे यो रुः स त्वतः परो न भवति अतः परस्तु अतिपूर्वो न भवतीति रुद्वयस्थाने कथमुकारः स्यात् । मैवम् । ‘रोः’ इति जातिपरनिर्देशेनातः परत्वस्य पूर्वत्वस्य च संभवात् । न चैवमपि परत्वात् ‘हशि च’ इति प्रथमस्यैव रोरुः स्यादिति वाच्यम् । रुत्वस्यासिद्धतया हश्परत्वाभावात् । न चाश्रयासिद्धत्वमिति वाच्यम् । स्थान्यंशे तथात्वेऽपि निमित्तभूतहशंशे तदसंभवात् । यद्यपि सत्वजातेरेकत्वादुभयोरपि एक एव रुर्भवतीति व्याख्यायां नायं क्लेशस्तथापि रुत्वविधौ पदस्येत्यनुवर्तनादेकपदान्तत्वं न संभवति, द्वितीयसकारस्य पृथक्पदत्वादित्याहुः ॥—अपृक्तस्य हल इति । अपृक्तसार्वधातुकस्येति प्राचोक्तं त्वयुक्तम् । ऐधिपि इत्यादावतिव्याप्तेः, सार्वधातुकग्रहणव्यावर्त्यालाभाच्च

Bālamanoramā

अस्तिसिचोऽपृक्ते - अस्तिसिचोऽपृक्ते । अस्तिश्च सिच्चेति समाहारद्वन्द्वात्पञ्चमी ।ब्राउव ई॑डित्यत ईडित्यनुवर्तते ।तस्मादित्युत्तरस्ये॑ति परिभाषया 'अस्तिसिचः' इति पञ्चमी अपृक्तस्येति षष्ठी प्रकल्पयति । ततश्च अस्तेः सिचश्च परस्याऽपृक्तस्य ईडागमः स्यादिति प्राचीना व्याचक्षते । तथा सति लुङि अस्तेर्भूभावे अभूदिति न स्यात्, स्थानिवत्त्वेन अस्तितया तत्राऽपृक्तस्य हल ईडागमस्य दुर्वारत्वात् । तथा अगात् अस्थात् अपादित्यादावपिगातिस्थे॑ति सिचो लुक्यपि स्थानिवत्त्वेन सिचः परत्वादीडागमः स्यादतः प्रकारान्तरेण व्याचष्टे — सिच्च अश्चेत्यादिना । ननु सिचस्शब्दे सिच्शब्दस्य पूर्वखण्डस्यान्तर्वर्तिविभक्त्या पदत्वाच्चोः कुरिति कुत्वप्रसङ्ग इत्यत आह — सौत्रं भत्वमिति । तथ च भत्वेन पदत्वस्य बाधान्न कुत्वमिति भावः । ननु सिचस्शब्दे असित्यनेनैवास्तेर्लाभादस्तिग्रहणं किमर्थमित्यत आह — अस्तीत्यव्ययेन कर्मधारय इति । अस्तीति विभक्तिप्रतिरूपकमव्ययं लुप्तसुब्विभक्तिकं विद्यमानार्थकम् । तेन सिचस्शब्दस्य कर्मधारय इत्यर्थः । तथा चअस्तिसिच॑सित्येक पदमिति स्थितम् । सौत्रो लुगिति ।सुपां सुलुगित्यनेनेटति शेषः । तथा च अस्तिसिचेति पदाल्लब्धार्थमाह — विद्यमानादित्यादि । हल इति ।उतो वृद्धिर्लुकि हली॑स्यतोऽनुवृत्तस्य हलीत्यस्य षष्ठआ विपरिणाम इति भावः । इतीण्नेहेति । अनेन सूत्रेण अभूत् इत्यत्र ईडागमो नेत्यर्थः । कुत इत्यत आह — लुप्तत्वादिति । विद्यमानत्वविशेषणेन लुप्तात्सिचः परस्ये नेति भावः । एवं च अगादित्यादावपि लुप्तात्सिचः परस्य अस्तेर्लुङि कृतभूभावात्परस्य च नेत्युक्तप्रायम् । ऐधिषीति । एधधातोर्लुङि उत्तमपुरुषैकचवनम् इट् । अत्र इकारस्य सिचः परत्वेऽपि हल्वाऽभावादिडागमो नेति भावः । ऐधिष्टेति । एध धातोर्लुङि प्रथमपुरुषैकवचनम् । अत्र त इत्यस्य सिचः परत्वेऽपि एकाल्प्रत्ययत्वाऽभावेनाऽपृक्तत्वाऽभावादीडागमो नेति भावः । अभूतामिति । लुङस्तसि तस्य तामादेशः । च्लिः । सिच् । अट् । गुणनिषेधः ।

translator notes

commentary BM: 'īṭ' is carried forward from 'bruva īṭ' [SK 2452]; 'halaḥ' in Bhaṭṭoji's gloss is 'hali', carried forward from 'uto vṛddhir luki hali' [SK 2443] and changed to the sixth case (ṣaṣṭhī). BM also reports how the ancients (prācīnāḥ) got 'apṛktasya': 'astisicaḥ' being a fifth-case word (pañcamyanta), 'tasmād ity uttarasya' [SK 41] turns the seventh-case word (saptamyanta) 'apṛkte' into a sixth-case (ṣaṣṭhī) sense. Followed in sutra_en.
commentary BM: the ancients analysed the sūtra as a dvandva of asti and sic ('after as and after sic'); that fails, because in abhūt the bhū substituted for as would, by sthānivadbhāva, still count as as and the apṛkta hal after it would get īṭ, and in agāt, asthāt etc. the elided sic would by sthānivadbhāva still precede the ending; hence Bhaṭṭoji's other analysis. 'sautraṃ bhatvam' answers the objection that sic, as the first member of 'sicas', would be a pada (by the internal case ending) and take kutva by 'coḥ kuḥ' [SK 378]; 'asti' is an indeclinable resembling a verb form, meaning 'existing', in karmadhāraya with 'sicas', which answers why asti is mentioned when 'as' is already contained; the sautra luk is the luk by 'supāṃ suluk…' [SK 3561]. Followed.
commentary TB likewise rejects the earlier (prācya) analysis asti + sic (with the problems of the samāsānta ṭac and of word order, and the over-application in agāt, asthāt, abhūt through sthānivadbhāva), and takes Bhaṭṭoji's 'sic ca as ca' as meant to avoid it; 'sautraṃ bhatvam' = so that neither kutva nor jaśtva applies here. Followed in the bracket '[so the c undergoes neither kutva nor jaśtva]'.
commentary BM on 'itīṇ neha … luptatvāt': by the qualifier 'vidyamāna', īṭ does not come after an elided sic; likewise in agāt etc., and after as once it has become bhū in luṅ. aidhiṣi: the i of the uttama sg. ending follows sic but is not a hal; aidhiṣṭa: t follows sic but is not apṛkta, the suffix not consisting of a single letter. abhūtām: tas → tām, cli, sic [elided], aṭ, guṇa prohibited. Followed in the bracketed identifications.
commentary TB on 'vidyamānāt': the qualifier excludes an elided sic and an as that has become bhū. Followed. TB then reports the Bhāṣya's view that the sūtra is written with two s's ('sicas'), Mādhava's objection that the aggregate 'as s' is not a dhātu and could not take śtip by 'ikśtipau dhātunirdeśe', and a reply (atra vadanti) that the extra s is attached by praśleṣa after sic, so the sense is 'after s-final as and s-final sic'; it discusses at length how the second s is lost and how one u results by 'ato roḥ…'. Recorded.
commentary TB on 'apṛktasya halaḥ': the earlier author's 'apṛkta-sārvadhātukasya' is wrong, since it would over-extend to aidhiṣi etc. and 'sārvadhātuka' would have nothing to exclude. Recorded.

SK 2226 · A 3.4.109V

सिजभ्यस्तविदिभ्यश्च ॥ २२२६ ॥

sijabhyastavidibhyaśca

sijabhyastavidibhyaś ca — And after sic, after an abhyasta and after vid, [jus replaces jhi — carried forward (anuvṛtti) from 'jher jus' (SK 2213) — of a ṅit lakāra — 'ṅitaḥ' carried forward from 'nityaṃ ṅitaḥ' (SK 2200)].

Rule. After sic, after an abhyasta and after vid, the jhi of a ṅit lakāra is replaced by jus. An abhyasta is a doubled root. "Jhi → jus" is carried from SK 2213. "Ṅit" is carried from SK 2200.

Example.

a-bhū + jhi → the sic has gone, but an elided affix still counts (pratyayalakṣaṇa)

→ this rule would give jus here.

Bhaṭṭoji stops at this point: "when this is due…". SK 2227 answers.

Watch out. Left alone, this rule would wrongly give jus in the third person plural of bhū. The next rule prevents that.

Siddhānta-kaumudī

सिचोऽभ्यस्ताद्विदेश्च परस्य ङित्संबन्धिनो झेर्जुस् स्यात् । इति प्राप्ते ॥

jus is to replace jhi belonging to a ṅit [lakāra — carried forward (anuvṛtti) from SK 2200] when it comes after sic, after an abhyasta, and after vid [— 'jher jus' carried forward from SK 2213]. When [jus] thus obtains [— the next rule is stated (SK 2227)].

Bālamanoramā

सिजभ्यस्तविदिभ्यश्च - सिजभ्यस्तविदि ।झेर्ज॑सिति सूत्रमनुवर्तते । 'नित्यं ङित' इत्यतो ङित इति च । तदाह — सिचोऽभ्यस्तादित्यादिना । इति प्राप्त इति ।लिङो झेर्जुसी॑ति शेषः ।

translator notes

commentary BM: the sūtra 'jher jus' is carried forward (anuvartate), and 'ṅitaḥ' from 'nityaṃ ṅitaḥ'; hence Bhaṭṭoji's 'sico 'bhyastād…'. On 'iti prāpte': the remainder to be supplied (śeṣa) is, in our digital text, 'liṅo jher jusi'. Followed for both anuvṛtti items in sutra_en and k1; the supplied remainder is recorded (see the translator note).
textual No TB is printed on this sūtra: on NSP scan page-0354 the TB passes from '—apṛktasya hala iti' (SK 2225) to '—ātaḥ' (SK 2227). The TB on 'ātaḥ' (sk.2227.t1) refers back to this rule: since jus after ā-final roots would already follow from 'sijabhyasta…', 'ātaḥ' is a restriction (niyama). Collation (.work/collate-p44/batch03.md): clean; NSP p. 344 (scan page-0354).
translator 'iti prāpte' opens the sentence completed by 'ātaḥ' (SK 2227: 'sijluky ādantād eva jher jus syāt. abhūvan …'), i.e. jus would obtain for the jhi of luṅ in abhūvan by pratyayalakṣaṇa of the elided sic. BM's supplied 'liṅo' may therefore stand for 'luṅo' (of luṅ); the translator leaves the bracket in k1 unspecific.

SK 2227 · A 3.4.110V

आतः ॥ २२२७ ॥

ātaḥ

ātaḥ — [When there is luk of sic — 'sic' carried forward (anuvṛtti) from sijabhyastavidibhyaś ca, SK 2226], [jus comes in place of jhi — 'jher jus' carried forward (anuvṛtti) from SK 2213] only after an ā-final [aṅga].

Rule. When sic has undergone luk, jus replaces jhi only after an aṅga ending in ā. This is a restriction (niyama). SK 2226 already gives jus after sic. This rule limits it, after an elided sic, to ā-final roots.

Example.

a-bhū + jhi → bhū does not end in ā → no jus

→ jh becomes ant (SK 2169) → a-bhū + anti

→ the i is lost (SK 2207) → a-bhū + ant

→ the final t of the cluster nt is lost → a-bhū + an

→ the augment vuk (SK 2174) → abhūvan "they were".

The full aorist of bhū:

abhūt, abhūtām, abhūvan (third person: one, two, many)
abhūḥ, abhūtam, abhūta (second person)
abhūvam, abhūva, abhūma (first person).

Applies when / blocked by. The sūtra is one word, ātaḥ "after ā". One of Bhaṭṭoji's commentators reads the sic condition in by carrying it forward from SK 2226. The other finds it in a vārttika, a supplementary statement on a sūtra: "after an ā-final root whose sic has gone". They agree on the result.

Watch out. abhūvam, abhūva and abhūma keep ū too. One of Bhaṭṭoji's commentators derives them with am for mip (SK 2199), and with vas, mas losing their s (SK 2200). In abhūvam the augment vuk comes before the vowel of am.

Siddhānta-kaumudī

सिज्लुक्यादन्तादेव झेर्जुस् स्यात् । अभूवन् । अभूः । अभूतम् । अभूत् । अभूवम् । अभूव । अभूम ॥

When there is luk of sic [— 'sic' carried forward (anuvṛtti) from SK 2226], jus comes in place of jhi [— 'jher jus' carried forward (anuvṛtti) from SK 2213] only after an ā-final [aṅga] [— a restriction (niyama), since jus after sic is already obtained by SK 2226]. [So, for bhū in luṅ, with luk of sic:] abhūvan [prathama-puruṣa plural]. abhūḥ [madhyama singular]. abhūtam [madhyama dual]. abhūta [madhyama plural]. abhūvam [uttama singular]. abhūva [uttama dual]. abhūma [uttama plural].

Tattvabodhinī

NSP p. 354

—आतः । सिज् ग्रहणमनुवर्तते ‘झेर्जुस्’ इति च । सिच आकाराच्च परस्य झेर्जुस् तत्र प्रत्ययलक्षणेन सिचः परत्वमाकारात्तु श्रुत्या । एवं स्थिते फलितमाह—सिज्लुकीति । ‘गातिस्था’— इति सूत्रेणेत्यर्थः । ‘सिजभ्यस्त’— इति पूर्वसूत्रेणैवादन्तादपि झेः जुसि सिद्धे नियमार्थोऽयमित्याह—आदन्तादेवेति ।

Bālamanoramā

आतः - आतः ।झेर्जु॑सिति सूत्रमनुवर्तते ।आतः सिज्लुगन्तादिति वक्तव्य॑मिति वार्तिकं भाष्ये पठितम् । ततस्च सिज्लुकि यदाकारान्तं तस्मात्परस्य झेर्जुसिति लभ्यते । सिजभ्यस्तेति पूर्वसूत्रेणैव सिद्धे नियार्थमिदम् । तदाह — आदन्तादेवेति । अभूवन्निति । झिः । च्लिः । सिच् । लुक् । अट् । झोऽन्तः । इतश्चेति इकारलोपः । तकारस्य संयोगान्तलोपः ।भुवो वुग्लुङ्लिटो॑रिति वुक् । सिज्लुकि आतः परस्यैवेति नियमात्सिजभ्यस्तेति न जुसिति भावः । अभूरिति । सिप् च्लिः सिच् लुक् अट् इकारलोपः । रुत्वविसर्गौ । अभूतमिति । थसस्तम् च्लिः सिच् लुक् अट् । गुणनिषेधः । एवं थस्य तादेशे अभूतेति रूपम् । अभूवमिति । मिप् अम् । च्लिः सिच् । लुक् । अट् वुक् । अभूवेति । वस् च्लिः सिच् लुक् अट् । नित्यं ङित इति सकारलोपः । गुणनिषेधः । एवं मसि अभूमेति रूपम् । अथ माङि लुङि विशेषमाह — न माङयोगे । शेषपूरणेन सूत्रं व्याचष्टे -अडादौ न स्त इति ।लुङ्लङ्लृङ्क्ष्वडुदात्त॑ इत्यत,आडजादीना॑मित्यश्च तदनुवृत्तेरिति भावः । मा भवान्भूदिति ।मा स्म भवद्भूद्वेति । एवं बहुवचने मा स्म भवन् मा स्म भूवन्निति चोदाहरणं बोध्यम् । इति लुङ्प्रक्रिया ।

translator notes

commentary TB: the mention of 'sic' is carried forward (anuvartate), and 'jher jus' too; jus comes after sic and after ā — after sic by pratyayalakṣaṇa (the sic being deleted), after ā audibly. 'sijluki' refers to the luk by gātisthāghupābhūbhyaḥ sicaḥ parasmaipadeṣu (SK 2223). Since jus after ā-final roots too is already established by the previous sūtra sijabhyastavidibhyaś ca (SK 2226), this sūtra is a restriction (niyama): hence 'ād-antād eva'. Followed: both anuvṛttis bracketed in sutra_en and k1; the niyama bracketed in k1.
commentary BM: the sūtra 'jher jus' is carried forward (anuvartate). The Bhāṣya reads the vārttika 'ātaḥ sijlugantād iti vaktavyam', whence the sense 'jus in place of jhi after what is ā-final when there is sic-luk'. As jus is already established by the preceding sijabhyasta… (SK 2226), this is for restriction (niyamārtha) — hence Bhaṭṭoji's 'ād-antād eva'. Followed for the sic-luk condition and the niyama bracketed in k1.
translator BM grounds the sic-luk condition in the vārttika, TB in the anuvṛtti of 'sic' with pratyayalakṣaṇa. The English brackets the anuvṛtti (as TB gives it) together with the condition itself, which both commentators share.
commentary BM derivations: abhūvan — jhi, cli, sic, luk [of sic], aṭ, jh → ant, loss of i by itaś ca (SK 2207), loss of t as final of a conjunct (saṃyogāntalopa), vuk by bhuvo vug luṅliṭoḥ (SK 2174); by the restriction 'only after ā-final in sic-luk', jus by sijabhyasta… (SK 2226) does not come. abhūḥ — sip, cli, sic, luk, aṭ, loss of i, ru and visarga. abhūtam — thas → tam, cli, sic, luk, aṭ, guṇa prohibited; likewise with tha → ta, abhūta. abhūvam — mip → am, cli, sic, luk, aṭ, vuk. abhūva — vas, cli, sic, luk, aṭ, loss of s by nityaṃ ṅitaḥ, guṇa prohibited; likewise with mas, abhūma. Recorded; the kaumudī gives the forms only, and the person/number labels in k1 are the translator's.
textual Our text gives the madhyama-puruṣa plural as 'abhūt', repeating the prathama-puruṣa singular. The 1915 print reads 'abhūta' (NSP p. 344 (scan page-0354); .work/collate-p44/batch03.md), and BM derives it ('evaṃ thasya tādeśe abhūteti rūpam', tha → ta). The English follows the print: abhūta.
textual NSP footnote 2 of printed p. 344 (scan page-0354), filed under sk.2217.n1, is on this unit: 'ādantād eveti — viparītaniyamas tu na vyākhyānāt' — the reverse restriction (after an ā-final, jus only when sic has luk) is excluded on the authority of the explanation (vyākhyāna). It supports the English 'only after an ā-final [aṅga]'.
textual Filing: sk.2227.b1 runs on, from 'atha māṅi luṅi viśeṣam āha — na māṅyoge', into BM on na māṅyoge (SK 2228), which has no BM block of its own.

SK 2228 · A 6.4.74V

न माङ्योगे ॥ २२२८ ॥

na māṅyoge

na māṅyoge — [The augments aṭ and āṭ — carried forward (anuvṛtti) from 'luṅlaṅlṛṅkṣv aḍ udāttaḥ' (SK 2206) and 'āḍ ajādīnām' (SK 2254)] do not occur when [the verb] is construed with māṅ.

Rule. The augments aṭ and āṭ do not come when the verb is construed with māṅ. They are carried from SK 2206 and SK 2254.

Example.

mā + abhūt → no aṭ → mā bhavān bhūt "may your honour not be".

mā sma + abhavat (laṅ, SK 2220) → no aṭ → mā sma bhavat

or mā sma + abhūt (luṅ) → mā sma bhūt.

One of Bhaṭṭoji's commentators adds the plurals mā sma bhavan and mā sma bhūvan.

Watch out. Bhaṭṭoji gives examples of the missing aṭ only. The missing āṭ concerns roots that begin with a vowel (SK 2254).

Siddhānta-kaumudī

अडाटौ न स्तः । मा भवान् भूत् । मा स्म भवत् भूद्वा ॥

aṭ and āṭ do not occur [when the verb is construed with the particle māṅ]. mā bhavān bhūt ["may your honour (bhavān) not be" — luṅ, prathama-puruṣa, without aṭ: bhūt, not abhūt]. mā sma bhavat [laṅ] or (vā) [mā sma] bhūt [luṅ] — [likewise without aṭ].

translator notes

commentary BM, printed at the tail of sk.2227.b1 (sk2228 has no BM block of its own): Bhaṭṭoji explains the sūtra by completing an ellipsis (śeṣapūraṇa) — 'aḍāṭau na staḥ' — because aṭ and āṭ are carried forward (anuvṛtti) from 'luṅlaṅlṛṅkṣv aḍ udāttaḥ' and 'āḍ ajādīnām'. Followed: the anuvṛtti is bracketed in sutra_en and the block.
commentary BM (in sk.2227.b1) repeats the examples 'mā bhavān bhūt' and 'mā sma bhavad bhūd vā' and adds the plurals 'mā sma bhavan' and 'mā sma bhūvan' as further examples. Recorded; the kaumudī gives only the singulars.
textual There is no Tattvabodhinī on this sūtra: on NSP printed p. 344 (scan page-0354) the TB passes directly from 'ātaḥ' (SK 2227) to 'hetuhetumadbhāvādi' (SK 2229). Collation (.work/collate-p44/batch04.md): SK 2228 is clean against the print (the OCR's 'mā sa bhavat' is a misreading of 'sma').
translator The lakāra labels in brackets are the translator's. 'mā sma bhavat' is a laṅ form (with sma after māṅ) and 'bhūt' a luṅ form; the kaumudī offers them as alternatives with 'vā'. The examples show only the absence of aṭ; no āṭ example is given here.

SK 2229 · A 3.3.139V

लिङ्निमित्ते लृङ् क्रियातिपत्तौ ॥ २२२९ ॥

liṅnimitte lṛṅ kriyātipattau

liṅnimitte lṛṅ kriyātipattau — When a cause (nimitta) for liṅ is present, lṛṅ comes [in the sense of the future — 'bhaviṣyati' carried forward (anuvṛtti) from bhaviṣyati maryādāvacane 'varasmin (SK 2794) —] when the non-accomplishment of the action (kriyātipatti) [is understood].

Rule. Where a cause for liṅ is present, lṛṅ comes in the sense of the future. It comes when the action is understood as not accomplished (kriyātipatti). A cause for liṅ is, for example, a relation of cause and effect (hetuhetumadbhāva) between two clauses. "Future" is carried from SK 2794.

Example. One of Bhaṭṭoji's commentators gives the sentence suvṛṣṭiś ced abhaviṣyat tadā subhikṣam abhaviṣyat. It means "had there been good rain, there would have been plenty".

The steps for abhaviṣyat:

bhū + lṛṅ → bhū + tip → the i is lost (SK 2207) → bhū + t

→ sya in place of śap (SK 2186) → bhū + sya + t

→ the augment aṭ (SK 2206) → a + bhū + sya + t

→ iṭ, since sya begins with a consonant of the val group, every consonant but y (SK 2184) → a + bhū + i + sya + t

→ guṇa and av → a + bhav + i + sya + t

→ s becomes ṣ after i → abhaviṣyat.

The paradigm:

abhaviṣyat, abhaviṣyatām, abhaviṣyan
abhaviṣyaḥ, abhaviṣyatam, abhaviṣyata
abhaviṣyam, abhaviṣyāva, abhaviṣyāma.

Applies when / blocked by. Bhaṭṭoji writes "cause and effect and the like". What "and the like" takes in, scholars discuss this. Bhaṭṭoji's commentators leave the causes of liṅ to the later section on the meanings of the lakāras.

Siddhānta-kaumudī

हेतुहेतुमद्भावादि लिङ्निमित्तं तत्र भविष्यत्यर्थे लृङ् स्यात् क्रियाया अनिष्पत्तौ गम्यमानायाम् । अभविष्यत् । अभविष्यतम् । अभविष्यन् । अभविष्यन् । अभविष्यः । अभविष्यतम् । अभविष्यत । अभविष्यम् । अभविष्याव । अभविष्याम ॥

The cause (nimitta) of liṅ is the relation of cause and effect (hetuhetumadbhāva) and the like. Where that is present, lṛṅ comes in the sense of the future (bhaviṣyati) [— carried forward (anuvṛtti) from SK 2794 —], when the non-accomplishment of the action (kriyāyā aniṣpatti) is understood. [prathama-puruṣa:] abhaviṣyat [singular]. abhaviṣyatām [dual]. abhaviṣyan [plural]. [madhyama-puruṣa:] abhaviṣyaḥ [singular]. abhaviṣyatam [dual]. abhaviṣyata [plural]. [uttama-puruṣa:] abhaviṣyam [singular]. abhaviṣyāva [dual]. abhaviṣyāma [plural].

Tattvabodhinī

alignment inferredNSP p. 354–355

—हेतुहेतुमद्भावादीति । अत्र केचित् । आदिशब्देनाशंसावचनं गृह्यत इति व्याख्याय आशंसावचने लिङो यन्निमित्तं तत्रापि क्रियातिपत्तौ भविष्यति । लृङ्, गुरुश्चेदायास्यत् । आशंसा, अहमध्येष्ये इत्याद्युदाहरन्ति । अन्ये तु ‘भविष्यति मर्यादा’- इत्यादिना भविष्यतीत्युपक्रम्य यो यो लिङ् विहितस्तन्निमित्त एव क्रिया- तिपतौ लङ् भवति नान्यत्रेत्याहुः ॥—लिङ्निमित्तमिति । ‘हेतुहेतुमतोलिङ्’ ‘इच्छार्थेषु लिङ्लोटौ’ इत्यादिलकारार्थ- प्रक्रियायां स्फुटीभविष्यति ॥—अनिष्पत्ताविति । सुवृष्टिश्चेदभविष्यत्तदा सुभिक्षमभविष्यदिति तत्रैवोदाहरिष्यति ॥—प्रागेवेति । न परतः, नापि व्यवहित इत्यर्थः । अत एव ‘छन्दसि परेऽपि’ ‘व्यवहिताश्च’ इति सूत्रितम्

Bālamanoramā

लिङ्निमित्ते लृङ् क्रियाऽतिपत्तौ - लिङ्निमित्ते । हेतुहेतुमद्भावादीति । हेतुहेतुमतोर्लिङ् ,इच्छार्थेषु लिङ्लोटा॑वित्यादि लिङ्निमित्तं लकारार्थप्रक्रियायां स्पष्टीभविष्यति । भविष्यत्यर्थ इति ।भविष्यति मर्यादावचने॑ इत्यतस्तदनुवृत्तेरिति॑ भावः । क्रियातिपत्तिपदं व्याचष्टे -क्रियाया अनिष्पत्ताविति ।सुवृष्टिश्चेदभविष्यत्तदा सुभिक्षमभविष्य॑दित्युदाहरणं बोध्यम् । अभविष्यदिति । लृङ् । तिप् । इतश्चेतीकारललोपः ।स्यतासी लृलुटो॑रिति शबपवादः स्यप्रत्ययः । अट् । वलादिलक्षम इट् । गुणावादैशौ । षत्वम् । अभविष्यन्निति । झिः । स्यः । अट् । इट् । गुणावादेशौ ।झोऽन्त इति झेरन्तादेशः । इतश्चेतीकारलोपः । षत्वम् । रुत्वविसर्गौ । अभविष्यतमिति । थसस्तमादेशः । स्यः अट् । इट् । गुणः । अवादेशः । इतश्चेतीकारलोपः । षत्वम् । रुत्वविसर्गौ । अभविष्यमिति । मिपोऽम् । स्यः । अट् । इट् । गुणावौ । पूर्वरूपम् । षत्वम् । अभविष्यावेति । वस् । स्यः । अट् । इट् । नित्यं ङित इति सकारलोपः । अतो दीर्घः । षत्वम् । एवं मसि अभविष्यामेति रूपम् । इति लृङ्प्रक्रिया । अथ प्रसङ्गादाह —

Footnotes (NSP 1915 ed.)

NSP p. 355 १ एकपदे इति—एकपदशब्देन अखण्डं पदं गृह्यते, अखण्डत्वं च पदत्वाभावादुत्तरखण्डत्वम् । अतएव समासग्रहणं चरितार्थम् । अतएव अग्रे अग्रे इत्यादौ पदद्विर्वचनेऽपि संहिताऽनित्यैव । २ उपसर्गास्त्विति—तुना उपसर्गाणां श्रोतकत्वमेव, निपातानां श्रोतकत्वं वाचकत्वं वेति ध्वनितम् ।

translator notes

commentary BM on 'bhaviṣyaty arthe': the idea is that this is carried forward (anuvṛtti) from 'bhaviṣyati maryādāvacane…' [SK 2794]. On 'hetuhetumadbhāvādi': the causes of liṅ, such as 'hetuhetumator liṅ' and 'icchārtheṣu liṅloṭau', will be made clear in the section on the meanings of the lakāras (lakārārthaprakriyā). Bhaṭṭoji explains 'kriyātipatti' as 'non-accomplishment of the action'; the example is 'suvṛṣṭiś ced abhaviṣyat tadā subhikṣam abhaviṣyat' ('had there been good rain, there would have been plenty'). Followed: 'bhaviṣyati' bracketed as anuvṛtti in sutra_en and k1.
commentary TB on 'hetuhetumadbhāvādi': some take 'ādi' to include āśaṃsāvacana, so that lṛṅ comes in kriyātipatti also where the cause of liṅ in the sense of hope (āśaṃsā) is present; others say that lṛṅ in kriyātipatti comes only where there is a cause of one of the liṅs taught in the section that opens with 'bhaviṣyati maryādā…', and not elsewhere. TB, like BM, defers the causes of liṅ and the example 'suvṛṣṭiś ced abhaviṣyat…' to the lakārārtha section. Recorded; the English keeps 'and the like' open between the two views.
commentary BM derives the forms. abhaviṣyat: lṛṅ, tip, i dropped by 'itaś ca', sya by 'syatāsī lṛluṭoḥ' [SK 2186] in place of śap, aṭ, iṭ because [sya] begins with val, guṇa and av, ṣatva. abhaviṣyan: jhi, sya, aṭ, iṭ, guṇa and av, ant for jh by 'jho 'ntaḥ', i dropped by 'itaś ca', ṣatva. abhaviṣyatam: tam for thas, sya, aṭ, iṭ, guṇa, av, ṣatva. abhaviṣyam: am for mip, sya, aṭ, iṭ, guṇa and av, pūrvarūpa, ṣatva. abhaviṣyāva: vas, sya, aṭ, iṭ, s dropped by 'nityaṃ ṅitaḥ', lengthening by 'ato dīrgho yañi' [SK 2170], ṣatva; abhaviṣyāma likewise with mas. Recorded; the kaumudī gives only the forms. The bracketed puruṣa/number labels follow this analysis.
textual Collation (.work/collate-p44/batch04.md, scan page-0355): the print's lṛṅ paradigm is 'abhaviṣyat | abhaviṣyatām | abhaviṣyan | abhaviṣyaḥ | …'. Our text reads 'abhaviṣyatam' for the prathama-puruṣa dual (-tam for -tām) and gives 'abhaviṣyan' twice; Wikisource agrees with the print. The English gives the printed nine forms (abhaviṣyatām, abhaviṣyan once). Mūla correction for Ajai's copy.
textual The tail of sk.2229.t1, from '—prāg eveti' ('na parataḥ, nāpi vyavahita ity arthaḥ', with 'chandasi pare 'pi' and 'vyavahitāś ca'), is TB on SK 2230 (te prāg dhātoḥ), not on this sūtra. The NSP footnotes filed in sk.2229.n1 (scan page-0355: 1 'ekapade iti…', 2 'upasargās tv iti…') belong to SK 2232 (the kārikā 'saṃhitaikapade nityā…' and 'upasargās tv arthaviśeṣasya dyotakāḥ'), not to this unit.

SK 2230 · A 1.4.80निपातसंज्ञा

ते प्राग्धातोः ॥ २२३० ॥

te prāgdhātoḥ

te prāg dhātoḥ — They [the words designated gati and upasarga — the topic of 'upasargāḥ kriyāyoge' (SK 22) and 'gatiś ca' (SK 23)] [are used] before the dhātu.

Rule. The words named gati and upasarga are used only before the root. An upasarga is a prefix such as pra or sam when joined to a verb (SK 22). Gati is a related name for such words (SK 23). They may not stand after the root, and may not be separated from it.

Example.

bhavāni "let me be" + pra → pra must stand before the root → pra + bhavāni.

SK 2231 turns this into prabhavāṇi.

Applies when / blocked by. Bhaṭṭoji's commentators point to two Vedic rules, SK 3391–3392. In the Veda a prefix may follow the root, or be separated from it. Those rules are needed precisely because this rule forbids both.

Siddhānta-kaumudī

ते गत्युपसर्गसंज्ञा धातोः प्रागेव प्रयोक्तव्याः ॥

They — [the words] designated gati and upasarga — are to be used only before the dhātu [— neither after it nor separated from it (vyavahita)].

Bālamanoramā

ते प्राग्धातोः - ते प्राग्धातोः । 'ते' इत्यस्य विवरणं — गत्युपसर्गसंज्ञा इति ।उपसर्गाः क्रियायोगे॑गतिश्चे॑ति प्रकृतत्वादिति भावः । प्रागेवेति । न परतो, नापि व्यवहिता इत्यर्थ- । इहधातोः प्रागेव प्रयुज्यमाना गत्युपसर्गाः स्यु॑रिति संज्ञानियमपक्षोऽपि भाष्ये स्थितः ।

translator notes

commentary BM (introduced at the end of sk.2229.b1 by 'atha prasaṅgād āha'): 'te' is explained as 'gatyupasargasaṃjñāḥ', because 'upasargāḥ kriyāyoge' and 'gatiś ca' are the topic. 'prāg eva': not after it, and not separated from it (vyavahita). The Bhāṣya also has the view that this is a restriction on the designation (saṃjñāniyama): 'only those used before a dhātu are gati and upasarga'. Followed for 'te', 'only before' and the bracketed 'neither after it nor separated from it'; the saṃjñāniyama view is recorded and the English keeps Bhaṭṭoji's injunctive reading ('are to be used').
commentary TB, printed at the tail of sk.2229.t1: '—prāg eveti': not after, and not separated (vyavahita); that is why the [Vedic] sūtras 'chandasi pare 'pi' (SK 3391) and 'vyavahitāś ca' (SK 3392) are taught. Agrees with BM; followed in the same bracket.
textual No TB block is filed under this unit; its TB is the tail of sk.2229.t1 (from '—prāg eveti'). Collation (.work/collate-p44/batch04.md): clean; NSP p. 345 (scan page-0355).

SK 2231 · A 8.4.16V

आनि लोट् ॥ २२३१ ॥

āni loṭ

āni loṭ — [ṇ replaces the n — 'naḥ' and 'ṇaḥ' carried forward (anuvṛtti) from raṣābhyāṃ no ṇaḥ samānapade (SK 235) —] of āni, [the substitute] of loṭ, [when it comes after a conditioning r or ṣ standing in an upasarga — 'upasargāt' carried forward (anuvṛtti) from upasargād asamāse 'pi ṇopadeśasya (SK 2287)].

Rule. The n of āni, the loṭ ending, becomes ṇ after an r or ṣ that stands in an upasarga. The first person singular of loṭ ends in āni (SK 2203–2204). This change of n to ṇ is called ṇatva. "N becomes ṇ" is carried from SK 235, and "after an upasarga" from SK 2287.

Example.

pra + bhavāni → the r of pra stands in an upasarga

→ the n of āni → ṇ → prabhavāṇi "let me arise".

The sounds bh, a, v, ā stand between r and n. That is allowed by SK 197, which holds through the whole ṇatva section.

Applies when / blocked by. One of Bhaṭṭoji's commentators says why the rule is needed. The upasarga and the verb are two separate padas. The general ṇatva rule needs both sounds in one pada.

Two vārttikas follow.

Dur is not an upasarga for ṣatva or ṇatva. Ṣatva is the change of s to ṣ. So duḥsthitiḥ "a bad state" keeps its s, and durbhavāni (loṭ of bhū with dur) keeps its n.
Antar counts as an upasarga for the affixes aṅ and ki, and for ṇatva. So antardhā "concealment" (with aṅ), antardhiḥ "concealment" (with ki), and antarbhavāṇi (loṭ of bhū with antar).

Watch out. Dur has an r, but gives no ṇ. Antar is not in the list of prefixes, yet gives ṇ. Both are set by the vārttikas.

Siddhānta-kaumudī

उपसर्गस्थान्निमित्तात्परस्य लोडादेशस्यानीत्यस्य नस्य णः स्यात् । प्रभवाणि ।

ṇ replaces the n of āni, the substitute of loṭ, when it comes after a conditioning sound (nimitta) [— r or ṣ —] that stands in an upasarga. prabhavāṇi.

vārttika

दुरः षत्वणत्वयोरुपसर्गत्वप्रतिषेधो वक्तव्यः

(vārttika) It should be stated that dur is denied the status of upasarga with respect to ṣatva and ṇatva.

(वार्तिकम्) ॥ दुःस्थितिः । दुर्भवानि ।

duḥsthitiḥ [— no ṣatva]. durbhavāni [— no ṇatva].

vārttika

अन्तः शब्दस्याङकिविधिणत्वेषूपसर्गत्वं वाच्यम्

(vārttika) It should be stated that antar (antaḥ) has the status of upasarga in the rules prescribing aṅ, in the rules prescribing ki, and in ṇatva.

(वार्तिकम्) ॥ अन्तर्धा ॥ अन्तर्धिः । अन्तर्भवाणि ॥

antardhā [aṅ]. antardhiḥ [ki]. antarbhavāṇi [ṇatva].

Tattvabodhinī

NSP p. 355

—आनि लोट् । नि लोडित्येव वक्तव्ये आनिग्रहणमागमशास्त्रस्यानित्यतां ज्ञापयितुम् । तेन ‘सागरं तर्तुकामस्य जस्वा स्तोत्रम्’ इत्यादि सिद्ध्यति । लोट्ग्रहणं स्पष्टप्रतिपत्त्यर्थम् । न च प्रकृष्टा वपा येषां तानि प्रवपानि मांसानीत्यत्राप्यनेन नित्यं णत्वं स्यादिति वाच्यम् । उपसर्गग्रहणादर्थवद्ग्रहणाच्चास्याप्रवृत्तेः । प्रातिपदिकान्तेति वैकल्पिकणत्वं त्विष्यत एव ॥—दुरः षत्वेति । ‘दुरः परस्य णत्वं नेति केचित्’ इति प्राचोक्तं त्वयुक्तम् । एवं हि सिद्धान्ते णत्वं स्यात् तच्चाकरविरुद्धमिति भावः ॥—अन्तर्धेति । ‘आतश्चोपसर्गे’ इत्यङ् टाप् ॥—अन्तर्धिरिति । ‘उपसर्गे घोः किः’ अच्छब्दस्याङ्विधावुपसर्गत्वमुपसंख्यायते तत्तु प्रकृतानुपयोगादुपेक्षितम् । भिदादिपाठेन ‘प्रज्ञाश्रद्धा’- इति निपातनेन वा गतार्थत्वाच्च

Bālamanoramā

आनि लोट् - आनि लोट् । लोडिति आनीति च लुप्तषष्ठीकं पदम् । 'रषाभ्यां नो ण' इत्यनुवर्तते,उपसर्गादसमासेऽपी॑त्यत उपसर्गादिति च । तदाह — उपसर्गस्थान्निमित्तादिति । रेफषकारात्मकादित्यर्थः । असमानपदत्वार्थ आरम्भः ।अट्कुप्वाङ्नुम्व्यवायेऽपी॑ति सूत्रं णत्वप्रकरणे सर्वत्र भवतीति भाष्यम् । दुरः षत्वेति । षत्वणत्वयोः कर्तव्योर्दुर उपसर्गत्वप्रतिषेध इत्यर्थः । दुःस्थितिरिति । अत्रोपसर्गात्सुनोतीति षत्वं न भवति । दुर्भवानीति । अत्राऽऽनि लोडिति णत्वं न भवति । अन्तःशब्दस्येति । अङ्विधौ किविधौ णत्वे च कर्तव्ये अन्तरित्यस्य उपसर्गत्वमित्यर्थ- । प्रादित्वाऽभावादप्राप्ते वचनम् । अन्तर्धेति ।स्त्रिया॑मित्यधकारे धाधातोः 'आतश्चोपसर्गे' इत्यङ् । टाप् । अन्तर्धिरिति ।उपसर्गे घोः किः॑ । अन्तर्भवाणीति ।आनि लो॑डिति णत्वम् ।

translator notes

commentary BM: 'loṭ' and 'āni' are both words whose sixth-case ending is elided (luptaṣaṣṭhīka). 'raṣābhyāṃ no ṇaḥ' [SK 235] is carried forward (anuvartate), and 'upasargāt' from 'upasargād asamāse 'pi' [SK 2287]; hence Bhaṭṭoji's 'upasargasthān nimittāt', i.e. from [a nimitta] consisting of r or ṣ. The rule is undertaken for the case where [nimitta and n] are not in the same pada. According to the Bhāṣya, 'aṭkupvāṅnumvyavāye 'pi' [SK 197] holds throughout the ṇatva section. Followed: the anuvṛttis are bracketed in sutra_en and 'r or ṣ' in k1.
commentary TB: the rule says 'āni' where 'ni loṭ' would have sufficed, to indicate (jñāpana) that rules of augments are not always binding (anitya); the mention of loṭ is for clarity. In 'pravapāni māṃsāni' (a bahuvrīhi, 'of which the fat is excellent') this rule does not apply, because it concerns an upasarga and a meaningful [āni]; only the optional ṇatva of 'prātipadikānta…' is wanted there. Recorded; not in the kaumudī.
commentary BM on the dur vārttika: dur is denied upasarga-status when ṣatva or ṇatva is to be done. In duḥsthitiḥ, ṣatva by 'upasargāt sunoti…' [SK 2270] does not take place; in durbhavāni, ṇatva by 'āni loṭ' does not take place. Followed for the bracketed '[no ṣatva]', '[no ṇatva]'.
commentary TB on the dur vārttika: the earlier author's (prācā) statement 'some say there is no ṇatva after dur' is wrong, since on the accepted view there would then be ṇatva, which is against the authoritative source (ākara). Recorded.
commentary BM on the antar vārttika: it means that when aṅ, ki or ṇatva is to be done, antar is an upasarga; the statement is made because it is not among the prādis and so would not otherwise qualify. antardhā: aṅ to dhā by 'ātaś copasarge' [SK 3283] under the heading 'striyām', then ṭāp. antardhiḥ: 'upasarge ghoḥ kiḥ' [SK 3270]. antarbhavāṇi: ṇatva by 'āni loṭ'. Followed for the bracketed labels in k5.
commentary TB gives the same derivations of antardhā (aṅ by 'ātaś copasarge', then ṭāp) and antardhiḥ ('upasarge ghoḥ kiḥ') as BM. It adds that upasarga-status is also enumerated for [a further word — the print reads 'acchabdasya', apparently for śracchabdasya (śrat), given 'prajñāśraddhā-'] in the aṅ rule; Bhaṭṭoji ignores this as irrelevant here, and because [śraddhā] is already accounted for by the bhidādi list or by the irregular form (nipātana) in 'prajñāśraddhā…'. Recorded.
textual The '(vārttikam)' tag at the head of k3 and of k5 is editorial (the 1915 print marks the vārttika with a sign before it); it belongs to the vārttikas in k2 and k4 and is not rendered in k3 or k5.
textual Collation (.work/collate-p44/batch04.md, scan page-0355): our text writes the ṅ of 'aṅkividhi' without virāma, so that it reads 'aṅakividhi'; the print reads 'aṅkividhi', i.e. aṅ + ki + vidhi. The English follows the print. The rest of SK 2231 is clean.
translator In prabhavāṇi (bhū, loṭ, uttama-puruṣa singular, āni) the r of pra is separated from the n by bh, a, v, ā; this is the intervention allowed by aṭkupvāṅnumvyavāye 'pi, which BM says holds throughout the ṇatva section. The kaumudī states neither the lakāra nor the intervention.

SK 2232 · A 8.4.18V

शेषे विभाषाऽकखादावषान्त उपदेशे ॥ २२३२ ॥

śeṣe vibhāṣā'kakhādāvaṣānta upadeśe

śeṣe vibhāṣā 'kakhādāv aṣānta upadeśe — When a remaining (śeṣa) [root follows — one other than gada, nada and the rest named in the preceding sūtra, ner gadanada… (SK 2285)] that in upadeśa does not begin with k or kh and does not end in ṣ, [ṇ in place of the n of ni after a cause standing in an upasarga — as in SK 2285 —] optionally [comes].

Rule. The n of the prefix ni, after an upasarga with r or ṣ, optionally becomes ṇ. This holds before any root other than gad, nad and the rest, which have their own rule (SK 2285). Roots that begin with k or kh, or end in ṣ, are excluded. Their shape is judged in upadeśa, the form in which the root is first taught.

Example.

pra + ni + bhavati → the r of pra, then the n of ni, before bhū

→ optional ṇ → praṇibhavati or pranibhavati.

Applies when / blocked by. Why must the option be stated? Bhaṭṭoji explains. Between a prefix and a root, joining in sound (saṃhitā) is obligatory, even when they are not compounded. He quotes a verse of Hari:

> Saṃhitā is obligatory within a single word, obligatory between root and upasarga, obligatory in a compound; but in a sentence it depends on what the speaker intends.

So the option cannot come from saṃhitā being optional. The sūtra must state it.

Why "in upadeśa"? One of Bhaṭṭoji's commentators gives pranicakāra. Its k has become c after doubling, yet the ban still holds, since the root began with k when taught.

Bhaṭṭoji then makes two points about meaning. First, the meanings in the list of roots, such as bhū "existence", are only examples (upalakṣaṇa). Bhū also means "arise", as in yāgāt svargo bhavati "heaven comes about from sacrifice". Second, an upasarga makes a particular meaning manifest (dyotaka); it does not itself carry it. He cites prabhavati, parābhavati, saṃbhavati, anubhavati, abhibhavati, udbhavati and paribhavati. One of Bhaṭṭoji's commentators glosses the related nouns. Parābhava is "defeat", saṃbhava "possibility", anubhava "enjoyment", abhibhava "injury", paribhava "contempt". Bhaṭṭoji quotes a second verse of Hari:

> By an upasarga the meaning of a root is forcibly understood as another, as in prahāra "striking", āhāra "eating", saṃhāra "destroying", vihāra "sporting", parihāra "avoiding".

After this sūtra Bhaṭṭoji turns to the second root of the list, edha "to grow" (vṛddhau). It opens a run of thirty-six roots, up to kattha "to boast". All have an anudātta vowel as their marker (anudāttet). By SK 2157 they take only ātmanepada endings. The next groups build edh through every lakāra.

Siddhānta-kaumudī

उपदेशे कादिखादिषान्तवर्जे गदनदादेरन्यस्मिन् धातौ परे उपसर्गस्थान्निमित्तात्परस्य नेर्नस्य णत्वं वा स्यात् । प्रणिभवति । प्रनिभवति । इहोपसर्गाणामसमस्तत्वेऽपि संहिता नित्या । तदुक्तम् - संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्या समासे वाक्ये तु सा विवक्षामपेक्षते ॥ 1 ॥ इति । सत्ताद्यर्थनिर्देशश्चोपलक्षणम् । यागात्स्वर्गो भवतीत्यादावुत्पद्यत इत्याद्यर्थात् । उपसर्गास्त्वर्थविशेषस्य द्योतकाः । प्रभवति । पराभवति । संभवति । अनुभवति । अभिभवति । उद्भवति । परिभवतीत्यादौ विलक्षणार्थावगतेः । उक्तं च - उपसर्गेण धात्वर्थो बलादन्यः प्रतीयते । प्रहाराहारसंहारविहारपरिहारवत् ॥ 1 ॥ इति ।{$ {!2 एध!} वृद्धौ $}। कत्थन्ताः षट्त्रिंशदनुदात्तेतः ॥

When a root other than gada, nada and the rest [named in ner gadanada… (SK 2285)] follows — excluding one that in upadeśa begins with k or kh or ends in ṣ — ṇ optionally comes in place of the n of ni that follows a cause [of ṇ] standing in an upasarga. praṇibhavati; pranibhavati.

[The option has to be stated here, and does not already follow from saṃhitā being optional, because] here, even though the upasargas are not compounded [with the root], saṃhitā is obligatory. As has been said [by Hari]:

Saṃhitā is obligatory within a single word (ekapada); obligatory between root and upasarga; obligatory in a compound (samāsa); but in a sentence (vākya) it depends on the intention of the speaker (vivakṣā). (1)

And the statement of meanings such as 'existence' (sattā) [in the list of roots, as in 'bhū sattāyām'] is only indicative (upalakṣaṇa), because [bhū] also has meanings such as 'arises' (utpadyate) in yāgāt svargo bhavati ("heaven comes about from sacrifice") and the like. The upasargas, on the other hand, make manifest (dyotaka) a particular meaning; for in prabhavati, parābhavati, saṃbhavati, anubhavati, abhibhavati, udbhavati, paribhavati and the like, a distinct meaning is understood. And it has been said [by Hari]:

By an upasarga the meaning of a root is forcibly understood as another, as in prahāra (striking), āhāra (eating), saṃhāra (destroying), vihāra (sporting), parihāra (avoiding). (1)

(2) edha — in the sense of growth (vṛddhi).

[The roots from edha] up to kattha ['kattha ślāghāyām'] are thirty-six, having an anudātta vowel as it-marker (anudātteta).

Tattvabodhinī

NSP p. 355

—शेषे वि- भाषा—। ‘नेर्गदनद’- इति सूत्रोक्तापेक्षया शेष इत्याह—गदनदादेरन्यस्मिन्निति । उपदेशे किम् । प्रनिचकारं प्रनिचखादेत्यत्रापि निषेधो यथा स्यात् । अषान्तेति किम् । प्रनिपिनष्टि । उपदेशप्रहणात् प्रनिपेक्ष्यति । चक्षिङः ख्यान् । प्रनिचक्शे इत्यत्रापि निषेधः । शेषग्रहणं स्पष्टार्थम् । णत्वशास्त्रे संहितायामित्यधिकारात् संहितायामविवक्षितायां णत्वाभावः संहितायां तु णत्वमिति विकल्पसिद्धेः किमनेन विभाषाग्रहणेनेत्याशङ्का न कार्येत्याह—इहोपसर्गां गामित्यादि । एकपदं इत्यनेनैव सिद्धे समासग्रहणं गोवलीवर्दन्यायेनेति बोध्यम् ॥—वाक्ये त्विति । सा संहिता विवक्षाधीनां न त्वत्र नित्येत्यर्थः ॥—उपलक्षणमिति । एतच्च सत्ताद्यर्थनिर्देशं कृतवतो भीमसेनस्यापि संमतमित्यत्र ‘कुर्द खुर्द गुर्द गुद क्रीडायामेव’ इत्येवकारो ज्ञापकः । ‘सेधतेर्गतौ’ इति सूत्रे गतावित्येतदपि ‘षिध गत्याम्’ इत्याद्यर्थनिर्देशस्योपलक्षणत्व एव घटते नान्यथेति दिक् ॥—उत्पद्यत इत्याद्यर्थादिति । एवं च उपसर्गं विनाप्युत्पत्त्यर्थप्रतीतेरुद्भवतीत्यादौ प्रयुज्यमानोऽप्युपसर्गो द्योतक एव न तु वाचक इति भावः ॥—उपसर्गेण धात्वर्थ इति । अत एवाऽमरेणाप्युक्तम्—‘स्यादाभाषणमालापः प्रलापोऽनर्थकं वचः । अनुलापो मुहुर्भाषा विलापः परिदेवनम् ॥ विप्रलापो विरोधोक्तिः संलापो भाषणं मिथः । सुप्रलापः सुवचनमपलापस्तु निह्ववः’ इति

Bālamanoramā

शेषे विभाषाऽकखादावषान्त उपदेशे - शेषे विभाषा । अकखादाविति च्छेदः ।नेर्गदनदे॑ति पूर्वसूत्रोक्कतधातुभ्योऽन्यः शेषः । तदाह — गदनदादेरन्यस्मिन्निति । ननु णत्वप्रकरणं संहिताधिकारस्थं, ततश्चाऽविवक्षितायां संहितायामुपसर्गात्परत्वाऽभावाण्णत्वाऽभावः, विवक्षितायां तु णत्वमिति विकल्पसिद्धेः किमिह विभाषाग्रहणेनेत्यत आह — इहोपसर्गाणामिति । उक्तमिति ।हरिणे॑ति शेषः । अत्र 'एकपदे' इत्येन अखण्डं पदं विवक्षितं, 'नित्यासमासे' इति लिङ्गात् । अखण्डत्वं च पदभिन्नोत्तरखण्डकत्वम् । अन्यथाराजीयती॑त्यादौ 'अतो गुणे' इति शपा पररूपमेकादेशः पक्षे न स्यात् । अर्थनिर्देशश्चेति । धातुपाठेभू सत्ताया॑मित्याद्यर्थनिर्देश इत्यर्थः । उपलक्षणमिति । प्रदर्सनमात्रमित्यर्थः । नन्वर्थान्तरपरिसंख्या कुतो न स्यादित्यत आह — यागादिति । न चयागात्स्वर्गो भवती॑त्यादावुत्पत्त्यादौ लक्षणा कुतो न स्यादिति वाच्यं, प्रयोगप्राचुर्यसत्त्वात् । पाणिनिर्हि धातुपाठे धातुन् कांश्चिदर्थसहितान्कांश्चिदर्थरितान्पठतीति 'चुटू' इति सूत्रभाष्ये स्थितम् । न चातिप्रसङ्गः शङ्क्यः,अनेकार्था अपि धातवो भवन्ती॑ति भाष्ये अपिशब्देन प्रयोगानुसारित्वावगतेः । सर्वेषु धातुष्वर्थनिर्देशस्त्वाधुनिकः । एवं च 'सेधतेर्गता' विति सूत्रे गतावित्युपादानात्षिध गत्यामित्यर्थनिर्देशोऽपाणिनीय एवेति दिक् । ननु भूधातोः केवलस्योत्पत्त्याद्यर्थकत्वे उद्भवीत्यादौ उपसर्गा व्यर्था इत्यत आह — उपसर्गास्त्विति । उपसर्ग विनापि भूधातोरुत्पत्त्याद्यर्थप्रतीतेःउद्भवती॑त्यादौ प्रयुज्यमाना अप्युपसर्गा द्योतका एव, न तु वाचका इति भावः । द्योतकत्वं वा तेषां किमर्थं स्वीकार्यमित्यत आह — प्रभवतीत्यादि । प्रभवतीत्यादि । प्रभवः — प्रकाशः उत्पत्तिः शक्तिर्वा । पराभवः — पराजयः । सम्भवः-सम्भावना । अनुभवः — उपभोगः । अभिभवः — हिंसा । उद्भवः — उत्पत्तिः । परिभवः — तिरस्कारः । उक्तं चेति ।हरिणे॑ति शेषः । प्रहारः — कशाद्याद्यातः । आहारो — भक्षणम् । संहारः — वधः । विहारः- क्रीडा । परिहारः- परित्यागः । इति भूधातुप्रक्रिया । एध वृद्धाविति । जायते, अस्ति, विपरिणमते, वद्र्धते, अपक्षीयते, विनश्यतीति षह्भावविकाराः । तत्र चतुर्थावस्था वृद्धिरुपचयः । कत्थ्यन्ता इति ।कत्थ श्लाघाया॑मित्यन्ता इत्यर्थः । अनुदात्तेत इति । ततस्च एतेभ्य आत्मनेपदमेवेति भावः । तत्र एध् इत्यस्मात् कर्तरि लटि तस्यात्मनेपदप्रथमपुरुषैकवचने तादेशे शपि एधत इति स्थिते —

translator notes

commentary BM: the sūtra is split as '…akakhādau…'. 'śeṣa' means the roots other than those named in the preceding sūtra 'ner gadanada…' [SK 2285]; hence Bhaṭṭoji's 'gadanadāder anyasmin'. Followed for the bracket naming SK 2285 in sutra_en and k1.
commentary TB: 'śeṣa' is relative to what is named in 'ner gadanada…'; hence 'gadanadāder anyasmin'. upadeśe kim? So that the prohibition applies also in pranicakāra, pranicakhāda [where k and kh have become c after doubling]. aṣānta kim? pranipinaṣṭi; by 'upadeśa', also pranipekṣyati; in the case of cakṣiṅ replaced by khyāñ, the prohibition applies too (OCR 'praticakraśe'). The word 'śeṣa' is for clarity (spaṣṭārtha). Recorded.
commentary BM: Objection: the ṇatva section falls under the heading 'saṃhitāyām', so when saṃhitā is not intended there is no ṇ (ni not following the upasarga in saṃhitā) and when it is intended there is ṇ; the option is thus already obtained — why 'vibhāṣā'? Bhaṭṭoji answers with 'ihopasargāṇām…'. Followed: the purpose is supplied in brackets at the head of the second paragraph of k1.
commentary TB: one should not object that, since the ṇatva rules are under the heading 'saṃhitāyām', the option already follows from saṃhitā being or not being intended; so Bhaṭṭoji says 'ihopasargāṇām…'. On 'vākye tu': saṃhitā depends on intention, not being obligatory. Followed (agrees with BM).
commentary BM on both 'uktam' / 'uktaṃ ca': 'by Hari' is to be supplied (hariṇeti śeṣaḥ). Followed: '[by Hari]' is supplied in brackets before both verses.
commentary BM: in the verse 'ekapade' means an unbroken (akhaṇḍa) word, as shown by the separate mention of samāsa ('nityā samāse'); unbrokenness is having a latter part that is not a pada. Otherwise the single substitute pararūpa by 'ato guṇe' with śap in rājīyati and the like would be optional. Recorded; 'within a single word (ekapada)' is left unglossed.
commentary TB: since the compound is already covered by 'ekapade', the separate mention of samāsa is by the maxim of 'go' and 'balīvarda' (gobalīvardanyāya). Recorded.
translator TB's gobalīvarda explanation of the separate mention of samāsa differs from BM and from the NSP footnote (sk.2229.n1), for whom 'ekapada' means an unbroken word and so does not cover the compound. The English 'within a single word (ekapada)' is neutral between them.
commentary BM: 'arthanirdeśaḥ' is the statement of meanings in the list of roots (dhātupāṭha), as in 'bhū sattāyām'; 'upalakṣaṇa' means a mere illustration. The Bhāṣya on 'cuṭū' says Pāṇini read some roots with meanings and some without; the Bhāṣya's 'roots too have several meanings' shows that usage decides; the statement of meanings for all roots is modern (ādhunika), so 'ṣidha gatyām' is not Pāṇinian, 'gatau' being taken up in 'sedhater gatau'. Why not take bhavati in 'yāgāt svargo bhavati' by secondary meaning (lakṣaṇā)? Because the usage is abundant. Followed for '[in the list of roots, as in bhū sattāyām]' in k1; the rest recorded.
commentary TB on 'upalakṣaṇam': even Bhīmasena, who made the statements of meaning such as 'sattā', agrees, as the 'eva' in 'kurda khurda gurda guda krīḍāyām eva' shows; 'gatau' in 'sedhater gatau' also fits only if 'ṣidha gatyām' and the like are indicative. Recorded.
commentary BM on 'upasargās tu': since the meaning 'arise' and the like is understood from bhū even without an upasarga, the upasargas used in udbhavati and the like are only manifesters (dyotaka), not expressers (vācaka). BM glosses: prabhava — shining forth, origin, or power; parābhava — defeat; saṃbhava — possibility; anubhava — enjoyment; abhibhava — injury; udbhava — origin; paribhava — contempt. On the verse: prahāra — a blow with a whip and the like; āhāra — eating; saṃhāra — killing; vihāra — sport; parihāra — giving up. 'iti bhūdhātuprakriyā' closes the treatment of bhū. Followed for 'make manifest (dyotaka)' and for the glosses in the verse; the glosses of the verbs are recorded, not added to k1.
commentary TB on 'utpadyata ityādyarthāt': thus, since the meaning 'arise' is understood even without an upasarga, the upasarga used in udbhavati and the like is only a manifester (dyotaka), not an expresser (vācaka). On the verse, TB cites Amara's list of ālāpa, pralāpa, anulāpa, vilāpa, vipralāpa, saṃlāpa, supralāpa, apalāpa as showing the same. Followed (agrees with BM).
commentary BM on 'edha vṛddhau': the six modifications of being are: it is born, exists, transforms, grows, declines, perishes; growth (vṛddhi) is the fourth, increase. 'katthantāḥ' means [the roots] up to 'kattha ślāghāyām' ('kattha ślāghāyām ity antāḥ'). 'anudātteta': hence these take only ātmanepada. BM then sets up edhate: laṭ in the sense of the kartṛ, ta for the prathama-puruṣa singular ātmanepada, śap, giving edha + ta. Followed for 'up to kattha' and the bracketed '[from edha]', '[kattha ślāghāyām]' in k1.
textual NSP footnotes on this unit are filed under sk.2229.n1 (NSP printed p. 345 = scan page-0355). Footnote 1, on 'ekapade': 'ekapada' denotes an unbroken word, unbrokenness being having a latter part that is not a pada; hence the mention of samāsa has its use; hence in 'agre agre' and the like, even with doubling of the word, saṃhitā is not obligatory. Footnote 2, on 'upasargās tu': by 'tu' it is suggested that upasargas are only manifesters (dyotaka), while nipātas are either manifesters or expressers (vācaka).
textual Collation (.work/collate-p44/batch04.md): SK 2232 is clean against the print (NSP printed pp. 344–345 = scan pages 0354–0355), including the closing line '2 edha vṛddhau. katthantāḥ ṣaṭtriṃśad anudāttetaḥ'. The verse numbers '1' after both verses are as transmitted.
translator In sutra_en, the bracket '[ṇ in place of the n of ni after a cause standing in an upasarga — as in SK 2285 —]' is taken from Bhaṭṭoji's own gloss; neither commentator names the sūtras from which 'neḥ', 'upasargāt' and 'ṇaḥ' are carried, and the reference to SK 2285 is the translator's. 'a cause [of ṇ]' renders 'nimitta' (the r or ṣ in the upasarga, as in the ṇatva rules generally); the specification is the translator's. The glosses of yāgāt svargo bhavati and of the five nouns in the second verse are the translator's, the latter following BM.

SK 2233 · A 3.4.79V

टित आत्मनेपदानां टेरे ॥ २२३३ ॥

ṭita ātmanepadānāṃ ṭere

ṭita ātmanepadānāṃ ṭer e — In place of the ṭi of the ātmanepada [substitutes, i.e. the taṅ endings only, not āna] of a ṭ-marked [lakāra (lasya — by adhikāra from lasya, SK 2153)], e is substituted.

Rule. In a lakāra marked with ṭ, such as laṭ, the ṭi of each ātmanepada ending becomes e. The ṭi of a unit is its last vowel with whatever follows it. The heading lasya (SK 2153) is in force.

Example.

edh + laṭ → the ātmanepada third person singular ending → edh + ta

→ śap (SK 2167) → edha + ta

→ the ṭi of ta is its a → e → edhate "he grows".

One of Bhaṭṭoji's commentators notes that in ta the single a is both the last vowel and all that follows it, so it is the ṭi.

Applies when / blocked by. "Ātmanepada" here means the tiṅ endings of the ātmanepada only (the taṅ set). It does not include the participle affix āna. So pacamānaḥ "cooking" and yajamānaḥ "sacrificing" keep their a. Bhaṭṭoji's commentators both say so.

Watch out. The rule needs a ṭ-marked lakāra. Laṅ has no ṭ, so the laṅ endings of edh keep their vowel: aidhata (SK 2254), not *\aidhate.

Siddhānta-kaumudī

टितो लस्यात्मनेपदानां टेरेत्वं स्यात् । एधते ॥

In place of the ṭi of the ātmanepada [substitutes, i.e. the taṅ endings only, not āna] of a ṭ-marked la [— lasya by adhikāra, SK 2153 —], e is to come. [edh, laṭ, prathama-puruṣa singular: edh + śap + ta → edha + ta → by this rule, the ṭi a of ta → e:] edhate.

Tattvabodhinī

NSP p. 355

—टित आत्मने—। ननु शानचोऽपि लस्थानिकात्मनेपद-त्वात्पचमानो यजमान इत्यत्र टेरेत्वेन भवितव्यमिति चेत् । अत्राहुः । प्रकृतैस्तिबादिभिरात्मनेपदानां विशेषणान्न दोषः । एवं च ‘टितस्तङां टेरे’ इत्येवं वक्तुमुचितमिति

Bālamanoramā

टित आत्मनेपदानां {टे}रे - टित आत्म । टेः - ए इति च्छेदः । लस्येत्यधिकृतं । तदाह — टितो लस्येति ।आदेशाना॑मिति शेषः । अत्रात्मनेपदशब्देन तङेव गृह्रते नत्वानोऽपि । तेन पचमानो यजमान इत्यादावेत्वं नेति भाष्ये स्पष्टम् । एधत इति । अत्र तकारादकारस्य व्यपदेशिवद्भावेनान्त्यादित्वेन टित्त्वादेत्वम् । अथ लटः प्रथमपुरुषद्विवचने आतामित्यादेशेटित आत्मनेपदाना॑मिति आम एत्वे, शपि एध — आते इति स्थिते ङित्कार्यं वक्ष्यन्ङित्त्वमाह — सार्वधातुकमपित् । 'गाङ्कुटादिभ्य' इत्यतो ङिदित्यनुवर्तते । अङितो ङित्त्वं वास्तवं न संभवतीति ङिद्वदिति लभ्यते । तदाह — ङिद्वदिति ।

translator notes

commentary BM: the split is 'ṭeḥ' + 'e'; 'lasya' is the heading in force (adhikṛta), hence the kaumudī's 'ṭito lasya'; 'ādeśānām' ('of the substitutes') is to be supplied (śeṣa). Followed: 'lasya' marked as adhikāra and '[substitutes]' supplied in sutra_en and k1.
commentary BM: 'ātmanepada' here takes in only taṅ, not āna as well, so there is no e in pacamāno yajamānaḥ, as is clear in the Bhāṣya. Followed: the bracket '[substitutes, i.e. the taṅ endings only, not āna]' in sutra_en and k1.
commentary TB: objection — śānac is also an ātmanepada substituting for la, so pacamānaḥ, yajamānaḥ should get e; answer — 'ātmanepadānām' is qualified by the tip-series under discussion, so there is no fault; hence it would have been proper to word the sūtra 'ṭitas taṅāṃ ṭer e'. Agrees with BM in result (no e for āna); followed in the same bracket.
commentary BM on 'edhate': the a after t is, by vyapadeśivadbhāva, both last and first, hence the ṭi, and gets e because the lakāra is ṭ-marked. BM's preceding stage (at the end of sk.2232.b1) is edh, laṭ in the agent, ta as ātmanepada prathama-puruṣa singular, śap: 'edhata'. Followed for the bracketed derivation in k1.
textual Collation (.work/collate-p44/batch04.md; NSP p. 345, scan page-0355): clean; the raw OCR of that page drops the text of SK 2233–2234 up to '…dhātukaṃ ṅidvat syāt'. The tail of sk.2233.b1, from 'atha laṭaḥ prathamapuruṣadvivacane…' ('sārvadhātukam apit', 'gāṅkuṭādibhyaḥ… ṅid anuvartate', 'ṅidvat'), is BM on SK 2234, which has no BM block of its own; no TB on SK 2234 is printed.

SK 2234 · A 1.2.4ङित्त्वातिदेशः

सार्वधातुकमपित् ॥ २२३४ ॥

sārvadhātukamapit

sārvadhātukam apit — A sārvadhātuka [affix] that is not pit is [ṅit — 'ṅit' carried forward (anuvṛtti) from gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461) — that is,] treated as ṅit (ṅidvat).

Rule. A sārvadhātuka affix that is not pit (not marked with p) is treated as ṅit (ṅidvat). "Ṅit" is carried from SK 2461. The endings tip, sip and mip carry the marker p; the others do not.

Example.

edh + ātām (third person dual) → śap → edha + ātām

→ the ṭi ām becomes e (SK 2233) → edha + āte

→ āte is sārvadhātuka and not pit → treated as ṅit.

SK 2235 now acts on it.

Applies when / blocked by. One of Bhaṭṭoji's commentators explains "treated as". A non-ṅit cannot really be ṅit. So the rule makes it "like a ṅit".

Watch out. The rule is for sārvadhātuka affixes only. The liṭ endings are ārdhadhātuka (SK 2172), so this rule does not make them ṅit. Liṭ has its own rule (SK 2242).

Siddhānta-kaumudī

अपित्सार्वधातुकं ङिद्वत्स्यात् ॥

A sārvadhātuka [affix] that is not pit (apit) is treated as ṅit (ṅidvat) [— 'ṅit' being carried forward (anuvṛtti) from gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461)].

translator notes

commentary BM, printed at the tail of sk.2233.b1 (sk2234 has no BM block of its own): with edha + āte standing after ām has become e [by SK 2233] and śap has come, Bhaṭṭoji, about to state a ṅit-operation, states ṅit-hood. 'ṅit' is carried forward (anuvartate) from 'gāṅkuṭādibhyaḥ…'; since a non-ṅit cannot really be ṅit, 'ṅidvat' (like a ṅit) is obtained. Followed for the bracketed anuvṛtti in sutra_en and k1 and for 'treated as ṅit (ṅidvat)'.
textual There is no Tattvabodhinī on this sūtra: on NSP printed p. 345 (scan page-0355) the TB passes directly from 'ṭita ātmane…' (SK 2233) to 'thāsaḥ se' (SK 2236), and no TB on SK 2234 is filed under any neighbouring unit. Collation (.work/collate-p44/batch04.md): SK 2234 is clean against the print (NSP printed p. 345).

SK 2235 · A 7.2.81V

आतो ङितः ॥ २२३५ ॥

āto ṅitaḥ

āto ṅitaḥ — [After a short a (ataḥ, a fifth-case word carried forward (anuvṛtti) from ato yeyaḥ, SK 2212)], iy [(iyaḥ, a first-case word carried forward from the same)] replaces the ā [that is a part (avayava)] of a ṅit [affix].

Rule. After a short a, the ā of a ṅit affix is replaced by iy. "After short a" and "iy" are carried from SK 2212.

Example.

edha + āte → āte counts as ṅit (SK 2234) → its ā after short a → iy

→ edha + iy + te → a + i gives e (SK 69) → edhey + te

→ y is lost before a consonant (SK 873) → edhete "the two grow".

The plural:

edh + jha → śap → edha + jha → jh becomes ant (SK 2169) → edha + anta

→ a + a gives the later a (pararūpa) → edhanta → the ṭi a becomes e → edhante "they grow".

Watch out. Only the ā is replaced, not the whole ending. The te of āte stays.

Siddhānta-kaumudī

अतः परस्य ङितामाकारस्य इय् स्यात् । एधेते । एधन्ते ॥

In place of the ā, [a part (avayava)] of ṅit [affixes], that comes after a [short] a, iy is to be substituted. edhete [laṭ, prathama-puruṣa dual]. edhante [plural].

Bālamanoramā

आतो ङितः - आतो ङितः । ङित इत्यवयवषष्ठी । 'अतो येय' इत्यस्मादत इति पञ्चम्यन्तम्, इय इति प्रथमान्तं चानुवर्तते । यकारादकार उच्चारणार्थः । तदाह — अतः परस्येति । 'ङिता॑मित्यनन्तरम्'अवयवस्ये॑ति शेषः । एधेते इति । एध — आते इति स्थिते, आकारस्य इय्, '#आद्गुणः', लोपो व्योर्वलीति यकारलोप इति भावः । एधन्त इति । लटः प्रथमपुरुषबहुवचने झादेशे परे शपि झकारस्य अन्तादेशे, पररूपे, टेरेत्वमिति भावः । अथ लटो मध्यमपुरुषैकवचने थासादेशे कृते टित आत्मनेपदाना॑मित्येत्वे प्राप्ते —

translator notes

commentary BM: 'ṅitaḥ' is a sixth-case of the member (avayavaṣaṣṭhī); from ato yeyaḥ (SK 2212) 'ataḥ' as a fifth-case word and 'iyaḥ' as a first-case word are carried forward (anuvṛtti); the a after the y [of 'iya'] is for pronunciation; after 'ṅitām' in the kaumudī 'avayavasya' ('of the member') is to be supplied (śeṣa). Followed: the carried-forward items and '[that is a part (avayava)]' in sutra_en and k1.
commentary BM on edhete and edhante: our source reads, at the stage 'edha — āte', 'ā is replaced by iñ [so our source, for iy], ād guṇaḥ, in the substitution anta, pararūpa, e for the ṭi', which runs two derivations together: a line has been lost in our OCR. The Wikisource BM witness (uttara-1/0044) reads it whole: edhete — iy in place of the ā, ād guṇaḥ, and loss of the y by lopo vyor vali; edhante — laṭ prathama-puruṣa plural, jh as substitute, śap, anta in place of the jh (jho 'ntaḥ), pararūpa, and e in place of the ṭi. BM then leads into SK 2236 (the thās-substitute in the laṭ madhyama-puruṣa singular). Recorded; the kaumudī gives the forms only.
textual No TB is printed on this sūtra (NSP p. 345, scan page-0355: the TB passes from 'ṭita ātmane…' to 'thāsaḥ se'). Collation (.work/collate-p44/batch04.md): clean.
translator The paradigm labels are the translator's. Bhaṭṭoji gives no derivation of edhete or edhante here.

SK 2236 · A 3.4.80V

थासस्से ॥ २२३६ ॥

thāsasse

thāsas se — In place of thās [of a lakāra that is ṭit — 'ṭitaḥ' carried forward (anuvṛtti) from ṭita ātmanepadānāṃ ṭer e (SK 2233); 'lasya', the heading (adhikāra) from SK 2153], se comes.

Rule. In a ṭ-marked lakāra, the ending thās is replaced by se. "Ṭ-marked" is carried from SK 2233.

Example.

edha + thās (second person singular) → se → edhase "you grow".

The second person dual and plural: edhethe (from āthām, as edhete) and edhadhve (from dhvam).

The first person singular:

edha + iṭ → the ṭi of iṭ becomes e (SK 2233) → edha + e

→ vṛddhi (a + e → ai) would come

→ SK 191 (ato guṇe) gives the later vowel instead → edhe "I grow".

Also edhāvahe, edhāmahe, with the a lengthened before v, m (SK 2170).

The full laṭ: edhate, edhete, edhante; edhase, edhethe, edhadhve; edhe, edhāvahe, edhāmahe.

Watch out. In edhe, a + e does not give ai. SK 191 blocks the vṛddhi here, and the e alone remains.

Siddhānta-kaumudī

टितो लस्य थासः से स्यात् । एधसे । एधेथे । एधध्वे । अतो गुणे SK 191 । एधे । एधावहे । एधामहे ॥

In place of thās of a lakāra that is ṭit [— 'ṭitaḥ' carried forward (anuvṛtti) from SK 2233; 'lasya', the heading (adhikāra) from SK 2153 —] se is to come.

edhase, edhethe, edhadhve [laṭ, madhyama-puruṣa: singular, dual, plural].

[In edha + e, with e in place of iṭ, vṛddhi (vṛddhir eci) obtains, setting aside ād guṇaḥ;] by ato guṇe (SK 191) [the latter vowel alone is substituted (pararūpa)]: edhe. edhāvahe, edhāmahe [laṭ, uttama-puruṣa: singular, dual, plural].

Tattvabodhinī

NSP p. 355–356

—थासः से । एकारोच्चारणं ज्ञापनार्थमिति ‘लिटस्तज्जयोः—’ इत्यत्र स्फुटीभविष्यति ॥—अतो गुणे इति । इद एत्वे कृते आहुणं वाधिला वृद्धौ प्राप्तायामनेन पररूपमित्यर्थः ॥—इजाद्वेश्च—। ‘धातोरेकाचः—’ इत्यतो धातुग्रहणं ‘कास्प्रत्ययात्—’ इत्यतः आम् लिटीति चानुवर्तत इत्याह—इजाद्वियों धातुरित्यादि । गुरुमान् किम् । इयेष । ऋच्छेस्त्वानच्छं

Bālamanoramā

थासस्से - थासः से । 'से' इति लुप्तप्रथमाकम् । एधस इति । थासि शपि थासः सेभावः । एधेथे इति । लटो मध्यमपुरुषदिवचने आथामादेशे शपि आम एत्वे आकारस्य इयादेशे गुणे यलोप इति भावः । एधध्व इति । लटो मध्यमपुरुषबहुवचने ध्वमादेशे शपि टेरेत्वे रूपम् । लट उत्तमपुरुषैकवचने इडादेशे एत्वे शपि एध ए इति स्थिते प्रक्रियां दर्शयति — अतो गुणे इति ।अतो गुणे॑इति पररूपे वृद्ध्यपवादे कृते सति 'एधे' इति रूपमित्यर्थः । एधावहे इति । लट उत्तमपुरुषबहुवचने वहीत्यादेशे टेरेत्वे शपि अतो दीर्घः । एधमह इति । लट उत्तमपुरुषबहुवचने महीत्यादेशे टेरेत्वे शपि अतो दीर्घः । महिङिति ङकारस्तङ्प्रत्ययार्थः । इति लट्प्रक्रिया ।

Footnotes (NSP 1915 ed.)

NSP p. 356 १ ज्ञापकादिति—ननु मित्वादन्त्यादचः परत्वसामर्थ्यादसंजातविरोधन्यायेनात्र सवर्णदीर्घशधोऽरित्वति चेन्मैवम्, प्रधानसवर्ण-दीर्घशधोपेक्षया इत्संजावाधस्योच्चित्यात् । २ अनन्वितार्थस्यादिति—संपदेहि सिद्धवस्तुनो योग्यरूपान्तरापत्तिरूपार्थकत्वादिति भावः । ३ न तङिति—इदमुपलक्षणं कानचोऽपि ।

translator notes

commentary BM: the sūtra is 'thāsaḥ se'; 'se' is a word whose first-case ending has been elided (luptaprathamāka). Followed: 'se' is rendered as the substitute.
commentary BM gives the derivations the kaumudī leaves implicit. edhase: thās after śap, and se in place of thās. edhethe: laṭ madhyama-puruṣa dual āthām, śap, e in place of ā[m] (ṭer e, SK 2233), iy in place of the ā (āto ṅitaḥ, SK 2235), guṇa, and loss of y. edhadhve: laṭ madhyama-puruṣa plural dhvam, śap, e in place of the ṭi. For the uttama-puruṣa singular, iṭ as substitute, e in its place, śap, giving the position edha + e; then pararūpa by ato guṇe, an exception (apavāda) to vṛddhi, gives edhe. edhāvahe, edhāmahe: vahi, mahi, e in place of the ṭi, śap, and lengthening by ato dīrgho yañi. The ṅ of mahiṅ is for the sake of the pratyāhāra taṅ. BM closes: 'thus the derivation of laṭ'. Followed for the bracket before 'by ato guṇe' (the position edha + e and vṛddhi being set aside) and for the person/number labels; the other steps are not supplied in the English, since the kaumudī gives only the forms.
commentary TB on 'ato guṇe': when e has replaced iṭ, vṛddhi obtains, having set aside ād guṇaḥ, and by this [rule, ato guṇe] pararūpa [comes]. Followed (agrees with BM) for the bracket before 'by ato guṇe'. TB on the sūtra: the pronunciation of e [in 'se'] is for the sake of an indication (jñāpana), which will become clear under 'liṭas tajhayoḥ…'. Recorded; it does not affect the English.
textual sk.2236.t1, from '—ijādveśca—' (OCR for 'ijādeś ca') to its end, is TB on SK 2237 (ijādeś ca gurumato 'nṛcchaḥ), which has no TB block of its own. The NSP footnotes filed as sk.2236.n1 (printed p. 346, scan page-0356) belong to SK 2237, 2239 and 2240 (see .work/sk-run/p44-notes.md). Collation (.work/collate-p44/batch04.md): SK 2236 is clean against the print (printed pp. 345–346, scans page-0355–0356).
translator The kaumudī itself supplies 'ṭito lasya'; naming SK 2233 as the source of 'ṭitaḥ' and SK 2153 as the heading is the translator's; neither commentator names them here. The person/number labels in brackets follow BM's derivations.

SK 2237 · A 3.1.36V

इजादेश्च गुरुमतोऽनृच्छः ॥ २२३७ ॥

ijādeśca gurumato'nṛcchaḥ

ijādeś ca gurumato 'nṛcchaḥ — And after [a dhātu — 'dhātoḥ' carried forward (anuvṛtti) from dhātor ekāco halādeḥ…, SK 2629] that begins with an ic and contains a heavy (guru) [vowel], other than ṛcch, [ām occurs in liṭ — 'ām' and 'liṭi' carried forward (anuvṛtti) from kāspratyayād ām amantre liṭi, SK 2306].

Rule. A root that begins with an ic vowel and contains a heavy (guru) vowel takes ām in liṭ. The root ṛcch is excepted. The ic vowels are all the vowels except a and ā. "Root" is carried from SK 2629, and "ām in liṭ" from SK 2306.

Example.

edh + liṭ → edh begins with e, an ic vowel; e is long, so heavy

→ ām after the root → edh + ām + liṭ.

SK 2238 continues.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives the counter-examples. Why "heavy"? iyeṣa "he wished": iṣ has no heavy vowel, so it doubles instead. Why "not ṛcch"? Ṛcch begins with ṛ, an ic vowel, and its ṛ is heavy because the cluster cch follows. So it would take ām. The exception makes it double instead: ānarccha.

Watch out. The m of ām is not a marker. Bhaṭṭoji proves it from the roots ās and kās, which also take ām (SK 2324, SK 2306). If m were a marker, ām would go after the root's last vowel (SK 37). Then ā + ā would merge, leaving just ās, kās. Teaching ām for them would be pointless. So the m is heard: edhām.

Siddhānta-kaumudī

इजादिर्यो धातुर्गुरुमानृच्छत्यन्यस्तत आम् स्याल्लिटि । आमो मकारस्य नेत्त्वम् । आस्कासोरामूविधानाज्ज्ञापकात् ॥

After a dhātu [dhātu carried forward (anuvṛtti) from SK 2629] which begins with an ic, contains a heavy (guru) [vowel], and is other than ṛcch, ām occurs in liṭ [ām and liṭi carried forward (anuvṛtti) from SK 2306].

The m of ām is not an it. [This is known] from the indicator (jñāpaka) that ām is prescribed after ās and kās.

Bālamanoramā

इजादेश्च गुरुमतोऽनृच्छः - इजादेश्च । नञ ऋच्छ इत्यनेन समासेऽनृच्छ इत्यस्मात्पञ्चमी । 'धातोरेकाच' इत्यतो धातोरित्यनुवर्तते ।कास्प्रत्यया॑दित्यत आमिति,लिटीति चानुवर्तते तदाह — इजादिरित्यादिना । आस्कासोरिति ।कास्प्रत्ययादाममन्त्रे लिटी॑ति ,दयायासश्चे॑ति च कास्धातोः, आस्धातोश्चलिटि आम्विहितः । तत्र मकारस्य इत्संज्ञकत्वे 'मिदचोऽन्त्यात्पर' इति आकारादाकारान्तरं स्यात् । ततश्च सवर्णदीर्घे कृते कास् आस् इत्येव भवतीति आम्विधिरनर्थकः स्यात् । अत आमो मकारस्य नेत्संज्ञेति विज्ञायत इत्यर्थः । तथा च एध् आम् ल इति स्थिते —

translator notes

commentary BM: 'anṛcchaḥ' is a fifth-case word (pañcamyanta) from the compound of nañ with 'ṛccha'. 'dhātoḥ' is carried forward (anuvartate) from dhātor ekācaḥ…, and 'ām' and 'liṭi' from kāspratyayād ām amantre liṭi; hence Bhaṭṭoji's 'ijādir yo dhātuḥ…'. Followed in sutra_en and k1.
commentary TB, printed at the tail of sk.2236.t1 (pratīka OCR'd 'ijādveś ca'): 'dhātu' is carried forward from dhātor ekācaḥ…, 'ām' and 'liṭi' from kāspratyayāt…; counter-examples: 'gurumān' — why? iyeṣa [iṣ has no heavy vowel]; and ṛcch gives ānarccha. Agrees with BM; followed. The counter-examples are not in the kaumudī and are not added to k1.
commentary BM on 'āskāsoḥ': ām is prescribed in liṭ for the root kās by kāspratyayād ām amantre liṭi (SK 2306) and for the root ās by dayāyāsaś ca (SK 2324). If the m of ām were an it, midaco 'ntyāt paraḥ (SK 37) would place the ā after the final vowel of the root; then, with lengthening of like vowels (savarṇadīrgha), just kās, ās would result and the prescription of ām would be pointless. So the m of ām is understood not to be an it. The derivation then continues from 'edh ām l'. Followed: 'jñāpaka' is rendered as the indicator that m is not an it.
textual Collation (.work/collate-p44/batch04.md; NSP p. 346, scan page-0356): our 'āskāsor āmūvidhānāj jñāpakāt' has a ū-sign where the print has a virāma: print 'āskāsor āmvidhānāj jñāpakāt'. The English follows the print. Rest of the unit clean.
textual NSP footnote, printed under sk.2236.n1 (fn 1, NSP p. 346, scan page-0356), belongs here, on 'jñāpakāt': 'Objection: since [ām] has m as it, let the point (sāmarthya) of its standing after the last ac block savarṇadīrgha here, by the maxim of what has not yet come into conflict (asaṃjātavirodhanyāya). Not so: blocking the it-designation is more fitting than blocking the principal savarṇadīrgha.' (OCR-garbled in places.) Footnotes 2 and 3 there belong to SK 2239 and SK 2240.

SK 2238 · A 2.4.81V

आमः ॥ २२३८ ॥

āmaḥ

āmaḥ — After ām, luk ['luk' carried forward (anuvṛtti) from ṇyakṣatriyārṣañito yūni luganiñoḥ, SK 1276] takes place [of what follows — the l-affix, as the kaumudī's gloss says; BM first names 'leḥ' as carried forward from mantre ghasahvara…, SK 3402, but concludes that it need not be carried forward, since by elimination (pariśeṣa) only the l-affix is left for the luk, and that the kaumudī's 'leḥ' only makes the sense explicit (spaṣṭārtham); TB sets 'leḥ' aside as the Kāśikā's].

Rule. After ām, the l-affix undergoes luk. So the liṭ that caused ām disappears. "Luk" is carried from SK 1276.

Example.

edh + ām + liṭ → luk of the liṭ after ām → edhām.

SK 2239 adds the helping verb, which carries the liṭ.

Applies when / blocked by. Bhaṭṭoji glosses "the l-affix after ām". Whether that word must be carried into the sūtra, scholars discuss this. Bhaṭṭoji's commentators agree that nothing but the l-affix is left for the rule to remove.

Watch out. One of Bhaṭṭoji's commentators adds that edhām counts as a pada, a finished word. It is treated as ending in a case-ending that has itself been removed.

Siddhānta-kaumudī

आमः परस्य लेर्लुक् स्यात् ॥

Luk (elision) of the l-affix (leḥ) that follows ām takes place.

Tattvabodhinī

NSP p. 356

—आमः । ‘लक्षणप्रतिपदोक्त’ परिभाषया ‘प्रत्ययग्रहण’-परिभाषया च नेह । आम । आमतुः ॥—परस्य लुगिति । ‘मन्त्रे घस—’ इति सूत्राल्लेखनुवर्त्य ‘लेङ्कं’ इति काशिकादौ व्याख्यातं तदत्रोपेक्षितं व्यावर्त्यालाभात् । तिङायपवादलाल्लावस्थायामेवायं लुक् । तेन आमन्तस्यातिङन्तलाद्वेव-दत्तादिपदात्परत्वेऽपि ‘तिङ्कतिङः’ इति न निघातः । आमन्तात्परस्य निघातश्च तिङन्तस्येत्यर्थः । न चातिङन्तत्वे पदला-भावादामन्तात्परस्य निघातो न सिद्ध्यतीति शङ्काम् । लिटः कित्वात्प्रत्ययलक्षणेन कृदन्ततया प्रातिपदिकत्वे सोरुत्पत्ता-वामन्तस्याव्ययलात्सुपो लुक्यपि प्रत्ययलक्षणेन सुवन्ततया पदलात्

Bālamanoramā

आमः - आमः ।मन्त्रे घसह्वरे॑त्यतो लेरिति,ण्यक्षत्रियार्षञित॑ इत्यतो लुगिति चानुवर्तते । तदाह — आमः परस्य लेरिति । अत्रेदमवधेयम् — 'कृन्मेजन्त' इत्यत्र कृद्यो मान्तस्तदव्ययमिति व्याख्याने एधामित्यादि नाऽव्ययं , लिट एव कृत्त्वात्, तस्य च मान्तत्वाऽभावात् । तथा च प्रत्ययलक्षणेन कृदन्तत्वात्प्रातपदिकत्वे स्वाद्युत्पत्तौ 'आम' इति लुक् । लेरित तु नानुवर्तते ।मान्तं कृदन्तमव्यय॑मिति व्याख्याने तु प्रत्ययलक्षणेन कृदन्तत्वादेधामिति मान्तमव्ययम् । ततः सुबुत्पत्तावव्ययादाप्सुप इति लुक् । 'आम' इत्यनेन तु परिशेषाल्लेरेव लुक्सिद्धेर्लेरितिनानुवर्तनीयम् ।आमः परस्य ले॑रिति विवरणवाक्ये तु लेरिति स्पष्टार्थमेव । एवं च एधामित्यव्ययं न वेति पक्षद्वयम्, उभयथापि सुबन्तं पदमिति भाष्ये स्पष्टम् ।

translator notes

commentary BM: 'leḥ' is carried forward (anuvartate) from mantre ghasahvara…, and 'luk' from ṇyakṣatriyārṣañitaḥ…; hence Bhaṭṭoji's 'āmaḥ parasya leḥ'. BM then weighs two readings of kṛn mejantaḥ (SK 449). (1) If it means 'a kṛt that ends in m is avyaya', edhām and the like are not avyaya, since only the liṭ is the kṛt and it does not end in m; then, being kṛdanta by pratyayalakṣaṇa, the form is a prātipadika, sup arise, and their luk is by 'āmaḥ' itself — on this view 'leḥ' is not carried forward. (2) If it means 'what ends in m and is kṛdanta is avyaya', edhām is an avyaya ending in m, and the sup that arise are elided by avyayād āpsupaḥ (SK 452); then 'āmaḥ' by elimination (pariśeṣa) elides only the l-affix, so 'leḥ' need not be carried forward, and in Bhaṭṭoji's gloss 'āmaḥ parasya leḥ' the word 'leḥ' is only for clarity (spaṣṭārtham). Whether edhām is avyaya is thus two-sided, but on either view it is a pada ending in sup, as the Bhāṣya makes clear. Followed for 'leḥ' as the l-affix and for the bracketed anuvṛtti of 'luk'; sutra_en follows BM's conclusion that 'leḥ' is not carried forward, the kaumudī's 'leḥ' being clarificatory.
commentary TB: by the paribhāṣās 'lakṣaṇapratipadoktayoḥ…' and 'pratyayagrahaṇe…' the rule does not apply to the liṭ forms of the root am (āma, āmatuḥ; so the print, scan page-0356, where our OCR has 'āmasuḥ'). On '[āmaḥ] parasya luk': the Kāśikā and others carry 'leḥ' forward from 'mantre ghasa…' and explain 'leḥ luk'; that is set aside here (tad atropekṣitam), there being nothing for it to exclude (vyāvartyālābhāt). Because it is an exception (apavāda) to the tiṅ substitutes and the rest, this luk takes place at the stage of the l-affix itself (lāvasthāyām eva); so the ām-form is not a tiṅanta, and after it the tiṅanta [the anuprayoga] loses its accent (nighāta), while 'tiṅ atiṅaḥ' does not make the ām-form lose its accent after a word such as devadatta; the ām-form is a pada, being subanta by pratyayalakṣaṇa after its sup is elided. Recorded: TB's own text of the kaumudī is 'āmaḥ parasya luk', without 'leḥ' (see the textual note); the English keeps our reading with 'leḥ', which both commentators treat as not strictly needed.
textual The 1915 print reads 'āmaḥ parasya luk syāt' without 'leḥ' (NSP p. 346, scan page-0356; batch-4 collation, .work/collate-p44/batch04.md, class V). Our text 'āmaḥ parasya ler luk syāt' agrees with Wikisource and with BM's gloss ('āmaḥ parasya leḥ'); TB, printed with the NSP text, calls 'leḥ luk' the Kāśikā's wording and sets it aside. Transmitted reading kept; mūla variant for Ajai.

SK 2239 · A 3.1.40V

कृञ् चानुप्रयुज्यते लिटि ॥ २२३९ ॥

kṛñ cānuprayujyate liṭi

kṛñ cānuprayujyate liṭi — And [after what ends in ām — 'ām' carried forward (anuvṛtti) from kāspratyayād ām amantre liṭi (SK 2306) and turned into the fifth case (pañcamī)], kṛñ followed by liṭ is subsequently employed (anuprayujyate).

Rule. After a form ending in ām, kṛ, bhū and as, followed by liṭ, are applied after it. This is anuprayoga, "after-application". Bhaṭṭoji's commentators add that the helping verb comes immediately after. It may not come before, and nothing may stand between.

Example.

edhām → kṛ "to do" with liṭ is applied after → edhām + kṛ + liṭ.

SK 2240 fixes its pada; SK 2241–2245 make edhāṃcakre.

Applies when / blocked by. How does kṛñ mean three roots? Bhaṭṭoji reasons from SK 2240. That rule names kṛñ to mark it off from other helping verbs. If kṛ were the only one, naming it there would be pointless. So kṛñ here is a pratyāhāra, a short name for a series. It runs from kṛ in SK 2117 (kṛbhvastiyoge) to the ñ of SK 2129. That takes in kṛ, bhū and as.

Sampadi "to become" also falls inside that series. It is not used, Bhaṭṭoji says, because its meaning cannot be joined with the base. The three helping verbs mean action in general. The base of ām means a particular action. The two meanings are construed as one and the same (abhedānvaya): "an action, namely growing".

Watch out. Nothing may stand between the ām form and its helping verb. Bhaṭṭoji's commentators call a usage like taṃ pātayāṃ prathamam āsa papāta paścāt an error. There prathamam stands between pātayām and āsa.

Siddhānta-kaumudī

आमन्ताल्लिट्पराः कृभ्वस्तयोऽनुप्रयुज्यन्ते । आम्प्रत्ययवत्कृञोऽनुप्रयोगस्य SK 2240 इति सूत्रे कृञ्ग्रहणसामर्थ्यादनुप्रयोगोऽन्यस्यापीति ज्ञायते । तेन कृभ्वस्तियोगे SK 2117 इत्यतः कृञो द्वितीय - SK 2129 इति ञकारेण प्रत्याहाराश्रयणात्कृभ्वस्तिलाभः । तेषां क्रियासामान्यवाचित्वादाम्प्रकृतीनां विशेषवाचित्वात्तदर्थयोरभेदान्वयः । संपदिस्तु प्रत्याहारेऽन्तर्भूतोऽप्यनन्वितार्थत्वान्न प्रयुज्यते । कृञस्तु क्रियाफले परगामिनि परस्मैपदे प्राप्ते ॥

After [a root] ending in ām [— 'ām' carried forward (anuvṛtti) from kāspratyayād ām amantre liṭi (SK 2306), turned into the fifth case —], kṛ, bhū and as, followed by liṭ, are subsequently employed (anuprayujyante) [— that is, immediately after it, neither reversed in order nor separated from it].

From the mention of kṛñ in the sūtra āmpratyayavat kṛño 'nuprayogasya (SK 2240) [— pointless if kṛñ alone were subsequently employed —] it is known that there is subsequent employment (anuprayoga) of another [root] too. Accordingly, since a pratyāhāra is taken from [kṛ in] kṛbhvastiyoge (SK 2117) up to the ñ in kṛño dvitīya… (SK 2129), kṛ, bhū and as are obtained.

Since these [three] denote action in general (kriyāsāmānya), and the bases of ām (āmprakṛti) denote particular [actions], their two meanings are construed as non-different (abhedānvaya). sampadi, however, though included in the pratyāhāra, is not employed, because its meaning cannot be construed [in that way with the meaning of the base of ām].

But in the case of kṛñ, when the fruit of the action (kriyāphala) goes to another (paragāmin), parasmaipada being applicable — [continued in SK 2240].

Tattvabodhinī

NSP p. 356

—कृञ्चानुप्रयुज्यते—। कथं तर्हि ‘तं पातयां प्रथममास पपात पश्चात्’ । ‘प्रश्नंशयां यो नहुषं चकार’ इति । प्रमाद एवायम् । न च विपरीतप्रयोगनिवृत्तिमात्रे सूत्रस्य तात्पर्यात्पश्चात्प्रयोगो व्यवहितोऽपि न दुष्यतीति वाच्यम्, आमन्तस्य विपर्यासनिवृत्त्यर्थं व्यवहितनिवृत्त्यर्थं चेति वार्तिक-विरोधात् ॥—अन्यस्यापीति । यदीह कृत्वा एक एव धातुग्रह्येत तदा धात्वन्तरस्य प्राप्त्यभावात् ‘आम्प्रत्यय-वत्—’ इति सूत्रेऽनुप्रयुज्यमानस्य कृत्वा इति विशेषणं व्यर्थं स्यादिति भावः । न चात्र ‘कृत् च—’ इति चकारेणैवाप्रयोगो-ऽन्यस्यापीति ज्ञायत इति शङ्काम् । धातोराम् स्यात् । अनुप्रयुज्यते च लिट्परः कृत् इत्यर्थसमर्पकतया तस्योपक्षीण-लात् ॥—अभेदान्वय इति । सामान्यविशेषयोरभेदान्वयो लोकसिद्ध इति भावः । एवं च एधांचक्रे एधांवभूवे इत्यादौ एककर्तृकभूतानवतनपरोक्षा वृष्ट्यभिन्ना क्रियेति तुल्यो बोधः । ननु करोतिः सकर्मकः भवतिस्त्वकर्मक इति कथमिह तुल्यतेति चेत् । अत्राहुः । यदा हि करोतिरुत्पादनार्थकः स्वातन्त्र्येण प्रयुज्यते घटं चक्रे राज्यं चकारेति तदा नियमेन सकर्मक-स्वम् । यदा तु क्रियान्तरसमानाधिकरणः करोतिः प्रयुज्यते जुहवांचकारेत्यादौ तदा यत्समानाधिकरणः करोतिस्तस्य सकर्मकलाकर्मकलाभ्यां स्वयमपि तथाभावं भजते । एवं भ्वस्त्योरप्याम्प्रकृतिसामानाधिकरण्येन क्वचित्सकर्मकत्वं बोध्यम् । अत एवानुप्रयुज्यमानाद्भवतेः सकर्मकलात्कर्मणि लिट् । तथा च माघः—‘तस्यातपत्रं विभरांवभूवे’- इति । श्री-हर्षश्च ‘तपर्तुपूर्तावपि मेदसां भरा विभावरीभिर्विभरांवभूविरे’ इति । अत्रेदमवधेयम् । जुहाव जुहवांचकार जुहवांवभूव इत्यादौ केवलो होमो गम्यते इतरत्र तु होमरूपा क्रियेति बोधः । फले तु न कश्चिद्विशेषः, घटमानय व्यघटमानयेत्यत्र यथा । एवं चाम्प्रकृत्यर्थगतिकारकसंख्यादिविशेषाभिव्यक्तिरनुप्रयोगस्य फलमिति ॥—अनन्वितेति । संपद्यर्थस्याम्प्रकृत्य-र्थस्य चाभेदान्वयो न संभवति उभयोरपि विशेषरूपलादिति भावः

Bālamanoramā

कृञ् चानुप्रयुज्यते लिटि - कृञ्चानु । 'कास्प्रत्ययादा' मित्यत आमित्यनुवृत्तं पञ्चम्या विपरिणम्यते । प्रत्ययग्रहणपरिभाषया तदन्तं गृह्रते ।लिटि परे यः कृञ् सोऽनुप्रयुज्यत इत्यन्वयः । फलितमाह — आमन्ताल्लिट्परा इति । लिट्शिरस्का इत्यर्थः । कृभ्वस्तय इति ।कृ॑ञित्यनेन कृभ्वस्तीनां ग्रहणमिति भावः । अनुप्रयुज्यन्त इति । प्रशब्दादनुशब्दाच्चाऽव्यवहिताः पश्चात्पयुज्यन्त इत्यर्थः ।विपर्यासनिवृत्त्यर्थं व्यवहितनिवृत्यर्थं चे॑ति वार्तिकाद्भाष्याच्च । एवं चतं पातयां प्रथममास पपात पश्चात्प्रभ्रंशयां यो नहुषं चकारे॑त्यादिप्रयोगाः प्रामादिका एव । धातोराम् स्यात्, कृञ्चानुप्रयुज्यत इत्युक्तसमुच्चयार्थश्चकारः । ननु कृञ एवाऽनुप्रयोगश्रवणात्कथं भ्वस्त्योरप्यनुप्रयोग इत्यत आह — आम्प्रत्ययवदित्यादिना । 'कृञ्चानुप्रयुज्यत' इत्यत्र कृञ एकस्यैवानुप्रयोगविधौ सतिआम्प्रत्यव॑दिति सूत्रे अनुप्रयुज्यमानस्येत्यस्य कृञ इति विशेषणं व्यर्थं स्यात्, धात्वन्तरस्याऽनुप्रयोगाऽप्रसक्तेः । ततश्च 'कृञ' इति विशेषणादन्यस्ाप्यनुप्रयोगो विज्ञायत इत्यर्थः । ननु कृञोऽन्यस्याऽप्यनुप्रयोगो विज्ञायतां, भ्वस्त्योरपीत्येव कुत आयातमित्यत आह — तेनेति । कृञ्ग्रहणेनेत्यर्थः । प्रत्याहाराश्रयणादिति । एतच्च भाष्ये स्पष्टम् । नन्वनुप्रयुज्यमानानां कृभ्वस्तीनामाम्प्रकृतिभूतानां च कथमन्वय इत्यत आह — तेषामित्यारभ्याभेदेनान्वय इत्यन्तेन । सामान्यविसेयोरभेदान्वयस्य न्याय्यत्वादिति भावः । कृञ इव भ्वस्त्योरपि क्रियासामान्यवाचित्वात्, धातूनामनेकार्थत्वादिति ज्ञेयम् । ननु 'कृभ्वस्तियोगे' इत्यस्य, 'कृञो द्वितीये' त्यस्य च सूत्रस्य मध्येअभिविधौ संपदा चे॑ति पठितम् । एवं च कृञ्प्रत्याहारे संपदोऽपि कुतो न ग्रहणमित्यत आह — संपदिस्त्विति । अनन्वितार्थत्वादिति । सिद्धस्य वस्तुनो रूपान्तरापत्तिः सम्पदेरर्थः । एधादिधातोस्त्वाम्प्रकृतिभूतस्य वृद्ध्यादिरर्थः । तयोरुभयोरपि विशेषरूपत्वेन सामान्यविशेषभावाऽभावेन अभेदान्वयाऽसंभवादित्यर्थः । अत एव कृभ्वस्तीनां ग्रहणमिति भाष्यं सङ्गच्छत इति भावः । ननु आम्प्रत्ययवदिति कृञ आत्मनेपदविधायकसूत्रं वक्ष्यमाणं व्यर्थं, 'स्वरितञित' इत्येव तत्सिद्धेरित्याशङ्क्याह -कृञस्त्विति ।

translator notes

commentary BM: 'ām' is carried forward (anuvṛtta) from 'kāspratyayād ām…' and turned into the fifth case (pañcamyā vipariṇamyate); by the paribhāṣā on taking an affix (pratyayagrahaṇa), what ends in it is taken. The construal is 'the kṛñ that is followed by liṭ is subsequently employed'; 'liṭparāḥ' means 'having liṭ at their head' (liṭśiraskāḥ). 'ca' conjoins what was stated: 'ām comes after the root, and kṛñ is subsequently employed'. Followed for the bracketed anuvṛtti of 'ām' (as fifth case) in sutra_en and k1.
commentary BM: 'anuprayujyante' means 'are employed after, without intervention' — from the preposition pra and from anu — on the authority of the vārttika and Bhāṣya 'for preventing reversal and for preventing separation' (viparyāsanivṛttyarthaṃ vyavahitanivṛttyarthaṃ ca); so usages such as 'taṃ pātayāṃ prathamam āsa papāta paścāt' and 'prabhraṃśayāṃ yo nahuṣaṃ cakāra' are errors. Followed for the bracket '[— that is, immediately after it, neither reversed in order nor separated from it]'.
commentary TB: 'taṃ pātayāṃ prathamam āsa…' and 'prabhraṃśayāṃ yo nahuṣaṃ cakāra' are simply errors (pramāda); one cannot say that the sūtra aims only at excluding reversed order, so that a separated later use is harmless, for that contradicts the vārttika 'āmantasya viparyāsanivṛttyarthaṃ vyavahitanivṛttyarthaṃ ca'. Followed (agrees with BM).
commentary BM on 'āmpratyayavat…': if kṛñ alone were subsequently employed, the qualifier 'kṛñaḥ' of 'anuprayogasya' in SK 2240 would be pointless, since no other root could come in; so the qualifier shows that another is subsequently employed too. 'tena' means 'by the mention of kṛñ'; the pratyāhāra is clear in the Bhāṣya. Followed for the bracket '[— pointless if kṛñ alone were subsequently employed —]'.
commentary TB on 'anyasyāpi': if a single root kṛñ were taken here, the qualifier 'kṛñaḥ' in 'āmpratyayavat…' would be pointless. It is not the 'ca' of 'kṛñ ca' that makes this known, since the 'ca' is used up in conveying 'ām comes after the root, and kṛñ followed by liṭ is subsequently employed'. Followed (agrees with BM).
commentary BM on 'teṣām…abhedānvayaḥ': construing general and particular as non-different is proper; bhū and as, like kṛ, denote action in general, since roots have several meanings. On sampadi: 'abhividhau sampadā ca' stands between 'kṛbhvastiyoge' and 'kṛño dvitīya…', hence the question why it is not taken; its meaning is a finished thing's turning into another form, and the meaning of edha and the other bases of ām (growth and the like) is also particular, so there is no general–particular relation and no construal as non-different. Hence the Bhāṣya's taking of only kṛ, bhū and as fits. Followed for '[in that way with the meaning of the base of ām]'.
commentary TB on 'abhedānvayaḥ': the non-different construal of general and particular is established in ordinary usage; so edhāṃcakre, edhāṃbabhūva and the like convey the same: an action non-different from growth, with a single agent, past, not of today, unwitnessed (parokṣa). Although kṛ is transitive (sakarmaka) and bhū intransitive, when kṛ is used in co-reference with another action (as in juhavāṃcakāra) it takes on the transitivity or intransitivity of that action; so bhū and as are sometimes transitive, and liṭ comes in the sense of the karman after the subsequently employed bhū — Māgha's 'tasyātapatraṃ bibharāṃbabhūve', Śrīharṣa's '…bibharāṃbabhūvire'. The subsequent employment serves to make explicit the time, kāraka, number and so on of the meaning of the base. On 'ananvita': the meanings of sampadi and of the base of ām cannot be construed as non-different, both being particular. Recorded.
commentary BM on 'kṛñas tu': this answers the objection that the coming sūtra 'āmpratyayavat…' [SK 2240], which enjoins ātmanepada for kṛñ, is pointless, since 'svaritañitaḥ…' would already give it. Recorded; the sentence is left open, as in the source, and runs into SK 2240.
textual NSP footnote 2, printed under sk.2236.n1 (printed p. 346, scan page-0356), keyed to 'ananvitārthatvāt': 'for sampadi means a finished thing's turning into another fitting form (yogyarūpāntarāpatti)'. (Footnote 1 there is on SK 2237 and footnote 3 on SK 2240.)
textual Collation (.work/collate-p44/batch04.md): SK 2239 is clean against the print (printed p. 346, scan page-0356).
translator '[a root]' in k1 and '[three]' are the translator's supplements. The source's reference 'kṛño dvitīya - (SK 2129)' is the pratīka of kṛño dvitīyatṛtīyaśambabījāt kṛṣau; the English keeps the abbreviated form.

SK 2240 · A 1.3.63V

आम्प्रत्ययवत् कृञोऽनुप्रयोगस्य ॥ २२४० ॥

āmpratyayavat kṛño'nuprayogasya

āmpratyayavat kṛño 'nuprayogasya — [ātmanepada — 'ātmanepadam' carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 — comes] after kṛñ used as the after-application (anuprayoga) in the same way as [after the base] from which the affix ām [is made]; [and, with 'pūrvavat' carried forward (anuvṛtti) from pūrvavat sanaḥ, SK 2734, only as after that earlier root].

Rule. The after-applied kṛñ takes ātmanepada in the same way as the base of ām does. "Ātmanepada" is carried from SK 2157.

Bhaṭṭoji explains āmpratyaya. It is a bahuvrīhi: "that after which the affix ām comes". It is of the kind that leaves out its own members (atadguṇasaṃvijñāna). So it denotes the root, such as edh, without the ām.

Example.

edhām + kṛ + liṭ → edh takes ātmanepada (SK 2157) → so does kṛ

→ edhām + kṛ + ta.

Bhaṭṭoji leads into the rule at the end of SK 2239. For kṛ, when the fruit of the action goes to another, parasmaipada would be due. This rule gives ātmanepada even then.

Applies when / blocked by. The word pūrvavat "as with the earlier root" is carried from SK 2734. It forms a second sentence (vākyabheda), a restriction: ātmanepada only as with the base, never the opposite. So in indāṃcakāra "he was powerful" there is no ātmanepada, even when the fruit goes to the agent. Its base, idi "to be powerful", takes parasmaipada.

Watch out. The rule names kṛñ alone. One of Bhaṭṭoji's commentators says that here kṛñ is not the series. So bhū and as as helping verbs take parasmaipada: edhāmbabhūva (SK 2247), edhām āsa (SK 2248).

Siddhānta-kaumudī

आम् प्रत्ययो यस्मादित्यतद्गुणसंविज्ञानो बहुव्रीहिः । आम्प्रकृत्या तुल्यमनुप्रयुज्यमानात्कृञोऽप्यात्मनेपदं स्यात् ॥ इह पूर्ववदित्यनुवर्त्य वाक्यभेदेन संबध्यते । पूर्ववदेवात्मनेपदं न तु तद्विपरीतमिति । तेन कर्तृगेऽपि फले इन्दांचकारेत्यादौ न तङ् ॥

"āmpratyaya" is a bahuvrīhi, "that after which the affix (pratyaya) ām [comes]", of the kind in which the qualities [of the constituent words] are not included in the referent (atadguṇasaṃvijñāna) [so it denotes the base of ām, not the form ending in ām]. Ātmanepada is to come also after kṛñ used as the after-application (anuprayujyamāna), in the same way as [it comes] after the base of ām (āmprakṛti) [ātmanepada carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Here "pūrvavat" (as with the earlier [root]) is carried forward (anuvṛtti) [from pūrvavat sanaḥ, SK 2734] and connected by splitting the sentence (vākyabheda): "ātmanepada only (eva) as with the earlier [root], not the opposite of that." Therefore, even when the fruit of the action goes to the agent (kartṛga phala), there is no taṅ in indāṃcakāra and the like.

Tattvabodhinī

NSP p. 356

—आम्प्रत्ययवत्—। आम्प्रत्ययान्तस्यात्मनेपदा-भावादाह—अतहुण इति ॥—आम्प्रकृत्या तुल्यमनुप्रयुज्यमानादिति । तृतीयान्ताद्वतिः । अनुप्रयोगस्येत्यत्र कर्मणि घनिति भावः ॥ ‘अनुदात्तङित—’ इत्यतोऽनुवर्तनादाह—आत्मनेपदं स्यादिति । एवमप्राप्तस्य विधानेऽपि प्राप्तस्य निवारणमनेनैव सूत्रेण न संभवतीत्यत आह—घाक्यभेदेनेति । अत्र च प्रमाणमाम्प्रत्ययवदिति वचनमेव । अन्यथा पूर्ववदित्यनुवृत्त्यैवानुप्रयोगस्य कृत्वा आमः पूर्वेण तुल्यमित्यर्थलाभादिष्टसिद्धेः किं तेन ‘आम्प्रत्ययवत्’ इत्यनेन

Bālamanoramā

आम्प्रत्ययवत् कृञोऽनुप्रयोगस्य - आम्प्रत्ययव । 'अनुदात्तङित' इत्यत आत्मनेपदमित्यनुवर्तते । तत्राम्प्रत्ययस्यात्मनेपदाऽभावादाह — अतद्गुणसंविधानो बहुव्रीहिरिति । तस्य = अन्यपदार्थस्य, गुणाः = विशेषमानि वर्तिपदार्थरूपाणि,तेषां संविज्ञानं = क्रियान्वयो न तु चित्राणां गवामपि । तथा च प्रकृते आम्प्रत्ययविनिर्मुक्त आम्प्रत्ययप्रकृतिभूत एधादिधातुरेव आम्प्रत्ययविनिर्मुक्त आम्प्रत्ययप्रकृतिभूत एधादिधातुरेव आम्प्रत्ययशब्देन लभ्यत इति भावः ।आम्प्रत्यव॑दिति तृतीयान्ताद्वतिः । अनुप्रयुज्यत इत्यनुप्रयोगः । कर्मणि घञ् । पञ्चम्यर्थे षष्ठी । तदाह — आम्प्रकृत्येत्यादिना । आम्प्रकृतेर्भवितुं योग्यं यदात्मनेपदं तत् अनुप्रयुज्यमानात्कृञोऽपि स्यादिति यावत् । अत्र न प्रत्याहारग्रहणम्,अनुप्रयोगस्ये॑त्येव सिद्धे कृञ्ग्रहणादिह न प्रत्याहारग्रहण॑मिति भाष्यम् । परगामिन्यपि क्रियाफले कृञ्धातोरात्मनेपदार्थोऽयमारम्भः । इन्दंचकारेत्यादौ तु परगामिनि क्रियाफले नाऽनेनात्मनेपदम्, आम्प्रकृतेः 'इदि परमैआर्ये' इति धातोरात्मनेपदाऽभावात्, तस्य परस्मैपदित्वात् । एतदर्थमेव आम्प्रत्ययवदित्युपात्तम् । नन्विन्दांचकारेत्यादौ मास्त्वमनेन सूत्रेण परगामिनि क्रियाफले आत्मनेपदम् । आत्मगामिनि तु क्रियाफले 'स्वरतञित' इत्यात्मनेपदं दुर्वारम् । अस्य सूत्रस्य एधाञ्चक्र इत्यादौ परगामिनि क्रियाफले आत्मनेपदस्याऽप्राप्तस्य विधान एव समर्थतया आत्मगामिनि क्रियाफले 'स्वरितञित' इति प्राप्तस्यात्मनेपदस्य निवारणे सामर्थ्याऽभावादित्यत आह — इहेति । इह =आम्प्रत्ययवत्कृञोऽनुप्रयोगस्ये॑ति सूत्रे 'पूर्ववत्सनः' इति पूर्वसूत्रात्पूर्ववदित्यनुवर्त्त्यआम्प्रत्ययवत्कृञोऽनुप्रयोगस्ये॑त्येकं वाक्यं,पूर्ववत्कृञोऽनुप्रयोगस्ये॑ति अन्यद्वाक्यमति वाक्यद्वयं संपाद्यम् । तत्र पूर्ववदिति तृतीयान्ताद्वतिः । पूर्वेण = पूर्वप्रयुक्तेन एधादिधातुना, तुल्यमित्यर्थ- । तत्र वाक्यद्वयस्य समानार्थकत्वे वैयथ्र्याद्द्वितीयं वाक्यं नियमार्थं संपद्यते ।पूर्ववदेव आत्मनेपदं न तु तद्विपरीत॑ मिति । एवं च पूर्ववाक्येन एधाञ्चक्रे इत्यादौ कृञः परगामिन्यपि क्रियाफले आत्मनेपदविधिः, द्वितीयवाक्येन तु इन्दाञ्चकारेत्यादौ कर्तृगामिनि क्रियाफले 'स्वरितञित' इत्यात्मनेपदस्य निवृत्तिः फलति । तदाह — तेनेति । द्वितीयवाक्येनेत्यर्थः । न तङिति । न आत्मनेपदमत्यर्थः । एवं चाऽनुप्रयुज्यमानात्कृञो लिटस्तङि प्रथमपुरुषैकवचने तादेशे एधाम् कृ त इति स्थिते — ।

translator notes

commentary BM: 'ātmanepadam' is carried forward (anuvartate) from anudāttaṅita… Since a form ending in the affix ām takes no ātmanepada, Bhaṭṭoji calls the compound an atadguṇasaṃvijñāna bahuvrīhi: the qualifying members are not construed with the action (unlike citragu), so 'āmpratyaya' yields just the root such as edh that is the base of ām, without the ām. '-vat' is added to a third-case word (tṛtīyānta); 'anuprayoga' is 'what is applied after', ghañ in the object sense; '-sya' is a sixth case in the sense of the fifth. Hence Bhaṭṭoji's 'āmprakṛtyā tulyam anuprayujyamānāt'. Followed in sutra_en and k1 for the bracketed ātmanepada, for 'the base of ām' and for 'after kṛñ'.
commentary BM: the Bhāṣya says that kṛñ here is not a pratyāhāra, since 'anuprayogasya' alone would have sufficed otherwise; the rule is begun to give kṛñ ātmanepada even when the fruit goes to another (edhāñcakre). In indāñcakāra there is no ātmanepada by this rule, because the base idi paramaiśvarye is parasmaipadin — that is why 'āmpratyayavat' is stated. Recorded; not in the kaumudī.
commentary BM on 'iha': objection — this rule can only prescribe ātmanepada not otherwise due (edhāñcakre, fruit going to another); it cannot block the ātmanepada that svaritañitaḥ kartrabhiprāye kriyāphale (SK 2158) gives for kṛñ in indāñcakāra when the fruit goes to the agent. Answer: 'pūrvavat' is carried forward from the preceding sūtra pūrvavat sanaḥ, giving two sentences, 'āmpratyayavat kṛño 'nuprayogasya' and 'pūrvavat kṛño 'nuprayogasya' (-vat on a third-case word: like the earlier-used root edh etc.). Since two sentences of the same sense would be pointless, the second is a restriction (niyama): 'ātmanepada only as before, not the opposite'. The first gives ātmanepada in edhāñcakre; the second removes the svaritañit ātmanepada in indāñcakāra. 'tena' = by the second sentence; 'na taṅ' = no ātmanepada. Followed: the split sentence is rendered as a restriction ('only as with the earlier [root]') and 'even when the fruit of the action goes to the agent' is kept as the case blocked.
commentary TB: since a form ending in ām has no ātmanepada, the compound is atadguṇa; '-vat' is on a third-case word; 'anuprayoga' is ghañ in the object sense; 'ātmanepadaṃ syāt' because of the anuvṛtti from anudāttaṅita… Since prescribing what is not due does not by the same rule block what is due, Bhaṭṭoji says 'vākyabhedena'; the evidence for the split is the word 'āmpratyayavat' itself, which would otherwise be superfluous, 'pūrvavat' alone giving 'like the earlier [root] of ām'. Followed (agrees with BM).
textual The batch-4 collation (.work/collate-p44/batch04.md) lists SK 2240 as clean against the print. The kaumudī of SK 2239 ends with 'kṛñas tu kriyāphale paragāmini parasmaipade prāpte', which introduces this sūtra.
translator pūrvavat sanaḥ (A 1.3.62) is numbered SK 2734 in this edition (p61); Pāṇini's order puts it immediately before this sūtra, which is why it is 'carried forward'. indāṃcakāra is the ām-periphrastic liṭ of idi paramaiśvarye (BM).
textual NSP footnote 3, printed under sk.2236.n1 (printed p. 346, scan page-0356; OCR 'na taruiti—damuparukṣaṇaṃ'), is keyed to this unit's 'na taṅ': 'na taṅ — this is an indication (upalakṣaṇa) [that stands] for kānac too' (na taṅ iti — idam upalakṣaṇaṃ kānaco 'pi). So after kṛ used as the after-application in indāṃcakāra and the like, kānac is excluded as well as taṅ. Recorded; the English renders only the kaumudī's 'na taṅ'.

SK 2241 · A 3.4.81V

लिटस्तझयोरेशिरेच् ॥ २२४१ ॥

liṭastajhayoreśirec

liṭas tajhayor eśirec — In place of ta and jha [that stand] for liṭ, eś and irec [occur respectively].

Rule. In liṭ, the endings ta and jha are replaced by eś and irec, respectively. The markers are ś and c. What is heard is e and ire. The ś makes each replace the whole ending.

Example.

kṛ + ta → eś for ta → kṛ + e.

kṛ + jha → irec for jha → kṛ + ire (giving edhāṃcakrire, SK 2245).

Applies when / blocked by. SK 2233 would already make e out of a ṭi. So why does the substitute itself contain e? Bhaṭṭoji says it is a sign (jñāpaka). It shows that SK 2233 does not reach substitutes of the ātmanepada endings. So the luṭ substitutes ḍā, rau and ras (SK 2188) keep their vowels: edhitā, edhitārau, edhitāraḥ (SK 2248).

Siddhānta-kaumudī

लिडादेशयोस्तझयोरेश् इरेच् एतौ स्तः । एकारोच्चारणं ज्ञापकं, तङादेशानां टेरेत्वं नेति । तेन डारौरसां न । कृ ए इति स्थिते ॥

In place of ta and jha that are substitutes of liṭ, these two, eś and irec, occur.

The pronouncing of e [in them] is an indicator (jñāpaka) that the ṭi of substitutes of taṅ [affixes] does not become e [by ṭita ātmanepadānāṃ ṭere, SK 2233]. Hence [the ṭi] of ḍā, rau and ras does not [become e].

When kṛ + e stands thus —

Tattvabodhinī

alignment inferredNSP p. 357

—लिटस्तझयोः—। एशिति शकारकरणमकारविशिष्टतकारस्यादेशलाय

Bālamanoramā

लिटस्तझयोरेशिरेच् - लिटस्तझयो । ननु लिटस्तझयोरिशिरिजित्येवास्तु, आदेशयोरेकारोच्चारणं व्यर्थं, टित आत्मनेपदानामित्येत्वेनैन सिद्धेरित्यत आत — एकारोच्चारणमिति । ज्ञापनस्य फलमाह — तन डारौरसां नेति डा रौ रस् — एषां लुडादेशभूतात्मनेपदादेशानां टेरेत्वं नेत्यर्थः । वस्तुतस्तु परत्वादेत्वे कृते पुनः प्रसङ्गविज्ञानेन डादिषु कृतेषु लक्ष्ये लक्षणस्येति न्यायादेत्वं नेति लुटः प्रथमस्येति सूत्रभाष्ये स्पष्टम् । कृ ए इति स्थित इति । तकाराऽकारसङ्घातस्य एकारः शित्त्वात्सर्वादेश इति भावः ।

Footnotes (NSP 1915 ed.)

NSP p. 357 वव्रश्चेति—अन्यथा उरत्त्वस्यापरनिमित्तत्वात्स्थानिवत्त्वाभावेन ‘न संप्रसारणे—’ इति निपेधानापत्तिः ।

translator notes

commentary BM: objection — let the substitutes be iś and irij; pronouncing e in them is pointless, since ṭita ātmanepadānāṃ ṭere (SK 2233) would give e anyway. Answer: Bhaṭṭoji's 'the pronouncing of e…'. The fruit of the indication is that the ṭi of ḍā, rau, ras, the substitutes of luṭ (SK 2188) that replace ātmanepada affixes, does not become e. BM adds that in fact (vastutas tu), as stated in the Bhāṣya on luṭaḥ prathamasya (SK 2188), e-substitution comes first by being later in order (paratva), and when ḍā etc. are then made by renewed application (punaḥprasaṅgavijñāna), e does not recur by the maxim that a rule applies once to a given target (lakṣye lakṣaṇasya…). Recorded; the kaumudī gives only the jñāpaka, and k1 is not changed.
commentary BM on 'kṛ e iti sthite': the e replaces the whole group t + a, because it has ś as it (śit) and so is a whole-substitute (sarvādeśa). Followed: k1 writes 'kṛ + e', with no remnant of ta.
commentary TB: the ś of eś is made so that the substitute replaces the t together with its a. Agrees with BM on whole-substitution; followed.
textual Collation (.work/collate-p44/batch04.md; kaumudī on NSP p. 346, scan page-0356): SK 2241 clean. The NSP footnote filed as sk.2241.n1 (NSP p. 347, scan page-0357) ('vavraśceti', OCR 'vandhrakṣeti') is not on this unit; it belongs to vavraśca in SK 2244 (as the sk2244 translation records).
translator '[occur respectively]' in sutra_en is the translator's: the pairing ta → eś, jha → irec rests on yathāsaṅkhyam anudeśaḥ samānām (SK 128), which neither the kaumudī nor BM or TB states here.

SK 2242 · A 1.2.5कित्त्वातिदेशः

असंयोगाल्लिट् कित् ॥ २२४२ ॥

asaṃyogālliṭ kit

asaṃyogāl liṭ kit — A liṭ [that is not pit (apit) — carried forward (anuvṛtti) from 'sārvadhātukam apit' (SK 2234)], coming after what is not a conjunct (asaṃyoga), is kit.

Rule. A liṭ ending that is not pit, coming after something that is not a consonant cluster (saṃyoga), is kit. "Not pit" is carried from SK 2234.

Example.

kṛ + e → kṛ ends in a vowel, not a cluster, and e is not pit → the ending is kit

→ guṇa by SK 2168 is blocked by SK 2217 → kṛ + e keeps ṛ.

Applies when / blocked by. Why "after a non-cluster"? One of Bhaṭṭoji's commentators gives mamanthe "he churned". Manth ends in a cluster, so its liṭ is not kit, and its n is not lost.

Watch out. Now kṛ + e faces a problem. Yaṇ (ṛ → r before a vowel) is due. It is later in order than doubling, so it would win. Then there would be no vowel left to double. SK 2243 solves this.

Siddhānta-kaumudī

असंयोगात्परोऽपिल्लिट्कित्स्यात् । क्ङिति च SK 2217 इति निषेधात् सार्वधातुकार्धातुकयोः SK 2168 इति गुणो न । द्वित्वात्परत्वाद्यणि प्राप्ते ॥

A liṭ that is not pit (apit) [— carried forward (anuvṛtti) from SK 2234 —], coming after what is not a conjunct (asaṃyoga), is to be kit. [Hence,] because of the prohibition in 'kṅiti ca' (SK 2217), guṇa by 'sārvadhātukārdhadhātukayoḥ' (SK 2168) does not take place. [In kṛ-e,] yaṇ being due, since it is para with respect to doubling (dvitva), [the next rule is stated]:

Tattvabodhinī

alignment inferredNSP p. 357

—असंयोगात्—। असंयोगादिति किम् । ममन्थे । अत्र नलोपो न

Bālamanoramā

असंयोगाल्लिट् कित् - असंयोगाल्लिट् । अपिदिति । 'सार्वधातुकमपित्' इत्यतस्तदनुवृत्तेरिति भावः । 'सार्वधातुकमपित्' इति ङित्त्वं तु नात्र प्रवर्तते, लिडादेशानामार्धधातुकत्वादिति बोध्यम् । कित्त्वस्य फलमाह — क्ङिति चेति । द्वित्वादिति । कृ ए स्थिते लिटि धातोरिति द्वित्वात्परत्वादिको बोध्यम् । कित्त्वस्य फलमाह — क्ङिति चेति । द्वित्वादिति । कृ ए इति स्थिते लिटि धातोरिति द्वित्वं न स्यादिति भावः ।

translator notes

commentary BM on 'apit': it comes by anuvṛtti from 'sārvadhātukam apit'; but the ṅit-treatment taught by that sūtra does not operate here, since the substitutes of liṭ are ārdhadhātuka. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM on 'dvitvāt…': with kṛ-e standing, yaṇ, being para with respect to doubling by 'liṭi dhātor anabhyāsasya' (SK 2177), would apply first, and then doubling would fail — hence the next sūtra (dvirvacane 'ci, SK 2243). Followed for the bracketed '[In kṛ-e,]' and '[the next rule is stated]'.
commentary TB: why 'asaṃyogāt'? mamanthe — here there is no elision of the n. Recorded; the kaumudī gives no counter-example.
translator In TB's counter-example the root manth ends in a conjunct, so its liṭ (ātmanepada e) is not kit, and the n-elision that requires a kit or ṅit suffix does not apply. The kaumudī itself does not say what the non-conjunct belongs to; the English keeps 'after what is not a conjunct'.
textual sk.2242.b1 is transmitted with a duplicated, garbled passage ('…dvitvāt paratvād iko boddhyam. kittvasya phalam āha — kṅiti ceti. dvitvād iti…' occurs twice); this concerns the BM layer only and has no bearing on the kaumudī. Collation (.work/collate-p44/batch04.md): SK 2242 clean against the print (NSP p. 347 = scan page-0357).

SK 2243 · A 1.1.59स्थानिवद्भावातिदेशः

द्विर्वचनेऽचि ॥ २२४३ ॥

dvirvacane'ci

dvirvacane 'ci — When an ac that occasions doubling (dvirvacana) follows, [no substitute (ādeśa) comes in place of an ac — 'acaḥ' carried forward (anuvṛtti) from SK 50, 'ādeśaḥ' from SK 49, 'na' from SK 51 —] [while doubling is still to be performed — 'dvirvacane' taken a second time (āvṛtti), as BM and TB state].

Rule. When a vowel that causes doubling follows, no substitute replaces a vowel while the doubling is still to be done. "Of a vowel" comes from SK 50, "substitute" from SK 49, "not" from SK 51. The word dvirvacane is read twice: once for "causing doubling", once for "while doubling is to be done".

Example.

kṛ + e → the e of liṭ causes doubling → yaṇ is held back

→ doubling (SK 2177) → kṛ kṛ e

→ once doubling is done, yaṇ may apply (see SK 2245, cakre).

Applies when / blocked by. Bhaṭṭoji reads the rule as a ban on the substitute. Other commentators take it as "the substitute is treated like the original"; scholars discuss this. One of Bhaṭṭoji's commentators says the result is the same either way.

Watch out. The ban lasts only until the doubling is done. After that the substitute comes as usual.

Siddhānta-kaumudī

द्वित्वनिमित्तेऽचिपरे अच आदेशो न स्याद्द्वित्वे कर्तव्ये ॥

When an ac that is the cause of doubling (dvitva-nimitta) follows, no substitute (ādeśa) is to come in place of an ac [— 'acaḥ' carried forward (anuvṛtti) from SK 50, 'ādeśaḥ' from SK 49, 'na' from SK 51 —] while doubling (dvitva) is still to be performed [— 'dvirvacane' taken a second time (āvṛtti)].

Tattvabodhinī

NSP p. 357–359

—द्विर्वचनेऽचि । अचा सामानाधिकरण्यलाभाय द्विर्वचनशब्दस्य तन्निमित्ते लक्षणा स्वीक्रियते । यद्वा । उच्यत इति वचनं द्विर्वचनं यस्मिन्नचि तद्विर्वचनम् । अथवा द्विर्वचनमस्मिन्नस्तीत्यर्शआद्यच् । तदेत-दाह—द्वित्वनिमित्तेऽचीति । इह ‘अचः परस्मिन्—’ इत्यतोऽच इति, ‘स्थानिवदादेशः—’ इत्यस्मादादेश इति, ‘न पदान्त—’ इत्यतो नेति चानुवर्तते तदाह—अच आदेशो न स्यादिति । यद्यपीह वृत्त्यादौ अजादेशः स्थानिवत्स्यादिति रूपातिदेशपक्षः स्वीकृतः फलं चोभयत्र तुल्यं, तथाप्यादेशनिषेधपक्षोऽपि भाष्यारूढ इति स एवात्र स्वीकृतः । किं च आदेशमङ्गीकृत्य पुनः स्थानिरूपाश्रयणापेक्षया निषेधपरतया व्याख्यानमेव लघु । ‘प्रक्षालनाद्धि पङ्कस्य दूरादस्यर्शनं वरम्’ इति न्यायात् । ‘न पदान्त—’ इति निषेधानन्तरं पाठोऽप्येवं सत्यनुगृहीत इति श्रेयानयं पक्षः । इष्टानुरोधेन द्विर्वचन इत्यावर्यं कालावधारणपरतयापि व्याचष्टे—द्वित्वे कर्तव्ये इति । कृते तु द्वित्वे यथायथमादेशः स्यादेवेति भावः ॥ द्विलनिमित्ते किम् । दुद्यूषतीत्यत्र द्विलात्परलादूठि कृते यदि यणः पूर्वमेव द्वित्वं स्यात् तदा दिद्यूषतीत्यनिष्टं रूपं स्यात्तन्माभूदिति द्विलनिमित्त इत्युक्तम् । नह्यूठ् द्विलनिमित्तम् । अचीति किम् । जेघ्रीयते । देध्मीयते । शाशय्यते । इह ‘ई घ्राध्मोः’ इति ईकारः । ‘अयङ् यि क्विति’ इत्ययङादेशश्च निषिध्यते स माभूदिति प्राञ्चः । अन्ये त्वाहुः । अचीति व्यर्थं घ्रीयध्मायशय्य इति द्वितीयाज्वाधकस्यैकाचः कार्यितया यद्यो द्विलनिमित्तलाभावादिति । अचः किम् । असूषुपत् । इह ‘स्वापेक्षङि’ इति यत्संप्रसारणं तस्मिन्निषिद्धेऽभ्यासे उवर्णो न श्रूयेत । न च द्वित्वे कृते पुनः संप्रसारणेन स्वापेरवयवलाविशेषादभ्यासे तदुत्तरस्वरूढे च उकारश्रवणं भवेदिति वाच्यम् । परस्य संप्रसारणे कृते यून इत्यत्रेव ‘न संप्रसारणे—’ इति पूर्वस्य यणः संप्रसारणनिषेधात् । स्यादेतत् । चक्रतुरित्यत्र अच आदेशस्य निषेधाप्रवृत्त्या यण् स्यादेव । अतुसो द्विलनिमित्तत्वेऽप्यकारस्यातथालात् । न च ‘द्विर्वचनेऽचि’ इत्यस्य वैयर्थ्यम् । चक्र इत्यादौ सावकाशलात् । तथा चैकाच्लाभावात् ‘लिटि धातोः—’ इतीह द्वित्वं न स्यादिति चेत् । मैवम् । इह द्विलनिमित्तशब्देन साक्षाद्वा समुदायघटकतया वा यद्विलप्रयोजकं लक्ष्यानुरोधेन तस्य सर्वस्य प्रहणात् । एतच्च ‘ठस्येकः’ इति सूत्रे कैयटे स्पष्टम् । तथाच कर्णोतेः सनि ‘सनीवन्त—’ इतीदपक्षे ‘विभाषोणांः’ इति ङित्वविरहे कर्णुनविषतीति सिद्धम् । सन्नन्तस्य द्विलविधानेऽपि सनो द्विलप्रयोजकत्वेन तस्मिन्परे प्राप्तयोर्गुणावादेशयोर्द्वित्वे कर्तव्ये निषेधात् । अत एवाहुस्तद्भावभावितामात्रेणेह निमित्तलमिति । एवं च द्विलनिमित्तघटकतया सन इङागमोऽतुस अकारश्च द्विलनिमित्तमिति स्थितम् । नन्वेवम् ऋधातोः सनि ‘स्मिपूङ्-डवशां सनि’ इति इटि कृते इस्शब्दनिमित्तकस्य गुणस्य ‘द्विर्वचनेऽचि’ इति निषेधे ‘अजादेर्द्वितीयस्य’ इति द्विलप्रसङ्गादरिरिपतीति न सिध्येत् । रिस्शब्दनिमित्तकस्य द्वित्वे तु यद्यपि सिद्ध्यति तथापि गुणनिषेधे रिस्शब्द एव दुर्लभ इति चेत् । अत्राहुः । गुणे रपरे कृते रिस्शब्दस्यैव द्विलम् । नच द्विलनिमित्ते ह्यचि गुणस्य निषेधः । इस्शब्दस्तु नेह निमित्तं कार्यित्वात् । न हि कार्यो निमित्ततयाऽऽश्रीयते ‘स्थण्डिलाच्छयितरि व्रते’ इति ज्ञापकात् । अन्यथा शीडो ङित्वेन ‘क्विति च—’ इति गुणनिषेधाच्छयितरीति रूपस्यासिद्ध्यापत्तेः । न च किति ङिति परे गुणवृद्धी नेति व्याख्यायामुक्तार्थे शयितरीति न ज्ञापकमिति वाच्यम् । तद्व्याख्यायां छिन्नं भिन्नमित्यत्र गुणनिषेधो न स्यादित्यादिदोषस्य ‘क्विति च’ इति सूत्र एवोपपादित्वात् । न चैवं कार्यिणो निमित्तलानाश्रयणे सन्नन्तस्य कार्यित्वात्सनि परतः प्राप्तयोर्गुणावादेशयोरनिषेधादर्शुनविषतीत्यपि न स्यादिति वाच्यम् । मलर्थयिनेनिना कार्यमनुभवत एव कीर्यित्वालाभात् । कर्णोतेर्हि नुशब्द एव द्विलरूपं कार्यमनुभवति न तु सन् । अरिरिपतीत्यत्र तु रिस्शब्दः कार्यभागिति वैषम्यादिति ॥—उभयान्वयीति । मध्ये पाठादेहलीदीपन्यायेन पूर्वोत्तराभ्यां संवध्यत इत्यर्थः । तत्रोत्तरान्वयस्य कर्तुं गन्तुमित्यादाविण्निषेधः फलम् । नित्स्वरेण संप्रत्युदात्त्वात् । पिपक्षति विभत्सतीत्यादाविण्निषेधस्तु पूर्वान्वयस्य फलम् । द्वित्वे कृते अनेकाच्लात् ॥ नन्वेकाच इत्युक्ते ह्युपदेशपदेनाप्यन्वयः स्वीकर्तव्यस्तदेव मास्तु उपदेशेऽनुदात्तादित्यनेनैवेष्टसिद्धेरिति शङ्कते—एकाचः किमिति । पिपक्ष- तीलादाविव यङ्लक्यपीण्निषेधः स्यादेवेलाशङ्कायामाह—स्मरन्ति हीति ॥—दितपेत्यादि । दितपा यथा—स्यति- हन्तियातिवातिद्रातीलादि । तेन प्रन्यजङ्घनीदिलादौ ‘नेर्गद-’ इति णत्वं न । शपा यथा—भरेति । तेन विभर्तेः सनि विभरिषतीलत्र ‘सनीवन्तर्ध-’ इतीड्विकल्पो न किंतु नित्यमेवेद् । ‘एकाच-’ इति निषेधाप्रवृत्तेः । अनुवन्धेन निर्देशो द्विधा स्वरूपेणेत्संज्ञकत्वेन च । स्वरूपेण यथा—‘शीडः सार्वधातुके गुणः’ ‘दीडो युडचि’ इति । शेशितः । देवितः । तसि कंप्रत्यये चेमे क्रमेणोदाहरणे । इत्संज्ञकत्वेन यथा—‘अनुदात्तडितः-’ इति । तेन सर्धशीडादिभ्यः, ‘अनुदात्तडितः-’ इत्या- त्मनेपदं न । पासधीति । शेशयीति । गणेन यथा—वेभिदीति । ‘रुधादिभ्यः-’ इति श्रम् न । एकाच्प्रहणं प्रकृतसूत्रे । तेन वेभेदिता चेच्छेदितेलादाविण्निषेधो न ॥—एतच्चेति । न च दितपाशपायंशे कथमिदं ज्ञापकमिति शङ्क्यम् । एक- देशानुमतिद्वारा सर्वत्र ज्ञापनस्य ‘उपपदमतिङ्’ इत्यादौ दृष्टत्वात् । अत एव तत्र ‘गतिकारकोपपदानां कृद्भिः सह समा- सवचनं प्राक् सुवुत्पत्तेः’ इति सिद्धमित्युक्तम् । अनन्यार्थैः स्यतिहन्तिभरेत्यादिभिः दितवादिभिरेव ज्ञापनसंभवाच्च । ‘अप- रसराः-’ इति सूत्रे सातत्यप्रहणेन एकदेशानुमत्या ‘लुम्पेदवश्यमः कृत्ये’ इत्यादिपूर्वाचार्यश्लोको ज्ञापित इति तु तत्रैवा- वीचाम । मनोरमायां त्वेकदेशानुमतिद्वारा पूर्वाचार्यपठितपरिभाषाया ज्ञापनस्य ‘गतिकारकोपपदानाम्-’ इत्यादौ दृष्टत्वा- दित्युक्तं तदयुक्तमिति नव्याः । ‘गतिकारकोपपदानाम्-’ इत्याद्येव हि पूर्वाचार्याणां परिभाषा । न च तज्ज्ञापनं तत्रैव दृष्टमिति युज्यते वक्तुमिति ॥—तद्वत इति । न च मलयेलक्षणायां मानाभावः । वसलादीनामनुदात्तपाठस्यैव तत्र मानलात् । न चेदानीमनुदात्तपाठः परिभ्रष्टः, आधुनिकानां वसतिशक्तीलादिपाठस्लनार्षलान्न मानमिति शङ्क्यम् । पाणिनिना पठितानामेवानुदात्तधातूनामाधुनिकैर्व्याख्यानृपरम्परया संगृहीतलात् । अन्यथा एकः अच् यस्येति बहुव्रीहिलाभार्थमेकप्रहणे कृतेऽन्यनुदात्तपाठस्य परिभ्रष्टलात् वसतिशक्त्यादयोऽनुदात्ताः, न तु भ्वेधादय इति निर्धारणं न स्यात् ॥— एकप्रहणेति । नन्वेकाज्प्रहणं यङ्लग्व्यावृत्त्यर्थमित्युक्तौ पुनरेकप्रहणसामर्थ्यादित्युक्तौ परसरव्याघातः स्यादिति चेत् । अत्राहुः । एकाच्छब्देनैकाज्प्रहणं यङ्लग्व्यावृत्त्यर्थमिति नार्थः किं तु वस्तुगत्यैवैकाज्प्रहणं तच्चैकप्रहणं विनैव लभ्यत इत्यदोष इति ॥—वधेरिति । यस्तु तथावृत्तयेऽनिट्कारिकास्वदन्तपर्युदास उक्तो व्याघ्रभूतिना स एव प्राचाऽनुमृतः । ‘अद्वद्वंदन्तम्बुक्षुण्णशीयुनुक्षुश्विडीङ्धिभिः । वृङ्ग्व्यां च विनैकाचः स्वरान्ता धातवोऽनिटः’ इति । स चादन्तपर्युदास इहोपेक्षितः । सूत्राननुगुणलात् । तथाहि—‘सर्वे सर्वपदादेशाः’ इति न्यायेन कृइत्यादेः करित्यादिरादेशस्तस्य यथा स्थान्युपदेशं गृहीत्वा कर्ता हर्तेत्यादौ निषेधः प्रवर्तते तथैव वधादेशेऽपि प्रवर्तमानः केन वार्यताम् । अदन्तपर्युदाससामर्थ्यादिति चेत् । न । सूत्रकारेणाऽपर्युदस्तलादिति भावः ॥—इणः षीध्वम्—। ‘इण्कोः’ इत्यधिकारेऽपि पुनरिण्प्रहणं कवर्गात्परस्य माभूदित्येतदर्थम् । तेनेह न । पक्षीध्वम् ॥—अङ्गात्परेषामिति । विहितानामित्युक्तौ तु दानो लुङि अदिइंद्रुमित्यत्राव्यासिः स्यात् लिहदुहनहां तु ढलघलधत्वेषु लिक्षीध्वं धुक्षीध्वं नत्सीध्वमित्यत्रातिव्यासिश्च स्यादिति बोध्यम् ॥ अङ्गात् किम् । वेविषीध्वम् । यद्यप्यर्थवतः षीध्वमित्यस्य प्रहणात् कृषीद्रुमित्यादावेव भवेत् नलत्र, तथाप्यर्थवद्ग्रहणपरिभाषा कचिन्न प्रवर्तत इति ज्ञापनार्थमिदमुक्तम् । तेन ‘अनिनस्मन्प्रहणानि—’ इति सिद्धम् ॥—एधांवभूवेत्यादि । ‘आम्प्रत्ययवत्—’ इति सूत्रे कृत्र्यप्रहणादनुप्रयोगान्तरे तङ् नेति ‘शेषात्कर्तरि—’ इति परस्मैपदमेव, भावकर्मणोस्तु स्यादेव एधांवभूवे ईक्षांवभूवे इति । अस्तेस्तु भावकर्मणोस्तङि कृते एशि इटि च रूपे विप्रतिपद्येते । तथाहि । उभयत्रापि ‘ह एति’ इति हादेशे कृते एधामाहे ईक्षामाहे इति केचित् । तासिसाहचर्यादिट्येव हत्वं न त्वेशीत्यन्ये । तत्साहचर्यादेव सार्वधातुक एव एति हत्वम् । तथा च कर्मव्यतिहारे तङि व्यतिहे इत्यत्रैव भवति न तूक्तद्वयेऽपि । तेन एधामासे ईक्षामासे इत्येव रूपमित्यपरे ॥—कृभ्वितीति । यद्यपि कृत्र् इत्युक्तौ लाघवमस्ति, तथापि धातुद्वयस्यैव लाभार्थं प्रत्याहाराश्रयणे क्लेश इति भावः ॥—पररूपापवाद इति । अपवाद इत्ययं ग्रन्थो नामधातुप्रक्रियास्थस्वग्रन्थेन सह विरुध्यते । तत्र हि अ इवाचरति अति । प्रत्ययप्रहणमपनीय कास्यनेकाज् इत्युक्तेर्नाम् । औ । अतुः । उः । द्वित्वम् ‘अतो गुणे’ ‘अत आदेः’ इति दीर्घः । णल औ वृद्धिरित्युक्तत्वात् । हलादिःशेषात् प्रागेव परत्वात् ‘अत आदेः’ इति दीर्घे कृते तु पररूपशङ्कापि तत्र नास्तीति चिन्त्योऽयं ग्रन्थ इति नव्याः

Bālamanoramā

द्विर्वचनेऽचि - द्विर्वचनेऽचि । द्विरुच्यते येन परनिमित्तेन तद्द्वर्वचनं । द्वित्वनिमित्तमिति यावत् । अचीत्यस्य विशेषणमिदम् ।अचः परस्मिन्नित्यतोऽचेति, 'स्थानिवदादेश' इत्यत आदेश इति, न पदान्तेत्यतो नेति चानुवर्तते । द्विर्वचन इत्यावर्तते । एवं चद्वित्वे कर्तव्ये सती॑ त्यपि लभ्यते । तदाह — द्वित्वनिमित्तेऽचीत्यादिना ।द्वित्वे कर्तव्ये सती॑त्युक्तेः कृते द्वित्वे 'चक्रे' इत्यादौ यणादयो भवन्ति । अन्यता तु न स्युः, द्वित्वनिमित्तस्य अचः सत्त्वात् । द्वित्वनिमित्त इति किम् । दुद्यूषति । दिव्धातोः सनि द्वित्वात्परत्वादूठि कृते द्वित्वात्प्राग्यण् भवत्येव । तथा च 'द्यू' इत्यस्य द्वित्वे दुद्यूषतीति सिध्यति । द्वित्वे कर्तव्ये यणो निषेधे तु दिद्यूषतीत्यभ्यासे इकार एव श्रूयेत । न तूकारः । 'द्वित्वनिमित्ते' इत्युक्तौ तूठि परे द्वित्वात्प्राग्यण्यो न निषेधः, ऊठो द्वित्वनिमित्तत्वाऽभावात् । अचीति किम् । जेघ्रीयते । अत्र घ्राधातोर्यङि द्वित्वात्प्राकई घ्राध्मो॑रितीकारादेशो न निषिध्यते । ईत्वस्य द्वित्वनिमित्त यङ्निमित्तकत्वेऽपि द्वित्वनिमित्ताऽज्निमित्तकत्वाऽभावात् । अचः किम् । असूषुपत् । इह स्वापेश्चङि द्वित्वात्प्राक्स्वापेश्चङी॑तिवकारस्य सम्प्रसारणं न निषिध्यते, तस्याऽजादेशत्वाऽभावात् । ततश्च कृते सम्रसारणे सुप् इत्यस्य द्वित्वेऽब्यासे उकारस्य श्रवणं संभवति । संप्रसारणे निषिद्दे तु 'स्वप्' इत्यस्य द्वित्वेऽभ्यासे उकारो न श्रूयेत । एवं च प्रकृते यणादेशात्प्राग्लिटि धातो॑रिति द्वित्वे कृ कृ ए इति स्थिते — ।

Footnotes (NSP 1915 ed.)

NSP p. 358 १ षीध्वमिति—पकारोच्चारणं तु मुवीध्वमित्यत्रैकदेशविकृतन्यायेन सीध्वमः सत्त्वादतिव्याप्तिवारणार्थमिति । २ पररूपाप-वाद इति—पररूपप्रदमेकादेशोपलक्षणम् , अनुजे इत्यादौ गुणस्यैव प्राप्तेः । अभ्यासविकारेषु वाध्यवाधकभावाभावेन पूर्वोपस्थित-इलादिःश्लेषोत्तरं दीर्घं इति भावः ।

NSP p. 359 १ प्रत्यये इति—तेन पयो धावतीत्यादौ न सलोपः । २ षत्वमिति—लक्ष्यभेदात्पुनः प्रवृत्तिरिति भावः । युगपदेवो-भयोर्वा । ३ मते तु इति—तुना भाष्याननुग्रहरूपोऽस्वरसो बोधितः ।

translator notes

commentary BM: 'dvirvacana' is that following condition by which [something] is doubled, i.e. the cause of doubling (dvitva-nimitta), and it qualifies 'aci'. 'acaḥ' is carried forward (anuvṛtti) from acaḥ parasmin pūrvavidhau (SK 50), 'ādeśaḥ' from sthānivad ādeśo 'nalvidhau (SK 49), and 'na' from na padānta… (SK 51); 'dvirvacane' is repeated (āvartate), which yields 'dvitve kartavye sati' — 'while doubling is to be performed'. Followed for the rendering 'an ac that occasions doubling' and for the bracketed anuvṛtti and āvṛtti in sutra_en and k1.
commentary TB: to make 'dvirvacane' co-referential (sāmānādhikaraṇya) with 'aci', the word is taken by transfer (lakṣaṇā) to mean its cause; or it is a bahuvrīhi, 'the ac in which doubling is uttered'; or it means 'the ac that has doubling'. 'acaḥ' from acaḥ parasmin, 'ādeśaḥ' from sthānivad ādeśaḥ, 'na' from na padānta are carried forward (anuvṛtti); 'dvirvacane' is repeated (āvartya) to fix the time, 'while doubling is to be performed', so that once doubling is done the substitute comes as usual. Followed (agrees with BM).
commentary TB: the Vṛtti and others take the sūtra as an extension of form (rūpātideśa), 'the ac-substitute is treated as its sthānin', and the result is the same either way; but the view that it prohibits the substitute (ādeśa-niṣedha) is also in the Bhāṣya and is the one adopted here, being simpler, and supported by the sūtra's place right after the prohibition na padānta…. Followed: k1 and sutra_en render the sūtra as a prohibition of the substitute ('no substitute comes'), not as a sthānivat rule. The digital source's type label for this sūtra, 'sthānivadbhāvātideśaḥ', reflects the other view.
commentary BM: because of 'dvitve kartavye', once doubling has been done yaṇ and the like do apply, as in cakre. Counterexamples: 'dvitva-nimitte' — dudyūṣati (div + san: ūṭh comes first by being later in order (paratva), and the yaṇ before doubling is not prohibited, since ūṭh is not a cause of doubling); 'aci' — jeghrīyate (the ī-substitute by ī ghrādhmoḥ, though occasioned by yaṅ, is not occasioned by an ac); 'acaḥ' — asūṣupat (saṃprasāraṇa of the v by svāpeś caṅi is not a substitute for an ac). In the case at hand, the yaṇ substitute is withheld and by liṭi dhātoḥ… (SK 2177) doubling gives kṛ kṛ e. Recorded; the kaumudī gives no example here.
commentary TB adds deghmīyate and śāśayyate to the counterexamples for 'aci' (reporting others who hold 'aci' redundant), and argues that 'dvitva-nimitta' covers whatever brings about doubling directly or as a constituent of the conditioning group, so that the a of atus in cakratuḥ and the iṭ of san count as causes of doubling (ūrṇunaviṣati; ariripiṣati discussed). Recorded; the English keeps 'the cause of doubling' without narrowing it.
textual Printed p. 347 (scan page-0357): the print reads 'dvitvanimitte 'ci pare aca ādeśo na syād dvitve kartavye', agreeing with our text (ours joins ''cipare'). The raw NSP OCR of printed p. 347 skips SK 2243 and the head of SK 2244 entirely. Collation (.work/collate-p44/batch04.md): SK 2243 clean.
textual Filing: sk.2243.t1 carries TB not only on this sūtra but, from '—ubhayānvayīti' onward, on the following sūtras (ekāca upadeśe 'nudāttāt SK 2246, iṇaḥ ṣīdhvaṃluṅliṭāṃ dho 'ṅgāt SK 2247, and the ām-periphrasis and 'pararūpāpavāda' passages), which carry no TB of their own. The NSP footnotes filed here as sk.2243.n1 and n2 (printed pp. 348–349, scans page-0358–0359) likewise concern later units, not this sūtra.

SK 2244 · A 7.4.66V

उरत् ॥ २२४४ ॥

urat

urat — In place of ṛ ('uḥ') [of the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620] a (at) [comes, when an affix follows — obtained from the adhikāra 'aṅgasya', SK 200].

Rule. The ṛ of the abhyāsa becomes a when an affix follows. The abhyāsa is the first, repeated copy of a doubled root. The new a is followed by r (SK 70). "Of the abhyāsa" is carried from SK 2620.

Example.

kṛ kṛ e → the ṛ of the abhyāsa → a, with r after it → kar kṛ e

→ SK 2179 (halādiḥ śeṣaḥ) keeps only the first consonant of the abhyāsa → ka kṛ e.

Applies when / blocked by. Why "when an affix follows"? Bhaṭṭoji gives vavraśca "he cut", from vraśc. One of Bhaṭṭoji's commentators explains. There the abhyāsa's ṛ is itself a saṃprasāraṇa vowel. By SK 50, a vowel substitute caused by what follows it is treated like the original. Because this rule names a following affix as its cause, the new a still counts as that saṃprasāraṇa vowel. A second saṃprasāraṇa, of the v, is then forbidden, and the v stays.

Siddhānta-kaumudī

अभ्यासऋवर्णस्य अत्स्यात्प्रत्यये परे । रपरत्वम् । हलादिः शेषः SK 2179 प्रत्यये किम् । वव्रश्च ॥

In place of an ṛ-vowel (ṛvarṇa) of the abhyāsa, a (at) comes when an affix (pratyaya) follows. [This a] is followed by r (raparatva) [by uraṇ raparaḥ, SK 70: kṛ-kṛ-e → kar-kṛ-e]. [Then] halādiḥ śeṣaḥ (SK 2179) [removes the r of the abhyāsa]. Why [say] 'when an affix follows'? [Because of] vavraśca.

Bālamanoramā

उरत् - उरत् । उः — अदिति छेदः ।ऋ॑इत्यस्य उरिति षष्ठएकवचनम् ।अत्र लोपोऽभ्यासस्ये॑त्यस्मादभ्यासस्येत्यनुवर्तते । अङ्गस्येत्यधिकृतं । तद्वशात्प्रत्यये परत इति लभ्यते । प्रत्यये परत एव अङ्गसंज्ञाविधानात् । तदाह — अभ्यासऋवर्णस्येत्यादिना । रपरत्वमिति । अभ्यासऋवर्णादेशस्याऽकारस्योरण्रपर इति रपरत्वमित्यर्थः । तथा च कर् कृ ए इति स्थिते । हलादिः शेष इति । रेफस्य निवृत्तिरिति भावः । प्रत्यये किमिति । अङ्गेनैव प्रत्ययस्याक्षिप्तत्वात्प्रत्यये परत इति किमर्थमित्यर्थः । वव्रश्चेति । 'ओ व्रश्चू च्छेदने' , लिटि णल् द्वित्वं । लिटभ्यासस्येत्यभ्यासरेफस्य सम्प्रसारणमृकारः । उरत् । रपरत्वम् । हलादिः । शेषः । वव्रश्चेति रूपम् । अत्र अभ्यासऋवर्णस्य रेफस्थानिकस्य सम्प्रसारणस्य य उरदत्वसम्पन्नोऽकारस्तस्य अचः परस्मिन्निति स्थानिवत्त्वेन सम्प्रसारणतया तस्मिन्परे वकारस्यन सम्प्रसारणे सम्प्रसारण॑मिति निषेधान्न सम्प्रसारममिति स्थितिः । उरदित्यत्र 'प्रत्यये परत' इत्यनुक्तौ तु सम्प्रसारणभूतऋकारस्थानिकस्य अकारस्य परनिमित्तकत्वाऽभावेन स्थानिवत्त्वाऽप्रसक्तेः सम्प्रसारणत्वाऽभावात्तस्मिन् परतोन सम्प्रसारणे सम्प्रसारण॑मिति निषेधो न स्यादिति भावः ।

translator notes

commentary BM: the sūtra is divided 'uḥ at'; 'uḥ' is the sixth-case singular of 'ṛ'; 'abhyāsasya' is carried forward (anuvartate) from atra lopo 'bhyāsasya (SK 2620); 'aṅgasya' (SK 200) is in force as adhikāra, and by it 'when an affix follows' is obtained, since the aṅga-saṃjñā is assigned only when an affix follows. Followed: the bracketed anuvṛtti and adhikāra in sutra_en and 'of the abhyāsa', 'when an affix follows' in k1.
commentary BM: 'raparatvam' = the a substituted for the ṛ of the abhyāsa is followed by r by uraṇ raparaḥ (SK 70), so that 'kar kṛ e' stands; 'halādiḥ śeṣaḥ' = the r is removed. Followed for the bracketed rule-names and the intermediate kar-kṛ-e.
commentary BM on 'pratyaye kim' (the affix being already implied by 'aṅga', why state it?) and vavraśca: from o vraścū chedane, liṭ, ṇal, doubling; by liṭy abhyāsasyobhayeṣām (SK 2408) the r of the abhyāsa takes saṃprasāraṇa ṛ; urat, raparatva, halādiḥ śeṣaḥ give vavraśca. The a produced by urat in place of that saṃprasāraṇa-ṛ is, by sthānivattva under acaḥ parasmin pūrvavidhau (SK 50), itself a saṃprasāraṇa, so before it the v is barred from saṃprasāraṇa by na saṃprasāraṇe saṃprasāraṇam (SK 363). Without 'when an affix follows' the a would not be conditioned by what follows, sthānivattva would not arise, and the prohibition would fail. Recorded: the kaumudī gives only the bare counter-example.
textual NSP footnote, printed under sk.2241.n1 (NSP p. 347 = scan page-0357; OCR 'vandhrakṣeti'): 'vavraśceti — anyathā uratvasyāparanimittatvāt sthānivattvābhāvena na saṃprasāraṇe — iti niṣedhānāpattiḥ' — on this unit's vavraśca, agreeing with BM.
textual No TB on urat is printed anywhere: on NSP p. 347 (scan page-0357) the TB runs from dvirvacane 'ci (SK 2243, under sk.2243.t1) straight to '—ubhayānvayīti' (SK 2246). Collation (.work/collate-p44/batch04.md; own scan check of page-0357): SK 2244 is clean against the print.

SK 2245 · A 7.4.62V

कुहोश्चुः ॥ २२४५ ॥

kuhoścuḥ

kuhoś cuḥ — In place of a ku (ka-varga consonant) or h [of the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620], a cu (ca-varga consonant) [is substituted].

Rule. A ka-series consonant or an h in the abhyāsa is replaced by a ca-series consonant. "Of the abhyāsa" is carried from SK 2620.

Example.

ka kṛ e → k of the abhyāsa → c → ca kṛ e

→ now yaṇ: ṛ → r before e → cakre

→ with the base → edhāṃcakre "he grew".

Also edhāṃcakrāte "the two grew" and edhāṃcakrire "they grew".

Applies when / blocked by. Which ca-series sound replaces which? One of Bhaṭṭoji's commentators answers. There are six sounds to replace and five substitutes. So the match goes by the outer articulation (bāhyaprayatna): voicing, breath, aspiration. Thus k → c, kh → ch, g → j, gh → jh, ṅ → ñ, and h → jh.

Siddhānta-kaumudī

अभ्यासकवर्गहकारयोश्चवर्गादेशः स्यात् । एधांचक्रे । एधांचक्राते । एधांचक्रिरे ॥

In place of a ka-varga consonant or an h of the abhyāsa [— 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620)], a ca-varga consonant is to be substituted. [Thus, in liṭ ātmanepada, prathama-puruṣa:] edhāṃcakre [singular]. edhāṃcakrāte [dual]. edhāṃcakrire [plural].

Bālamanoramā

कुहोश्चुः - एवं च — कृ कृ ए इति स्थिते — कुहोश्चुः । कु ह् इत्यनयोद्र्वन्द्वात्षष्ठीद्विचवनम् ।अत्र लोपोऽभ्यासस्ये॑त्यतोऽभ्यासस्येत्यनुवर्तते । तदाह — अभ्यासेति । यद्यपि स्थानिनां कवर्गीयाणां हकारस्य च षट्त्वात्, चवर्गीयाणां पञ्चत्वान्न यथासङ्ख्यं, नापि स्थानत आन्तर्यं, कण्ठतालुस्थानभेदात् । आभ्यन्तरप्रयत्नसाम्यं तु कवर्गचवर्गयोरविशिष्टम् । हकारचवर्गयोस्तु नास्त्येव तत्, अतो बाह्रप्रयत्नत एवान्तर्यमिह व्यवस्थापकमाश्रयणीयम् । तत्र प्रथमस्य कवर्गीयस्य पर्थम एव चवर्गीयो भवति, अघोषआआसविवाराऽल्पप्राणप्रयत्नसाम्यात्, न तु द्वितीयः, महाप्राणत्वात् । नापि तृतीय पञ्चमौ, घोषसंवारनादप्रयत्नत्वात् । नापि चतुर्थः,घोषसंवारनादमहाप्राणप्रयत्नत्वात् । तथा द्वितीयस्य कवर्गीयस्य द्वितीय एव चवर्गीयो भवति, अघोषआआसविवाराऽप्रामप्रयत्नत्वात्, न तु प्रथमः, अल्पप्राणत्वात् । नापि तृतीयपञ्चमौ, घोषसंवारनादाल्पप्राणप्रयत्नत्वात् । नापि चतुर्थःष घोषसंवारनादप्रयत्नत्वात् । तथा तृतीयस्य कवर्गीयस्य तृतीय एव चवर्गीयो भवति । घोषसंवारनादाल्पप्राणप्रयत्नत्वात् । न तु प्रथमः, अघोषआआसविवारप्रयत्नत्वात् । अत एव न द्वितीयोऽपि, महाप्रामप्रयत्नत्वाच्च । नापि चतुर्थः महाप्राणत्वात् । नापि पञ्चमः, घोषसंवारनादाल्प्राणसाम्येऽपि अनुनासिकतया भेदात् । तथा चतुर्थस्य कवर्गीयस्य चतुर्थ एव चवर्गीयो भवति, घोषसंवारनादमहाप्राणप्रयत्नत्वात् । न तु प्रथमः, अघोषआआसविवाराल्पप्राणप्रयत्नत्वात् । नापि द्वितीयः, अघोषविवारआआसप्रयत्नत्वात् । नापि तृतीयपञ्चमौ, अल्पप्राणत्वात् । पञ्चमस्य तु कवर्गीयस्य अनुनासिकत्वाञ्ञकार एव । हकारस्य तु घोषसंवारनादमहाप्राणवतस्तादृशो वर्गचतुर्थ एव झकार इति विवेकः । प्रकृते तु क कृ ए इति स्थिते अभ्यासककारस्य चकारे ऋकारस्य यणि रेफः । तदाह — एधांचक्र इति । एककर्तृका भूतानद्यतनपरोक्षा वृद्धिरूपा कियेत्यर्थ- । एधांचक्राते इति । कृञो लिट आतामि टेरेत्वम् ।द्वर्वचनेऽची॑ति यणि निषिद्धे 'कृ' इत्यस्य द्वित्वे उरदत्वम् । हलादिः शेषः । चर्त्वम् । यण् । न च आतामित्यस्य द्वित्वनिमित्तत्वेऽपि आकारस्याऽचो द्वित्वनिमित्तत्वाऽभावात्कथमिहद्वर्वचनेऽची॑ति यण्निषेध इति वाच्यं, साक्षाद्वा, समुदायघटकतया वा द्वित्वप्रयोजकस्यैव द्वित्वनिमित्तशब्देन विवक्षितत्वादिति भावः । एधांचक्रिर इति । झस्य इरेच् । कृ इत्यस्य द्वित्वादि पूर्ववत् ।

translator notes

commentary BM: 'kuhoḥ' is a sixth-case word (ṣaṣṭhyanta), dual, from the dvandva of ku and h; 'abhyāsasya' is carried forward (anuvartate) from atra lopo 'bhyāsasya [SK 2620]; hence Bhaṭṭoji's 'abhyāsa…'. Followed: the bracketed anuvṛtti in sutra_en and k1, and 'ka-varga consonant or h' as two substituends.
commentary BM on which cu replaces which: the substituends (five ka-varga consonants and h) are six and the ca-varga five, so the substitution is not item by item (yathāsaṅkhya), nor by nearness of place (kaṇṭha vs tālu differ), and internal effort does not decide between h and the ca-varga; so nearness by external effort (bāhyaprayatna) decides: k → c (unvoiced, open, unaspirated), kh → ch, g → j, gh → jh, ṅ → ñ (by nasality), and h (voiced, aspirated) → jh. Recorded; the kaumudī says only 'a ca-varga substitute'.
commentary BM on the forms: with 'ka kṛ e' standing [after doubling, urat and halādiḥ śeṣaḥ], the k of the abhyāsa → c and ṛ → r by yaṇ: edhāṃcakre, meaning growth as a past action not of today and out of sight, with a single agent. edhāṃcakrāte: kṛñ + liṭ ātām, ṭi → e; yaṇ being prohibited by dvirvacane 'ci [SK 2243], kṛ is doubled, then urat, halādiḥ śeṣaḥ, c-substitution, yaṇ; the ā of ātām counts as a cause of doubling (dvitvanimitta) because whatever brings about doubling, directly or as part of the whole, is meant. edhāṃcakrire: jha → irec, doubling etc. as before. Recorded; the kaumudī gives only the forms.
commentary No TB is printed on SK 2244 or on this sūtra: the TB filed in sk.2243.t1 runs from dvirvacane 'ci (SK 2243) straight to '—ubhayānvayīti' (SK 2246) and from there covers SK 2246–2248 (printed p. 347, scan page-0357). The TB there on dvirvacane 'ci (SK 2243) raises the same point as BM on edhāṃcakrāte: in cakratuḥ the a of atus is a cause of doubling because 'dvitvanimitta' takes whatever brings about doubling directly or as part of the whole (citing Kaiyaṭa on ṭhasyekaḥ). Recorded; the kaumudī gives only the forms.
textual Collation: printed p. 347 (scan page-0357), clean (.work/collate-p44/batch04.md). The NSP footnotes filed under sk.2243.n1/n2 (printed pp. 348–349, scans page-0358–0359) contain nothing on this unit.
translator The lakāra, pada and person labels in square brackets are the translator's; the forms are the ām-periphrastic liṭ of edh with the auxiliary kṛ, whose abhyāsa-k becomes c by this rule.

SK 2246 · A 7.2.10V

एकाच उपदेशेऽनुदात्तात् ॥ २२४६ ॥

ekāca upadeśe'nudāttāt

ekāca upadeśe 'nudāttāt — After [a root — 'dhātoḥ' carried forward (anuvṛtti) from ṝta id dhātoḥ, SK 2390] that in upadeśa has a single ac (ekāc) and that in upadeśa is anudātta ['upadeśe' construed with both], [iṭ does] not [come — 'na' carried forward (anuvṛtti) from neḍ vaśi kṛti, SK 2981] [to a val-initial ārdhadhātuka — 'ārdhadhātukasya' neither stated nor carried forward, but understood from the sense (ārthika), since iṭ is obtained only for an ārdhadhātuka].

Rule. After a root that has one vowel and is anudātta in upadeśa, a val-initial ārdhadhātuka affix does not take iṭ. An anudātta root is one taught with the low accent. "Root" is carried from SK 2390, "not" from SK 2981. The iṭ in question is that of SK 2184.

Example.

edhām + kṛ + thās → thās becomes se (SK 2236) → doubling etc. → edhāṃ + cakṛ + se

→ se begins with s, a val consonant; iṭ would come by SK 2184

→ kṛ has one vowel and is anudātta → no iṭ

→ the s of the affix becomes ṣ → edhāṃcakṛṣe "you grew".

Also edhāṃcakrāthe "you two grew".

Applies when / blocked by. Upadeśe "in the form as taught" goes with both words. One of Bhaṭṭoji's commentators gives the reasons. If it went only with "one vowel", kartum "to do" would take iṭ, since kṛ bears the high accent in that word. If it went only with "anudātta", edhāṃcakṛṣe would take iṭ, since cakṛ has two vowels after doubling.

Why "one vowel" at all? Bhaṭṭoji says it keeps the ban out of forms of the intensive with luk (yaṅ-luk). He quotes a traditional verse. Five things do not hold in yaṅ-luk: what is cited with śtip (the ending -ti), with śap, with a marker, or by class, and any rule that names "one vowel".

Why "eka" when ac alone could mean "one vowel"? Bhaṭṭoji says the extra word excludes a root that has more than one vowel in any form in which it is taught. So vadh, the substitute of han, takes iṭ. As taught in its own right, vadh has two vowels.

Watch out. Which roots are anudātta? Bhaṭṭoji lists them shortly, at SK 2258.

Siddhānta-kaumudī

उपदेशे यो धातुरेकाजनुदात्तश्च ततः परस्य वलादेरार्धधातुकस्येट् न स्यात् । उपदेशे इत्युभयान्वयि । एकाचेति किम् । यङ्लुग्व्यावृत्तिर्यथा स्यात् । स्मरन्ति हि - [(परिभाषा - ) श्तिपा शपाऽनुबन्धेन निर्दिष्टं यद्गणेन च । यत्रैकाज्ग्रहणं चैव पञ्चैतानि न यङ्लुकि] ॥ 1 ॥ इति । एतच्चेहैवैकाज्ग्रहणेन ज्ञाप्यते । अच इत्येवैकत्वविवक्षया तद्वतो ग्रहणेन च सिद्धे एकग्रहणसामर्थ्यादनेकाच्कोपदेशो व्यावर्त्यते । तेन वधेर्हन्त्युपदेशे एकाचोऽपि न निषेधः । आदेशोपदेशेऽनेकाच्त्वात् । अनुदात्ताश्चानुपदमेव संग्रहीष्यन्ते । एधांचकृषे । एधांचक्राथे ॥

After a root (dhātu) [— 'dhātoḥ' carried forward (anuvṛtti) from ṝta id dhātoḥ (SK 2390) —] that in upadeśa has a single ac (ekāc) and is anudātta, iṭ does not [— 'na' carried forward (anuvṛtti) from neḍ vaśi kṛti (SK 2981) —] come to a following val-initial ārdhadhātuka [— 'ārdhadhātukasya' understood from the sense (ārthika)]. "upadeśe" is construed with both [ekācaḥ and anudāttāt]. Why "ekācaḥ"? So that [roots in] yaṅ-luk are excluded. For [the grammarians] remember: (paribhāṣā) "What is designated by śtip, by śap, by an anubandha, or by gaṇa, and [a rule] in which there is mention of ekāc — these five do not [hold] in yaṅ-luk." And this [whole verse] is indicated (jñāpyate) here, by this very mention of "ekāc" [— by assent to one part (ekadeśānumati)]. Since [the sense "having a single ac"] would already be established by "acaḥ" alone — through the intended singular number and through [the word ac] taking in what possesses it (tadvat) — by the force of the mention of "eka" a root that has more than one ac in [any] upadeśa is excluded. Hence for vadh [the substitute of han], although it has a single ac in the upadeśa of han [its sthānin], there is no prohibition [of iṭ], since in its upadeśa as a substitute (ādeśa) it has more than one ac. The anudātta [roots] will be collected immediately below. [liṭ, madhyama-puruṣa:] edhāṃcakṛṣe [singular]. edhāṃcakrāthe [dual].

Bālamanoramā

एकाच उपदेशेऽनुदात्तात् - अथ लिटि थासः सेभावे 'कृ' इत्यस्य द्वित्वादौ एधां च कृ से इति स्थितेआर्धधातुकस्येड्वलादे॑रितीडागमे प्राप्ते -एकाच उपदेशे । 'ऋत इद्धातो' रित्यतो धातुरित्यनुवर्तते ।नेड्वशि कृती॑त्यतो नेति च । तदाह — उपदेशे यो धातुरेकाजिति । #एकोऽच् यस्येति बहुव्रीहिः । आर्धधातुकस्येति । यद्यपीदं न श्रुतं, नाप्यनुवृत्तलभ्यं, तथाप्यार्थिकमिदम्, आर्धधातुकस्यैवेटः प्राप्तेः । वृत्तिग्रन्थे तु आर्धधातुकस्येति नोपात्तम् । नन्वेकाच उपदेशेऽनुदात्तादित्यत्र यदि उपदेशे इत्येतदेकाच इत्यत्रान्वेति तदा कर्तु मित्यत्र इण्निषेधो न स्यात्, कृञ्धातोरूदृदन्तैरित्यादिनाऽनुदात्तत्वस्य वक्ष्यमामत्वेऽपि तुमुन्प्रत्यये कृतेञ्नत्यादिर्नित्य॑मित्याद्युदात्तत्वात् । यदि तूपदेशे इत्येतदनुदात्तादित्यनेनान्वेति तदा यद्यपि नायं दोषः, कृते तुमुन्प्रत्यये उदात्तत्वेऽपि दातूपदेशकालेऽनुदात्तत्वेन तत्र इण्निषेधस्य निर्बाधत्वात्तथापि एधांचकृषे इत्यादाविण्निषेधो न स्यात्, द्वित्वे कृतेऽकाच्त्वादित्यत आह — उपदेश इत्युभयान्वयीति । 'उपदेश' इत्येतत्एका॑जित्यत्र, 'अनुदात्ता' दित्यत्र चान्वेति, मध्यममिन्यायादिति भावः । ननूदृदन्तैरित्यादिना परिगणितानामनुदात्तोपदेशधातूनामेकाच्त्वाऽव्यभिचारादेकाज्ग्रहणं मास्तु, उपदेशेऽनुदात्तादित्येवास्तु, #एतावतैव कर्तुं चकृष इत्यादाविण्निषेधसिद्धेरिति पृच्छति — एकाचः किमिति । यङ्लुग्व्यावृत्तिरिति । यङ्लुकि चर्करितेत्यादौ इण्निषेधव्यावृत्तये एकाज्ग्रहममित्यर्थः । ननु कृतेऽप्येकाज्ग्रहणे कथं यङ्लुग्व्यावृत्तिः, श्तिपा शपेत्यादेरुदाहरणानि यङ्लुङ्निरूपणे स्पष्टीभविष्यन्ति । नन्विह एकाज्ग्रहणाद्यङ्लुकीण्निषेधस्य व्यावृत्तावपि श्तिबादिनिर्दिष्टानां यङ्लुकि व्यावृत्तिः प्राचीनाचार्यसंमताऽपि पाणिनेरसंमतैवेत्यत आह — एतच्चेति । एतत् = श्तपा शपेति श्लोकसिद्धं सर्वमपि, इह = सूत्रे ,एकाज्ग्रहणेनैव एकदेशानुमत्या ज्ञाप्यत इत्यर्थः । ननु 'हनो वध लिङि'लुङि चे॑ति आह — अच इत्येकत्वेत्यादि व्यावर्त्त्यत इत्यन्तम् ।एकाच उपदेशेऽनुदात्ता॑दित्यत्र हि एकग्रहणमपनीयाऽच इत्युक्तेऽपि एकाऽच्कादिति लभ्यते, एकवचनोपात्तस्यैकत्वस्य त्यागे प्रमाणाऽभावात् । न चैवं सति एकत्वविशिष्टादचः परस्येत्येव लभ्येत,नत्वेकाच्कादिति बहुव्रीह्रर्थ इति वाच्यम्, अनुदात्तोपदेशेपरिगणने शकॢपचिमुच्यादीनां परिगणनसामर्थ्येन 'अच' इत्यस्य मत्वर्थलक्षणामाश्रित्य एकाज्वतो ग्रहणसंभवात् । तदेवमच इत्यनेनैव एकाच्कादिति सिद्धे यदेकग्रहणं करोति तत्सामर्थ्यादुपदेशे सर्वत्र एकाजेव न तु कस्मश्चदप्युपदेशे अनेकाजित्यर्थकल्पनया कदाचिदनेकाच्कोपदेशधातुव्र्यावत्र्यत इत्यर्थ- । तेनेति । उपदेशे सर्वत्र एकाजेवेत्यर्थलाभेन, हन्त्युपदेशे — हनिति स्थान्युपदेशे — एकाचोऽपि सतो हनिति धातोरादेशस्य वधेः परस्य इण्निषेधो नेत्यर्थ- । कुत इत्यत आह — आदेशोपदेश इति ।अवधी॑दित्यत्र 'अतो हलादेर्लघो' रिति वृद्धिनिवृत्तये हनो वधादेशस्य अदन्तताया भाष्ये उक्तत्वादिति भावः । ननु के तेऽनुदात्ता धातव इत्यत आह — अनुदात्तास्त्वनुपदमेवेति । पदस्य पश्चादनुपदम् । पदमात्रे अतीते सतीत्यर्थः । अनन्तरमेवेति यावत् । एधांचकृषे इति । इडभावे प्रत्ययावयवत्वात्षत्वम् । एधांचक्राथे इति । लिट आथामादेशः । टेरेत्वंद्वित्वादि पूर्ववत् । लिटो धवमष्टेरेत्वे द्वित्वादौ एधाचकृ — ध्वे इति स्थिते ।

translator notes

commentary BM: 'dhātuḥ' is carried forward (anuvartate) from ṝta id dhātoḥ (SK 2390), and 'na' from neḍ vaśi kṛti (SK 2981); 'ekāc' is a bahuvrīhi, 'that which has one ac'. 'ārdhadhātukasya' is neither heard in the sūtra nor obtained by anuvṛtti, but is implied by the sense (ārthika), since iṭ is obtained only for an ārdhadhātuka; the Vṛtti does not include it. Followed: the bracketed anuvṛttis and the bracketed 'ārthika' ārdhadhātuka in sutra_en and k1.
commentary BM on 'upadeśa ity ubhayānvayi': 'upadeśe' goes with 'ekāc' and with 'anudāttāt' by the maxim of the middle gem (madhyamaṇinyāya). Taken with 'ekāc' only, iṭ would not be prohibited in kartum, where kṛ is ādyudātta after tumun (ñnity ādir nityam, SK 3686); taken with 'anudāttāt' only, it would not be prohibited in edhāṃcakṛṣe, which after doubling has more than one ac. Followed for '[ekācaḥ and anudāttāt]'.
commentary TB, printed under sk.2243.t1 (from '—ubhayānvayīti'): 'upadeśe', read in the middle, is connected with what precedes and follows by the maxim of the lamp on the threshold (dehalīdīpanyāya); the fruit of the link with the following word is the prohibition in kartum, gantum (now udātta by the n-accent), of the link with the preceding word the prohibition in pipakṣati, bibhatsati (anekāc after doubling). Followed (agrees with BM on the construal, with different examples).
commentary BM on 'ekācaḥ kim': the roots enumerated as anudātta in upadeśa are invariably ekāc, so 'upadeśe 'nudāttāt' alone would seem enough; 'ekāc' is there to exclude the prohibition in yaṅ-luk forms such as carkaritā. 'etac ca': 'etat' = everything established by the śtipā śapā verse, 'iha' = in this sūtra; it is indicated by the mention of 'ekāc' alone, through assent to one part (ekadeśānumati). Followed for '[this whole verse]' and '[by assent to one part (ekadeśānumati)]' in k1.
commentary TB (under sk.2243.t1): without 'ekāc' the prohibition would apply in yaṅ-luk as in pipakṣati. It illustrates the verse: śtip — syati, hanti, yāti, vāti, drāti (so no ṇatva in pra-jaṅghanīti); śap — bharati (so bibhariṣati has iṭ always, not optionally); anubandha — by form (śīṅaḥ sārvadhātuke guṇaḥ, dīṅo yuḍ aci) and by it-status (anudāttaṅitaḥ …); gaṇa — vebhidīti gets no śnam; ekāc — vebheditā has no iṭ-prohibition. On 'etac ca' TB also appeals to ekadeśānumati, and reports the moderns (navyāḥ) as faulting the Manoramā's illustration of it. Followed (agrees with BM).
commentary BM on 'aca ity eva …': were 'eka' dropped, 'acaḥ' alone would give 'having one ac', there being no warrant to discard the singular, and 'ac' would denote the possessor of an ac by a possessive transfer (matvarthalakṣaṇā), warranted by the listing of śak, pac, muc and the like among the anudātta roots; so 'eka' by its force means 'ekāc in every upadeśa, never anekāc in any upadeśa'. Followed for 'taking in what possesses it (tadvat)' and 'in [any] upadeśa'.
commentary TB (under sk.2243.t1) on 'tadvata iti': the possessive transfer is warranted by the listing of vas and the like as anudātta, a listing handed down from Pāṇini through commentators. On 'ekagrahaṇa…': there is no conflict with the earlier 'ekāc is for excluding yaṅ-luk', because the ekāc-mention as such is obtained even without 'eka'. Followed (consistent with BM).
commentary BM on 'tena vadheḥ': 'hantyupadeśe' = in the upadeśa of the sthānin han; vadh, the substitute of han, although then ekāc, gets no iṭ-prohibition because in the substitute's own upadeśa it is anekāc: the Bhāṣya states that vadha is a-final so that vṛddhi by ato halāder laghoḥ (SK 2284) does not occur in avadhīt. Followed for the bracketed '[the substitute of han]' and '[its sthānin]'.
commentary TB (under sk.2243.t1) on 'vadher iti': an earlier author (prācā), following Vyāghrabhūti's aniṭ-kārikā, excluded a-final roots to secure iṭ here; that exclusion is set aside here as not in line with the sūtra: just as the prohibition reaches the substitute kar- of kṛ through its sthānin's upadeśa (kartā, hartā), it would reach the substitute vadha, and the a-final exclusion cannot stop it, since the sūtrakāra made no such exclusion. Recorded; the kaumudī's own ground is the force of 'eka'.
commentary BM: 'anupadam' = right after (padasya paścāt), i.e. immediately. edhāṃcakṛṣe: with no iṭ, ṣ-substitution because the s is part of an affix (pratyaya); this is BM's continuation of edhāṃ kṛ se (thās → se, doubling etc.), where iṭ by ārdhadhātukasyeḍ valādeḥ (SK 2184) would otherwise come. edhāṃcakrāthe: liṭ → āthām, e for the ṭi, doubling etc. as before. Recorded; the kaumudī gives the forms only.
textual Collation (.work/collate-p44/batch04.md; printed p. 347, scan page-0357): the print reads 'ekāca iti kim' (ekācaḥ + iti), our text 'ekāceti kim', a wrong sandhi joining. The English follows the print. The print tags the verse with '(pa)'; our '(paribhāṣā - )' is the same label in a different form, and the verse boundary is the same. The verse number '1' after the verse in our text is a digital verse number, not rendered.
textual Filing: this unit has no TB block of its own; TB on this sūtra (pratīkas 'ubhayānvayīti', 'śtipetyādi', 'etac ceti', 'tadvata iti', 'ekagrahaṇeti', 'vadher iti') is printed inside sk.2243.t1, printed pp. 347–348 (scans page-0357–0358).
translator 'vadheḥ' is the citation form vadhi (vadh + i) of the substitute that BM calls vadha. 'val-initial' follows the kaumudī's 'valādeḥ', which BM does not discuss here; the iṭ in question is that of ārdhadhātukasyeḍ valādeḥ (SK 2184).

SK 2247 · A 8.3.78V

इणः षीध्वंलुङ्लिटां धोऽङ्गात् ॥ २२४७ ॥

iṇaḥ ṣīdhvaṃluṅliṭāṃ dho'ṅgāt

iṇaḥ ṣīdhvaṃluṅliṭāṃ dho 'ṅgāt — In place of the dh of ṣīdhvam, of luṅ and of liṭ [affixes] that follow an aṅga ending in iṇ, [a mūrdhanya (retroflex) comes — 'mūrdhanyaḥ' under the adhikāra apadāntasya mūrdhanyaḥ, SK 210].

Rule. After an aṅga ending in an iṇ sound, the dh of ṣīdhvam, of luṅ and of liṭ becomes retroflex, that is ḍh. The iṇ sounds are the vowels other than a, ā, and the consonants h, y, v, r, l; ṛ is one of them. The heading apadāntasya mūrdhanyaḥ (SK 210) supplies "retroflex".

Example.

edhāṃ + cakṛ + dhve (second person plural) → cakṛ ends in ṛ, an iṇ sound

→ dh → ḍh → edhāṃcakṛḍhve "you grew".

The first person: edhāṃcakre, edhāṃcakṛvahe, edhāṃcakṛmahe.

With bhū as the helping verb: edhāmbabhūva "he grew". It has the same sense as edhāṃcakre. It is parasmaipada, because SK 2240 names only kṛñ.

Applies when / blocked by. When as is the helping verb, one might expect SK 2470 to replace it with bhū before an ārdhadhātuka. Bhaṭṭoji says it does not. After-application is taught for as itself. Otherwise Pāṇini would simply have said "kṛ and as" or "kṛ and bhū". Bhaṭṭoji's commentators agree.

Watch out. The rule needs an aṅga ending in an iṇ sound. In edhiṣīdhvam (SK 2257) the dh follows the ī of sīy, but the aṅga, edh, does not end in an iṇ sound. Iṭ and sīy belong to the affix, so there is no ḍh.

Siddhānta-kaumudī

इण्णन्तादङ्गत्परेषां षीध्वंलुङलिटां धस्य मूर्धन्यः स्यात् । एधांचकृढ्वे । एधांचक्रे । एधांचकृवहे । एधांचकृमहे । एधाम्बभूव । अनुप्रयोगसामर्थ्यादस्तेर्भूभावो न । अन्यथा हि क्रश्चानुप्रयुज्यत इति कृभ्विति वा ब्रूयात् ॥

In place of the dh of ṣīdhvam, luṅ and liṭ [affixes] that come after an aṅga ending in iṇ (iṇanta), a mūrdhanya (retroflex) [— 'mūrdhanyaḥ' under the adhikāra apadāntasya mūrdhanyaḥ, SK 210 —] comes [namely ḍh]. [liṭ, madhyama-puruṣa plural:] edhāṃcakṛḍhve. [uttama-puruṣa:] edhāṃcakre [singular]. edhāṃcakṛvahe [dual]. edhāṃcakṛmahe [plural]. [With bhū as the after-applied root:] edhāmbabhūva. By the force (sāmarthya) of [the rule of] after-application (anuprayoga), as does not get the substitute bhū [by aster bhūḥ, SK 2470]. For otherwise [Pāṇini] would have said "kraś cānuprayujyate" ['kṛ and as are applied after'] or "kṛbhv" ['kṛ and bhū'] [instead of kṛñ cānuprayujyate liṭi, SK 2239, whose kṛñ is a pratyāhāra covering kṛ, bhū and as].

Bālamanoramā

इणः षीध्वंलुङ्लिटां धोऽङ्गात् - इणः षीध्वं । षीध्वं लुङ्लिट् एषां द्वन्द्वः । 'धः' इति षष्ठएकवचनम् । 'इण' इत्यङ्गविशेषणम् । तदन्तविधिः ।अपदान्तस्य मूर्धन्य॑ इत्यधिकृतं । तदाह — इणन्तादित्यादिना । धकारस्य ढकारो मूर्धन्यः, घोषसंवारनादमहाप्राणप्रयत्नसाम्यात् । तदाह — एधांचकृञढ्व इति । उत्तमपुरुषैकवचने इटि एत्वे पूर्ववत् द्वित्वादौ कृते रूपमाह — एधांचक्रि इति । एधांचकृवह इति । लिटो वहिभावे एत्वे द्वित्वादि पूर्ववत् । एवं लोटि महिभावे द्वित्वादि पूर्ववत् । सर्वत्राऽसंयोगाल्लिट्कदिति कित्त्वाद्गुणाऽभावः । अथ भूधातोर्लिडन्तस्यानुप्रयोगे उदाहरति — एधांबभूवेति । एधाञ्चक्र इत्यनेन समानार्थकम्, अनुप्रयुज्यमानस्य भूधातोः क्रियासामान्यार्थकत्वात् । नन्वस्तेरनुप्रयोगे लिडादेशस्यार्धधातुकत्वादस्तेर्भूरित्यार्धधातुके विहितो भूभावुः कुतो न स्यादित्यत आह — अनुप्रयोगेति । कृञ्चानुप्रयुज्यत इत्यत्र प्रत्याहारमाश्रित्य कृभ्वस्तीनामनुप्रयोगविधिसामर्थ्यादस्धातोर्भूभावो नेत्यर्थः । तदेवोपपादयति — अन्यथेति । अनुप्रज्यमानस्याऽस्तेर्भूभावाभ्युपमे कृञ्चानुप्रयुज्यत इत्यनुप्रयोगविदौक्रस्चानुप्रयुज्यते॑ इति वा,कृभु चानुप्रयुज्यते॑ इति वा ब्राऊयात् । तावता एधांबभूवेति सिद्धेरित्यर्थः । यद्यपिकृ॑ञित्युतक्त्वौ लाघवमस्ति तथापि एकस्यैव भवतेरधिकस्य लाभाय कृञिति प्रत्याहारक्लेशो न कर्तव्य इति भाव । अत एवाऽत उत्सार्वधातुक इति सूत्रभाष्येऽनुप्रयोगे भूभावेन अस्तेरबाधनमिति भाष्यं सङ्गच्छते ।

translator notes

commentary BM: 'ṣīdhvaṃluṅliṭām' is a dvandva of ṣīdhvam, luṅ and liṭ; 'dhaḥ' is sixth-case singular; 'iṇaḥ' qualifies 'aṅgāt', so there is tadantavidhi ('ending in iṇ'); 'apadāntasya mūrdhanyaḥ' is the governing adhikāra. The mūrdhanya for dh is ḍh, by likeness of effort (voiced, closed, resonant, aspirated). Followed: the adhikāra is bracketed in sutra_en and k1, and '[namely ḍh]' in k1.
commentary TB, printed under sk.2243.t1 (from '—iṇaḥ ṣīdhvam—'): though the adhikāra iṇkoḥ (SK 211) is running, 'iṇ' is restated so that the rule does not apply after a ku-sound: hence not in pakṣīdhvam. On 'aṅgāt pareṣām': had Bhaṭṭoji said 'enjoined after the aṅga' (vihitānām) instead, the rule would fail to reach adiḍhvam (luṅ of dā) and would wrongly reach likṣīdhvam, dhukṣīdhvam, natsīdhvam (lih, duh, nah, after ḍh/gh/dh-substitution). 'aṅgāt kim': veviṣīdhvam (so the OCR). Though by the arthavadgrahaṇa paribhāṣā only a meaningful ṣīdhvam would be taken, 'aṅgāt' is stated to indicate that that paribhāṣā sometimes does not apply. Followed for 'that follow' (pareṣām) in sutra_en and k1; the rest is recorded.
commentary BM derivations: edhāṃcakre — uttama singular, iṭ → e, doubling etc. as before; edhāṃcakṛvahe — liṭ → vahi, e, doubling as before; likewise mahi (edhāṃcakṛmahe). Throughout there is no guṇa, since liṭ is kit by asaṃyogāl liṭ kit (SK 2242). edhāmbabhūva has the same sense as edhāñcakre, since the after-applied bhū expresses action in general. Recorded.
commentary BM on 'anuprayoga…': objection — when as is after-applied, the liṭ substitute is ārdhadhātuka, so why not bhū for as by aster bhūḥ, which is enjoined for ārdhadhātuka? Answer: in 'kṛñ cānuprayujyate' kṛñ is taken as a pratyāhāra, and by the force of the rule enjoining after-application of kṛ, bhū and as, as does not become bhū. Otherwise Pāṇini would have said 'kras cānuprayujyate' or 'kṛbhu cānuprayujyate', which would already give edhāmbabhūva; though 'kṛñ' (as one root) would be lighter, the burden of a pratyāhāra would not be taken merely to gain the one extra root bhū. Hence the Bhāṣya on ata ut sārvadhātuke that as is not overridden by bhū in after-application. Followed for the bracketed glosses of 'kraś' and 'kṛbhv' and for the pratyāhāra in k1.
commentary TB (under sk.2243.t1) on 'kṛbhv iti': although 'kṛñ' [as a single root] would be lighter, the pratyāhāra would be resorted to only to obtain just two roots [were as to become bhū]. Followed (agrees with BM; TB counts the roots kṛ and bhū gained, BM the one extra root bhū).
commentary TB (under sk.2243.t1) on 'edhāmbabhūvetyādi': since āmpratyayavat kṛño… (SK 2240) names kṛñ, the after-application of other roots takes no taṅ, so edhāmbabhūva is parasmaipada by śeṣāt kartari (SK 2159); in bhāva and karma there is ātmanepada: edhāmbabhūve, īkṣāmbabhūve. For as in bhāva/karma with taṅ, three views are reported on the forms with eś and with iṭ: (1) some (kecit) put h for s by ha eti in both, giving edhāmāhe, īkṣāmāhe; (2) others (anye) hold that, by association with tās (tāsisāhacarya), h comes only before iṭ and not before eś (OCR 'tāsisāhacaryād ivy eva' for '…ād iṭy eva', scan page-0358); (3) still others (apare) hold that by that same association h comes only before a sārvadhātuka e, i.e. only in vyatihe in the reciprocal (karmavyatihāra), and in neither of the two, so the forms are just edhāmāse, īkṣāmāse. Recorded; the kaumudī gives edhāmbabhūva only.
textual Collation (.work/collate-p44/batch04.md; NSP p. 348 (scan page-0358)): our 'iṇṇantād aṅgat pareṣām' → print 'aṅgāt'; our 'ṣīdhvaṃluṅaliṭām' (no virāma) → print 'ṣīdhvaṃluṅliṭām'. The English follows the print. Our 'kraś cānuprayujyate' agrees with the print (BM quotes it as 'kras cānuprayujyate'). BM's pratīka 'edhāṃcakṛñaḍhva iti' is a typing slip for the kaumudī's edhāṃcakṛḍhve.
textual Filing: this unit has no TB block of its own; TB on it (pratīkas 'iṇaḥ ṣīdhvam', 'aṅgāt pareṣām iti', 'edhāmbabhūvetyādi', 'kṛbhv iti') is printed inside sk.2243.t1, NSP p. 348 (scan page-0358). NSP footnote 1 of p. 348 (scan page-0358), filed in sk.2243.n1 ('[ṣī]dhvam iti — ṣakāroccāraṇaṃ tu …'), is on this sūtra: the ṣ of ṣīdhvam is pronounced to prevent over-extension in a form (OCR 'muvīdhvam') where, by the maxim that what is altered in one part is not other (ekadeśavikṛtanyāya), sīdhvam would count as present.
translator The bracketed lakāra, person and number labels in k1 ('[liṭ, madhyama-puruṣa plural:]', '[uttama-puruṣa:]', '[singular]', '[dual]', '[plural]') and '[With bhū as the after-applied root:]' are the translator's. BM names the uttama-puruṣa singular (iṭ) for edhāṃcakre and the vahi/mahi substitutes; the madhyama-puruṣa plural of edhāṃcakṛḍhve follows from the dhvam of BM's closing words on SK 2246.

SK 2248 · A 7.4.70V

अत आदेः ॥ २२४८ ॥

ata ādeḥ

ata ādeḥ — In place of an initial a (at) [of the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620 — a long vowel comes — 'dīrghaḥ' carried forward (anuvṛtti) from dīrgha iṇaḥ kiti, SK 2456].

Rule. The a at the beginning of an abhyāsa is lengthened. "Of the abhyāsa" is carried from SK 2620, and "long" from SK 2456. Bhaṭṭoji calls this an exception to pararūpa (SK 191).

Example.

edhām + as + liṭ → ṇal (third person singular) → edhām + as + a

→ doubling → as as a → SK 2179 keeps one consonant of the abhyāsa → a as a

→ pararūpa by SK 191 would come → instead this rule: ā as a → āsa

→ edhām āsa "he grew"; edhām āsatuḥ "the two grew".

One of Bhaṭṭoji's commentators completes the list: edhām āsuḥ, edhām āsitha, edhām āsathuḥ, edhām āsa (first person), edhām āsiva, edhām āsima.

Then Bhaṭṭoji gives luṭ, the periphrastic future:

edh + luṭ → edh + ta → tās (SK 2186) and ḍā for ta (SK 2188) → edh + tās + ā

→ iṭ (SK 2184) → edh + i + tās + ā → the ṭi ās is lost → edhitā "he will grow".

Also edhitārau, edhitāraḥ; edhitāse, edhitāsāthe.

Applies when / blocked by. Is this rule really an exception to pararūpa? Some later grammarians doubt it, pointing to another passage of Bhaṭṭoji; scholars discuss this.

Watch out. Edh takes iṭ in luṭ, although it has one vowel. SK 2258 explains: edh is not an anudātta root.

Siddhānta-kaumudī

अभ्यासस्यादेरतो दीर्घः स्यात् । पररूपापवाद । एधामास । एधामासतुरित्यादि ॥ एधिता । एधितारौ । एधितारौ । एधितारः । एधितासे । एधितासाथे ॥

In place of an a (at) at the beginning of the abhyāsa, a long vowel (dīrgha) comes. [This rule is] an exception (apavāda) to pararūpa [by ato guṇe, SK 191]. edhām āsa; edhām āsatuḥ, and so on.

[luṭ:] edhitā, edhitārau, edhitāraḥ; edhitāse, edhitāsāthe.

Bālamanoramā

अतः आदेः - ततश्च अनुप्रयुज्यमानादस्धातोर्लिटि भूभावनिवृत्तौ णलि एधामस् अ इति स्थिते द्वित्वे हलादिः शेषे अ अस् इति स्थिते सवर्णदीर्घं बाधित्वा अतो गुण इति पररूपे प्राप्ते — अत आदेः । 'अत्र लोप' इत्यस्मादभ्यासस्येत्यनुवर्तते । 'दीर्घ इण' इत्यतो दीर्घ इतीति च । तदाह — अभ्यासस्येति । अत्र यद्वक्तव्यं तन्नामधातुप्रक्रियायाम् 'अ इवाचरति अती' त्यादिग्रन्थस्य व्याख्यानावसरे वक्ष्यते । एधामासेति । नचाऽत्रानुप्युज्यमानाभ्यामस्तिभूभ्यामाम्प्रत्ययवदित्यात्मनेपदं शङ्क्यं, तत्र कृञ्ग्रहणेन प्रत्याहारग्रहणाऽभावस्य भाष्ये उक्तत्वात् । एधामासतुरित्यादीति । एधामासुः । एधामासिथ । एधामासथुः । एधामास । एधामासिव । एधामासिम । इति लिट्प्रक्रिया । एधितेति । लुटस्तादेशे एध्-त इति स्थिते शबपवादस्तस् । लुटः प्रथमस्येति डा । टिलोपः । एधितेति रूपम् । दीधीवेवीटामिति लघूपधगुणो न । एधिताराविति । लुट आताम् । तास् इट् । आतामित्यस्य रौभावः । रि चेति सलोपः । एधितार इति । झस्य रस् । तास् । इट् । रि चेतिसलोपः । रुत्वविसर्गौ । एधितास इति । थासः से । तास् इट् । तासस्त्योरिति सलोपः । एधितासाथे इति । आथाम् टेरेत्वं ।तास् । इट् ।

translator notes

commentary BM: 'abhyāsasya' is carried forward (anuvartate) from atra lopo 'bhyāsasya (SK 2620), and 'dīrghaḥ' from dīrgha iṇaḥ kiti (SK 2456); hence Bhaṭṭoji's 'abhyāsasya …'. Followed: both anuvṛttis bracketed in sutra_en and rendered in k1.
commentary BM sets the context: with as as the anuprayoga, in liṭ, bhū-substitution having been excluded (SK 2247), ṇal gives edhām as-a; after doubling and halādiḥ śeṣaḥ (SK 2179) a-as-a stands, and pararūpa by ato guṇe (SK 191), blocking savarṇadīrgha, is about to apply — then ata ādeḥ. What is to be said further on this, BM says, will be said at the nāmadhātu passage 'a ivācarati ati'. Followed for '[by ato guṇe, SK 191]'.
commentary BM on edhām āsa: no ātmanepada is to be feared for as and bhū used as anuprayoga by āmpratyayavat kṛño 'nuprayogasya (SK 2240), since the Bhāṣya says that 'kṛñ' there is not taken as a pratyāhāra. BM spells out 'ityādi': edhām āsuḥ, edhām āsitha, edhām āsathuḥ, edhām āsa (uttama-puruṣa singular), edhām āsiva, edhām āsima — 'thus the liṭ procedure'. Recorded: the kaumudī itself gives only edhām āsa, edhām āsatuḥ.
commentary BM derives the luṭ forms: edhitā — luṭ → ta, tās (apavāda of śap), ḍā by luṭaḥ prathamasya ḍāraurasaḥ (SK 2188), ṭi-lopa; no laghūpadha-guṇa by dīdhīvevīṭām (SK 2190). edhitārau — ātām → rau, tās, iṭ, loss of s by ri ca (SK 2192). edhitāraḥ — jha → ras, tās, iṭ, ri ca, rutva and visarga. edhitāse — thās → se, tās, iṭ, loss of s by tāsastyor lopaḥ (SK 2191). edhitāsāthe — āthām, e for the ṭi, tās, iṭ. Recorded: the kaumudī lists the forms without derivation.
commentary TB, printed under sk.2243.t1 (from '—pararūpāpavāda iti' on; NSP pp. 348–349 = scan page-0358–0359): the Navyas hold that calling this an 'apavāda' conflicts with Bhaṭṭoji's own passage in the nāmadhātu section ('a ivācarati ati': au, atuḥ, uḥ; doubling; 'ato guṇe', then dīrgha by 'ata ādeḥ'); and if ata ādeḥ applied, being later (para), before halādiḥ śeṣaḥ, there would be no question of pararūpa there at all — so 'this passage is to be pondered (cintya)'. Recorded: the English keeps Bhaṭṭoji's 'exception to pararūpa' as he states it.
textual NSP footnote, printed under sk.2243.n1 (fn 2, NSP p. 348 = scan page-0358): 'pararūpāpavāda iti — the word pararūpa stands for ekādeśa in general (ekādeśopalakṣaṇam), since in anṛje (so printed) and the like it is guṇa that would apply; among the modifications of the abhyāsa there is no relation of blocked and blocker, so the dīrgha comes after halādiḥ śeṣaḥ, which presents itself first.'
textual Collation (.work/collate-p44/batch05.md; own scan check of page-0358): ours 'pararūpāpavāda' → print 'pararūpāpavādaḥ' (visarga dropped in ours). Ours 'edhitā. edhitārau. edhitārau. edhitāraḥ' → print has 'edhitārau' once (NSP p. 349 = scan page-0359); the duplicate is not rendered in the English.

SK 2249 · A 8.2.25V

धि च ॥ २२४९ ॥

dhi ca

dhi ca — And (ca) when [an affix beginning with] dh follows, [s — 'sasya' carried forward (anuvṛtti) from saḥ syārdhadhātuke, SK 2342 — is elided — 'lopaḥ' carried forward (anuvṛtti) from tāsastyor lopaḥ, SK 2191 — so BM (Wikisource witness); 'dhi' qualifies the affix implied by the aṅga, hence 'beginning with dh' by tadādividhi].

Rule. An s is lost when an affix beginning with dh follows. One of Bhaṭṭoji's commentators carries "s" from SK 2342 and "loss" from SK 2191.

Example.

edhitās + dhve (second person plural of luṭ) → dhve is an affix beginning with dh

→ the s of tās is lost → edhitādhve "you will grow".

Applies when / blocked by. Bhaṭṭoji says "when an affix follows". So in payo dhāvati "milk runs" the dh is not an affix, and nothing is lost.

Watch out. This rule returns in the aorist: in aidhiḍhvam (SK 2258) the s of sic is lost before dhvam.

Siddhānta-kaumudī

धादौ प्रत्यये परे सलोपः स्यात् । एधिताध्वे ॥

When an affix (pratyaya) beginning with dh follows, s [— 'sasya' carried forward (anuvṛtti) from SK 2342, per BM —] is elided (salopa) [— 'lopaḥ' carried forward (anuvṛtti) from SK 2191, per BM]. edhitādhve [edh, luṭ, madhyama-puruṣa plural].

translator notes

textual No BM on this sūtra in our source. The block formerly filed as sk.2249.b1 is BM on 'ho ḍhaḥ' (SK 324): its pratīka is 'ho ḍhaḥ' and it explains liṭ, liḍbhyām and liṭtsu from lih; it was re-filed to sk.324.b1 (2026-10-05), and the BM on 'naho dhaḥ' (SK 440) that sk.324.b1 used to carry went to sk.440.b1. The BM on 'dhi ca' is missing from our source under every unit, but survives in the Wikisource BM witness (sources/wikisource-bm/raw/uttara-1/0052.txt); see the commentary note. Nothing from that block is used here.
textual No TB on this sūtra: on NSP p. 349 (scan page-0359) the TB column passes from SK 2248 ('pararūpāpavāda') straight to SK 2254 ('āḍ ajādīnām').
textual NSP footnote 1, printed on p. 349 (scan page-0359) and filed under sk.2243.n2, is keyed to 'pratyaye' in this kaumudī: hence there is no s-deletion in 'payo dhāvati' and the like [where the dh is not that of an affix]. The English keeps 'affix (pratyaya)'. Recorded.
textual Collation (.work/collate-p44/batch05.md, NSP p. 349 = scan page-0359): clean.
commentary BM on dhi ca, not in our source but preserved in the Wikisource BM witness (uttara-1/0052): 'sasya' is carried forward from saḥ syārdhadhātuke (SK 2342) and 'lopaḥ' from tāsastyor lopaḥ (SK 2191); the affix implied by the aṅga (aṅgākṣipta-pratyaya) is qualified by 'dhi', and by tadādividhi it means 'beginning with dh'; hence Bhaṭṭoji's 'dhādau'. With the s of tās elided the form is edhitādhve. Followed: the bracketed anuvṛttis in sutra_en and k1 and 'beginning with dh'.
translator A different route is also available and is recorded without harmonizing it with BM's (§16): BM and TB on jhalo jhali (SK 2281), and TB on iṭa īṭi (SK 2266), draw 'lopaḥ' from saṃyogāntasya lopaḥ (SK 54) and 'sasya' from rāt sasya (SK 280); on that route those items would run through this sūtra. An earlier draft supplied that route here as the translator's inference; the English now follows BM's own statement on dhi ca.
translator The label for edhitādhve is the translator's. The kaumudī gives only the form; the s elided is that of tās before dhve (edh + iṭ + tās + dhve).
commentary TB on dhi ca, printed under sk.2266.t1 (on the vārttika 'sijlopa…'): 'in the sūtra dhi ca, on Vāmana's (Kāśikā) view it is the sic that is elided; on the Bhāṣya's view, the s' (dhi ca iti sūtre tu vāmanamate sico lopaḥ; bhāṣyamate tu sasyeti bhedo bodhyaḥ). Followed: the kaumudī's 'salopaḥ' and the English (the s of tās in edhitādhve) are on the Bhāṣya's view.

SK 2250 · A 7.4.52V

ह एति ॥ २२५० ॥

ha eti

ha eti — h (ha, a first-case word (prathamānta); the a is for pronunciation) [replaces the s — 'saḥ' carried forward (anuvṛtti) from saḥ syārdhadhātuke, SK 2342 — of tās and of as — 'tāsastyoḥ' carried forward (anuvṛtti) from tāsastyor lopaḥ, SK 2191] when e follows.

Rule. Before e, the s of tās and of as "to be" becomes h. "S" is carried from SK 2342, and "of tās and as" from SK 2191. The a in ha is for pronunciation.

Example.

edh + iṭ (first person singular of luṭ) → the ṭi of iṭ becomes e → edhitās + e

→ s before e → h → edhitāhe "I shall grow".

But edhitāsvahe, edhitāsmahe: here v and m follow the s, not e, so it stays.

Then lṛṭ, the simple future:

edh + lṛṭ → edh + ta → sya (SK 2186) → edh + sya + ta

→ iṭ → edh + i + sya + ta → s becomes ṣ, the ṭi of ta becomes e → edhiṣyate "he will grow".

The paradigm: edhiṣyate, edhiṣyete, edhiṣyante; edhiṣyase, edhiṣyethe, edhiṣyadhve; edhiṣye, edhiṣyāvahe, edhiṣyāmahe.

Watch out. The rule needs e right after the s. In luṭ this happens only in the first person singular.

Siddhānta-kaumudī

तासस्त्योः सस्य हः स्यादेति परे । एधिताहे । एधितास्वहे । एधितास्महे ॥ एधिष्यते । एधिष्येते । एधिष्यन्ते । एधिष्यसे । एधिष्येथे । एधिष्यध्वे । एधिष्ये । एधिष्यावहे । एधिष्यामहे ॥

When e follows, h replaces the s [— carried forward (anuvṛtti) from saḥ syārdhadhātuke (SK 2342) —] of tās and of as (asti) [— carried forward (anuvṛtti) from tāsastyor lopaḥ (SK 2191)]. [luṭ, uttama-puruṣa:] edhitāhe [sg.]. edhitāsvahe [du.]. edhitāsmahe [pl.]. [lṛṭ:] edhiṣyate. edhiṣyete. edhiṣyante [prathama-puruṣa sg., du., pl.]. edhiṣyase. edhiṣyethe. edhiṣyadhve [madhyama-puruṣa]. edhiṣye. edhiṣyāvahe. edhiṣyāmahe [uttama-puruṣa].

Bālamanoramā

ह एति - अथ लुट इडादेशे एत्वे तासि इटि एधितास्, ए इति स्थिते — ह एति । 'ह' इति प्रथमान्तम् । अकार उच्चारणार्थः । सः स्यार्धधातुक इत्यतः स इति, तासस्त्योर्लोप #इत्यतस्तासस्त्योरिति चानुवर्तते । तदाह — तासस्त्योरिति । तासः सस्य हकारे 'एधिताहे' इति रूपम् । एधितास्वहे इति । लुटो वहिभावः । टेरेत्वं । तास् । इट् । एवम् — एधितास्महे इति । तत्र महिभावो विशेषः । इति लुट्प्रक्रिया । एधिष्यत इति । लृटस्तादेशे टेरेत्वम् ।स्यतासी॑इति शबपवादः स्यः ।इट् । प्रत्ययावयवत्वात्षत्वम् । एधिष्येते इति । आताम् । टेरेत्वं । स्यः । इट् । 'आतो ङित' इत्याकारस्य इय् । लोपो व्योरिति यलोपः । आद्गुणः । षत्वम् । एधिष्यन्त इति । झस्य टेरेत्वं । झकारस्य अन्तादेशः । स्यः ।इट् । पररूपं । षत्वम् । थासादावपि लटीव सुयोजमिति मत्वा रूपाणि न प्रदर्शितानि । तत्र थासः से ।स्यः । इट् । षत्वम् । एधिष्यसे इति रूपम् । एधिष्येते इतिवदाथामि एधिष्येथे इति रूपम् । ध्वम एत्वे स्यः । इट् । षत्वम् । एधिष्यद्वे इति रूपम् । इट एत्वे स्यः । इडागमः । षत्वम् । अतोगुण इति पररूपम् । एधिष्ये इति रूपम् । वहिमह्रोष्टेरेत्वम् । स्यः । इट् । अतो दीर्घः । एधिष्यावहे एधिष्यामहे इति रूपे । इति लृट्प्रक्रिया ।

translator notes

commentary BM: 'ha' is a first-case word (prathamānta), its a for pronunciation; 'saḥ' is carried forward (anuvartate) from 'saḥ syārdhadhātuke' [SK 2342] and 'tāsastyoḥ' from 'tāsastyor lopaḥ' [SK 2191]; hence Bhaṭṭoji's 'tāsastyoḥ'. Followed: the bracketed anuvṛttis in sutra_en and k1.
commentary BM's derivations. edhitāhe: in luṭ, iṭ [uttama-puruṣa sg.] with e for it, tās and iṭ give edhitās + e, and the s of tās becomes h. edhitāsvahe: vahi for luṭ, e for the ṭi, tās, iṭ; edhitāsmahe likewise with mahi ('thus the luṭ derivation'). edhiṣyate: ta for lṛṭ, e for the ṭi, sya (the exception to śap by 'syatāsī lṛluṭoḥ'), iṭ, and ṣ because the s is part of an affix. edhiṣyete: ātām, e, sya, iṭ, iy for the ā by 'āto ṅitaḥ', loss of y by 'lopo vyoḥ', guṇa (ād guṇaḥ), ṣ. edhiṣyante: e for the ṭi of jha, ant for jh, sya, iṭ, pararūpa, ṣ. The thās forms are formed as in laṭ: edhiṣyase; edhiṣyethe as edhiṣyete; edhiṣyadhve [BM's text 'edhiṣyadve']; edhiṣye (iṭ → e, sya, iṭ, ṣ, pararūpa by 'ato guṇe'); edhiṣyāvahe, edhiṣyāmahe (e for the ṭi of vahi, mahi; lengthening by 'ato dīrghaḥ') ('thus the lṛṭ derivation'). Recorded; the kaumudī gives the forms only, and the English labels them.
commentary TB, printed under sk.2243.t1 in its note on 'edhāṃbabhūva' (SK 2247), on the reach of this rule: when as is the auxiliary (anuprayoga) in liṭ with the ātmanepada of bhāva and karman, forms differ with eś [prathama-puruṣa sg.] and iṭ [uttama-puruṣa sg.]. Some give edhām āhe, īkṣām āhe, with h by 'ha eti' in both. Others: by association (sāhacarya) with tās, h comes only before iṭ [OCR 'ivy eva', apparently 'iṭy eva'], not before eś. Others again: by that same association h comes only before a sārvadhātuka e, so only in 'vyatihe' (karmavyatihāra), not in either liṭ form, which are edhām āse, īkṣām āse. Recorded; the kaumudī gives no such forms, and the English 'of as (asti)' stays neutral.
textual No TB block of its own: on NSP p. 349 (scan page-0359) the TB column passes from SK 2248 to SK 2254; the only TB bearing on this sūtra is the passage under sk.2243.t1 recorded above.
textual Collation (.work/collate-p44/batch05.md, NSP p. 349 = scan page-0359): clean.
translator The bracketed person/number labels are the translator's. In edhitāsvahe and edhitāsmahe the s of tās stays, since v and m, not e, follow it; the kaumudī does not say so.

SK 2251 · A 3.4.90V

आमेतः ॥ २२५१ ॥

āmetaḥ

ām etaḥ — In place of e [of loṭ — carried forward (anuvṛtti) from 'loṭo laṅvat' (SK 2198)], ām [comes].

Rule. The e of a loṭ ending is replaced by ām. "Of loṭ" is carried from SK 2198.

Example.

edh + loṭ → edh + ta → śap, and the ṭi becomes e (SK 2233) → edhate

→ this rule: e → ām → edhatām "let him grow".

In the same way: edhetām "let the two grow" (from edhete), edhantām "let them grow" (from edhante).

Watch out. The e replaced is the e that SK 2233 has just made. So loṭ shares the first steps of laṭ, and differs only at the end.

Siddhānta-kaumudī

लोट एकारस्याम् स्यात् । एधताम् । एधेताम् । एधन्ताम् ॥

In place of the e of loṭ [— 'loṭaḥ' carried forward (anuvṛtti) from SK 2198 —] ām is to come. edhatām [loṭ, prathama-puruṣa sg.]. edhetām [prathama-puruṣa du.]. edhantām [prathama-puruṣa pl.].

Bālamanoramā

आमेतः - आमेतः । आम्-एत इति च्छेदः ।लोटो लङ्व॑दित्यतो लोट इत्यनुवर्तते । तदाह — लोट एकारस्येति । लोडादेशावयवस्य एकारस्येत्यर्थः । एधतामिति । लोटस्तादेशे टेरेत्वे आमादेशे शपि रूपम् । एधेतामिति । आताम् । टेरेत्वं । शप् ।सार्वधातुकमपि॑दिति ङित्त्वादातो ङित इत्याकारस्य इय् । गुणः । यकारलोपः । 'आमेत' इत्येकारस्य आम् । एधन्तामिति । झस्य टेरेत्वे शपि झकारस्य अन्तादेशे एकारस्य आम् ।अथ लोटस्थासः सेभावे शपि एध — से इति स्थिते ।

translator notes

commentary BM: the sūtra is split ām-etaḥ; 'loṭaḥ' is carried forward (anuvartate) from 'loṭo laṅvat'; hence Bhaṭṭoji's 'loṭa ekārasya', meaning the e that is part of a substitute of loṭ. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM derives the forms: edhatām — loṭ → ta, e for the ṭi, ām for the e, śap; edhetām — ātām, e for the ṭi, śap; ātām being ṅit by 'sārvadhātukam apit' (SK 2234), iy for its ā by 'āto ṅitaḥ', guṇa, elision of y, then ām for the e; edhantām — jha, e for the ṭi, śap, ant for jh, ām for the e. It then sets up edhasva (SK 2252): thās → se, śap, edha-se. Followed for the bracketed person/number labels; the derivations are BM's, not the kaumudī's.
textual No TB is printed on this sūtra: NSP p. 349 (scan page-0359) prints only the kaumudī, and the TB on that page passes from SK 2250 (inside sk.2243.t1) to SK 2254 ('āḍ ajādīnām', sk.2254.t1). Collation (.work/collate-p44/batch05.md): SK 2251 clean against the print.

SK 2252 · A 3.4.91V

सवाभ्यां वामौ ॥ २२५२ ॥

savābhyāṃ vāmau

savābhyāṃ vāmau — After s and v, [in place of the e (etaḥ — carried forward (anuvṛtti) from 'āmetaḥ', SK 2251) of loṭ (loṭaḥ — carried forward from 'loṭo laṅvat', SK 2198)], va and am are substituted respectively.

Rule. After s and after v, the e of loṭ is replaced by va and am, respectively. So after s the e becomes va; after v it becomes am. This is an exception to SK 2251.

Example.

edha + se (from thās, SK 2236) → e after s → va → edhasva "grow!".

edha + dhve (from dhvam) → e after v → am → edhadhvam "grow! (you all)".

The dual edhethām comes by SK 2251, since its e follows th.

Watch out. The substitute after s is va, the whole unit v + a, not a bare v. One of Bhaṭṭoji's commentators says so. That is why the form ends -sva.

Siddhānta-kaumudī

सवाभ्यां परस्य लोडेतः क्रमाद्व अम् एतौ स्तः । एधस्व । एधेथाम् । एधध्वम् ॥

In place of the e of loṭ that follows s and v, va and am respectively are substituted. edhasva [madhyama-puruṣa sg.: after s, e → va]. edhethām [madhyama-puruṣa du.]. edhadhvam [madhyama-puruṣa pl.: after v, e → am].

Bālamanoramā

सवाभ्यां वामौ - सवाभ्यां । सश्च वश्च सवौ । ताभ्यामिति विग्रहः । अकारावुच्चारणार्थौ । वश्च अम्च वाऽमौ ।लोटो लङ्व॑दित्यास्माल्लोट इतिआमेत॑इत्यस्मादेत इति चानुवर्तते । तदाह — सकारेति ।आमेत॑इत्यस्यापवादः । एधस्वेति ।एध-सेट इत्यत्र एकारस्य 'व' इति वकाराकारसङ्घात आदेशः । एधेथामिति । आथाम् । टेरत्वं । शप् । 'आतो ङि' इत्याकारस्य इय् । गुणः । यलोपः 'आमेत' इत्याम् । एधध्वमिति । ध्वमि, शप्, टेरेत्वे कृते सवाभ्यामिति वकारात्परत्वादेकारस्य अम् ।

translator notes

commentary BM: 'savābhyām' is a dvandva of s and v (the a's are for pronunciation), 'vāmau' a dvandva of va and am (va ca am ca); 'loṭaḥ' is carried forward (anuvartate) from 'loṭo laṅvat' and 'etaḥ' from 'āmetaḥ'; this rule is an exception (apavāda) to 'āmetaḥ'. Followed in sutra_en and k1.
commentary BM on the forms: edhasva — in edha-se (thās → se) the e is replaced by the unit 'va' (v plus a); edhethām — āthām, ṭi → e, śap, the ā → iy by 'āto ṅitaḥ' (SK 2235), guṇa, y-deletion, then e → ām by 'āmetaḥ' (so not by this rule); edhadhvam — dhvam, śap, ṭi → e, then, the e standing after v, am by this rule. Followed in the bracketed labels (the madhyama-puruṣa dual is left unannotated, being formed by 'āmetaḥ').
textual Collation (.work/collate-p44/batch05.md; scan page-0359): SK 2252 clean. No TB on this sūtra is printed: the TB passes from SK 2250 (inside sk.2243.t1) to SK 2254 (sk.2254.t1).
translator The bracketed person/number labels and the notes on which substitute applies are the translator's, from BM.

SK 2253 · A 3.4.93V

एत ऐ ॥ २२५३ ॥

eta ai

eta ai — [In place of the] e [of an uttama ending of loṭ ('loṭaḥ' carried forward (anuvṛtti) from loṭo laṅvat, SK 2198, and 'uttamasya' from āḍ uttamasya pic ca, SK 2204 — so BM, Wikisource witness)], ai [is substituted].

Rule. The e of a first person (uttama) loṭ ending is replaced by ai. This is an exception to ām (SK 2251).

Example. One of Bhaṭṭoji's commentators gives the steps:

edha + e (first person singular) → e → ai → edha + ai

→ the augment āṭ (SK 2204) → edha + ā + ai

→ vṛddhi (SK 269 and vṛddhir eci) → edhai "let me grow".

Also edhāvahai, edhāmahai "let us two / us all grow".

The full loṭ of edh: edhatām, edhetām, edhantām; edhasva, edhethām, edhadhvam; edhai, edhāvahai, edhāmahai.

Watch out. The first person loṭ takes the augment āṭ (SK 2204) as well as this substitute. Both are needed for edhai.

Siddhānta-kaumudī

लोडुत्तमस्य एत ऐ स्यात् । आमोऽपवादः । एधै । एधावहै । एधामहै ॥

In place of the e of an uttama [ending] of loṭ, ai is to come. This is an exception (apavāda) to ām [taught by āmetaḥ (SK 2251)]. [edh, loṭ, uttama-puruṣa:] edhai [singular]. edhāvahai [dual]. edhāmahai [plural].

translator notes

textual The block formerly filed as sk.2253.b1 was not BM on this sūtra: its pratīka is 'itaś ca' and its body (the heading 'lasya'; 'lopaḥ' and 'parasmaipadeṣu' carried forward from itaś ca lopaḥ parasmaipadeṣu, the latter recast as a sixth-case word; the nine laṅ forms abhavat … abhavāma derived) is BM on SK 2207 (itaś ca), and was re-filed to sk.2207.b1 (2026-10-05). No BM on 'eta ai' is present in our source; it survives in the Wikisource BM witness (sources/wikisource-bm/raw/uttara-1/0053.txt), recorded in the commentary note.
textual Collation (.work/collate-p44/batch05.md; NSP p. 349, scan page-0359): clean. No TB on this sūtra is printed: the TB on p. 349 passes from the ām-periphrasis material (inside sk.2243.t1) to āḍ ajādīnām (SK 2254).
translator The bracketed person/number labels are the translator's; Bhaṭṭoji gives the three forms without derivation.
commentary BM on eta ai, not in our source but preserved in the Wikisource BM witness (uttara-1/0053): 'ai' is a word whose first-case ending is elided (luptaprathamāka); 'loṭaḥ' is carried forward from loṭo laṅvat (SK 2198), 'uttamasya' from āḍ uttamasya pic ca (SK 2204), and 'etaḥ' from āmetaḥ (SK 2251); hence Bhaṭṭoji's 'loḍuttamasya'. edhai: with edha + e standing, e → ai, the augment āṭ by āḍ uttamasya pic ca, and vṛddhi by āṭaś ca and vṛddhir eci; edhāvahai, edhāmahai: e for the ṭi of vahi, mahi, śap, e → ai, āṭ, savarṇadīrgha ('thus the loṭ derivation'). Followed: the bracketed anuvṛtti in sutra_en (k1 renders Bhaṭṭoji's own 'loḍuttamasya').

SK 2254 · A 6.4.72V

आडजादीनाम् ॥ २२५४ ॥

āḍajādīnām

āḍ ajādīnām — [When luṅ, laṅ or lṛṅ follows — carried forward (anuvṛtti) from luṅlaṅlṛṅkṣv aḍ udāttaḥ (SK 2206)] those beginning with an ac receive the augment āṭ.

Rule. Roots that begin with a vowel take the augment āṭ in luṅ, laṅ and lṛṅ. The three lakāras are carried from SK 2206. Āṭ is heard as ā. Bhaṭṭoji calls it an exception to aṭ.

Example.

edh + laṅ → edh + ta → śap → edha + ta

→ this rule: āṭ → ā + edha + ta

→ vṛddhi by SK 269 (āṭaś ca): ā + e → ai → aidhata "he grew".

The full laṅ: aidhata, aidhetām, aidhanta; aidhathāḥ, aidhethām, aidhadhvam; aidhe, aidhāvahi, aidhāmahi.

Applies when / blocked by. Why not the ordinary aṭ (SK 2206)? One of Bhaṭṭoji's commentators answers. With aṭ, a + e would not give vṛddhi. SK 191 (ato guṇe), the later rule, would give pararūpa instead. The ā of āṭ avoids that.

Why cite SK 269, when vṛddhir eci would also give ai? The same commentator says SK 269 is needed anyway for forms like aikṣata "he saw", and is the proper rule here too.

Watch out. The laṅ endings keep their vowel: aidhata, not *\aidhate. Laṅ is not ṭ-marked, so SK 2233 does not apply. Whether this sūtra is needed at all, scholars discuss this.

Siddhānta-kaumudī

अजादीनामाट् स्याल्लुङादिषु । अटोऽपवादः । आटश्च SK 269 । ऐधत । ऐधेताम् । ऐधन्त । ऐधथाः । ऐधेथाम् । ऐधध्वम् । ऐधे । ऐधावहि । ऐधामहि ॥

Let those beginning with an ac receive āṭ in luṅ and the rest [luṅ, laṅ, lṛṅ]. This is an exception (apavāda) to aṭ [the augment taught by SK 2206, which would lead to pararūpa of a + e by ato guṇe]. [Then vṛddhi of āṭ with the following ac by] āṭaś ca (SK 269). [edh in laṅ:] aidhata [prathama-puruṣa singular]. aidhetām [dual]. aidhanta [plural]. aidhathāḥ [madhyama-puruṣa singular]. aidhethām [dual]. aidhadhvam [plural]. aidhe [uttama-puruṣa singular]. aidhāvahi [dual]. aidhāmahi [plural].

Tattvabodhinī

NSP p. 359

—आडजादीनाम् । एतच्चाजादीनामटा सिद्धमिति वार्तिककृता प्रत्याख्यातम् । ननु अटि सति ‘वृद्धिरेचि’ इत्यनेन ऐधतेत्यादिसिद्धावपि ऐन्ददित्यादि न सिद्ध्येत् । किं च ‘अतो गुणे’ इति पररूपप्रवृत्त्या ऐधतेत्याद्यपि न सिद्ध्येत् । यदि तु ‘आटश्च’ इति सूत्रं ‘अटश्च’ इति क्रियेत तर्हि अस्वपोऽहसत् इत्यत्र वृद्धिः स्यात् । ‘रुदश्च पञ्चभ्यः’ ‘अड्गार्ग्यगालवयोः’ इति अडागमस्य सत्वात् ‘अतो रोरहुतात्’—इति रोरुत्वे सति अच्परत्वाच्चेति चेत् । न । ‘उपसर्गादृति धातौ’ इत्यतो धातावित्यपकृष्याजादौ धाताविति व्याख्यानात् । न च अस्वपोऽस्तीत्यादावोकारस्यान्तवद्भावेनाट्त्वात्परत्राजादिधातुसत्त्वाच्चोक्तदोषस्तदवस्थ इति वाच्यम् । आदित्यनुवर्त्य अकाररूपादटोऽचि परे वृद्धिरिति व्याख्यानात् । एतेन अटश्चेत्युक्तौ ‘अट गतौ’ इत्यस्माल्लयुटि अटनमित्यत्रातिप्रसङ्गः स्यादित्येतदपि निरस्तम् । न चैवमपि आतत् आतीत् इत्यादि न सिद्ध्यति । ‘अटश्च’ इत्यस्य ऐन्ददित्यादौ सावकशतया परत्वादिह ‘अतो गुणे’ इत्यस्यैव प्रवृत्तेरिति वाच्यम् । चकारोऽत्र पुनर्वृद्धिविधानार्थं इत्यभ्युपगमादन्तरङ्गत्वाद्वा ‘अटश्च’ इत्यस्यैव प्रवृत्तेः । स्यादेतत् । ‘आडजादीनाम्’ इति सूत्राभावे आस्ताम् आसन् इति कथमटा सिध्यति । ‘भ्रसोः—’ इत्यल्लो- पेन ‘अटश्व’ इति तत्र वृद्ध्यप्रवृत्तेः । मैवम् । अन्तरङ्गलात्प्रागेवाडागमे कृते वृद्धौ च कृतायां पश्चात् श्रसोरल्लोपस्याप्रसक्तेः । न च ‘वार्णादाङ्गं वलीयः’ इति वृद्धेः प्रागल्लोप एव स्यादिति शङ्क्यम् । व्याश्रयलात् ‘वार्णादाङ्गम्’ इति परिभाषाया अनिल्लाद्वा । तत्र हि ‘श्रसोरल्लोपः’ इति तपरकरणमेव लिङ्गम्, यदि वृद्धेः प्रागेवाल्लोपः स्यात्तर्हि किं तेन तपरकरणेनेति । यद्यपि वैदिकप्रक्रियायामानट् आव् इत्यादौ ‘छन्दस्यपि दृश्यते’ इत्याडागमस्य वक्ष्यमाणलात्तदर्थमाट्सूत्रं कर्तव्यं तथाप्याटं विनैवाड्व्यत्ययेन आङ्पूर्वकत्वेन वा तत्र कथंचिद्याख्येयमिति स्थितस्य गतिमाहुः ॥—सलोप इति । ‘लिङः सलोपोऽनन्त्यस्य’ इत्यनेन ॥—एधेयातामिति । सीयुटः सलोपे आहुणः ॥—एधिषीध्वमिति । इणः परत्वेऽपि इणन्तादङ्गात्परलाभावात् ‘इणः षीध्वम्’ इति ढत्वं न भवति

Bālamanoramā

आडजादीनाम् - अथ एधधातोर्लङि लुङ्लङ्लृङ्क्ष्वडुदात्त इत्यडागमे वृदिंध बाधित्वा परत्वादतो गुण इति पररूपे प्राप्ते — आडजादीनां । लुङादिष्विति । 'लुङ्लङ्लृङ्क्ष्वि' त्यनुवृत्तेरिति भावः । अटोऽपवाद इति । अटि सति पररूपं स्यादिति भावः ।आटश्चेत्यनन्तरंवृद्धि॑रिति शेषः । यद्यपि वृद्धिरेचीति वा वृद्धौ इदं सिध्यति तथापि ऐक्षतेत्याद्यर्थं सूत्रमिहापि न्याय्यत्वादुपन्यस्तम् । ऐधतेति । लङस्तादेशे शपि आडागमे आटश्चेति वृद्धिः । लङादेशानां टिदादेशत्वाऽभावादेत्वं न भवति ।आडजादीना॑मिति सूत्रं भाष्ये प्रत्याख्यातम् । ऐधेतामिति । आतामि शपि आटि वृद्धिः । 'आतो ङित' इत्याकारस्य #इय् । आद्गुणः । आटो वृद्धिः । ऐधावहि ऐधमहीति । वहिमह्योः शप्, आट्, वृद्धिः । इति लङ्प्रक्रिया ।

translator notes

commentary BM on 'luṅādiṣu': [the words 'in luṅ, laṅ, lṛṅ' are obtained] because 'luṅlaṅlṛṅkṣu' is carried forward (anuvṛtteḥ) [from SK 2206]. Followed: bracketed anuvṛtti in sutra_en and 'in luṅ and the rest [luṅ, laṅ, lṛṅ]' in k1.
commentary BM: for edh in laṅ, the augment aṭ of SK 2206 would be followed not by vṛddhi but, the later rule ato guṇe (SK 191) overriding vṛddhir eci by paratva, by pararūpa; hence 'aṭo 'pavādaḥ' — with aṭ there would be pararūpa. After 'āṭaś ca', 'vṛddhiḥ' is to be supplied (śeṣa). Though here vṛddhir eci would also give the result, āṭaś ca is cited because it is needed for aikṣata and the like and is the proper rule here too. Followed for the bracketed reason in k1 and the supplied '[vṛddhi]'.
commentary BM on the forms: aidhata — laṅ → ta, śap, āṭ, vṛddhi by āṭaś ca; the e-substitution (for the ṭi of an ātmanepada ending) does not occur because the laṅ endings are not substitutes of a ṭ-marked lakāra; aidhetām — ātām, śap, āṭ, vṛddhi, iy for the ā by āto ṅitaḥ, ād guṇaḥ; aidhāvahi, aidhāmahi — vahi, mahi, śap, āṭ, vṛddhi. 'Here ends the laṅ-procedure.' BM adds that the sūtra āḍ ajādīnām is set aside (pratyākhyāta) in the Bhāṣya. Recorded; the kaumudī gives the forms only.
commentary TB: the sūtra is set aside by the Vārttikakāra ('it is achieved for ajādi roots by aṭ'); TB then argues at length how aṭ alone, with āṭaś ca reread as 'aṭaś ca', would yield aidhata, aindat, āstām, āsan without over-application (asvapo 'hasat, aṭana), invoking antaraṅga, 'dhātau' drawn back from upasargād ṛti dhātau, and the anityatva of vārṇād āṅgaṃ balīyaḥ, and notes the Vedic āṭ (ānaṭ, āvaḥ). Agrees with BM that the sūtra is dispensable; recorded, not in the kaumudī.
textual Collation (.work/collate-p44/batch05.md): SK 2254 clean, including 'syāl luṅādiṣu' (cramped in print but confirmed at zoom) and the column break inside 'aidhadhvam'. The tail of sk.2254.t1, from '—salopa iti' on (salopa, the āśīrliṅ/vidhiliṅ forms 'edh(y)eyātām', 'edhiṣīdhvam'), is TB on SK 2255 and 2257, which have no TB blocks of their own.

SK 2255 · A 3.4.102V

लिङस्सीयुट् ॥ २२५५ ॥

liṅassīyuṭ

liṅaḥ sīyuṭ — [An ending substituted] for liṅ receives the augment sīyuṭ [— in ātmanepada: BM's reading, since the parasmaipada substitutes of liṅ receive yāsuṭ by SK 2209].

Rule. The endings of liṅ receive the augment sīyuṭ. The ṭ is a marker and the u is for pronunciation, so what is heard is sīy. One of Bhaṭṭoji's commentators says it serves the ātmanepada endings. The parasmaipada endings already have yāsuṭ (SK 2209).

Example.

edh + liṅ (vidhiliṅ) → edh + ta → śap → edha + ta

→ this rule: sīy → edha + sīy + ta

→ the non-final s is lost (SK 2211) → edha + īy + ta

→ a + ī gives e (SK 69) → edhey + ta

→ y is lost before t (SK 873) → edheta "he should grow".

Also edheyātām "the two should grow", where the y stands before a vowel.

Watch out. Bhaṭṭoji's own comment is one word, salopaḥ "loss of s". In the vidhiliṅ, SK 2211 removes the s of sīy as it did the s of yās.

Siddhānta-kaumudī

सलोपः । एधेत । एधेयाताम् ॥

[The s of sīyuṭ undergoes] elision of s (salopa) [by liṅaḥ salopo 'nantyasya, SK 2211]. [edh in vidhiliṅ:] edheta [prathama-puruṣa singular]. edheyātām [dual].

Bālamanoramā

लिङस्सीयुट् - लिङः सीयुट् । स्पष्टम् । परस्मैपदानां लिङादेशानां यासुडागमविधानादात्मनेपदविषयमिदम् । सीयुटि टकार इत् । उकार उच्चारणार्थः । सलोप इति ।लिङः सलोप इत्यनेने॑ति शेषः । एधेतेति । लिङस्तादेशः । सीयुट् । सलोपः । आद्गुणः । यलोपः । एधेयातामिति । आतामि सीयुट् शप् सलोपः । आद्गुणः । झस्य रन् ।लिङः सीयु॑डित्यतो लिङ इत्यनुवर्तते । तदाह — लिङो झस्येति । लिङादेशस्य झस्येत्यर्थः । अनेकाल्त्वात्सर्वादेशः । एधेरन्निति । झस्य रन् । शप् । सीयुट् । सलोपः । आद्गुणः । यलोपः । एधेथा इति । थास् सीयुट् शप् । सीयुटः सस्य लोपः । आद्गुणः । यलोपः ।थासः सस्य रुत्वविसर्गौ । एधेयाथामिति । आथां । सीयुट् । सलोपः । शप् ।आद्गुणः । एधेध्वमिति । ध्वम् सीयुट् । शप् । सलोपः । आद्गुणः । यलोपः ।

translator notes

commentary BM: the sūtra is plain. Because yāsuṭ is prescribed for the parasmaipada substitutes of liṅ (SK 2209), this rule has ātmanepada as its domain. In sīyuṭ the ṭ is an it and the u is for pronunciation. Followed: the ātmanepada domain is given in brackets in sutra_en as BM's reading.
commentary BM on 'salopaḥ': 'by liṅaḥ salopaḥ…' (SK 2211) is to be supplied (śeṣa). edheta: liṅ → ta; sīyuṭ; s-elision; ād guṇaḥ (a + ī → e); elision of y (yalopaḥ). edheyātām: ātām; sīyuṭ; śap; s-elision; ād guṇaḥ. Followed for the bracketed rule in k1; the steps are recorded here, not added to k1, since the kaumudī gives only the forms.
commentary TB, printed at the tail of sk.2254.t1: 'salopa iti' — by liṅaḥ salopo 'nantyasya; 'edheyātām iti' (OCR 'edhyeyātām') — after s-elision of sīyuṭ, ād guṇaḥ. Agrees with BM; followed for the bracketed rule in k1.
textual Collation (.work/collate-p44/batch05.md; NSP p. 349, scan page-0359): SK 2255 clean. The print's kaumudī too is only 'salopaḥ. edheta. edheyātām.' The Wikisource text prefixes a gloss 'liṅātmanepadasya sīyuḍāgamaḥ syāt'; ours follows the print, and no gloss is added to k1.
textual sk.2255.b1 runs on past this unit: from 'liṅaḥ sīyuḍ ity ato liṅa ity anuvartate' on it is BM on SK 2256 (jhasya ran: edheran, edhethāḥ, edheyāthām, edhedhvam), which has no BM block of its own.
translator In BM's derivation of edheta, BM says only 'yalopaḥ'; that the y is elided before the consonant t by lopo vyor vali is the translator's identification.

SK 2256 · A 3.4.105V

झस्य रन् ॥ २२५६ ॥

jhasya ran

jhasya ran — In place of jha [of liṅ — 'liṅaḥ' carried forward (anuvṛtti) from liṅaḥ sīyuṭ, SK 2255], ran [comes].

Rule. The jha of liṅ is replaced by ran. "Of liṅ" is carried from SK 2255. Being more than one sound, ran replaces the whole of jha.

Example.

edha + sīy + jha → ran for jha → edha + sīy + ran

→ s lost, guṇa, y lost → edheran "they should grow".

Also edhethāḥ, edheyāthām, edhedhvam (second person).

Siddhānta-kaumudī

लिङो झस्य रन् स्यात् । एधेरन् । एधेथाः । एधेयाथाम् । एधेध्वम् ॥

In place of the jha of liṅ [— 'liṅaḥ' carried forward (anuvṛtti) from liṅaḥ sīyuṭ, SK 2255], ran is to come. [edh in vidhiliṅ:] edheran [prathama-puruṣa plural]. edhethāḥ [madhyama-puruṣa singular]. edheyāthām [madhyama-puruṣa dual]. edhedhvam [madhyama-puruṣa plural].

translator notes

commentary BM, printed under sk.2255.b1 (from 'liṅaḥ sīyuḍ ity ato liṅa ity anuvartate'): 'liṅaḥ' is carried forward (anuvartate) from liṅaḥ sīyuṭ, hence Bhaṭṭoji's 'liṅo jhasya', meaning 'of the jha that is a substitute of liṅ'; being of more than one sound (anekāl), [ran] replaces the whole (sarvādeśa). Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM (sk.2255.b1) on the forms. edheran: jha → ran; śap; sīyuṭ; elision of s (salopa); ād guṇaḥ (a + ī → e); elision of y. edhethāḥ: thās; sīyuṭ; śap; elision of the s of sīyuṭ; ād guṇaḥ; elision of y; ru and visarga for the s of thās. edheyāthām: āthām; sīyuṭ; elision of s; śap; ād guṇaḥ. edhedhvam: dhvam; sīyuṭ; śap; elision of s; ād guṇaḥ; elision of y. Recorded: these steps are BM's; the kaumudī gives only the forms, and the bracketed labels in k1 follow BM's derivations.
textual Neighbour-filed commentary: sk2256 has no BM or TB block. Its BM is the tail of sk.2255.b1 (see above). No TB on this sūtra is printed: the TB at the tail of sk.2254.t1 covers SK 2255 ('salopa iti', 'edheyātām iti') and SK 2257 ('edhiṣīdhvam iti') only. No NSP footnote on NSP p. 349 (scan page-0359) concerns it. Collation (.work/collate-p44/batch05.md): SK 2256 clean against the print.

SK 2257 · A 3.4.106V

इटोऽत् ॥ २२५७ ॥

iṭo't

iṭo 't — In place of iṭ [substituted for liṅ — 'liṅaḥ' carried forward (anuvṛtti) from liṅaḥ sīyuṭ, SK 2255], a [is substituted].

Rule. The ending iṭ of liṅ is replaced by a. "Of liṅ" is carried from SK 2255.

Example.

edha + sīy + iṭ → a for iṭ → edha + sīy + a

→ s lost, guṇa → edheya "I should grow".

Also edhevahi, edhemahi.

The full vidhiliṅ of edh: edheta, edheyātām, edheran; edhethāḥ, edheyāthām, edhedhvam; edheya, edhevahi, edhemahi.

Bhaṭṭoji then gives the benedictive (āśīrliṅ). Here the liṅ is ārdhadhātuka (SK 2215), so SK 2211 does not remove the s. The s of sīyuṭ and of suṭ belong to an affix, so both become ṣ.

edh + ta (benediction) → no śap → sīy and suṭ (SK 2210) → edh + sīy + s + ta

→ iṭ before sīy → edh + i + sīy + s + ta

→ y is lost before s → edh + i + sī + s + ta

→ both s become ṣ → edhiṣīṣta → t becomes ṭ after ṣ → edhiṣīṣṭa "may he grow".

The full benedictive: edhiṣīṣṭa, edhiṣīyāstām, edhiṣīran; edhiṣīṣṭhāḥ, edhiṣīyāsthām, edhiṣīdhvam; edhiṣīya, edhiṣīvahi, edhiṣīmahi.

Last, Bhaṭṭoji starts the aorist: aidhiṣṭa "he grew", aidhiṣātām "the two grew". Here cli becomes sic (SK 2221–2222), with iṭ, āṭ and vṛddhi.

Applies when / blocked by. Does the rule that makes ṣ apply once to both s's, or once to each? Scholars discuss this.

Watch out. edhiṣīdhvam has dh, not ḍh. Its dh follows ī, but the aṅga does not end in that sound. The i of iṭ and the ī of sīy belong to the affix. So SK 2247 does not apply.

Siddhānta-kaumudī

लिङादेशस्येटोऽत्स्यात् । एधेय । एधेवहि । एधेमहि । आशीर्लिङि आर्धधातुकत्वात् लिङः सलोपो न । सीयुट्सुटोः प्रत्ययावयवत्वात्षत्वम् । एधिषीष्ट । एधिषायास्ताम् । एधिषीरन् । एधिषीष्ठाः । एधिषीयास्थाम् । एधिषीध्वम् । एधिषीय । एधिषीवहि । एधिषीमहि । ऐधिष्ट । ऐधिषाताम् ॥

In place of iṭ, the substitute of liṅ [— 'liṅaḥ' carried forward (anuvṛtti) from liṅaḥ sīyuṭ (SK 2255)], a is to be substituted. [vidhiliṅ, uttama-puruṣa:] edheya, edhevahi, edhemahi. In āśīrliṅ, because [liṅ] is ārdhadhātuka [by liṅāśiṣi (SK 2215)], there is no deletion of s by liṅaḥ salopo 'nantyasya [(SK 2211), which applies only before a sārvadhātuka — 'sārvadhātuke' is carried forward (anuvṛtti) into SK 2211]. Because sīyuṭ and suṭ are parts of an affix, ṣ is substituted [for their s]: edhiṣīṣṭa, edhiṣīyāstām, edhiṣīran [prathama-puruṣa]; edhiṣīṣṭhāḥ, edhiṣīyāsthām, edhiṣīdhvam [madhyama-puruṣa]; edhiṣīya, edhiṣīvahi, edhiṣīmahi [uttama-puruṣa]. [luṅ:] aidhiṣṭa, aidhiṣātām.

Bālamanoramā

इटोऽत् - इटोऽत् । इटः -अत् इति च्छेदः ।लिङः सीयु॑डित्यतो लिङ इत्यनुवर्तते ।तदाह — लिङादेशस्येति । 'अच्च घे' रित्यत्रेव आदेशे तकार उच्चारणार्थ एव, नत्वित्संज्ञक इति शब्देन्दुशेखरे दिव औदित्यत्र प्रपञ्चितम् । इत्संज्ञक एवेत्यन्ये । न विभक्ताविति निषेधस्तु न, आदेशत्वात्प्राग्विभक्तित्वाऽभावात् ।झस्य र॑न्नित्यत्र तु लक्ष्यानुरोधेन संयोगान्तलोपमाश्रित्य नकारानतरप्रश्लेषादुपदेशेऽन्त्यत्वाऽभावान्नकारस्य नेत्संज्ञेत्यलम् । एधेयेति । इट् । तस्य अकारादेशः ।सीयुट् शप् । सलोपः । आद्गुणः । एधेवहि । एधेमहीति । वहिमह्योः सीयुट् । सलोपः । शप् । आद्गुणः । यलोपः । इति विधिलिङ्प्रक्रिया । आर्धधातुकत्वादिति ।लिङाशिषी॑त्यनेनेति भावः । सलोपो नति । सार्वधातुकग्रहणस्य 'लिङः सलोप' इत्यत्रानुवृत्तेरिति भावः । सीयुट्सुटोरिति । लक्ष्यभेदात्पुनःप्रवृत्तिरिति भावः । युगपदेवोभयोः षत्वमित्यन्ये । एधिषीष्टेति । आशिषि लिङस्तादेशः । आर्धधातुकत्वान्न शप् । सीयुट् । तकारस्य सुट् । सीयुटः सकारात्प्रागिडागमः । यलोपः । सीयुट सुटश्च सकारस्य षत्वं । तकारस्य ष्टत्वेन टकारः । एधिषीयास्तामिति । आताम् सीयुट् । अकारादुपरि तकारात्प्राक्सुट् ।सीयुः प्रागिट् । तत उत्तरस्य सकारस्य षत्वम् । एधिषीरन्निति । झस्य रन् । सीयुट् । इजागमः । यकारलोपः । षत्वम् । एधिषीष्ठा इति । थास् सीयुट् । थकारस्य सुट् । सीयुटः प्रागिट् । सकारद्वयस्य षत्वम् । थकारस्य ष्टुत्वेन ठकारः । रुत्वविसर्गौ । एधिषीयास्थामिति । आथाम् । सीयुट् । अकारादुपरि थकारात्प्राक्सुट् । सीयुटः प्रागिट् । तत उत्तरस्य सकारस्य षत्वम् । एधिषीध्वमिति । ध्वम् सीयुट् यलोपः । सीयुटः प्रागिट् । षत्वम् । इणः परत्वेऽपि इण्णन्तादङ्गात्परत्वं नास्ति, इटः प्रत्ययभक्तत्वात् । ततश्चइणः षीध्व॑मिति ढत्वं न भवति । एधिषीयेति । इटोऽत् । सीयुट् । इट् । षत्वम् । एधिषीवहि एधिषीमहीति । वहिमह्योः सीयुट् । इट् षत्वम् । इत्याशीर्लिङ्प्रक्रिया । ऐधिष्टेति । लुङस्तादेशः । च्लिः । सिच् । इट् । धातोराट् । वृद्धिः । षत्वं ष्टुत्वम् । ऐधिषातामिति । आताम् । च्लिः । सिच् । इट् । आट् । वृद्धिः । षत्वम् ।

translator notes

commentary BM: the split is 'iṭaḥ' + 'at'; 'liṅaḥ' is carried forward (anuvartate) from liṅaḥ sīyuṭ [SK 2255]; hence Bhaṭṭoji's 'liṅādeśasya'. The t of 'at' is only for pronunciation, not an it-marker, as with acc gheḥ (so the Śabdenduśekhara, at diva aut); others hold it is an it-marker, 'na vibhaktau' not blocking that, since before the substitution there is no vibhakti. Followed: the bracketed anuvṛtti in sutra_en and k1, and 'a' (not 'at') as the substitute; the it-marker question recorded.
commentary BM on the vidhiliṅ forms: edheya — iṭ, its a-substitute, sīyuṭ, śap, s-deletion, ād guṇa; edhevahi, edhemahi — sīyuṭ, s-deletion, śap, ād guṇa, y-deletion. 'ārdhadhātukatvāt' is by liṅāśiṣi [SK 2215]; 'no s-deletion' because 'sārvadhātuke' is carried forward (anuvṛtti) into liṅaḥ salopo 'nantyasya. Followed for the bracketed rule references in k1 and for the bracketed anuvṛtti of 'sārvadhātuke' into SK 2211; the vidhiliṅ derivations recorded.
commentary BM on 'sīyuṭsuṭoḥ … ṣatvam': the ṣ-rule applies again because the targets differ (lakṣyabheda); others say it applies to both at once. Derivations: edhiṣīṣṭa — ta for āśīrliṅ, no śap (ārdhadhātuka), sīyuṭ, suṭ to the t, iṭ before the s of sīyuṭ, y-deletion, ṣ for both s, ṣṭutva t → ṭ; edhiṣīyāstām — ātām, sīyuṭ, suṭ after the ā before the t, iṭ, ṣ for the first s; edhiṣīran — jha → ran, sīyuṭ, iṭ, y-deletion, ṣ; edhiṣīṣṭhāḥ — thās, sīyuṭ, suṭ, iṭ, ṣ for both s, th → ṭh by ṣṭutva, ru and visarga; edhiṣīyāsthām — āthām, as edhiṣīyāstām; edhiṣīdhvam — dhvam, sīyuṭ, y-deletion, iṭ, ṣ; no ḍh by iṇaḥ ṣīdhvam… (SK 2247), since, though after an iṇ, it is not after an aṅga ending in iṇ, the iṭ belonging to the affix; edhiṣīya — at for iṭ, sīyuṭ, iṭ, ṣ; edhiṣīvahi, edhiṣīmahi — sīyuṭ, iṭ, ṣ. aidhiṣṭa — ta for luṅ, cli → sic, iṭ, āṭ, vṛddhi, ṣ, ṣṭutva; aidhiṣātām — likewise. Recorded; the kaumudī gives the forms only.
commentary TB, printed under sk.2254.t1 ('—edhiṣīdhvam iti'): though [the dh of ṣīdhvam] follows an iṇ, it does not follow an aṅga ending in iṇ, so there is no ḍh by iṇaḥ ṣīdhvam…. Recorded; agrees with BM. sk2257 has no TB block of its own. TB printed under sk.2153.t1 (on tiptasjhi…, SK 2154) says the ṭ of iṭ in that list serves to specify it in 'iṭo 't' ('er at' would wrongly reach edhevahi, edhemahi); it reports 'some' who, taking 'liṅaḥ' as carried forward into 'iṭo 't' in apposition ('an i that is the substitute of liṅ'), make the ṭ only for clarity, and calls that view questionable (cintya). Recorded; the English 'iṭ, the substitute of liṅ' is compatible with both.
textual Collation (.work/collate-p44/batch05.md; printed p. 349, scan page-0359, scan read): our text has 'edhiṣāyāstām'; the print reads 'edhiṣīyāstām', as the parallel edhiṣīyāsthām requires. The English gives edhiṣīyāstām. The rest of the paradigm matches the print.
textual NSP footnote 2 of printed p. 349 (scan page-0359; scan read), filed under sk.2243.n2, is keyed to 'ṣatvam' in this unit: 'ṣatvam iti — the rule applies again because the targets differ (lakṣyabhedāt punaḥ pravṛttiḥ); or to both at once.' Same two views as BM. Recorded. (Footnote 1 of that page, 'pratyaye iti … payo dhāvatītyādau na salopaḥ', belongs to SK 2249; footnote 3, 'mate tu iti', to SK 2258.)
translator The ṣ-substitution rule is not named by Bhaṭṭoji; BM's derivation presupposes ādeśapratyayayoḥ (SK 212), which the English does not add. Lakāra and person labels in square brackets are the translator's.

SK 2258 · A 7.1.5V

आत्मनेपदेष्वनतः ॥ २२५८ ॥

ātmanepadeṣvanataḥ

ātmanepadeṣv anataḥ — In ātmanepada [affixes], in place of the jh ['jhaḥ' carried forward (anuvṛtti) from jho 'ntaḥ, SK 2169] [of an ātmanepada affix] that comes after what is not a (anataḥ), [the substitute at comes — 'at' carried forward (anuvṛtti) from adabhyastāt, SK 2479].

Rule. In an ātmanepada ending, a jh that comes after something other than a is replaced by at. "Jh" is carried from SK 2169, and "at" from SK 2479. This rule comes where SK 2169 would give ant.

Example.

edh + luṅ → edh + jha → sic (SK 2221–2222), iṭ, āṭ, vṛddhi → aidh + i + s + jha

→ the jh follows s, not a → at for jh → aidh + i + s + ata

→ s becomes ṣ → aidhiṣata "they grew".

Also aidhiṣṭhāḥ "you grew", aidhiṣāthām "you two grew".

The second person plural:

aidh + i + s + dhvam → s lost before dh (SK 2249) → aidhidhvam

→ dh → ḍh after an iṇ-final aṅga (SK 2247) → aidhiḍhvam.

The first person: aidhiṣi, aidhiṣvahi, aidhiṣmahi.

The full aorist of edh: aidhiṣṭa, aidhiṣātām, aidhiṣata; aidhiṣṭhāḥ, aidhiṣāthām, aidhiḍhvam; aidhiṣi, aidhiṣvahi, aidhiṣmahi.

The conditional, lṛṅ: aidhiṣyata, aidhiṣyetām, aidhiṣyanta; aidhiṣyathāḥ, aidhiṣyethām, aidhiṣyadhvam; aidhiṣye, aidhiṣyāvahi, aidhiṣyāmahi.

Applies when / blocked by. Why "in ātmanepada"? One of Bhaṭṭoji's commentators gives adanti "they eat" and sunvanti "they press out": parasmaipada, so ant. Why "after a non-a"? edhante, plavante "they float": there jh follows a, so ant.

In aidhiḍhvam, one of Bhaṭṭoji's commentators says the iṭ counts as part of the aṅga ending in sic. So the aṅga ends in an iṇ sound, and SK 2247 applies. Others hold that the iṇ of SK 2247 does not include iṭ. On their view the form is aidhidhvam. Bhaṭṭoji records this view with a "but" (tu). One of Bhaṭṭoji's commentators reads that as a sign that the view lacks the Bhāṣya's support. The Bhāṣya is Patañjali's great commentary on Pāṇini's sūtras.

Bhaṭṭoji adds that ḍh or dh, v and m may each be doubled or not. So there are sixteen forms of this one word. One of Bhaṭṭoji's commentators shows that the count includes both views: ḍh and dh.

Why does edh take iṭ at all? Bhaṭṭoji says: because edh is udātta. One of Bhaṭṭoji's commentators meets an objection. Edh is taught with an anudātta marker vowel. But once that marker is gone, the root that remains is not anudātta. So SK 2246 does not bar iṭ.

Watch out. At is for jh after a non-a. After a, as in the present edhante, the jh becomes ant as usual.

After this rule Bhaṭṭoji collects the anudātta roots, "incidentally", in eleven verses. These are the roots of SK 2246, which take no iṭ before a val-initial ārdhadhātuka.

Verse 1, the vowel-final roots. Every root of one vowel that ends in a vowel is anudātta. The exceptions are the roots in ū and ṝ, and yu, ru, kṣṇu, śīṅ, snu, nu, kṣu, śvi, ḍīṅ, śri, vṛṅ and vṛñ. So, one of Bhaṭṭoji's commentators notes, dātā, dhātā, cetā, stotā have no iṭ. But bhū ends in ū, so it takes iṭ: bhavitā.

Verses 2–6, the consonant-final roots. There are a hundred and two, cited as Bhaṭṭoji cites them:

śaklṛ, pac, muc, ric, vac, vic, sic, pracchi, tyaj, nijir, bhaj, bhañj, bhuj, bhrasj, masji, yaj, yuj, ruj, rañj, vijir, svañji, sañj, sṛj;
ad, kṣud, khid, chid, tudi, nud, padya, bhid, vidyati, vinad, śad, sadī, svidyati, skandi, hadī, krudh, kṣudhi, budhyatī;
bandhir, yudhi, rudhī, rādhir, vyadh, śudh, sādhi, siddhyatī, manya, han, āp, kṣip, chupi, tap, tip, tṛpyati, dṛpyatī;
lip, lup, vap, śap, svap, sṛpi, yabh, rabh, labh, gam, nam, yam, rami, kruśir, daṃśi, diśī, dṛś, mṛś, riś, ruś, liś, viś, spṛś, kṛṣi;
tviṣ, tuṣ, dviṣ, duṣ, puṣya, piṣ, viṣ, śiṣ, śuṣ, śliṣyati, ghasi, vasati, dah, dihi, duh, nah, mih, ruh, lih, vahi.

Verses 7–9, why some are cited oddly. Some roots have look-alikes in other classes that are not anudātta. To exclude those, Bhaṭṭoji cites the right root with its vikaraṇa or its markers. Tṛp and dṛp stand also in the tudādi and curādi classes (the root classes headed by tud and by cur), on some views. So they are cited with śyan: tṛpyati, dṛpyatī. Likewise svid, pad, sidh, budh, man, puṣ and śliṣ are cited with śyan. Vas is cited with śap (vasati), and yu with luk (yauti). Ṇijir, vijir and śaklṛ are cited with their markers.

Verses 10–11, two notes on authority. Vindati "finds" is accepted as a root without iṭ by other grammars, and is seen in the Bhāṣya. Vyāghrabhūti and others, earlier authors of such verses, did not list it. One of Bhaṭṭoji's commentators concludes that it takes no iṭ, on the Bhāṣya's authority. Nine of the listed roots are not named in the Bhāṣya: rañj, masj, ad, pad, tud, kṣudh, śuṣ, puṣ, śiṣ. They are included on the authority of Vyāghrabhūti and others.

Last, Bhaṭṭoji gives root 3 of the list, spardha "to rival" (saṃgharṣe). Rivalry is the wish to overcome another. Its object is contained in the root's own meaning, so the root is akarmaka, "without an object"; scholars discuss this. Like edh, it is an anudāttet root and takes ātmanepada: spardhate "he rivals".

Siddhānta-kaumudī

अनकारात्परस्यात्मनेपदेषु झस्य अत् इत्यादेशः स्यात् । ऐधिषत । ऐधिष्ठाः । ऐधिषाथाम् ॥इणः षीध्वंलुङलिटां धोऽङ्गात् SK 2247 ऐधिढ्वम् । इड्भिन्न एव इणिह गृह्यते इति मते तु ऐधिध्वम् । ढधयोर्वस्य मस्य च द्वित्वविकल्पात्षोडशरूपाणि । ऐधिषि । ऐधिष्वहि । ऐधिष्महि । ऐधिष्यत । ऐधिष्येताम् । ऐधिष्यन्त । ऐधिष्यथाः । ऐधिष्येथाम् । ऐधिष्यध्वम् । ऐधिष्ये । ऐधिष्यावहि । ऐधिष्यामहि । उदात्तत्वाद्वलादेरिट् ॥ प्रसङ्गादनुदात्ताः संगृह्यन्ते - ऊदॄदन्तैर्यौति, रु, क्ष्णु, शीङ्, स्नु, नु, क्षु, श्वि, डीङ्, श्रिभिः ॥ वृङ्, वृञ्भ्यां च विनैकाचोऽजन्तेषु निहताः स्मृताः ॥ 1 ॥ शक्लृ, पच्, मुच्, रिच्, वच्, विच्, सिच्, प्रच्छि, त्यज्, निजिर्, भजः ॥ भञ्ज्, भुज्, भ्रस्ज्, मस्जि, यज्, युज्, रुज्, रञ्ज्, विजिर्, स्वञ्जि, सञ्ज, सृजः ॥ 2 ॥ अद्, क्षुद्, खिद्, छिद्, तुदि, नुदः, पद्य, भिद्, विद्यति, र्विनद्, ॥ शद्, सदी, स्विद्यति, स्कन्दि, हदी, क्रुध्, क्षुधि, बुध्यती ॥ 3 ॥ बन्धिर्, युधि, रुधी, राधिर्, व्यध्, शुधः, साधि, सिद्ध्यती ॥ मन्य, हन्नाप्, क्षिप्, छुपि, तप्, तिप, स्तृप्यति, दृप्यती ॥ 4 ॥ लिप्, लुप्, वप्, शप्, स्वप्, सृपि, यभ्, रभ्, लभ्, गम्, नम्, यमो, रमिः ॥ क्रुशिर्, दंशि, दिशी, दृशी, दृश्, मृश्, रिश्, रुश्, लिश्, विश्, स्पृशः, कृषिः ॥ 5 ॥ त्विष्, तुष्, द्विष्, दुष्, पुष्य, पिष्, विष्, शिष्, शुष्, श्लिष्यतयो, घसिः ॥ वसति, र्दह्, दिहि, दुहो, नह्, मिह्, रुह्, लिह्, वहिस्तथा ॥ 6 ॥ अनुदात्ता हलन्तेषु धातवो द्वधिकं शतम् ॥ तुदादौ मतभेदेन स्थितौ यौ च चुरादिषु ॥ 7 ॥ तृप्, दृपी, तौ वारयितुं श्यना निर्देश आदृतः ॥ किं च । स्विद्यपद्यौ, सिध्यबुध्यौ, मन्यपुष्यश्लिषः श्यना ॥ 8 ॥ वसिः शपा लुका यौतिर्निर्दिष्टोऽन्यनिवृत्तये ॥ णिजिर्, विजिर्, शक्लृ, इति सानुबन्धा अमी तथा ॥ 9 ॥ विन्दतिश्चान्द्रदौर्गादेरिष्टो भाष्येऽपि दृश्यते ॥ व्याघ्रभूत्यादयस्त्वेनं नेह पेठुरिति स्थितम् ॥ 10 ॥ रञ्जि, मस्जी, अदि, पदी, तुद्, क्षुद्, शुषि, पुषी, शिषिः ॥ भाष्यानुक्ता नवेहोक्ता व्याघ्रभूत्यादिसंमतेः ॥ 11 ॥{$ {!3 स्पर्ध!} संघर्षे$} । संघर्षः पराभिभवेच्छा । धात्वर्थेनोपसंग्रहादकर्मकः । स्पर्धते ॥

In ātmanepada [affixes] [— a seventh case in the sense of the sixth: of an ātmanepada affix —], in place of the jh ['jhaḥ' carried forward (anuvṛtti) from jho 'ntaḥ, SK 2169] that comes after what is not a (anakārāt), the substitute (ādeśa) at is to come ['at' carried forward (anuvṛtti) from adabhyastāt, SK 2479].

aidhiṣata [the jh of jha replaced by at]. aidhiṣṭhāḥ. aidhiṣāthām.

By iṇaḥ ṣīdhvaṃluṅliṭāṃ dho 'ṅgāt (SK 2247) [the dh of dhvam becomes ḍh]: aidhiḍhvam. But on the view that in that rule (iha) only an iṇ other than iṭ is taken, [the form is] aidhidhvam. Because ḍh and dh, and v and m, are each optionally doubled (dvitva-vikalpa), there are sixteen forms.

aidhiṣi. aidhiṣvahi. aidhiṣmahi.

[In lṛṅ:] aidhiṣyata. aidhiṣyetām. aidhiṣyanta. aidhiṣyathāḥ. aidhiṣyethām. aidhiṣyadhvam. aidhiṣye. aidhiṣyāvahi. aidhiṣyāmahi.

Because [the root edh] is udātta, [the ārdhadhātuka affix] beginning with a val consonant (valādi) receives the augment iṭ.

Incidentally (prasaṅgāt), the anudātta roots are collected [here]:

Among the ac-final (ajanta) roots, the monosyllabic (ekāc) ones are handed down (smṛta) as unaccented (nihata, i.e. anudātta), except for the ū-final and ṝ-final roots, and yauti [yu, cited with luk], ru, kṣṇu, śīṅ, snu, nu, kṣu, śvi, ḍīṅ and śri, and except for vṛṅ and vṛñ. (1)

śaklṛ, pac, muc, ric, vac, vic, sic, pracchi, tyaj, nijir, bhaj, bhañj, bhuj, bhrasj, masji, yaj, yuj, ruj, rañj, vijir, svañji, sañj, sṛj; (2) ad, kṣud, khid, chid, tudi, nud, padya [pad, cited with śyan], bhid, vidyati [vid, cited with śyan], vinad [vid, cited with śnam], śad, sadī, svidyati [svid, cited with śyan], skandi, hadī, krudh, kṣudhi, budhyatī [budh, cited with śyan]; (3) bandhir, yudhi, rudhī, rādhir, vyadh, śudh, sādhi, siddhyatī [sidh, cited with śyan], manya [man, cited with śyan], han, āp, kṣip, chupi, tap, tip, tṛpyati, dṛpyatī [tṛp and dṛp, cited with śyan]; (4) lip, lup, vap, śap, svap, sṛpi, yabh, rabh, labh, gam, nam, yam, rami, kruśir, daṃśi, diśī, dṛś, mṛś, riś, ruś, liś, viś, spṛś, kṛṣi; (5) tviṣ, tuṣ, dviṣ, duṣ, puṣya [puṣ, cited with śyan], piṣ, viṣ, śiṣ, śuṣ, śliṣyati [śliṣ, cited with śyan], ghasi, vasati [vas, cited with śap], dah, dihi, duh, nah, mih, ruh, lih, and likewise vahi — (6) these, among the consonant-final (halanta) roots, are the anudātta roots: a hundred and two. And the two which stand in the tudādi class by a difference of opinion, and also in the curādi class — (7) tṛp and dṛpī: to exclude these two, citation with śyan (śyanā nirdeśaḥ) has been adopted. Moreover (kiṃ ca): svidya and padya, sidhya and budhya, manya, puṣya and śliṣ are cited with śyan; (8) vasi with śap, and yauti with luk, to exclude the others [of the same shape with another vikaraṇa]; ṇijir, vijir and śaklṛ — these likewise are cited with their anubandhas (sānubandha) [to exclude the forms without them]. (9)

vindati, accepted [as aniṭ] by the Cāndra and Daurga [grammars] and others, is seen in the Bhāṣya too; but Vyāghrabhūti and others did not read it here — so it stands. (10)

rañji, masjī, adi, padī, tud, kṣudh, śuṣi, puṣī, śiṣi — these nine, not stated in the Bhāṣya, are stated here on the agreement of Vyāghrabhūti and others. (11)

[Root no. 3 of the dhātupāṭha:] spardha — in the sense of saṃgharṣa (rivalry). saṃgharṣa is the desire to overcome another (parābhibhava-icchā). Because [its object] is comprised in the meaning of the root (dhātv-artha), [the root] is akarmaka. spardhate.

Tattvabodhinī

NSP p. 359–361

—आत्मने—। ‘झोऽन्तः’ इत्यतो झ इति ‘अदभ्यस्तात्’ इत्यस्मात् अदिति चाजुवर्तते । तदाह—झस्यादिति । आत्मनेपदेषु किम् । अदन्ति । सुन्वन्ति । अनतः किम् । एधन्ते । प्लवन्ते ॥—इड्भिन्न एवेणिति । ‘विभाषेटः’ इति इटो विशिष्यग्रहणाद्गोवलीवर्दन्यायेन कैश्चिदिङ् विश्रामेणैह गृहत इति भावः ॥—ऊद्दन्तैरिति । ऊद्दन्तैर्विनां यौलादिभिर्विनां बृङ्कराध्यां च विना अन्ये ये एकाचोऽजन्तास्ते निहताः । अनुदात्ता इत्यर्थः । तथा च दाता धाता चेता स्तोतेत्यादिषु इण् न भवति ऊदन्ता भूल्पभृतयः । ऋदन्ताः कॄतृप्रभृतयः । ‘यु मिश्रणादौ’ । ‘हं शब्दे’ । ‘हङ् गतिरेषणयो:’ इत्युभयोर्प्रहणम् । निरनुवन्धपरिभापया ‘छुखिकरणाऽछुखिकरणयो:’ इति परिभाषया च । नच साहचर्याल्लुखिकरणस्यैव प्रहणमिति शङ्काम् । तस्यानित्यत्वात् । ‘कृंग तेजने’ । ‘शीङ् स्वप्ने’ । ‘णु प्रसवणे’ । ‘णु स्तुतौ’ । ‘दुष्टु शब्दे’ । ‘दुओश्चि गतिवृध्यो:’ । ‘ङीड् विहायसा गतौ’ । ‘श्रिञ् सेवायाम्’ । ‘बृङ् संभक्तौ’ । ‘बृञ् वरणे’ । नन्वेतद्भिन्नानामेकाचामेवानुदात्तत्वे ऊर्णुतः ऊर्णुतवानिलादि न सिध्येदिति चेत् । मैवम् । ‘ऊर्णोतेर्गुप्तङ्गावो वाच्य:’ इति वक्ष्यमाणवार्तिकेनेष्टसिद्धे: । तेन ऊर्णोनूयते इत्यत्र ‘धातोरेकाच—’ इति यड् । ऊर्णनावेलत्रानेकाच्त्वेन प्रबृत्तस्याऽभावश्च सिध्यति । उक्तं च भाष्ये—‘वाच्य ऊर्णोर्गुप्तङ्गावो यड्प्रसिद्धि: प्रयोजनम् । आमश्च प्रतिपेधार्थमेकाचश्चेदुपप्रहात्’ इति । ‘विभाषा गुणेऽस्त्रियाम्’ इति हेताविंश्य पञ्चमी । हेतुरिह फलम् । एतच्च कैयटे स्पष्टम् । उपप्रह: प्रतिपेधः । इदप्रतिपेधार्थमित्यर्थः । एवं च णुवङ्गावेनैकाच्छात्’ ‘भृयुक: किति’ इति निषेधप्रबृत्ते: ऊर्णुत इत्यादि सिध्यति । ‘एकाच उपदेशे—’ इतीणिनेषेधस्तु न प्रवर्तते, णुवङ्गावेनैकाच्त्वेऽप्यनुदात्तत्वभावात्, ऊर्णधातोर्गुप्तादीन्यं उदात्तत्वात्, तथा चोर्णविता और्णावीदिलाशयपि सिध्यम् । ‘वसतिशब्दघट्टम्य:’ इति प्राचो प्रन्थस्यं पाठमुपेक्ष्य हलन्तेषु कादिक्रमेणाह—शङ्ख इति । कान्त एकः । चान्तेषु पच्छच्छचिच्चिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिचिपद । ‘डूपचप् पाके’ । ‘पचि व्यक्तीकरणे’ । द्वावपि पचिलनेन गृह्यते । ‘मुच्छ मोक्षणे’ । रिचिलनेन ‘रिचिर् विरेके’ ‘रिच वियोजनसंपर्चनयो:’ इति यौजादिकश्च गृह्यते । वचिलनेन तु ‘बच परिभाषणे’ श्रुवो वचिरपि । वचियौजादिकोऽपि गृह्यते । ‘विचिर् पृथग्भावे’ । ‘पिच क्षरणे’ । छान्तेषु प्रच्छधेकः । जान्तेषु लाजनिजिर्मञ्जमञ्जूमुज्ज्ञस्त्वंज्ज्ञयज्युज्ज्ञस्त्वंज्ज्विजिर्सब्ज्ज्वृदश: पञ्चदश । भुजिलनेन ‘भुज पालनाभ्यवहारयो:’ ‘भुजो कौटिल्ये’ इति च गृह्यते । मुजिलनेन ‘मुजिर् योगे’ । ‘मुज समाधौ’ इति च गृह्यते । केचित्तु व्याघ्रभूतिश्छोके भाष्ये च मुजिल्येतत् ‘मुजिर् योगे’ इत्यत्रैकदेशोचारणमिलाहुसन्मते ‘मुज् समाधौ’ सेट् । मुजिलनेन तु ‘मुज विसर्गे’ दिवादिसुदादिश्च गृह्यते । दान्तेषु अद्भुदखिदछिदतुदतूपथभिदविघतिर्विनदशदसदस्विधस्कन्दहद: पञ्चदश । खिदिलनेन ‘खिद दैन्ये’ खिदातिखिन्दतिः खिन्तिश्च गृह्यते ॥—विद्यतीति । ‘विद सत्तायाम्’ ॥—विनदिति । ‘विद विचारणे’ धान्तेषु कुप्धूभूघुध्यवन्धयुध्दध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं ध्वं गृह्यते । नान्तेषु मन्यहनौ द्वौ । ‘मन ज्ञाने’ दिवादि: । पान्तेषु आपक्षिपूछुपत्पत्पत्पत्प्यटप्यलिप्छुपबपशपस्परभृयोदश । क्षिपिलनेन ‘क्षिप प्रेरणे’ क्षिप्यतिः क्षिपतिश्च गृह्यते । ‘छुप सर्धं’ तपिलनेन ‘तप संतापे’, ‘तप ऐश्वर्ये’ दिवादि:, ‘तप दाहे’ इत्यपि णिजभावपक्षे गृह्यते । ‘तिघ्ट क्षरणे’ तृप्यतिदृप्यलोवंट्कत्वेऽपि ‘अनुदात्तस्य चर्डुपधस्य—’ इत्यमर्थोऽयं पाठः । भान्तेषु यशूरभूतमस्त्रय: । मान्तेषु गमनम्यमरमश्चलारः । शान्तेषु कुबादंशदिशदशमशरीशहृदिशविशस्पृशो दश । ‘रिश् हश् हिंसायाम्’ । लिशिलनेन ‘लिश् अल्पीभावे’ दिवादि:, ‘लिश् गतौ’ तुदादिश्च गृह्यते ॥ षान्तेषु कृष्णपूछुपद्विपूडुपूष्ट्यपिपविष्शिपूङ्घपृश्छिष्य एकादश । कृषिति भैवादिकतौदादिकौ गृह्यते । विषिलनेन ‘बिष्ल्रं व्यासौ’ तिष्विषमिषिति दण्डकस्थोऽपि गृह्यते । शिषिलनेन तु ‘शिष्ल्रं विशेषणे’ कष खष शिषेति दण्डकस्थश्च गृह्यते ॥ विषिति ‘विष्ल्रं व्यासौ’ इति जौहोलादिक एव गृह्यते न तु दण्डकस्थः । शिषिलनेनापि ‘शिष्ल्रं विशेषणे’ इति रौधादिक एव न तु दण्डकस्थ इति बोपदेवादय: । सान्तेषु घट्टलवसती द्वौ, ‘घट्ट अदने,’ ‘छुङ् सनोर्घट्टः’ इत्यत्रैत्तरदेशस्य तु स्थान्यनुदात्तत्वेनापि सिध्यम् । हान्तेषु दहदिहृदूदमिहन्दह्दहिहद्योऽग्रौ । दुहिलनेन दुहिरिति भैवादिको न गृह्यते किं तु ‘दुह प्रपूरणे’ इति आदादिक एवेति प्राच्छ: । इह मनोरमायां संग्रहश्छोक उक्तः—कचच्छजा दधनपा भमशा: शसहा: क्रमात् । कचका णणटा: खण्डो गघञाष्टखजा: स्मृता:’ इति । तत्र पूर्वार्थॉपात्ता ये चतुर्दशं वर्णास्तदन्ता धातवः उत्तरार्थॉपात्तका- दिक्रमेण ये वर्णास्तत्संख्याका वोध्या इत्यर्थः । अत एव कान्त एकः, चान्ताः षट्, छान्त एकः, जान्ताः पञ्चदशेत्यादि व्याख्यातम् । क इत्येकस्य, च इति षण्णां, ण इति पञ्चदशानां संज्ञेत्याद्यन्युपगमात् ॥ पान्तेषु द्वयोः इयना निर्देशस्य फलमाह—तुदादाविति । तृप्हपी मतभेदेन तुदादौ स्थितौ । चुरादौ तु तृपिः सर्वमतेन स्थितः दृपिस्त्वेकीयमतेनेति विवेकः । अत एव वक्ष्यति । ‘तृप तृम्फ तृप्तौ’ । द्वावपि द्वितीयान्तावित्यन्ये । ‘दृप दृम्फ उत्क्लेशे’ । प्रथमः प्रथमान्तः द्वितीयो द्वितीयान्त इत्येके इति च तुदादौ । चुरादौ तु ‘तृप तृप्तौ’ । ‘तृप दृप संदीपने’ इत्येके इति च ॥—अन्यनि-वृत्तये इति । निवर्तनीयास्तु ‘विध्विदा स्नेहनमोचनयोः’ । ‘पद स्थैर्ये’ । ‘विध गत्याम्’ । ‘विधू शास्त्रे माङ्गल्ये च’ । ‘बुधिर् बोधने’ इति भौवादिकाः । ‘मनु अवबोधने’ तानादिकः । ‘पुष पुष्टौ’ भौवादिकः क्रैयादिकोऽनुदात्तश्च । ‘श्लिष दाहे’ भौवादिकः । ‘वस आच्छादने’ आदादिकः, एते अनुदात्तत्वराहित्यात् सेटः । ‘युव् वन्धने’ क्रैयादिकोऽयमनुदात्त इत्यनिट् । इयना निर्देशेन संग्राह्यास्तु ‘विध्विदा गात्रप्रक्षरणे’ । ‘पद गतौ’ । ‘विधु संराद्धौ’ । ‘बुध अवगमने’ । ‘मन ज्ञाने’ । ‘पुष पुष्टौ’ । ‘श्लिष आलिङ्गने’ । ‘वस निवासे’ । एतेऽनिटः । ‘यु मिश्रणामिश्रणयोः’ अयं सेट् ॥—अमी तथेति । ‘णिजि शुद्धौ’ । ‘ओविजी भयचलनयोः’ । ‘शक मर्षणे’ । इत्येषां क्रमेण आदादिकतौदादिकदैवादिकानां व्या- वृत्तये सानुवन्धा निर्दिष्टा इत्यर्थः । विन्दतिरिति ‘विद् लाभे’ ॥—इष्ट इति । अनिद्वेनेति शेषः ॥—भाष्यानुक्ता इति । भाष्यकृताऽनुक्ताः, न तु प्रत्याख्याता इति नास्तीह तद्विरोधः । ततश्च व्याघ्रभूत्यादिग्रन्थानुरोधात् शुष्क धृष्टौ ‘क्तेन नञ्विशिष्टेनानञ्’ इत्यादि सौत्रप्रयोगाद् तु प्रतिपत्तुमित्यादिसंबन्धैकिकव्यवहाराच्च उपलक्षणतयैव भाष्यं नेयमिति भावः ॥—अकर्मक इति । अत्र केचित् । अभिभवेच्छा धात्वर्थस्तथा च स्पर्धार्थकस्य सकर्मकता दृश्यते ‘आहास्त मेरावमरावतीं या’ इति । उदाहरिष्यते च ‘स्पर्धायामाहः’ इत्यत्र स्वयमेव ‘कृष्णश्चाणूरमाह्वयते स्पर्धत इत्यर्थः’ इति । श्रीहर्षोऽपि 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आत्मनेपदेष्वनतः - अथ झस्य आदेर्झकारस्य झोऽन्त इत्यन्तादेशे प्राप्ते — आत्मनेपदेषु । 'झोऽन्त' इत्यतो झ इति षष्ठन्तमनुवर्तते ।आत्मनेपदेष्वि॑ति षष्ठर्थे सप्तमी । आत्मनेपदावयवस्य झकारस्येति लभ्यते । 'अदभ्यस्ता' दित्यतोऽदित्यनुवर्तते । न अत् अनत् । तस्मादिति विग्रहः । तदाह — अनकारादित्यादना । ऐधिषतेति । झावयवझकारस्य अदित्यादेशः । च्लिः । सिच् । इट् । आट् । वृद्धिः । षत्वम् । ऐधिष्ठा इति । थास् च्लिः । सिच् इट् । आट् । वृद्धिः । षत्वं । थकारस्य ष्टुत्वेन ठकारः । रुत्वविसर्गौ । ऐधिषाथामिति । आथाम् । च्लिः । सिच् । इट् । आट् । वृद्धिः । षत्वम् । अथ ध्वमो धस्य ठत्वं स्मारयति — इणः षीध्वमिति । ऐधिढ्वमिति । ध्वम् । च्लिः । सिच् । इट् आट् वृद्धिः । धि चेति सस्य लोपः ।इणः षीध्व॑मिति धकारस्य ढत्वम् । इटो लुप्तसिज्भक्ततया सिजन्ताङ्गान्तर्भूतत्वेन इडन्तस्य इण्णन्ताऽङ्गत्वदिति भावः । इड्भिन्न एवेति । उत्तरसूत्रे 'विभाषेट' इत्यत्र इड्ग्रहणात्पूर्वसूत्रे इणः षीध्वमित्यत्र इड्भिन्न एव इण् गृह्रत इति केचिदाहुः । तन्मते तु प्रकृते इटः परत्वाद्धकारस्य ढत्वाऽभावे ऐधिध्वमित्येव रूपमित्यर्थः । इदं तु मतान्तरं भाष्याऽनारूढमिति सूचयितुंतु॑शब्दः । ढधयोरिति । मतभेदमाश्रित्येदम् । ढत्वाऽभावपक्षे धकारस्य अनचि चेति द्वित्वविकल्पाद्द्विधमेकधमिति रूपद्वयम् । एवं ढत्वे द्विढम्, एकढ॑मिति रूपद्वयम् । रूपचतुष्टयेऽपियणो मयो द्वे वाच्ये॑ इत्यत्र मय इति पञ्चमीमाश्रित्य वकारस्य द्वित्वविकल्पादेकवकाराणि द्विवकाराणि च प्रागुक्तानि चत्वारि रूपाणि भवन्ति । तथा च अष्टौ रूपाणि संपन्नानि । मकारस् द्वितवविकल्पादेतान्यष्टौ रूपाणि एकमकाराणि द्विमकाराणि चेति षोडश (१६) रूपाणि संपन्नानीत्यर्थः । ऐधिषीति । लुङ इडादेशः । च्लिः । सिच् । इडागमः । आट् । वृद्धिः । वहिमह्रोस्तु च्लेः सिचि इडागमेआटि वृद्धौ ऐधिष्वहि ऐधिष्महीति रूपे । इति लुङ्प्रक्रिया । ऐधिष्यतेति । लृङस्तादेशः । स्यः । इट् ।आट् । वृद्धिः । षत्वम् । ऐधिष्येतामिति । आतां स्यः । इट् । आकारस्य इय् । आद्गुणः यलोपः । आट् वृद्धिः । षत्वम् । ऐधिष्यन्तेति । झावयवझकारस्यान्तादेशः । स्यः । इट् आट् वृद्धिः । षत्वम् । ऐधिष्यता इति । थास् । स्यः । इट् आट् । वृद्धिः । रुतविसर्गौ । ऐधिष्येथामिति । आथाम् । स्यः । इट् । आकारस्य इय् । आद्गुणः । यलोपः । आट् । वृद्धिः । षत्वम् ।ऐधिष्यध्वमिति । ध्वम् । स्यः । इट् । आट् । वृद्धिः । ऐधिष्य इति । इडादेशः । स्यः । इडागमः । षत्वम् । आद्गुणः । वहिमह्रोस्तु स्यः । इट् । अतो दीर्घः । आट् । वृद्धिः । षत्वम् । ऐधिष्यावहि ऐधिष्यामहि इति रूपे । नन्वेधधातोरनुदात्तेत्कत्वादेकाच उपदेशेऽनुदात्तादितीण्निषेधः कुतो न स्यादित्यत आह — उदात्तत्वादिति । एध धातुर्यद्यपि अनुदात्तेत्तथापि अनुदात्तस्याऽतो लोपे सति परिशिष्टो धातुर्नानुदात्त इति भावः । ननु कतिपये धातवः पाणिनिना अनुदात्ता उच्चरिता इति कथमिदानीन्तनैरवगन्तव्यमित्यत आह — प्रसङ्गादिति.स्मृतस्योपेक्षानर्हत्वं प्रसङ्गः । पाणिनिपठितानामनुदात्तधातूनां तदानीन्तनशिष्यपरम्परया आनुनासिक्यवदिदानीं ज्ञनं संभवतीति भावः । ऊदृदन्तैरिति । अजन्तेषु धातुषु ऊदन्तैः ॠदन्तैस्च धातुभिर्विना, यु रु क्ष्णु शीङ् स्नु नु क्षु इआ ङीङ् श्रि — एतैश्च धातुभिर्विना, वृङ् वृञ् — आभ्यां च विना, अन्ये एकाचोऽजन्तधातवो निहिताः = अनुदात्ताः स्मृताः । पाणिनिशिष्यपरम्परया ज्ञाता इत्यर्थः । अथ हलन्तेषु अनुदात्तान्धातून् परिगणयति — शक्लृ पच् मुचिति । शक्लृ पच् मुच् रिच् वच् विच् सिच् प्रच्छि त्यज् निजिर्भज् — एषां द्वन्द्वः । तत्र कान्तेषु शक्लृ इत्येकः । ऌकार इत् । भाष्ये तु अनुबन्धरहितः पाठो दृश्यते । चान्तेषु पच् मुच् रिच् वच् विच् सिच् इति षट् । अत्र डुपचष् इत्यस्यैव ग्रहणं,प्रसिद्धत्वात्, न तु पचि व्यक्तीकरणे इत्यस्येत्याहुः । मुच्लृ मोक्षणे इत्यस्यैव ग्रहणं, न तु मुचि कल्कन इति भौवादिकस्य । अविशएषात्सर्वस्यत्यन्ये । छान्तेषु प्रच्छ् एकः । प्रच्छीतीकार उच्चारणार्थः । णिजिरित्यत्र इर इत्संज्ञा वक्ष्यते । भुञ्ज भुजित्यादि सृज इत्यन्तमेकं पदम् । जान्तेषु — त्यज् निज् भज् भञ्ज् भुज् भ्रस्ज मस्ज् यज् युज् रुज् रञ्ज् सृज् इति पञ्जदश । अद् क्षुदित्यादि नुद इत्यन्तमेकं पदम् । तत्र तुदेरिकार उच्चारणार्थः । पद्यभिदित्येकं पदम् । समाहारद्वन्द्वः ।पद्येति श्यना निर्देशः । विद्यतिरिति श्यना निर्देशः । विनदिति श्नमा निर्देशः ।शद्-सदीत्यादि बुध्यतीत्यन्तमेकं पदम् । समाहारद्वन्द्वः ।सदि स्कन्दि हदि क्षुधि इति इका निर्देशः ।स्विद्यति — बुध्यतीति श्तिपा श्यन्विकरणयोर्निदेशः । ततश्च दान्तेषु-अद् क्षुद् खिद् छिद् तुद् नुद् पद् (श्यन्विकरणः), भिद् विद् (श्यन्विकरणः), विद् (श्नम्विकरणः),शद् सद् स्विद्(श्यन्विकरणः), स्कन्द् हद् इति पञ्चदश । बन्धिरिति इका निर्देशः । युधि-रुधी इत्येकं पदम् । इका निर्देशः । 'राधिंव्यधशुधः' इत्येकं पदम् । राधीति इका निर्देशः । साधिसिध्यती इति द्वन्द्वः । साधीति इका निर्देशः । ततश्च धान्तेषु — क्रुध् क्षुध् (श्यन्विकरणः),बन्ध् युध् रुध् राध् व्यध् शुध् साध् सिध् (श्यन्विक्रणः) — इत्येकादश । मन्येत्यादि तिप इत्यन्तमेकं पदम् । मन्येति श्यना निर्देशः । छुपीति इका निर्देशः ।तृप्यतिदृप्यती॑इति द्वन्द्वः । श्यना निर्देशः । लिबित्यादि यम इत्यन्तमेकं पदम् । सृपीति इका निर्देशः । रमिरिति भिन्नं पदम् । इका निर्देशः । तथा च नान्तेषु मन् हन्निति द्वौ । मनिः श्यन्विकरणः ।पान्तेषु — आप् क्षिप् छुप् तप् तिप् तृप् दृप् लिप् लुप् वप् शप् खप् सृप् इति त्रयोदश । भान्तेषु — यभ् रभ् लभ् इति त्रयः । मान्तेषु — गम् नम् यम् रम् इति चत्वारः । क्रुशिरित्यादि स्पृश इत्यन्तमेकं पमद् । दृशिरितिच इरित् । कृशि दिशि दंशीति इका निर्देशः । तथा च शान्तेषु क्रुश् दंश् दृश् दिश् मृश् रिश् रुश् लिश् विश् स्पृश् इत्येते दश । कृषिरितिपृथक्पदम् । इका निर्देशः । त्विषित्यादि श्लिष्यतय इत्यन्तमेकं पदम् । पुष्येति श्यना निर्देशः । श्लिष्यतीति श्यन्विकरणस्य श्तिपा निर्देशः । तथा च षान्तेषु कृष् त्विष् तुष् द्विष् दुष् (श्यन्विकरणः), पिष् विष् शिष् शुष् श्लिष् (श्यन्विकरणः)-इत्येकादश । घसिरिति पृथक्पदम् । इका निर्देशः । वसतिरिति पृथक्पदं । श्तिपा निर्देशः । सान्तेषु घस् वस् इति द्वौ । दह्दिहिदुह इति द्वन्द्वः । दिहीति इका निर्देशः । नह मिह रुह् लिह् इति समाहारद्वन्द्वः । वहिरिति पृथक्पदम् । इका निर्देशः । तथेति चकारपर्यायः । हान्तेषु — दह् दिह् दुह् नह् मिह रुह् लिह् वह् इत्यष्टौ । द्व्यधिकं शतमिति । भाष्ये मृषेः षान्तेषु पाठस्तु लेखकप्रमादकृत इति भावः । अथ पान्तेषु द्वयोः श्यना निर्देशस्य फलमाह — तुदादाविति । यौ तृप्दृपी तुदादौ चुरादौ च मतान्तरीयत्वेन धातुपाठे स्थितौ तौ अनुदात्तेभ्यो वारयितुं श्यना निर्देशोऽभ्युपगत इत्यर्थः । अत एवशे मुचादीना॑मिति सूत्रभाष्ये तृपतो दृपित इत्युदाहृतं सङ्गच्छत इति भावः । किं चेति । अन्यदपि वक्ष्यत इत्यर्थः । अन्यनिवृत्तय इति । विकरणान्तरनिवृत्तय इत्यर्थः । तच्चाग्रे तत्तदाद्र्धदातुकनिरूपणे स्पष्टीभविष्यति । अमी तथेति । उक्तानुबन्धरहितानां व्यावृत्तय इत्यर्थः । एतदपि तत्तदार्धधातुकनिरूपणे स्पष्टीभविष्यति । अमी तथेति । उक्तानुबन्धरहितानां व्यावृत्तय इत्यर्थः । एतदपि तत्तदार्धधातुकनिरूपणे स्पष्टीभविष्यति । विन्दितिरिति । 'विद्लृ लाभे' इति तौदाद#इकः । चान्द्रदौर्गादिव्याकरणसम्मतः । भाष्येऽपि दृश्यत इति । विन्दतिविनत्तिविद्यतीति तत्र पाठादिति भावः । एनमिति । विन्दतिमित्यर्थः । नेह पेठुरिति । तथापि भाष्यप्रामाण्यादस्याऽनिट्कत्वमिति भावः । 'रञ्जिमस्जी' इत्येकं पदम् । नुद् क्षुध् इति पृथक्कृते पदे । 'शुषिपुषी' इत्येकं पदम् । शिषिरित्यनन्तरम् 'इत्येते' इति शेषः । नवेहेति । नव धातवो भाष्यानुक्ता अपि इहानुदात्तेषु परिगणिता इत्यर्थः । कुत इत्यत आह — व्याघ्रभूत्यादिसम्मतेरिति । भाष्ये त्वेभ्यो नवभ्योऽन्येषां परिगणनं नवानामप्येषामुपलक्षणमिति भावः ।तेन रक्तं रागात्,तदस्मिन्नन्नं प्रायेण॑,क्तोऽकृतमितप्रतिपन्नाः॑शुष्कधृष्टौ॑, क्तेन नञ्विशिष्टेने॑त्यादिसौत्रप्रयोगाः, नुन्नः मग्नः पुष्टः मङ्क्ता मङ्क्तव्यमित्यादिभाष्यप्रयोगाश्चात्र लिङ्गम् । [इत्यनिट्कारिकाः] । स्पर्ध सङ्घर्षे इति । 'वर्तते' इति शेषः । पराभिभवेति । परस्याभिभवः पराजयः । तद्विषयकेच्छेत्यर्थः । नन्वत्रेच्छायां पराभिभवस्य कर्मतया स्पर्धधातोः सकर्मकत्वद्देवदत्तो यज्ञदत्तं स्पर्धयतीत्यादौगतिबुद्धिप्रत्यवसानार्थशब्दकर्माऽकर्मकाणा॑मित्यकर्मककार्यं कथमित्यत आह — धात्वर्थेनोपसङ्ग्रहादिति ।धात्वर्थबहिर्भूतकर्मकत्वमेव सकर्मकत्व॑मितिसुप आत्मनः क्य॑जिति सूत्रभाष्ये प्रपञ्चितत्वादिति भावः । नचैवं सति पदव्यवस्थायां 'स्पर्धायामाङ' इत्यत्रकृष्णश्चाणूरमाह्वयते,स्पर्धत इत्यर्थ॑ इति मूलग्रन्थविरोध इति वाच्यं, तत्र स्पर्धेरभिवपूर्वकाह्वाने वृत्तेरित्यलम् । स्पर्धत इति ।कत्थन्ता षट्त्रशदनुदात्ते॑ इत्युक्तेरात्मनेपदम् । एधदातुवल्लटि रूपाणीति भावः । धातोरिजादित्वाऽभावादिजादेश्चेति लिटआम्न । अत एवा नानुप्रयोगोऽपि ।

Footnotes (NSP 1915 ed.)

NSP p. 360 पुकाच इति—अनेन जागृदीधीलादीनां व्यावृत्तिः । २ शक्ल इति—‘भाग्ये तु अनुवन्धरहितः पाठो दृश्यते’ इति शेखरकृतः । ३ पञ्चिति—‘दुपञ्चप् पाके’ इत्यस्यैव ग्रहणम्, प्रतिद्धत्वात् ।

NSP p. 361 अकर्मक इति—देवदत्तो यज्ञदत्तं स्पर्धते इत्यत्र तु स्पर्धापूर्वके शब्दने वृत्तिः।

translator notes

commentary BM: the rule applies where jho 'ntaḥ (SK 2169) would substitute ant for the initial jh of jha. 'jhaḥ', a sixth-case word (ṣaṣṭhyanta), is carried forward (anuvṛtti) from jho 'ntaḥ; 'ātmanepadeṣu' is a seventh case in the sense of the sixth, so the rule concerns the jh that is part of an ātmanepada affix; 'at' is carried forward from adabhyastāt (SK 2479); 'anataḥ' is 'na at = anat', in the fifth case ('after a non-a'). Followed for the bracketed anuvṛtti of 'jhaḥ' and 'at', for 'the jh … of an ātmanepada affix' (sutra_en, and the bracketed seventh-in-the-sense-of-the-sixth in k1), and for 'after what is not a'.
commentary TB: 'jhaḥ' is carried forward (anuvṛtti) from jho 'ntaḥ and 'at' from adabhyastāt. Counterexamples: for 'ātmanepadeṣu', adanti, sunvanti (so the print, scan page-0359; OCR 'yunvanti'); for 'anataḥ', edhante, plavante. Followed (agrees with BM).
commentary BM gives the steps the kaumudī leaves implicit. aidhiṣata: jh → at by this rule; cli, sic, iṭ, āṭ, vṛddhi, ṣ for s. aidhiṣṭhāḥ: thās; cli, sic, iṭ, āṭ, vṛddhi, ṣ; th → ṭh by ṣṭutva; ru and visarga. aidhiṣāthām: āthām; cli, sic, iṭ, āṭ, vṛddhi, ṣ. aidhiḍhvam: dhvam; cli, sic, iṭ, āṭ, vṛddhi; s elided by dhi ca (SK 2249); dh → ḍh by iṇaḥ ṣīdhvam… (SK 2247), because the iṭ, being treated as part of the elided sic, falls inside the aṅga ending in sic, so that the aṅga ends in iṇ. aidhiṣi: the substitute iṭ for luṅ; cli, sic, the augment iṭ, āṭ, vṛddhi; likewise aidhiṣvahi, aidhiṣmahi ('iti luṅprakriyā'). lṛṅ: aidhiṣyata: ta; sya, iṭ, āṭ, vṛddhi, ṣ. aidhiṣyetām: ātām; sya, iṭ; ā → iy; guṇa with the a; y elided; āṭ, vṛddhi, ṣ. aidhiṣyanta: jh → ant; sya, iṭ, āṭ, vṛddhi, ṣ. aidhiṣyathāḥ, aidhiṣyethām, aidhiṣyadhvam likewise. aidhiṣye: iṭ substitute; sya, the augment iṭ, ṣ, guṇa. aidhiṣyāvahi, aidhiṣyāmahi: sya, iṭ, lengthening by ato dīrghaḥ, āṭ, vṛddhi, ṣ. Followed for the two bracketed steps in k1 (jh → at; dh → ḍh); the rest is recorded, not added to the English.
commentary BM on 'iḍbhinna eva': some say that because the next rule, vibhāṣeṭaḥ (SK 2325), names iṭ separately, the iṇ of iṇaḥ ṣīdhvam… (SK 2247) excludes iṭ; on their view, since here the dh comes after an iṭ, there is no ḍh and the form is only aidhidhvam. The word 'tu' signals that this other view has no footing in the Bhāṣya. Followed: 'But on the view that …', kept as a reported view.
commentary TB on 'iḍbhinna eva iṇ': because iṭ is specifically named in vibhāṣeṭaḥ, some, by the go-balīvarda maxim (a general term does not include what is named separately), take iṇ in SK 2247 as stopping short of iṭ. Followed (agrees with BM).
textual NSP footnote 3 on printed p. 349 (scan page-0359), keyed to 'mate tu' in this unit, is printed under sk.2243.n2: 'by tu is conveyed a dissatisfaction (asvarasa) in the form of the Bhāṣya's not supporting [the view]'. It agrees with BM.
commentary BM on 'ḍhadhayoḥ … ṣoḍaśa rūpāṇi': the count relies on the difference of views. Without ḍh, the dh is optionally doubled by anaci ca (SK 48), giving two forms (double dh, single dh); with ḍh, likewise two (double ḍh, single ḍh). In each of these four the v is optionally doubled by the vārttika yaṇo mayo dve vācye, reading 'mayaḥ' as a fifth-case word, giving eight; and the m is optionally doubled, giving sixteen. Followed: 'ḍh and dh' is rendered as covering the forms of both views.
commentary BM on 'udāttatvāt': objection — edh has an anudātta it-vowel, so why does ekāca upadeśe 'nudāttāt (SK 2246) not block iṭ? Answer: though edh is anudāttet, once the anudātta a is elided the remaining root is not anudātta. Followed: the subject is supplied as '[the root edh]'.
commentary BM on 'prasaṅgāt': prasaṅga is the fact that something that has come to mind should not be passed over. Asked how people today can know which roots Pāṇini pronounced anudātta, BM answers that, like nasality (ānunāsikya), it is known through the succession of his pupils: 'smṛtāḥ' means known through that succession, and 'nihatāḥ' means anudātta. BM parses verse 1: among ajanta roots, all monosyllabic ones other than the ū-final and ṝ-final ones, yu, ru, kṣṇu, śīṅ, snu, nu, kṣu, śvi, ḍīṅ, śri, vṛṅ and vṛñ are anudātta. BM closes the verses with '[ity aniṭkārikāḥ]'. Followed for 'handed down (smṛta)' and 'unaccented (nihata, i.e. anudātta)'.
commentary TB on verse 1: 'nihatāḥ' means anudātta, so there is no iṭ in dātā, dhātā, cetā, stotā. ū-final: bhū, lū etc.; ṝ-final: kṝ, tṝ etc. yu is 'yu miśraṇe…'; ru covers both 'ru śabde' and 'ruṅ gatireṣaṇayoḥ' (by the niranubandha paribhāṣā and the luk-vikaraṇa paribhāṣā, the restriction by association (sāhacarya) being not binding); then kṣṇu tejane, śīṅ svapne, ṣṇu prasravaṇe, ṇu stutau, ṭukṣu śabde, ṭuośvi gativṛddhyoḥ, ḍīṅ vihāyasā gatau, śriñ sevāyām, vṛṅ sambhaktau, vṛñ varaṇe. TB answers the objection that ūrṇu, not being monosyllabic, would lack ūrṇutaḥ etc.: the vārttika ūrṇoter ṇuvadbhāvo vācyaḥ (with the Bhāṣya verse 'vācya ūrṇor ṇuvadbhāvaḥ …') supplies them, while the iṭ-prohibition of ekāca upadeśe … still does not apply, ūrṇu being udātta (ūrṇavitā, aurṇāvīt). Recorded; the English lists the roots as the kaumudī cites them.
textual NSP footnote at the foot of printed p. 350 (scan page-0360), printed under sk.2258.n1, in three parts: (1) on 'ekācaḥ': this excludes jāgṛ, dīdhī and the like; (2) on 'śaklṛ': the Śekhara-kṛt says 'in the Bhāṣya the reading without anubandha is seen'; (3) on 'pac': only 'ḍupacaṣ pāke' is taken, as being the well-known one.
commentary BM on verses 2–6: it parses the compounds and the citation forms. Some are cited with ik (tudi, sadī, skandi, hadī, kṣudhi, bandhir, yudhi, rudhī, rādhi, sādhi, chupi, sṛpi, rami, kruśi, daṃśi, diśi, kṛṣi, ghasi, dihi, vahi); some with śtip (vidyati, svidyati, budhyatī, sidhyatī, śliṣyati, vasati, tṛpyati, dṛpyatī); padya, manya and puṣya with śyan; vinad with śnam. The i of pracchi is for pronunciation; ir of nijir and dṛśir is it. BM counts by final: k 1 (śaklṛ; ḷ is it, though the Bhāṣya reads it without anubandha), c 6, ch 1, j 15, d 15, dh 11, n 2, p 13, bh 3, m 4, ś 10, ṣ 11 (kṛṣ counted here), s 2, h 8: a hundred and two, the reading of mṛṣ among the ṣ-finals in the Bhāṣya being a scribe's error. 'pac' is ḍupacaṣ only, being well known, not 'paci vyaktīkaraṇe' (so some say); 'muc' is 'mucḷ mokṣaṇe', not the bhvādi 'muci kalkane'; others say every root of the shape is taken. 'tathā' in 'vahis tathā' means 'ca'. Followed for the bracketed stems of the śyan/śnam/śap citations; the counts and root identifications are recorded.
commentary TB (OCR badly garbled in the lists) on verses 2–6: setting aside the older text's reading, Bhaṭṭoji lists the consonant-final roots in the order k, c, …; TB quotes a mnemonic verse from the Manoramā (kacacchajā dadhanapā …) giving the counts per final (k 1, c 6, ch 1, j 15, …). On identifications it differs from BM on pac: both 'ḍupacaṣ pāke' and 'paci vyaktīkaraṇe' are taken. It also takes ric, vac, bhuj, kṣip and tap in more than one sense; yuj as 'yujir yoge' and 'yuja samādhau' (reporting others for whom yuja samādhau is seṭ); vidyati as 'vida sattāyām' and vinad as 'vida vicāraṇe'; man as the divādi 'mana jñāne'; tṛpyati and dṛpyati as read for the sake of the am-augment (anudāttasya cardupadhasya…) though optionally seṭ; kṛṣ as both bhvādi and tudādi; viṣ and śiṣ in a wider sense than Bopadeva allows; duh as the adādi root only (per 'the older ones'). Recorded; the English keeps the kaumudī's bare 'pac' and does not choose between BM and TB.
commentary BM on 'tudādau matabhedena …': tṛp and dṛp, which stand in the dhātupāṭha in the tudādi and curādi classes by other views, are kept out of the anudātta roots by citing them with śyan; this is why the Bhāṣya on śe mucādīnām gives tṛpati and dṛpati as examples. Recorded; the English keeps 'by a difference of opinion' where the kaumudī places it.
commentary TB on 'tudādau matabhedena …': tṛp and dṛp stand in tudādi by a difference of opinion; in curādi, tṛp stands on all views and dṛp on one view only (with the dhātupāṭha entries 'tṛpa tṛmpha tṛptau', 'dṛpa dṛmpha utkleśe', 'tṛpa tṛptau', 'tṛpa dṛpa sandīpane'). This refines BM, which ascribes both placements to other views. Recorded; the English is neutral.
commentary BM: 'anyanivṛttaye' means to exclude [roots of the same shape with] another vikaraṇa; 'amī tathā' means to exclude those lacking the stated anubandhas; both will become clear in the treatment of the ārdhadhātuka forms of each root. Followed for the bracketed '[of the same shape with another vikaraṇa]' and '[to exclude the forms without them]'.
commentary TB on 'anyanivṛttaye': excluded, as not anudātta and so seṭ, are ñiṣvidā snehanamocanayoḥ, pada sthairye, ṣidha gatyām, ṣidhū śāstre māṅgalye ca, budhir bodhane (bhvādi), manu avabodhane (tanādi), puṣa puṣṭau (bhvādi and kryādi), śliṣa dāhe (bhvādi), vasa ācchādane (adādi); the kryādi yu bandhane is anudātta and aniṭ. Included by the śyan citation, and aniṭ, are ñiṣvidā gātraprakṣaraṇe, pada gatau, ṣidhu saṃrāddhau, budha avagamane, mana jñāne, puṣa puṣṭau, śliṣa āliṅgane, and vasa nivāse; 'yu miśraṇāmiśraṇayoḥ' is seṭ. On 'amī tathā': the anubandhas exclude, in order, ṇiji śuddhau (adādi), ovijī bhayacalanayoḥ (tudādi) and śaka marṣaṇe (divādi). Followed (agrees with BM).
commentary BM on verse 10: vindati is the tudādi 'vidḷ lābhe', accepted by the Cāndra, Daurga and other grammars; it is seen in the Bhāṣya, which reads 'vindati, vinatti, vidyati'; 'enam' is vindati; though Vyāghrabhūti and others did not read it here, it is aniṭ on the authority of the Bhāṣya. Followed for '[grammars]' and for vindati as the sense of 'enam'.
commentary TB on 'iṣṭaḥ': supply 'aniṭtvena' — accepted as aniṭ. Followed: '[as aniṭ]'.
commentary BM on verse 11: rañji-masjī is one word, tud and kṣudh (BM prints 'nud kṣudh') separate words, śuṣi-puṣī one word; after śiṣiḥ supply 'ity ete'. The nine, though not stated in the Bhāṣya, are counted here among the anudātta roots on the authority of Vyāghrabhūti and others; the Bhāṣya's enumeration of the others implies these nine as well (upalakṣaṇa). Evidence: Pāṇini's own usages (tena raktaṃ rāgāt, tad asminn annaṃ prāyeṇa…, kto 'kṛta…, śuṣkadhṛṣṭau, ktena nañviśiṣṭena…) and the Bhāṣya's nunnaḥ, magnaḥ, puṣṭaḥ, maṅktā, maṅktavyam. Followed for 'these nine' and for 'kṣudh' (see the textual note).
commentary TB on 'bhāṣyānuktāḥ': not stated by the Bhāṣyakāra, but not rejected (pratyākhyāta) either, so there is no conflict with him; following Vyāghrabhūti's work, Pāṇini's usages (śuṣkadhṛṣṭau, ktena nañviśiṣṭenānañ) and ordinary usage, the Bhāṣya is to be taken as only indicating (upalakṣaṇa). Followed: 'not stated in' rather than 'rejected by'.
commentary BM on spardha: after 'saṃgharṣe' supply 'vartate'; parābhibhava is the defeat of another, and the icchā has it as its object. Objection: then the root has an object and should be sakarmaka, so how can akarmaka operations (as under gatibuddhipratyavasānārtha… ) apply to it? Answer: 'dhātvarthenopasaṃgrahāt' — being sakarmaka means having a karman outside the root's meaning (so the Bhāṣya on sup ātmanaḥ kyac). This does not conflict with the kaumudī's later 'kṛṣṇaś cāṇūram āhvayate, spardhata ity arthaḥ' under spardhāyām āṅaḥ, since there the root means a challenge preceded by overcoming. spardhate is ātmanepada because spardh is among the thirty-six anudāttet roots up to kattha (katthantāḥ); its laṭ forms are like those of edh. Followed for '[its object]' and '[the root] is akarmaka'.
commentary TB on 'akarmakaḥ' reports that some (kecit) hold the root's meaning to be the desire to overcome, and spardh therefore sakarmaka, citing 'āhāsta merāv amarāvatīṃ yā', the kaumudī's own 'kṛṣṇaś cāṇūram āhvayate, spardhata ity arthaḥ' (under spardhāyām āṅaḥ), and Śrīharṣa's 'tan nāsatyayugāntaṃ vā tretā spardhitum arhati'; they call sakarmakatva the correct view. TB does not refute them here. Recorded; the English keeps the kaumudī's 'akarmaka'. BM answers the Kṛṣṇa example (previous note).
textual NSP footnote at the foot of printed p. 351 (scan page-0361), printed under sk.2258.n2: 'on akarmaka: in devadatto yajñadattaṃ spardhate, however, the root is used in the sense of calling out preceded by rivalry.'
textual Collated with NSP printed pp. 349–351 (scans page-0359–0361); the batch-5 collation (.work/collate-p44/batch05.md) agrees, listing for 2258 the missing virāma in 'luṅliṭāṃ' and 'sañj' and the three divergences below (class A). The scan agrees with our text in 'prasaṅgād anudāttāḥ' (the OCR's 'prasaṅgād yudāttāḥ' is an OCR error), 'snu, nu', 'vidyatir vinad' (sandhi, split by our comma as 'vidyati, rvinad'), 'siddhyatī', 'tipas tṛpyati' (split as 'tipa, stṛpyati'), 'vasatir dah' and 'cāndradaurgāder iṣṭaḥ'. The print has 'ṣoḍaśa rūpāṇi' as two words and 'sañj' with virāma; these do not affect the English. Three real divergences are noted separately.
textual Verse 5: our text reads 'diśī, dṛśī, dṛś, mṛś', listing dṛś twice. NSP printed p. 350 (scan page-0360) reads 'diśī, dṛś, mṛś', without 'dṛśī'; BM counts ten ś-final roots (kruś, daṃś, dṛś, diś, mṛś, riś, ruś, liś, viś, spṛś), which requires a single dṛś. The English follows the print. Proposed for Ajai's printed copy: delete 'dṛśī,'.
textual Verse 7: our text reads 'dvadhikaṃ śatam', without the y. NSP printed p. 351 (scan page-0361) reads 'dvyadhikaṃ', and BM glosses 'dvyadhikaṃ śatam'; the 102 roots of verses 2–6 confirm it. The English, 'a hundred and two', follows the print.
textual Verse 11: our text reads 'kṣud', with d. NSP printed p. 351 (scan page-0361) reads 'kṣudh', with dh, and BM also reads 'kṣudh'. The English follows the print.
translator The forms are ātmanepada luṅ of edh (aidhiṣata prathama-puruṣa plural; aidhiṣṭhāḥ, aidhiṣāthām, aidhiḍhvam madhyama-puruṣa; aidhiṣi, aidhiṣvahi, aidhiṣmahi uttama-puruṣa), continuing aidhiṣṭa, aidhiṣātām of SK 2257, then the full lṛṅ paradigm in the same order. '[In lṛṅ:]' is supplied; BM says 'iti luṅprakriyā' before the lṛṅ forms. 'valāder iṭ' echoes ārdhadhātukasyeḍ valādeḥ (SK 2184), which the kaumudī does not name; '[the ārdhadhātuka affix]' is supplied on that basis. The verse numbers (1)–(11) are the kaumudī's own; the roots are kept in the kaumudī's citation forms (with ik, śtip, śyan, śnam), with the final inflection of each compound dropped; bracketed stems follow BM.

SK 2259 · A 7.4.61V

शर्पूर्वाः खयः ॥ २२५९ ॥

śarpūrvāḥ khayaḥ

śarpūrvāḥ khayaḥ — [In the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620], the khay consonants preceded by śar [remain — 'śeṣaḥ' carried forward (anuvṛtti) from halādiḥ śeṣaḥ, SK 2179, turned into the plural; 'ādiḥ' is carried forward (anuvṛtti) too: the khay must be root-initial apart from the śar].

Rule. In the abhyāsa, the first, reduplicated syllable of a doubled root, a khay that stands after a śar is the consonant that remains. A khay is a hard stop such as p, t, k or c. A śar is a sibilant: ś, ṣ or s. This rule is an exception (apavāda) to SK 2179, halādiḥ śeṣaḥ, which keeps only the first consonant of the abhyāsa.

Example.

spardh + e (liṭ, prathama-puruṣa singular ātmanepada)

→ the root is doubled: spardh spardh e

→ SK 2179 alone would keep only s in the abhyāsa and give *saspardhe

→ SK 2259: the khay p, which follows the śar s, remains instead

→ pa spardh e → paspardhe.

The other lakāras of spardh are formed like those of edh. The only difference is that a consonant-initial root takes the augment aṭ, not āṭ. So: spardhitā (luṭ), spardhiṣyate (lṛṭ), spardhatām (loṭ), aspardhata (laṅ), spardheta (vidhiliṅ), spardhiṣīṣṭa (āśīrliṅ), aspardhiṣṭa (luṅ), aspardhiṣyata (lṛṅ).

Applies when / blocked by. Bhaṭṭoji's commentators read śarpūrvāḥ "having a śar before them" as a special kind of bahuvrīhi compound. In it the thing named in the compound, the śar, is not itself included (an atadguṇasaṃvijñāna bahuvrīhi). So the śar goes and only the khay remains. The word ādiḥ "initial" is also carried forward from SK 2179. The khay must be the first consonant once the śar is set aside. That is why the root vraśc keeps no c in its abhyāsa.

Roots listed after this rule. Root 4 gādhṛ "to stand firm": gādhate, liṭ jagādhe. Root 5 bādhṛ "to oppress": bādhate. Roots 6 nāthṛ and 7 nādhṛ "to request". A vārttika (a supplementary statement) says: āśiṣi nāthaḥ, nāth takes ātmanepada in the sense of blessing. The root already takes ātmanepada through its it-vowel. So Bhaṭṭoji's commentators read the vārttika as a restriction (niyama): ātmanepada only in the sense of blessing. So nāthate "he blesses", but elsewhere nāthati. Then nādhate, and root 8 dadha "to hold": dadhate.

Watch out. The kept consonant is the khay, never the sibilant. Do not write *saspardhe or *spaspardhe.

Siddhānta-kaumudī

अभ्यासस्य शर्पूर्वाः खयः शिष्यन्ते । हलादिः शेषः SK 2179 इत्यस्यापवादः । पस्पर्धे । स्पर्धिता । स्पर्धिष्यते । स्पर्धताम् । अस्पर्धत । स्पर्धेत । स्पर्धिषीष्ट । अस्पर्धिष्ट । अस्पर्धिष्यत ।{$ {!4 गाधृ!} प्रतिष्ठालिप्सयोर्ग्रन्थे च$} । गाधते । जगाधे ।{$ {!5 बाधृ!} लोडने$} । लोडनं प्रतिघातः । बाधते ।{$ {!6 नाथृ!} {!7 नाधृ!} याच्ञोपतापैश्वर्याशीःषु$} ।

In the abhyāsa ['abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620], khay consonants preceded by śar (śarpūrva) [— 'ādiḥ' carried forward (anuvṛtti) from halādiḥ śeṣaḥ: the khay must be root-initial apart from the śar —] remain (śiṣyante). This is an exception (apavāda) to halādiḥ śeṣaḥ (SK 2179).

[liṭ:] paspardhe. [luṭ:] spardhitā. [lṛṭ:] spardhiṣyate. [loṭ:] spardhatām. [laṅ:] aspardhata. [vidhiliṅ:] spardheta. [āśīrliṅ:] spardhiṣīṣṭa. [luṅ:] aspardhiṣṭa. [lṛṅ:] aspardhiṣyata.

(4) gādhṛ — in standing firm (pratiṣṭhā), in desiring to obtain (lipsā), and in composing (grantha). gādhate. jagādhe [liṭ].

(5) bādhṛ — in loḍana. loḍana is pratighāta (striking [— i.e. oppressing (pīḍana), per BM]). bādhate.

(6) nāthṛ, (7) nādhṛ — in requesting (yācñā), in affliction (upatāpa), in lordship (aiśvarya) and in blessing (āśīḥ).

vārttika

आशिषि नाथ इति वाच्यम्

(vārttika) It should be stated that [ātmanepada — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 — comes] for nāth in [the sense of] blessing (āśiṣi).

(वार्तिकम्) ॥ अस्याशिष्येवात्मनेपदं स्यात् । नाथते । अन्यत्र नाथति । नाधते ।{$ {!8 दध!} धारणे$} । दधते ॥

For this [root] ātmanepada is to come only (eva) in [the sense of] blessing (āśiṣi). nāthate [he blesses]. Elsewhere, nāthati.

nādhate.

(8) dadha — in holding (dhāraṇa). dadhate.

Tattvabodhinī

NSP p. 361

—श-पूर्वाः—॥ अतद्गुणसंविज्ञानोऽयं वहुत्रीहिः । तेन शरो न शेषः किं तु स्वयामेव । इह स्पर्ध इत्यत्र रेफस्यापि द्वित्वं भवति द्वितीयस्यैकाचः संबन्धिरेफस्यैव ‘न न्द्राः—’ इति निषेधादिति बोध्यम् । गाधृ । ऋकारो ‘नाग्लोपिशास्त्रदिताम्’ इति निषेधार्थः । अजगाधत् । आस्पदं स्थापनं अवस्थानं वा प्रतिष्ठा । एकत्र स्थापनं संदर्भो वा ग्रन्थः । नाधृ नाधृ । उपतापो रोगः ॥ अनुदात्तेत्त्वादेव सिद्धे नियमार्थं वार्तिकमित्याह—आशिष्येवेति

Bālamanoramā

शर्पूर्वाः खयः - किन्तु लिटस्तादेशेलिटस्तझयो॑रिति तस्यैशिलिटि धातो॑रिति द्वित्वे 'हलादिः शेषः' इत्यभ्यासे प्रथमहल्व्यतिरिक्तहलां निवृत्तौ सस्पर्धे इति प्राप्ते — शर्पूर्वाः । अभ्यासस्येति ।अत्र लोपोऽभ्यासस्ये॑त्यतस्तदनुवृत्तेरिति भावः । 'शर्पूर्वाः' इत्यत्र शर्पूर्वो येभ्य इत्यतद्गुणसंविज्ञानो बहुव्रीहिः । तेन शर्न शिष्यते । शिष्यन्त इति । 'हलादिः शेषः' इत्यतः शेष इत्यनुवृत्तं कर्मणि घञन्तं बहुवचनान्ततया विपरिणम्यत इति भावः । तथा च प्रकृते अभ्यासे खय् पकारः शिष्यते ।न न्द्राः संयोगादय॑ इति रेफस्य द्वित्वनिषेधो न शङ्क्यः, द्वितीयैकाजवयवस्यैव तन्निषेधात् । तदाह — पस्पर्ध इति । नच वव्रश्चेत्यत्राभ्यासे चकार एव शिष्येतेति वाच्यं, हलादिः शेष इत्यतो हि आदिरित्यप्यनुरवर्तते । शव्र्यतिरिक्तवर्णापेक्षया धात्वादिभूता इत्यर्थः । पस्पर्धाते, पस्पर्धिरे, पस्पर्धिषे पस्पर्धाथे, पस्पधिंध्वे , पस्पर्धे पस्पर्धिवहे पस्पर्धिमहे इति लिटि रूपाणि सुगमानि । स्पर्धितेति । लुटि एध धातुवद्रूपाणि सुगमानीति भावः । स्पर्धिष्यत इति । लृटि एधदातुवद्रूपाणीति भावः । स्पर्धतामिति । लोटि एधवद्रूपाणीति भावः । अस्पर्धतेति । लङि एधिवद्रूपाणीति भावः । हलादित्वादडेव न त्वाडिति विशेषः । स्पर्धेतेति । विधिलिङि एधिवद्रूपाणि । अडागमः, न त्वाडिति विशेषः । अस्पर्धिष्यतेति । लृङि एधिवद्रूपाणि । अस्पर्धिष्टेति । लुङि एधिवद्रूपाणि । अडागमः, न त्वाडिति विशेषः । अस्पर्धिष्यतेति । लृङि एधिवद्रूपाणि । अडागमो विशेषः, न त्वाट् । गाधृ प्रतिष्ठेति । चतुर्थान्तो धातुः । ऋकारोनाग्लोपिशास्वृदिता॑मिति निषेधार्थः । अजगाधत् प्रतिष्ठा — आधारे स्थितिः । ग्रन्थः — ग्रन्थनं, रचनम् । जगाधे इति । लिटि द्वित्वादि । अभ्यासस्य ह्रस्वः । चुत्वम् । बाधृ इति । प्रतिघातः — पीडनम् । नाथृनाधृ इति । द्वितीयचतुर्थान्तौ धातू । उपतापः — ज्वरप्रयुक्ता पीडा । आशीः — आशासनम् । द्वितीयान्तस्य नाथृधातोर्विशेषमाह — आशिषि नाथ इति । अत्र 'नाथ' इति षष्ठी । 'अनुदात्तङित' इत्यत आत्मनेपदमित्यनुवर्तते । अनुदात्तेत्वादेव सिद्धे नियमार्थमिदं वार्तिकं तदाह — अस्याशिष्येवेति । आशासनार्थवृत्तेरेव नाथधातोरात्मनेपदम् । याच्ञाद्यर्थवृत्तेषुशेषात्कर्तरी॑ति परस्पैपदमेवेत्यर्थः । नाथत इति । आशास्ते इत्यर्थ- । अन्यत्रेति । याच्ञाद्यर्थे विद्यमानस्येत्यर्थः । अथ चतुर्थान्तस्य नाधधातोरुदाहरति — नाधते इति । दधेति । चतुर्थान्तोऽयम् ।

translator notes

commentary BM: the rule meets the case where, in liṭ (ta → eś, doubling by liṭi dhātoḥ…), halādiḥ śeṣaḥ would remove all consonants of the abhyāsa but the first and give *saspardhe. 'abhyāsasya' is carried forward (anuvṛtti) from lopo 'bhyāsasya [i.e. atra lopo 'bhyāsasya]; 'śarpūrvāḥ' is an atadguṇasaṃvijñāna bahuvrīhi ('those for which a śar is the prior'), so the śar itself does not remain; 'śeṣaḥ' is carried forward from halādiḥ śeṣaḥ, a ghañ-form in the object sense, turned into the plural — hence 'śiṣyante'. So in the abhyāsa the khay p remains. Followed in sutra_en and k1 for the bracketed anuvṛttis and for 'remain (śiṣyante)'.
commentary BM: the r [of spardh] is not barred from doubling by na ndrāḥ saṃyogādayaḥ, which bars only [a conjunct-initial consonant] belonging to the second monosyllable — hence paspardhe. Objection: in vraśc the c would remain in the abhyāsa. Answer: 'ādiḥ' too is carried forward from halādiḥ śeṣaḥ: the khay must be root-initial with respect to the letters other than the śar. Followed: 'ādiḥ' and BM's gloss of it are bracketed in sutra_en and k1.
commentary TB: the bahuvrīhi is atadguṇasaṃvijñāna, so the śar does not remain, only the khay; in spardh the r too is doubled, na ndrāḥ… barring only an r belonging to the second monosyllable. Followed (agrees with BM).
commentary BM: paspardhe; the other liṭ forms (paspardhāte, paspardhire, paspardhiṣe, paspardhāthe, paspardhidhve, paspardhe, paspardhivahe, paspardhimahe) are easy. spardhitā, spardhiṣyate, spardhatām: forms like edh in luṭ, lṛṭ and loṭ. aspardhata (laṅ), spardheta (vidhiliṅ), aspardhiṣṭa (luṅ), aspardhiṣyata (lṛṅ): like edh, the difference being that, the root beginning with a consonant, the augment is aṭ, not āṭ. Followed for the bracketed lakāra labels; the further forms are recorded, not added.
commentary BM: gādhṛ has the fourth of its class (dh) as final; the ṛ is it so as to prevent [shortening of the penultimate before ṇi in the luṅ with caṅ] by nāglopiśāsvṛditām — ajagādhat. pratiṣṭhā is resting on a support; grantha is composing, arrangement. jagādhe: doubling etc. in liṭ, shortening in the abhyāsa, cutva (g → j in the abhyāsa). bādhṛ: pratighāta is oppressing (pīḍana) — followed for the bracketed gloss in k1. nāthṛ and nādhṛ end in the second (th) and the fourth (dh) of the class; upatāpa is the pain caused by fever; āśīḥ is wishing well (āśāsana). Followed for the bracketed '[liṭ]' after jagādhe.
commentary TB: the ṛ of gādhṛ is for the prohibition in nāglopiśāsvṛditām — ajagādhat. pratiṣṭhā is a support, placing, or standing; grantha is placing together or composition; upatāpa is disease. Recorded; the English keeps the kaumudī's own glosses (and 'affliction' for upatāpa).
commentary BM: in the vārttika 'nātha' is a sixth-case word (ṣaṣṭhī); 'ātmanepadam' is carried forward (anuvartate) from anudāttaṅita… Since ātmanepada is already secured by the root's anudātta it-vowel, the vārttika is a restriction (niyama): only nāth meaning 'wish well' takes ātmanepada; in yācñā etc. it takes parasmaipada by śeṣāt kartari parasmaipadam (SK 2159). nāthate means āśāste; 'anyatra' means when used in yācñā and the other senses. nādhate illustrates the root with the fourth of the class. Followed for the bracketed anuvṛtti in k2 and for 'only' and 'elsewhere' in k3.
commentary TB: since [ātmanepada] is already secured by the anudātta it-vowel, the vārttika is for restriction (niyama); hence Bhaṭṭoji's 'āśiṣy eva'. Followed (agrees with BM).
textual The tag '(vārttikam)' opening k3 in the digital source is editorial; the 1915 print marks the vārttika 'āśiṣi nātha iti vācyam' with its vārttika sign (batch-5 collation, .work/collate-p44/batch05.md). The tag is not reproduced; the vārttika is labelled in k2. That collation finds SK 2259 otherwise clean against NSP printed p. 351 (scan page-0361), including the page-join in 'aspardhi-ṣyata'.
translator The nine spardh forms are prathama-puruṣa singular ātmanepada in the kaumudī's usual lakāra order (liṭ, luṭ, lṛṭ, loṭ, laṅ, vidhiliṅ, āśīrliṅ, luṅ, lṛṅ); the lakāra labels are supplied. The numbers (4)–(8) are the dhātupāṭha serials printed in the source. BM's 'dadha iti — caturthānto 'yam' notes only that dadh ends in the fourth of its class.

SK 2260 · A 6.4.120V

अत एकहल्मध्येऽनादेशादेर्लिटि ॥ २२६० ॥

ata ekahalmadhye'nādeśāderliṭi

ata ekahalmadhye 'nādeśāder liṭi — In place of the a, standing between two single consonants (hal), [that is part of an aṅga — 'aṅgasya' under the adhikāra, SK 200 —] whose beginning is not a substitute (ādeśa) [occasioned by] liṭ, [e comes, and deletion of the abhyāsa — 'et' and 'abhyāsalopaḥ' carried forward (anuvṛtti) from ghvasor eddhāv abhyāsalopaś ca, SK 2471 —] when a [kit — carried forward (anuvṛtti) from gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi, SK 2363 —] liṭ follows.

Rule. Before a kit liṭ ending, an a that stands between two single consonants becomes e. At the same time the abhyāsa is deleted. A kit affix is one marked with k, which blocks guṇa; by SK 2242, a liṭ ending that is not pit is kit after a root that does not end in a conjunct. The words "e" and "deletion of the abhyāsa" are carried forward from SK 2471.

There is one more condition. The aṅga must not begin with a substitute that liṭ itself has brought about. The word liṭi is read twice: once for that substitute, once for the following liṭ.

Example. Bhaṭṭoji gives the examples under the next rule. The pattern is:

dadh + e (kit liṭ)

→ dadh dadh e

→ the a of the root stands between single consonants, d and dh

→ it becomes e, and the abhyāsa is deleted

→ dedhe.

Applies when / blocked by. The a must be between single consonants. The word eka here means "unaccompanied", that is, not part of a conjunct. One of Bhaṭṭoji's commentators gives two counter-examples. Why "kit"? nanāda, where the ending ṇal is not kit. Why "liṭ"? pāpacyāt, which is not a liṭ form.

Watch out. The rule does two things at once. The vowel changes to e and the whole abhyāsa disappears. dedhe has no reduplicated syllable left.

Siddhānta-kaumudī

लिण्न्मित्तादेशादिकं न भवति यदङ्गं तदवयवस्यासंयुक्तहल्मध्यस्थस्याकारस्य एकारः स्यादभ्यासलोपश्च किति लिटि ॥

In place of the a that is part of an aṅga [— 'aṅgasya' under the adhikāra, SK 200 —] which does not have, at its beginning, a substitute (ādeśa) occasioned by liṭ — an a standing between unconjoined consonants (hal) — e comes [— 'et' carried forward (anuvṛtti) from ghvasor eddhāv abhyāsalopaś ca, SK 2471 —], and deletion of the abhyāsa [— 'abhyāsalopaḥ' carried forward (anuvṛtti) from the same —], when a kit [— carried forward (anuvṛtti) from gamahana…, SK 2363 —] liṭ follows.

Tattvabodhinī

NSP p. 361–362

—अत एकहल्मध्ये—एकशब्दोऽत्रासहायवचनः । एकयोर्हलोर्मध्ये इत्यर्थः । तद्याचष्टे—असंयुक्तेति । इष्टानुरोधेन लिटीत्यावर्त्य आदेशविशेषणमेत्वस्य निमित्तं च क्रियत इत्याह—लिण्निमित्तेति । किति लिटीति च । यद्यपि ‘गमहन—’ इति सूत्रे क्ङितीति वर्तते, तथापि प्रयोजनाभावात् ङितीत्येतन्नानुवर्तत इति भावः । किति किम् । ननाद । लिटि किम् । पापच्यात् ॥ चकणतुरिति । न चैवमपि वभणतुरित्यत्र ‘अभ्यासे चर्च’ इत्यस्यासिद्धत्वादेत्याभ्यासलोपौ स्त एवेति वाच्यम् । फलभजग्रहणेन एत्वविधिं प्रति तत्सूत्रस्य सिद्धत्वज्ञापनात् । एवं चादेशश्चेह वैरूप्यसंपादक एव गृह्यते इति व्याख्यानमवश्यं कर्तव्यमेवेति दिक् ।—मदि स्तुतीति—मोदः संतोषः । मदो गर्वः । स्वप्न आलस्यम्

Bālamanoramā

अत एकहल्मध्येऽनादेशादेर्लिटि - तस्य लटि एधिवद्रूपाणि सिद्धवत्कृत्य लिटस्तादेशे तस्यैशि द्वित्वे दध् दध् ए इति स्थिते । अत एकहलमध्ये । आदेश आदिर्यस्येति बहुव्रीहिः । अङ्गस्येत्यधिकृतमन्यपदार्थः । लिटीति निमित्तसप्तमी अनादेशादेरित्यस्यैकदेशे आदेशेऽन्वेति । लिटि परे निमित्ते य आदेशः स आदिर्यस्य न भवति तथाविधस्याङ्गस्येति लभ्यते । अङ्गस्येत्यवयवषष्ठी । तथा च तथाविधाङ्गावयवस्याऽत इति लभ्यते । एकशब्दोऽसहायवाची ।एके मुख्यान्यकेवलाः॑ इत्यमरः । एकौ असंयुक्तौ हलौ एकहलौ, तयोर्मध्यः,तत्रेति विग्रहः । 'अत' इत्स्यैव विशेषणमिदम् ।द्वसोरेद्धा॑वित्यत एदिति, अभ्यासलोप इति चानुवर्तते ।गमहने॑त्यतः कितीत्यनुवर्तते, न तु ङितीति, लिङादेशानां ङित्त्वाऽसंभवात् । लिटीत्येत्वविधौ परनिमित्तं च । आवृत्त्या उभयार्थलाभः । तदाह - लिण्निमित्तेत्यादिना ।

Footnotes (NSP 1915 ed.)

NSP p. 362 १ इदित इति—कर्मधारयेण धातोर्विशेषणं, तेन इदिदन्तस्य धातोर्नुमविधानात् चक्षिङादौ न दोषः । २ धात्वादेरिति—धातुग्रहणं स्पष्टार्थम्, नामधातुव्यावृत्तयेऽनुवृत्तेनोपदेशग्रहणेनैव पद्भ् पङ्क् इत्यादिसिद्धेः । ३ गुदेति—गुद इति पृथग्धातुः, अत एवोदाहरति—गोदते, जुगुदे इति ।

translator notes

commentary BM: 'anādeśādeḥ' — 'ādeśādi' is a bahuvrīhi, 'that of which a substitute is the beginning'; its other-word referent is the aṅga, from the adhikāra 'aṅgasya', and 'aṅgasya' is a sixth case of the part (avayavaṣaṣṭhī): 'the a that is part of such an aṅga'. 'eka' means 'unaccompanied' (asahāya; Amara: eke mukhyānyakevalāḥ): 'between two single [i.e. unconjoined] consonants', qualifying 'ataḥ'. 'et' and 'abhyāsalopa' are carried forward (anuvartate) from ghvasor eddhau… (SK 2471); 'kiti' — not 'ṅiti', since liṭ substitutes cannot be ṅit — is carried forward from gamahana… (SK 2363). Followed: all three anuvṛttis bracketed in sutra_en and k1, and 'a that is part of an aṅga'.
commentary BM: 'liṭi' is a seventh case of cause (nimittasaptamī) construed with 'ādeśa', a member of 'anādeśādeḥ' (a substitute occasioned by a following liṭ), and it is also the following condition (paranimitta) for the e-substitution; both senses are obtained by repeating it (āvṛtti). Hence Bhaṭṭoji's 'liṇnimitta…' and '… kiti liṭi'. Followed: 'liṭ' appears twice in k1.
commentary TB: 'eka' here means 'unaccompanied' — 'between single consonants', explained by Bhaṭṭoji as 'asaṃyukta'. As required by the desired forms, 'liṭi' is repeated and made both the qualifier of the substitute and the cause of the e. 'kiti liṭi': although 'kṅiti' runs in gamahana… (SK 2363), 'ṅiti' is not carried forward, having no purpose. 'kiti kim': nanāda; 'liṭi kim': pāpacyāt. Followed (agrees with BM).
textual Our text reads 'liṇnmittādeśādikam'; the 1915 print reads 'liṇnimittādeśādikam' (NSP p. 351 (scan page-0361); .work/collate-p44/batch05.md), which BM and TB both cite as 'liṇnimitta-'. The English follows the print.
textual Filing: sk.2260.t1 runs on beyond this sūtra: from '—cakaṇatur iti' it is TB on thali ca seṭi (SK 2261), and from '—madi stutīti—' TB on the roots of SK 2262. NSP footnotes filed in sk.2260.n1 (NSP p. 352 (scan page-0362)) belong to other units: fn 1 'idita iti' to idito num dhātoḥ (SK 2262), fn 2 'dhātvāder iti' to dhātvādeḥ ṣaḥ saḥ (SK 2264), fn 3 'gudeti' to SK 2265.
translator The kaumudī gives no example here; the examples (dedhe, dedhāte, dedhire, and the counter-examples) follow under thali ca seṭi (SK 2261), which also states that 'ādeśa' in this rule means only a substitute differing in form from its original.

SK 2261 · A 6.4.121V

थलि च सेटि ॥ २२६१ ॥

thali ca seṭi

thali ca seṭi — [What the preceding sūtra, ata ekahalmadhye 'nādeśāder liṭi (SK 2260), taught — e in place of the a, and deletion of the abhyāsa —] also [occurs] when thal with the augment iṭ (seṭ) follows.

Rule. The same two changes, e for a and loss of the abhyāsa, also come before the ending thal when it has the augment iṭ. The ending thal (-tha, second person singular parasmaipada) is not kit. So SK 2260 would not reach it; this rule extends it.

Example.

dadh + e → dadh dadh e → dedhe; likewise dual dedhāte, plural dedhire.

For thal with iṭ, a root whose n is not a liṭ substitute (ṇam, see below):

nam + i + tha → e for a, no abhyāsa → nemitha.

Applies when / blocked by. Here Bhaṭṭoji explains the word ādeśa "substitute" in SK 2260. It means only a substitute that changes the sound. The proof (jñāpaka) is SK 2263, which names śas and dad. If every substitute blocked the rule, the abhyāsa of those roots would already block it, and SK 2263 would be pointless. So in dadh dadh e the abhyāsa's d, even if it counts as a substitute, is the same sound. The rule applies: dedhe.

Bhaṭṭoji lists what each word of SK 2260 excludes:

Why "a"? didivatuḥ (from div): no a stands there.
Why short a only? rarāse (from rās): the vowel is long.
Why "between single consonants"? tatsaratuḥ (from tsar): the a follows a conjunct.
Why "not beginning with a substitute"? cakaṇatuḥ (from kaṇ): the abhyāsa's k has become c, a different sound.

Since the substitute must be caused by liṭ, the rule does apply to nemitha and sehe. The n of nam comes from SK 2286, and the s of sah from SK 2264. Neither is caused by liṭ.

Roots listed after this rule. Root 9 skudi "to leap up, to lift out" leads into the next rule.

Siddhānta-kaumudī

प्रागुक्तं स्यात् । आदेशश्चेह वैरूप्यसंपादक एवाश्रीयते । शसिदद्योः प्रतिषेधवचनाज्ज्ञापकात् । तेन प्रकृतिजश्चरां तेषु सत्स्वपि एत्वाभ्यासलोपौ स्त एव । देधे । देधाते । देधिरे । अतः किम् । दिदिवतुः । तपरः किम् । ररासे । एकेत्यादि किम् । तत्सरतुः । अनादेशादेः किम् । चकणतुः ॥ लिटा आदेशविशेषणादिह स्यादेव । नेमिथ । सेहे ।{$ {!9 स्कुदि!} आप्रवणे$} । आप्रवणमुत्प्लवनमुद्धरणं च ॥

What was stated before [in SK 2260 — e in place of an a standing between two single consonants, and deletion of the abhyāsa —] shall occur [also before thal with iṭ]. And here [in SK 2260] 'ādeśa' (substitute) is taken to mean only a substitute that brings about a difference of form (vairūpya) [from what it replaces]. This is on the indicative evidence (jñāpaka) of the statement prohibiting [e and abhyāsa-deletion] for śas and dad [in na śasadadavādiguṇānām]. Therefore, even though jaś and car substitutes identical with the original sounds (prakṛti) are present, e and abhyāsa-deletion do take place: dedhe [dadh, liṭ, prathama-puruṣa singular]. dedhāte [dual]. dedhire [plural]. Why 'ataḥ' ("of a")? didivatuḥ. Why is it marked with t (tapara)? rarāse. Why 'eka[halmadhye]' ("between single consonants")? tatsaratuḥ. Why 'anādeśādeḥ' ("of one that does not begin with a substitute")? cakaṇatuḥ. Because [the substitute] is qualified by liṭ [i.e. only a substitute conditioned by liṭ is meant], it [e and abhyāsa-deletion] does occur here: nemitha. sehe. 9 skudi āpravaṇe — [the root] skud (marked with i), in the sense of āpravaṇa. āpravaṇa is leaping up (utplavana) and lifting out (uddharaṇa).

Bālamanoramā

थलि च सेटि - थलि च । प्रागुक्तमिति । एकहल्मध्य इति यत्प्रागुक्तम् — एत्वादि, तत्सेटिथलि च स्यादित्यर्थः । थलः कित्त्वाऽभावात्पूर्वसूत्रेणाऽप्राप्तौ वचनम् । ननु देधे पेततुरित्यादौअभ्यासे चर्चे॑ति जशां चरां च जशि चरि च लिण्निमित्तादेशादित्वात्कथमेत्वाभ्यासलोपावित्यत आह — — आदेशश्चहेति । इह = 'अत एकहल्मध्ये' इति सूत्रे, आदेशशब्देन स्थान्यपेक्षया विरूप एवादेशो विवक्षितः । तथा च तथाविधादेशादेरेव एत्त्वाभ्यासलोपौ न भवतः, स्थानिसरूपादेशास्तु न पर्युदास इत्यर्थः । शसिदद्योरिति ।न शसददवादिगुणाना॑मिति शसिदद्योरेत्वाभ्यासलोपयोः प्रतिषेध उच्यते । यदीह यथाकतंचिदादेशादेः पर्युदासः स्यात्तर्हि शसिदद्योरभ्यासे शकारदकारयोश्चर्जशोः शकारदकारादेशे सति आदेशादित्वादेव एत्वाभ्यासलोपयोरभावसिद्धौन शसददवे॑ति तत्प्रतिषेधोऽनर्थकः स्यात् । अतो वैरूप्यसंपादकादेशादेरेव पर्युदासो विज्ञायत इत्यर्थः । तेनेति । स्थानिसरूपादेशादेः पर्युदासाऽभावादित्यनेनेत्यर्थः । सत्स्वपीति । देधे पेततुरित्यादौ दकाराद्यादेशेषु सत्स्वपीत्यर्थः । देधे इति । दध् दध् ए इति स्थिते दकारादकारस्य एत्त्वेऽभ्यासलोपे च रूपम् ।असंयोगाल्लिट्क॑दिति कित्त्वमिह बोध्यम् । देधिर इति । देधिषे देधाथे देधिध्वे । देधे देधिवहे देधिमहे इति रूपाणि संभवन्तीति भावः । दिदिवतुरिति । दिव्धातोरतुसि द्वित्त्वे हलोर्मध्येऽतोभावादेत्त्वाभ्यासलोपौ नेति भावः । तत्परः किमिति । 'अत' इति तपरकरणं किमर्थमित्यर्थ- । ररासे इति । 'रासृ शब्दे' भ्वादिरात्मनेपदी । अत्र हल्मध्यस्थस्येति किमर्थमित्यर्थः । तत्सरतुरिति ।त्सर च्छद्मगतौ॑ । लिटोऽतुसि द्वित्वे अभ्यासाऽकारस्य नाऽसंयुक्तहल्मध्यस्थत्वमिति भावः । चकणतुरिति । 'कण शब्दे' लिटोऽतुसि द्वित्वे कुहोश्चुरिति ककारस्य चुत्वेन चकारः । तथा च वैरूप्यसंपादकादेशादित्वादेत्त्वाभ्यासलोपौ नेति भावः । अथलिण्निमित्तादेशादिक॑मित्यत्र लिण्निमित्तेत्यस्य प्रयोजनमाह — लिटेति । नेमिथेति ।णमु प्रह्वत्वे शब्दे च॑ । 'णो नः' इति नत्वम् । थलि इटि द्वित्वे नत्वसंपन्ननकारादेशादित्वेऽपि नत्वस्य लिण्निमित्तकत्वाऽभावाल्लिण्निमित्तकादेशादित्वाऽभावादेत्त्वाभ्यासलोपौ निर्बाधाविति भावः । सेहे इति ।षह मर्षणे॑ । 'धात्वादेः षः सः' इति सत्वे लिटि द्वित्वे सत्वसंपन्नसकारादेशादित्वेऽपि सत्वस्य लिण्निमित्तकत्वाऽभावाल्लिण्निमित्तकादेशादित्वविरहादेत्त्वाभ्यासलोपा निर्बाधाविति भावः । दधिता । दधिष्यते । दधताम् । अदधत । दधेत । दधिषीष्ट । अदधिष्ट । अदधिष्यत । स्कुदीति । उत्प्लवनमुत्प्लुत्य गमनम् ।

translator notes

commentary BM on 'prāg uktam': what was stated before — e and the rest in 'ekahalmadhye…' — is to occur also before seṭ thal; the sūtra is needed because thal is not kit, so the preceding sūtra (which requires kit) does not reach it. Followed in sutra_en and k1.
commentary BM on 'ādeśaś ceha…': the objection is that in dedhe, petatuḥ the abhyāsa begins with a jaś or car substitute (by abhyāse car ca) conditioned by liṭ; 'iha' = in ata ekahalmadhye…; 'ādeśa' there means only a substitute different in form from its sthānin; substitutes of the same form as the sthānin are not excluded. If any substitute whatever were excluded, the śa- and da- substitutes of the abhyāsa of śas and dad would already exclude e and abhyāsa-deletion, and the prohibition in na śasadadavādiguṇānām would be pointless. Followed: 'iha' rendered '[in SK 2260]', 'prakṛtijaścarām' as 'jaś and car substitutes identical with the original sounds'.
commentary BM on the examples: dedhe — dadh dadh e, e for the a after d and abhyāsa-deletion; kit by asaṃyogāl liṭ kit; possible forms also dedhiṣe, dedhāthe, dedhidhve, dedhe, dedhivahe, dedhimahe; didivatuḥ (div: no a between the consonants); rarāse (rāsṛ śabde, ātmanepadin: the reason for taparakaraṇa); tatsaratuḥ (tsara chadmagatau: the abhyāsa's a is not between single consonants); cakaṇatuḥ (kaṇa śabde: k of the abhyāsa → c by kuhoś cuḥ, a substitute changing the form); nemitha (ṇamu, n by ṇo naḥ) and sehe (ṣaha marṣaṇe, s by dhātvādeḥ ṣaḥ saḥ): the substitute is not conditioned by liṭ, so e and abhyāsa-deletion are unobstructed — this is the purpose of 'liṇnimitta' in SK 2260. BM adds dadhitā, dadhiṣyate, dadhatām, adadhata, dadheta, dadhiṣīṣṭa, adadhiṣṭa, adadhiṣyata, and glosses utplavana as going after leaping up. Followed for the bracket in the 'liṭ' sentence; the rest recorded.
commentary TB, printed under sk.2260.t1 (from '—cakaṇatur iti' on): it cannot be objected that in babhaṇatuḥ e and abhyāsa-deletion would occur because abhyāse car ca is asiddha, since the mention of phal and bhaj [in tṝphalabhajatrapaś ca] indicates that that rule is siddha for the e-rule; hence the explanation that 'ādeśa' here means a substitute producing a difference of form must necessarily be adopted. Agrees with the kaumudī; followed. sk2261 has no TB block of its own; the TB pratīka '—madi stutī…' in the same block belongs to SK 2262.
textual Collation (.work/collate-p44/batch05.md, printed p. 351, scan page-0361): SK 2261 clean; the print reads 'śasidadyoḥ' as ours (Wikisource 'śāsi…'), and nothing is lost at the column join inside 'satsv api etvābhyāsalopau'.
translator The root entry '9 skudi āpravaṇe' opens the paradigm continued in SK 2262 (skundate, cuskunde, after idito num dhātoḥ).

SK 2262 · A 7.1.58V

इदितो नुम् धातोः ॥ २२६२ ॥

idito num dhātoḥ

idito num dhātoḥ — A root (dhātu) that has short i as it-marker (idit) [— i.e. ends in that i —] receives the augment num [(m it, u for pronunciation), placed after its last vowel].

Rule. A root whose it-marker is short i takes the augment num. Such a root is called idit. In num, the m is an it-marker and the u is only for pronunciation. What is added is n. Being marked with m, it goes after the root's last vowel.

Example.

skudi → the final i is an it-marker, so the root is skud, and it is idit

→ num after the last vowel: sku-n-d

→ with śap and the ending: skundate.

liṭ: skund skund e → the abhyāsa keeps k by SK 2259 → k becomes c by SK 2245 → cuskunde.

Applies when / blocked by. Bhaṭṭoji's commentators say the i must be final in the cited root. A root like cakṣiṅ, whose i is not final, is not idit.

Roots listed after this rule. Every one of these is idit and so takes num:

10 śvidi "to be white" (intransitive): śvindate, liṭ śiśvinde.
11 vadi "to greet, to praise": vandate, vavande.
12 bhadi "to be well, happy": bhandate, babhande.
13 madi "to praise, to rejoice": mandate, mamande.
14 spadi "to move slightly": spandate, paspande (p kept by SK 2259).
15 klidi "to grieve", used transitively: klindate caitram "he grieves for Caitra"; ciklinde.

Then two roots without the i: 16 muda "to rejoice": modate. 17 dada "to give": dadate.

Watch out. num changes the shape of the root for later rules. In mamande the a now stands before a conjunct, nd. So SK 2260 cannot give e.

Siddhānta-kaumudī

स्कुन्दते । चुस्कुन्दे ।{$ {!10 श्विदि!} श्वैत्ये$} । अकर्मकः । श्विन्दते । शिश्विन्दे ।{$ {!11 वदि!} अभिवादनस्तुत्योः$} । वन्दते । ववन्दे ।{$ {!12 भदि!} कल्याणे सुखे च$} । भन्दते । बभन्दे ।{$ {!13 मदि!} स्तुतिमोदमदस्वप्नकान्तिगतिषु$} । मन्दते । ममन्दे ।{$ {!14 स्पदि!} किंचिच्चलने$} । स्पन्दते । पस्पन्दे ।{$ {!15 क्लिदि!} परिदेवने$} । शोक इत्यर्थः । सकर्मकः । क्लिन्दते जैत्रम् । चिक्लिन्दे ।{$ {!16 मुद!} हर्षे$} । मोदते ।{$ {!17 दद!} दाने$} । ददते ॥

[(9) skudi, SK 2261:] skundate [laṭ, with num]. cuskunde [liṭ]. (10) śvidi — in [the sense of] whiteness (śvaitya). [It is] akarmaka. śvindate. śiśvinde. (11) vadi — in [the senses of] respectful greeting (abhivādana) and praise (stuti). vandate. vavande. (12) bhadi — in [the senses of] welfare (kalyāṇa) and happiness (sukha). bhandate. babhande. (13) madi — in [the senses of] praise (stuti), contentment (moda), pride (mada), torpor (svapna), kānti and going (gati). mandate. mamande. (14) spadi — in [the sense of] slight movement (kiṃcic calana). spandate. paspande. (15) klidi — in [the sense of] lamenting (paridevana), i.e. grief (śoka). [It is] sakarmaka: klindate caitram ("he grieves for Caitra"). ciklinde. (16) muda — in [the sense of] joy (harṣa). modate. (17) dada — in [the sense of] giving (dāna). dadate.

Bālamanoramā

इदितो नुम् धातोः - इदितः । इत् = ह्रस्व इकारः, इत् = इत्संज्ञको यस्य स इदित्, तस्येति विग्रहः । इत्संज्ञकेदन्तधातोरित्यर्थः । तेन चक्षिङादौ न दोषः । नुमि मकार इत् । उकार उच्चारणार्थः । मित्त्वादन्त्यादचः परः । स्कुन्दत इति ।नश्चापदान्तस्ये॑त्यनुस्वारः परसवर्णः । चुस्कुन्द इति । लिटि द्वित्वे 'शर्पूर्वाः खयः' इत्यभ्यासे ककारः शिष्यते ।कुहोश्चु॑रिति तस्य कुत्वेन चकारः । श्विदीति । श्वैत्यं — श्वैत्यकरणम् । अकर्मक इति । श्वैत्यस्य धात्वर्थेनोपसङ्ग्रहादिति भावः । ततश्च श्विन्दयति देवदत्तं यज्ञदत्त॑ इत्यादौगतिबुद्धिप्रत्यवसाने॑त्यादिनाऽकर्मककार्यं द्वितीया भवति । श्वेतीभवनं वा श्वैत्यम् । श्विन्दत इति । श्वेतीभवतीत्यर्थः । इदित्वान्नुम् । अनुस्वारपरसवर्णौ । नुमि कृते गुरुमत्त्वेऽपि इजादित्वाभावादाम् नेति भावः । वदीति । अभिवादनम् आशीर्वादः, तत्कारणभूतो व्यापारः — प्रणामादिरभिवादनम् । वन्दत इति । इदित्त्वान्नुम् । भदीति । कल्याणं — शुभक्रिया । सुखं — सुखीभावः । भन्दत इति । इदित्त्वान्नुम् बभन्द इति । अभ्यासे भकारस्य जश्भावेन बकारः । मदीति । मोदः — सन्तोषः । मदः — गर्वः । मन्दत इति । इदित्त्वान्नुम् । ममन्द इति । नुमि सति संयुक्तहल्मध्यस्थत्वादेत्त्वाभ्यासलोपौ नेति भावः । स्पदीति । अकर्मकः । स्पन्दत इति । इदित्त्वान्नुम् । पस्पन्द इति । 'शर्पूर्वाः खयः' इत्यभ्यासे पकारः शिष्यते । क्लिदीति । परिदेवनशब्दं व्याचष्टे — शोक इति । स्मृत्वा क्लेशः — शोकः । तदाह — सकर्मक इति । क्लिन्दते चैत्रमिति । अतीतं चैत्रं स्मृत्वा क्लिश्नातीत्यर्थः । इदित्त्वान्नुम् । चिक्लिन्द इति । अभ्यासे ककारस्य चुत्वेन चकार इति भावः । मुदेति । हर्षः — तुष्टिः । मोदत इति । शपि लघूपधगुणः । मुमुद इति ।असंयोगल्लिट्कि॑दिति कित्वान्न गुणः । ददेति । न ममेति त्यागो दानं, न तु द्रव्यत्यागः । तथा सति धात्वर्थौपसङ्ग्रहादकर्मकत्वापत्तेः ।

translator notes

commentary BM: 'idit' is analysed as 'that of which short i (it) is the it-marker (it)'; the sense is 'of a root ending in a short i that is an it-marker', so there is no fault with cakṣiṅ and the like [whose i is not final]. In num, m is the it and u is for pronunciation; being m-marked, num is placed after the last vowel. Followed: 'ends in that i' and the placement of num are bracketed in sutra_en.
textual NSP footnote 1 on printed p. 352 (scan page-0362), filed in sk.2260.n1, belongs to this sūtra: 'idita iti' — [idit] qualifies 'dhātoḥ' as a karmadhāraya, so num is taught for a root ending in an i that is an it-marker, and there is no fault with cakṣiṅ and the like. It agrees with BM's 'ends in' reading, followed in sutra_en.
commentary BM on the forms. skundate: num, then anusvāra by 'naś cāpadāntasya' and parasavarṇa. cuskunde: in liṭ, after reduplication, k remains in the abhyāsa by 'śarpūrvāḥ khayaḥ' and becomes c by 'kuhoś cuḥ'. śvidi: śvaitya is either making white or becoming white; the root is akarmaka because śvaitya is included in the root-meaning, so 'śvindayati devadattaṃ yajñadattaḥ' has the second case (dvitīyā) by 'gatibuddhipratyavasāna…' as for an akarmaka; śvindate = 'becomes white'. vadi: abhivādana [properly] is a blessing (āśīrvāda); the activity that brings it about, bowing and the like, is [here called] abhivādana (our BM OCR has lost the lemma and gloss 'vadīti | abhivādanam āśīrvādaḥ', supplied from the Wikisource witness, uttara-1/0062). kalyāṇa = an auspicious act, sukha = being happy. moda = contentment, mada = pride. mamande: with num the a stands between conjoined consonants, so e-substitution and abhyāsa-loss [by 'ata ekahalmadhye…'] do not apply. spadi is akarmaka; paspande keeps p by 'śarpūrvāḥ khayaḥ'. klidi: śoka is anguish on remembering; hence sakarmaka — 'klindate caitram' means he suffers remembering the departed Caitra. ciklinde: k of the abhyāsa → c. modate: guṇa of the light penultimate before śap; mumude has no guṇa, liṭ being kit by 'asaṃyogāl liṭ kit' [SK 2242]. dada: dāna here is relinquishing ('not mine'), not the handing over of a thing, for then the root would be akarmaka, the object being included in its meaning. Followed for 'contentment', 'pride' and 'grieves for Caitra'; the rest recorded.
commentary TB, printed at the tail of sk.2260.t1 (sk2262 has no TB block of its own), on 'madi stuti…': moda = contentment (saṃtoṣa), mada = pride (garva), svapna = sloth (ālasya). Followed: 'contentment (moda)', 'pride (mada)', and 'torpor (svapna)' for TB's ālasya.
textual Collation (.work/collate-p44/batch05.md, printed p. 352, scan page-0362): ours 'klindate jaitram'; the print reads 'klindate caitram', as do Wikisource and BM. The English follows the print. Mūla correction for Ajai's copy. The rest of SK 2262 is clean.
textual The kaumudī gives no gloss of the sūtra: in the print (scan page-0362) too, the sūtra line is followed directly by 'skundate | cuskunde |', the forms of skudi (root 9), whose entry closes SK 2261.
translator The bracketed '(9) skudi' and the lakāra labels are the translator's. 'kānti' is left untranslated; neither commentator glosses it here.

SK 2263 · A 6.4.126V

न शसददवादिगुणानाम् ॥ २२६३ ॥

na śasadadavādiguṇānām

na śasadadavādiguṇānām — Not [the e-substitution and the deletion of the abhyāsa of ata ekahalmadhye 'nādeśāder liṭi, SK 2260] for [the a that is part] of śas, of dad, of v-initial [roots], and of [what is produced by the word] guṇa.

Rule. The e and the loss of the abhyāsa taught in SK 2260 do not come for four kinds of a. They are the a of śas "to injure" and of dad "to give". Then the a of any root beginning with v. Last, an a that the word guṇa has produced.

Example.

dad + e → dad dad e

→ SK 2260 would give *dede

→ SK 2263 forbids it

→ dadade; dual dadadāte, plural dadadire.

Applies when / blocked by. The last item needs care. Guṇa of ṛ gives ar. Guṇa of u gives o, which can then become av. Bhaṭṭoji says the a meant is the one "brought about by the word guṇa". Bhaṭṭoji's commentators give paparatuḥ from pṝ: its a is part of the ar made by guṇa. One of them adds śaśasatuḥ (śas) and vavamatuḥ (a v-initial root).

Roots listed after this rule. 18 ṣvada and 19 svarda "to taste". Each is transitive in the sense "to experience" and intransitive in the sense "to be pleasing".

Watch out. The v of "v-initial" is v itself. A root that begins with b, such as bad (SK 2284), is not covered and does get e: bedatuḥ.

Siddhānta-kaumudī

शसेर्ददेर्वकारादीनां गुणशब्देन भावितस्य च योऽकारस्तस्य एत्वाभ्यासलोपौ न । दददे । दददाते । दददिरे ।{$ {!18 ष्वद!} {!19 स्वर्द!} आस्वादने$} । अयमनुभवे सकर्मकः । रुचावकर्मकः ॥

For the a of śas, of dad, of v-initial [roots], and of what is brought about (bhāvita) by the word "guṇa" [— the a being part of the ar (or av) so produced —], e-substitution and deletion of the abhyāsa [— which ata ekahalmadhye 'nādeśāder liṭi, SK 2260, would give —] do not occur. [liṭ of dad:] dadade [prathama-puruṣa singular]. dadadāte [dual]. dadadire [plural]. (18) ṣvada, (19) svarda — in tasting (āsvādane). Each [of these two roots] (ayam) is transitive (sakarmaka) in the sense of experiencing (anubhava), intransitive (akarmaka) in the sense of being pleasing (ruci).

Tattvabodhinī

NSP p. 362

—न शसदद—। ‘शसु हिं-सायां’ दन्त्यान्तः । सूत्रेऽवयवावयविभावः षष्ठ्यर्थः । तथा च शसददवादीनां योऽकार इत्यन्वयसंभवेऽपि अकारस्य गुणरूपत्वाद्भेदनिबन्धना षष्ठी न संभवतीत्याशङ्क्य तन्निर्वाहार्थं व्याचष्टे—गुणशब्देन भावितस्येति । भावितत्वं च साक्षात्परम्परासाधारणम् । तथा च शशरतुः पपरतुरित्यादौ गुणशब्देन क्रियमाणो योऽर् तदवयवोऽकारः । लुलविथेत्यादौ तु गुणशब्देन क्रियमाणो यः ओकारस्तत्स्थानिकस्यावादेशस्यावयवोऽकार इत्यर्थान्नास्त्यत्रानुपपत्तिः ॥—दददे इति । शश-सतुः । शशसुः । ववमतुः । ववमुरित्यादावपि निषेधो बोध्यः ॥—ष्वद् स्वर्द् ॥—अयमिति । प्रत्येकाभिप्रायेणोक्तमित्याहुः ॥—सकर्मक इति । स्वदस्य हव्यानि । हव्यान्यनुभवेत्यर्थः ॥—अकर्मक इति । ‘अपां हि तृप्ताय न वारिधारा स्वादुः सुगन्धिः स्वदते तुषारः’ इति श्रीहर्षः । न स्वदते । न रोचते इत्यर्थः

Bālamanoramā

न शसददवादिगुणानाम् - न शसदद । शस दद वादि गुण — एषां द्वन्द्वः । अवयवषष्ठी । गुणशब्देन विहित एव गुणोऽत्र गुणशब्देन विहितत्वाऽभावान्नायं निषेधः । पृधातोः पपरतुरिति तु गुणस्योदाहरणम्, गुणशब्देन विहितो योऽर् तदवयवत्वादकारस्येति बोध्यम् । ददद इति । ददेर्लिटस्तादेशस्य एशि द्वित्वे 'अत एकहल्मध्ये' इति प्राप्तावेत्वाभ्यासलोपौ न भवतः । ष्वद स्वर्देति । आस्वादनम् — अनुभवः । प्रीतिविषयीभावात्मिका रुचिर्वा । तदाह — अयमिति । प्रत्येकाभिप्रायमेकवचनम् ।

translator notes

commentary BM: śas, dad, vādi and guṇa form a dvandva, and the sixth case is of the part (avayavaṣaṣṭhī). paparatuḥ of pṝ is the example for guṇa: the a is part of the ar enjoined by the word 'guṇa'. On dadade: for dad in liṭ, ta → eś, doubling; e-substitution and abhyāsa-deletion, obtained by ata ekahalmadhye (SK 2260), do not occur. Followed for the bracketed reference to SK 2260 and for '[the a that is part]' in sutra_en.
commentary TB: śas here is 'śasu hiṃsāyām', ending in the dental s. The sixth case expresses part and whole: 'the a of śas, dad and v-initial roots' is possible, but the a cannot be a part of guṇa by a sixth case expressing difference, since a is itself a guṇa-vowel; Bhaṭṭoji therefore explains 'guṇaśabdena bhāvitasya' — the a produced, directly or indirectly, by the word guṇa: in śaśaratuḥ, paparatuḥ it is part of the ar made by guṇa; in lulavitha (OCR 'lulavidhe', apparently for lulavitha) it is part of the av that replaces the o made by guṇa. The prohibition also holds in śaśasatuḥ, śaśasuḥ, vavamatuḥ, vavamuḥ. Followed for 'of what is brought about (bhāvita) by the word guṇa' and the bracketed '[the a being part of the ar (or av) so produced]' in k1.
commentary BM: āsvādana is experience (anubhava), or relish (ruci), which consists in becoming an object of liking; hence Bhaṭṭoji's 'ayam…'; 'ayam' is singular with reference to each [of the two roots] (pratyekābhiprāyam ekavacanam). Followed: 'Each [of these two roots] (ayam)' in k1.
commentary TB: 'ayam iti — pratyekābhiprāyeṇoktam' (said with reference to each [root]), agreeing with BM; it illustrates the transitive use with svadasva havyāni ('taste the offerings', i.e. experience them) and the intransitive with a line of Śrīharṣa ('apāṃ hi tṛptāya na vāridhārā svāduḥ sugandhiḥ svadate tuṣāraḥ', OCR 'svāhuḥ … tupāraḥ'), where na svadate means 'is not pleasing' (na rocate). Followed (agrees with BM) for 'Each [of these two roots]'; the illustrations are recorded.
textual Collation (.work/collate-p44/batch05.md): SK 2263 is clean against the print (NSP p. 352 (scan page-0362)); the page join 'dadadire | 18 ṣvada' was checked. The roots are cited as ṣvada and svarda, following our text's dhātu entries.

SK 2264 · A 6.1.64V

धात्वादेः षः सः ॥ २२६४ ॥

dhātvādeḥ ṣaḥ saḥ

dhātvādeḥ ṣaḥ saḥ — In place of ṣ at the beginning of a dhātu [in its taught form — 'upadeśe' carried forward (anuvṛtti) from ādeca upadeśe 'śiti, SK 2370], s comes.

Rule. A ṣ at the beginning of a root, as the root is taught (in upadeśa), is replaced by s. The word upadeśe is carried forward from SK 2370.

Example.

ṣvad (root 18) → initial ṣ becomes s → svad → svadate.

liṭ: svad svad e → sasvade.

With the prefix anu: anu + svadate → anusvadate.

Applies when / blocked by. In anusvadate the new s follows the u of anu. A substitute s after such a vowel would normally turn back into ṣ. Bhaṭṭoji says SK 2123, sāt padādyoḥ, forbids that here, since the s begins a pada.

In sasvade the a stands after a conjunct, sv. So there is no e by SK 2260, Bhaṭṭoji's commentators note. Likewise svardate, liṭ sasvarde.

Why "at the beginning"? laṣati: the ṣ is not initial and stays.

Watch out. Why teach the root with ṣ at all, if it always becomes s? One of Bhaṭṭoji's commentators answers. Only an s that is a substitute can later turn into ṣ. So the ṣ is heard again in a form like asiṣvadat. A root taught with plain s would never show it.

Siddhānta-kaumudī

धातोरादेः षस्य सः स्यात् । सात्पदाद्योः SK 2123 इति षत्वनिषेधः । अनुस्वदते । सस्वदे । स्वर्दते । सस्वर्दे ।{$ {!20 उर्द!} माने क्रीडायां च$} ॥

In place of ṣ at the beginning of a dhātu [in its taught form (upadeśa) — carried forward (anuvṛtti) from SK 2370], s comes. [Where this s, being a substitute, would itself take ṣ,] ṣ is prohibited by sāt padādyoḥ (SK 2123): anusvadate. sasvade [liṭ]. svardate. sasvarde [liṭ]. (20) urda — in measuring (māna) and in playing (krīḍā).

Tattvabodhinī

NSP p. 362

—धात्वादेः—। धातुग्रहणं किम् । षट् षड् । आदेः किम् । लषति

Bālamanoramā

धात्वादेः षः सः - धात्वादेः । 'ष' इति षष्ठन्तं । तदाह — धातोरादेः षस्य सः स्यादिति । षकारस्य सः स्यादित्यर्थ- । धातुग्रहणं किम् । षट् । अत्र धात्वादित्वाऽभावान्न सकारः । आदिग्रहणं किम् । लषति । न चैवमपि षकारीत्यतीत्यादौ सुब्धात्वादेरपि षस्य सकारः स्यादिति वाच्यम्,आदेच उपदेशेऽशिती॑त्यत उपदेश इत्यनुवृत्तेः । एवं च षडित्यादावप्युपदेशग्रहणानुवृत्त्यैव व्यावृत्तिसिद्धेर्धातुग्रहणं भाष्ये प्रत्याख्यातम् । ननु धातुपाठे स्वद स्वर्देत्येवं सकार एव उपदिश्यताम् । एवं च 'धात्वादेः षः सः' इत्यपि मास्त्विति चेन्मैवं, ण्यन्ताल्लुङि असिष्वददित्यत्र षकारश्रवणार्थकत्वात् । धातुपाठे सकारस्यैवोपदेशे तु असिष्वददित्यत्र सकारस्य आदेशसकारत्वाऽभावेन षत्वाऽसंभवात् । नन्वेवं सति अनुस्वदत इत्यत्रादेशसकारत्वात्त्वापत्तिरित्यत आह — सात्पदाद्योरिति । सस्वद इति । लिटि द्वित्वे संयुक्तहल्मध्यस्थत्वादेत्वाभ्यासलोपौ नेति भावः । उर्देति । चकारादास्वादनेऽपीति केचित् ।

translator notes

commentary BM: 'ṣaḥ' is a sixth-case word (ṣaṣṭhyanta). Why 'dhātu'? ṣaṭ — not the beginning of a dhātu, so no s. Why 'ādi'? laṣati. Nor would a nominal root (e.g. OCR 'ṣakārīyati') change its initial ṣ, since 'upadeśe' is carried forward (anuvṛtti) from ādeca upadeśe 'śiti (SK 2370); and as ṣaṭ too is excluded by that anuvṛtti, the Bhāṣya rejects 'dhātu' in the sūtra. Followed: the bracketed anuvṛtti of 'upadeśe' in sutra_en and k1.
commentary BM: Objection — why not teach svad, svard with s in the dhātupāṭha and do without this rule? Answer — so that ṣ is heard in asiṣvadat (luṅ of the ṇic-form): an s taught as such would not be a substitute (ādeśa) s, and ṣ would be impossible there. But then in anusvadate the s, being a substitute, would take ṣ — hence Bhaṭṭoji cites sāt padādyoḥ. Followed for the bracketed '[Where this s, being a substitute, would itself take ṣ,]'.
commentary BM: sasvade — in liṭ after doubling, the a stands between conjunct consonants, so e-substitution and loss of the abhyāsa (ata ekahalmadhye …, SK 2260) do not apply. On urda: by 'ca' also 'in tasting', according to some. Recorded.
commentary TB: why 'dhātu'? ṣaṭ, ṣaḍ. Why 'ādeḥ'? laṣati (OCR 'lapati'). Agrees with BM; recorded.
textual NSP footnote, printed under sk.2260.n1 (fn 2, NSP p. 352 = scan page-0362): 'dhātvāder iti — the word dhātu is for clarity only, since the exclusion of nominal roots (nāmadhātu) and forms such as those read 'padbh paṅk' in the OCR (apparently ṣaḍ-forms) are already secured by the carried-forward word upadeśa' — agreeing with BM.
textual Collation (.work/collate-p44/batch05.md): SK 2264 is clean against the print (NSP p. 352 = scan page-0362).

SK 2265 · A 8.2.78V

उपधायां च ॥ २२६५ ॥

upadhāyāṃ ca

upadhāyāṃ ca — And [a long vowel (dīrgha) comes in place of an ik before r or v — 'rvoḥ' and 'ikaḥ' carried forward (anuvṛtti) from rvor upadhāyā dīrgha ikaḥ (SK 433)] when [those r and v] are the penultimate (upadhā) [of a root — 'dhātoḥ' carried forward (anuvṛtti) from sipi dhāto rur vā (SK 2485) — and are followed by a hal — 'hali' carried forward (anuvṛtti) from hali ca (SK 354)].

Rule. An ik vowel (i, u, ṛ or ḷ) is lengthened before r or v. That r or v must be the root's penultimate (upadhā), followed by a consonant. The words "r or v", "ik" and "long" come from SK 433; "of a root" from SK 2485; "before a consonant" from SK 354.

Example.

urd + a + te (root 20 urda "to measure, to play")

→ the u stands before r; r is the root's penultimate, followed by d

→ u becomes ū → ūrdate.

liṭ with ām (SK 2237): ūrdāṃcakre.

Applies when / blocked by. Bhaṭṭoji's commentators give three counter-examples. No r or v: puṣpyati. The r or v not followed by a consonant: ciriṇoti. The vowel not an ik: nardati.

Roots listed after this rule. 21 kurda, 22 khurda, 23 gurda, 24 guda "to play": kūrdate, liṭ cukūrde, gūrdate. guda has no r, so no lengthening: godate, jugude. 25 ṣūda "to flow": sūdate, liṭ suṣūde.

Here Bhaṭṭoji quotes a verse that tells you which s-initial roots were taught with ṣ (ṣopadeśa). A monosyllabic root beginning with s, followed at once by a purely dental sound or by a vowel, is ṣopadeśa. Seven are excepted: sek, sṛp, sṛ, stṛ, sṛj, stṝ, styā. Six are added: ṣvaṣk, svid, svad, svañj, svap, smiṅ. "Dental" means purely dental, not the teeth-and-lips sound v. That is shown by the separate mention of ṣvaṣk and the rest.

More roots follow: hrāda (jahrāde), hlādī, svāda, parda. Then yatī "to strive": yatate, liṭ yete, with e and loss of the abhyāsa by SK 2260. Then yutṛ (yuyute), jutṛ (jujute), vithṛ (vivithe), vethṛ (vivethe), śranthate, granthate, katthate. Bhaṭṭoji then says: the ātmanepada roots beginning with edh are done.

Next come thirty-eight parasmaipada roots ending in a t-class consonant. The first is 38 ata "to go constantly": atati. In liṭ, SK 2248 lengthens the abhyāsa's a: āta, ātatuḥ, ātuḥ. In luṅ the form reaches the stage āt-i-s-ī-t. The next group finishes it.

Watch out. svāda "to taste" is not ṣopadeśa. Its s is followed by v, which is not purely dental.

Siddhānta-kaumudī

धातोरुपधाभूतयो रेफवकारयोर्हल्परयोः परत इको दीर्घः स्यात् । ऊर्दते । उर्दांचक्रे ।{$ {!21 कुर्द!} {!22 खुर्द!} {!23 गुर्द!} {!24 गुद!} क्रीडायामेव$} । कूर्दते । चुकूर्दे । गूर्दते । गोदते । जुगुदे ।{$ {!25 षूद!} क्षरणे$} । सूदते । सुषूदे ॥ - सेक्, सृप, सृ, स्तृ, सृज्, स्तॄ, स्त्याऽन्ये दन्त्याजन्तसादयः । एकाचः षोपदेशाः ष्वष्क्, स्विद्, स्वद, स्वञ्ज, स्वप्, स्मिङः ॥ 1 ॥ दन्त्यः केवलदन्त्यो नतु तन्तोष्ठजोऽपि, ष्वष्कादीनां पृथग्ग्रहणाज्ज्ञापकात् ।{$ {!26 ह्राद!} अव्यक्ते शब्दे$} । ह्रादते । जह्रादे ।{$ {!27 ह्लादी!} सुखे च$} । चादव्यक्ते शब्दे । ह्लादते ।{$ {!28 स्वाद!} आस्वादने $}। स्वादते ।{$ {!29 पर्द!} कुत्सिते शब्दे$} । गुदरवे इत्यर्थः । पर्दते ।{$ {!30 यती!} प्रयत्ने$} । यतते । येते ।{$ {!31 युतृ!} {!32 जुतृ!} भासने$} । योतते । युयुते । जोतते । जुजुते ।{$ {!33 विथृ!} {!34 वेथृ!} याचने$} । विविथे । विवेथे ।{$ {!35 श्रथि!} शैथिल्ये$} । श्रन्थते ।{$ {!36 ग्रथि!} कौटिल्ये$} । ग्रन्थते ।{$ {!37 कत्थ!} श्लाघायाम्$} । कत्थते । एधादयोऽनुदात्तेतो गताः ॥ अथाष्टत्रिशंत्तवर्गीयान्ताः परस्मैपदिनः ॥{$ {!38 अत!} सातत्यगमने$} । अतति । अत आदेः SK 2248 आत । आततुः । आतुः । लुङि आतिस् ई त् इति स्थिते ॥

In place of an ik [— 'ikaḥ' carried forward (anuvṛtti) from SK 433 —] a long vowel (dīrgha) is to come when there follow r and v [— 'rvoḥ' from SK 433 —] which are the penultimate (upadhā) of a root [— 'dhātoḥ' carried forward (anuvṛtti) from SK 2485 —] and are themselves followed by a hal [— 'hali' carried forward (anuvṛtti) from SK 354]. ūrdate [laṭ; the u of urd lengthened by this rule]. ūrdāṃcakre [periphrastic liṭ with ām]. (21) kurda, (22) khurda, (23) gurda, (24) guda — in play (krīḍāyām) only (eva). kūrdate [laṭ]. cukūrde [liṭ]. gūrdate [laṭ]. godate [laṭ of guda]. jugude [liṭ]. (25) ṣūda — in flowing (kṣaraṇe). sūdate [laṭ]. suṣūde [liṭ].

[Verse 1:] Other than sek, sṛp, sṛ, stṛ, sṛj, stṝ and styā, [roots] of one vowel (ekāc) that begin with an s immediately followed by a dental (dantya) or by an ac (dantyājantasādayaḥ) are taught with ṣ (ṣopadeśa); [so also are] ṣvaṣk, svid, svad, svañj, svap and smiṅ. 'Dental' (dantya) [here] means purely dental (kevaladantya), not also [a sound] produced at the teeth and lips (dantoṣṭhaja); this is indicated (jñāpaka) by the separate mention of ṣvaṣk and the rest.

(26) hrāda — in inarticulate sound (avyakte śabde). hrādate [laṭ]. jahrāde [liṭ]. (27) hlādī — in pleasure (sukhe), and (ca). By the ca, [also] in inarticulate sound (avyakte śabde). hlādate [laṭ]. (28) svāda — in tasting (āsvādane). svādate [laṭ]. (29) parda — in contemptible sound (kutsite śabde); that is, in [the sense of] the noise of the anus (gudarave). pardate [laṭ]. (30) yatī — in effort (prayatne). yatate [laṭ]. yete [liṭ]. (31) yutṛ, (32) jutṛ — in shining (bhāsane). yotate [laṭ]. yuyute [liṭ]. jotate [laṭ]. jujute [liṭ]. (33) vithṛ, (34) vethṛ — in begging (yācane). vivithe. vivethe [both liṭ]. (35) śrathi — in slackening (śaithilye). śranthate [laṭ]. (36) grathi — in crookedness (kauṭilye). granthate [laṭ]. (37) kattha — in boasting (ślāghāyām). katthate [laṭ]. The roots edh and the rest that have an anudātta vowel as it (anudātteta) are done.

Now [come] the thirty-eight [roots] ending in a consonant of the ta-class (tavargīyānta) which take parasmaipada (parasmaipadin). (38) ata — in continual going (sātatyagamane). atati [laṭ]. By ata ādeḥ (SK 2248) [the a of the abhyāsa is lengthened (dīrgha)]: āta, ātatuḥ, ātuḥ [liṭ, prathama-puruṣa singular, dual, plural]. In luṅ, [the form] standing as āt-i-s ī t —

Tattvabodhinī

NSP p. 362–363

—उपधायां च । ‘सिपि धातोः—’ इत्यतो धातोरित्यनुवर्तते । ‘र्वोरुपधायाः—’ इत्यतः र्वोरिक इति । ‘हलि च’ इत्यतो हलीति च । तदाह—धातोरित्यादि । धातोः किम् । ‘ऊडुतः’ । कुरूः कुर्वां कुर्व इत्यत्रेको दीर्घो माभूत् । न चात्र रेफस्य प्रातिपदिकोपधात्वेऽपि पदोपधालाभावादेव दीर्घो न भवेदिति धातोरित्यनुवर्त-नमिहानावश्यकमिति वाच्यम् । पदस्येत्यनुवृत्तौ तु कूर्दते स्वर्दते इत्याद्यसिद्धिप्रसङ्गात् । वस्तुतस्तु पूर्वत्रासिद्धे न स्थानिव-दिति स्वीकारात् ‘अचः परस्मिन्’ इति स्थानिवत्त्वस्य निषेधाभ्युपगमेऽपि कार्यकालपक्षे ‘असिद्धं वहिरङ्गम्—’ इति परि-भाषायाः प्रवृत्तेर्वहिरङ्गस्य यणोऽसिद्धलात् कुर्वां कुर्व इत्यत्र ‘उपधायां च’ इति दीर्घो न भवेदिति धातुग्रहणानुवर्तनस्य नात्यन्तावश्यकता, पदस्येत्यनुवृत्त्या कूर्दते इत्यादौ दीर्घः सिद्ध्यत्येवेत्याहुः । रेफवकारयोः किम् । पुष्पविकसने पुष्पति । हल्परयोः किम् । चिरिणोति । जिरिणोति । इकः किम् । अर्वते । नर्दति । ननु ‘हलि च’ इत्यत्र रेफवकारयोर्हल्परयो-रिको दीर्घः स्यादिति व्याख्यायां कूर्दते गूर्दते इत्यादिसिद्ध्यत्येवेति सूत्रमिदं व्यर्थमिति चेत् । अत्राहुः । ‘हलि च’ इत्यत्र धातुग्रहणमनुवर्तनीयमेव । अन्यथा दिवमिच्छति दिव्यतीत्यादावतिप्रसङ्गः स्यात् । तथा च उपधायां च’ इति सूत्राभावे उपधाभूतयोः वोः परतो दीर्घो न स्यात् किं तु रेफवान्तयोरेव धात्वोः ‘हलि च’ इति सूत्रेण स्यादित्येतत्सूत्रमावश्यक-मेवेति ॥—सूदते इति । स्रवतीत्यर्थः । ननु स्वर्देतिवत् स्वद सूदेति दन्त्यादय एव धातवः पठ्यन्ताम् । षोपदेशान् पठित्वा सत्वविधौ गौरवात् । मैवम् । तथाहि सति ण्यन्ताच्चडि असिष्वदत् असूषुदत् इत्यादौ लिटि सुषूदे सिषेधेत्यादौ च ‘आदेशप्रत्यययोः’ इति षत्वं न स्यात् । इणः परस्य सकारमात्रस्य षत्वविधौ तु सुपिसौ सुपिस इत्यादावपि स्यादिति धातुपाठे पाणिनिना तालव्यदन्त्यादिपाठवत् षोपदेशा अपि व्यवस्थयैव पठिताः, स च पाठ इदानीं परिभ्रष्टः । साधा-दिषु सादिपाठस्यैव दश्यमानलात् । अतो लक्षणमुखेन तान्व्यवस्थापयति—सेगित्यादि । दन्त्यश्च अच्च दन्त्याचौ तौ अन्तौ अव्यवहितपरौ यस्य स दन्त्याजन्तः, दन्त्याजन्तश्चासौ सश्च दन्त्याजन्तसः, स आदिर्येषां धातूनां ते दन्त्यान्तसा-दयोऽजन्तसादयश्चैकाचः षोपदेशा बोध्याः । तथा च साधादौ सांप्रतं पठ्यमानः सकार उपदेशे न स्थित इत्यनुमेयमिति भावः । दन्त्येत्यादि किम् । चुस्कुन्दे । एकाचः किम् । सोसूच्यते । सोसूच्यते । सूचिसूत्री चुरादावदन्तौ ॥ उक्तलक्षण- स्यातिव्याप्तिं वारयितुमाह—सेगिति । ‘सेकृ गतौ’ । ‘सृप्लृ गतौ’ । ‘सृ गतौ’ । ‘स्तृञ् आच्छादने’ । ‘सृज विसर्गे’ । ‘स्तृञ् आच्छादने’ । ‘स्त्यै शब्दसंघातयोः’ । एभ्योऽन्ये । पूर्वेण केषांचिदसंग्रहादाह—ष्वष्केति । ‘ष्वष्क गतौ’ । ‘ञिष्विदा गात्रप्रक्षरणे’ । ‘स्वद आस्वादने’ । ‘ष्वञ्ज परिष्वङ्गे’ । ‘ञिष्वप् शये’ । ‘स्मिङ् ईषद्धसने’ । एते षोपदेशा इत्यन्वयः । ‘स्वाद आस्वादने’ इत्यादावतिव्याप्तिमाशङ्क्याह—दन्त्यः केवलदन्त्य इति । तथा च असिस्वददित्यादौ षत्वं नेति भावः । ह्लादी सुखे च । चादव्यक्ते शब्दे । ईकारः ‘श्वीदितो निष्ठायाम्’ इतीण्निषेधार्थः । प्रह्लन्नः, प्रह्लन्नवान् । इह ‘ह्लादो निष्ठायाम्’ इत्युपधाहस्वः ॥—श्लाघायामिति । अविद्यमानगुणसंबन्धज्ञापनं श्लाघा ॥—आततुरिति । हल्मध्यस्थलाभावादेत्वं न

Bālamanoramā

उपधायां च - उपधायां च । सिपि धातोरिति, 'र्वोरुपाधाया' इत्यतो र्वोरिक इति,हलि चे॑त्यतो हलीति चानुवर्तते ।उपधयो॑रित्यर्थे उपधायामित्यार्षम् । तदाह — धातोरित्यादि । ऊर्दत इति । अत्र धातोः रेफवान्तत्वाऽभावात् 'र्वोरुपधायाः' इत्यस्यहलि चे॑त्यस्य चाऽप्राप्तौउपाधायां चे॑त्यारम्भः । धातोरित्यभावे पदाधिकारस्थत्वात्पदस्य उपधाभूतयोरित्यर्थः स्यात् । ततश्च क्विबन्ते ऊर्दित्यत्रैव स्यात्, ऊर्दत इत्यादौ न स्यात् । रेफवकारयोः किम् । पुष्प्यति । हल्परयोः किम् । चिरिणोति । इकः किं । नर्दति । ऊर्दांचक्र इति । इजादित्वादाम् ।कृञ्चानुप्रयुज्यते॑ इत्यनुप्रयोगः । कुर्देति । गुदेत्यपि पृथग्धातुः ।क्रीडायामेवे॑त्यर्थनिर्देशः । एवकारस्तु इतोऽन्यत्र धात्वर्थनिर्देशस्य उपलक्षणत्वं ज्ञापयति । कूर्दत इति ।उपधायां चे॑ति दीर्घः । चुकूर्द इति ।कुहोश्चु॑रिति चुत्वम् । खूर्दत इति ।उपधायां चे॑ति दीर्घः । एवं गूर्दते इति । गोदत इति । शपि लघूपधगुणः । जुगुद इति ।असंयोगा॑दिति कित्त्वान्न गुणः । षूदेति । क्षरणं — प्रस्रवणम् । सूदत इति । प्रस्रवतीत्यर्थः ।धात्वादे॑रिति षस्य सः । अलघूपधत्वान् गुणः । सुषूद इति ।धात्वादे॑रिति षस्य सत्वे लिटि द्वित्वादौ इणः परस्यादेशसकारत्वात्षत्वम् । यदि धातुपाठे सकारस्यैव पाठस्तर्हि इहादेशसकात्वाऽभावात् षत्वं न स्यात् । षोपदेशे तु षस्य सत्वे सति आदेशसकारत्वात्षत्वं सूपपादमिति भावः । ननु धातुपाठे के धातवः षादयः पठिताः, के वा सादयः, पाणिनिकृतषोपदेशपाठस्य इदानीं परिभ्रष्टत्वादित्याशङ्क्य पाणिनीयपरम्परासिद्धान् षोपेदेशान् पठति — सेगिति श्लोकेन ।दन्त्याजन्तषादय एकाचः षोपदेशाः स्यु॑रित्यन्वयः । दन्त्यश्च अच्च दन्त्याचौ, तौ अन्तौ = अव्यवहितपरौ यस्य स दन्त्याऽजन्तः, तथाविधः षः = षकार आदिर्येषां ते — दन्त्याजन्तषादयः । दन्त्यपरकोऽच्परकश्च यः षकारस्तदादय एकाचो धातव इदानीं कृतसत्वाः सकारादित्वेन परिदृश्यमाना अपि षकारादित्वेन पाणिनिनोपदिष्टाः प्रत्येतव्या इत्यर्थः । 'सादय' इति पाठेऽप्येवमेव व्याख्येयम् ।अज्दन्त्यपराः षादयः षोपदेशाः॑ इति भाष्यम् । षूद क्षरणे इत्यादयोऽच्परकषोपदेशाः ।ष्ठा गतिनिवृत्ता॑वित्यादयस्तु दन्त्यपरकषोपदेशाः । दन्त्याजन्तेति किम् । स्कुदि आप्रवणे । चुस्कुन्दे । अत्र सकारो न दन्त्यपरको, नाप्यच्परकः । एकाचः किम् । सोसूत्र्यते ।सूत्र वेष्टने॑, चुरादिरजन्तोऽनेकाच् । यद्यप्येकाचेति भाष्ये न दृश्यते, तथापि यङ्विधौ सोसूच्यत इति भाष्यं तत्र मानमिति बोध्यम् । एवं च 'साध-संसिद्धौ' इत्यादौ सकारपाठस्यैव दृश्यमानत्वेऽपि षोपदेशत्वमेव । ननुसेकृ गतौ॑, 'सृप्लृ गतौ' ,सृ गतौ॑, 'सृज विसर्गे' एते चत्वारोऽच्परकसादयः । स्तृञ् आच्छादने॑ ऋदन्तः श्नुविकरणः, ।स्तृञ् आच्छादने ऋदन्तः श्नविकरणः, स्त्यै शब्दसङ्घातयोः॑ । एते त्रयो दन्त्यपरकसादयः । एषां सप्तानामपि षोपदेशत्वं स्यादित्यतिव्याप्तिमाशङ्क्य तद्भिन्नत्वं विशेषणमाह - सेक् सृप् सृ स्तृ सृज् स्तृम्त्यान्ये इति । स्त्यै धातोः कृतात्वस्य निर्द्देशः श्लोके समावेशार्थः, स्त्यै इत्यैकारान्तस्य निर्देशे 'स्त्यार्यन्य' इत्येकस्याक्षरस्याधिक्यापत्तेः । नन्वेवमपि ष्वष्क् गतौ, ञिष्विदा गात्रप्रस्रवणे, ष्वद आस्वादने, ष्वञ्ज परिष्वङ्गे, ञिष्वप् शये, ष्मिङीषद्धसने — इत्येतेषु सकारस्य दन्त्यपरकत्वाऽभावादच्परकत्वाऽभावाच्च षोपदेशेष्वसङ्ग्रह स्यादित्यव्याप्तिमाशङ्क्य तानपि संङ्गृह्णाति — ष्वक् स्विद् स्वद् स्वप् स्मिङ इति ।अपी॑ति शेष- । ननुस्वृ शब्दोपतापयो॑रित्यादीनामपि दन्त्यवकारपरकत्वात्षोपदेशत्वं स्यादित्यत आह — दन्त्यः केवलदन्त्य इति । कुत इत्यत आह — ष्वष्कादीनांमिति । अन्यथा दन्त्यपरकत्वादेव सिद्धे ष्वष्कादिग्रहणं व्यर्थं स्यादिति भावः । यद्यपि ष्वष्कतिरत्र भाष्ये न दृश्यते तथापि सुब्धातुष्ठिनुष्वष्कतीनां सत्वप्रतिषेध इति वार्तिकात्तल्लाभ इति भावः । ह्रादेति । रेफवानयम् । अव्यक्तशब्दः - अमनुष्यवाक ।जह्राद इति । अभ्यासस्य ह्रस्वः । चुत्वम् । ह्लादीति । लकारवानयम् ।स्वीदितो निष्ठाया॑मितीण्निषेधार्थमीत्वम् । स्वादेति केवलदन्त्यपरकत्वाऽभावान्नायं षोपदेशः । असिस्वदत् । पर्देति । गुदरव इत्यर्थः । यतीति । ईदित्त्वमिण्निषेधार्थम् । येते इति । 'अत एकहल्मध्ये' इत्येत्वाभ्यासलोपौ । युतृ जुतृ इति । ऋदित्त्वम्नाग्लोपिशास्वृदिता॑मित्याद्यर्थम् । योतत इति । शपि लघूपधगुणः । युयुत इति ।असंयोगा॑दिति कित्त्वान्न गुणः । विथृ वेथृ इति । द्वितीयान्तविमौ । ननु 'विथृ' इत्येवास्तु, लघूपधगुणे सति वेथत इत्यस्याऽविशिष्टत्वादित्यत आह — विविथे विवेथे इति । वेथृधातोर्विवेथे इति रूपम् । विथृधातोस्तु असंयोगादिति कित्त्वाद्गुणाऽभावे विविथ इति रूपमिति भावपः । श्रथीति । द्वितीयान्तः । शैथिल्यं — स्रंसनम् । श्रन्थते इति । इदित्त्वान्नुम् । ग्रथीति । द्वितीयान्तः । कौटिल्यं — वक्रीभवनम् । ग्रन्थत इति । इदित्त्वान्नुम् । कत्थेति । अविद्यमानगुणज्ञापनं श्लाघा । अथाष्टात्रिंशदिति । अष्टौ च त्रिंशदिति द्वन्द्वः । अष्टाधिका त्रिंशदिति वा ।द्व्यष्टनः सङ्खाया॑मित्यात्वम् ।अष्ट त्रिंश॑दिति पाठे तु अष्टेति पृथक्पदम् । परस्मैपदिन इति । अनुदात्तस्वरितङ्ञित्त्वाऽभावात्शेषात्कर्तरी॑ति परस्मैपदिन एवेति भाव- । अतेति । सातत्यगमनं — संततगमनम् । लिटि णलि द्वित्वे हलादिशेषे अ अत् अ इति स्थिते पररूपे प्राप्ते आह — अत आदेरिति ।इति दीर्घ॑इति शेषः । तथा च अभ्यासाऽकारस्य दीर्गे सति सवर्णदीर्घः । तदाह-आतेति । अकारस्य हल्मध्यस्थत्वऽभावादेत्वाभ्यासलोपौ न । लुङिति । अतधातोर्लुङस्तिपि इतश्चेति इकारलोपे च्लेः सिचि तस्य इडागमे 'अस्तिसिचोऽपृक्त' इति ईडागमे आटि वृद्धौ आतिस् ई त् इति स्थिते सतीत्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 363 १ ग्रथि कौटिल्ये इति—कौटिल्यं शाठ्यं वक्रता वा । २ अष्टत्रिंशदिति—अष्ट त्रिंशदिति च भिन्ने पदे, समस्तत्वे तु अष्टा-त्रिंशदिति पाठो बोध्यः । ३ उपसर्गादिति—अभिषावयतीति ण्यन्तेऽपि षत्वं भवत्येव, शब्दशक्तिमहिम्नोपसर्गाणामपि प्रकृत्यर्थं एवान्वयात् ।

translator notes

translator The bracketed labels after the forms (laṭ, liṭ and so on) are the translator's identification; Bhaṭṭoji lists the forms only. The numbers in parentheses are the running serial numbers of the roots (dhātu) as printed in the source. The glosses 'the u of urd lengthened by this rule' and 'the a of the abhyāsa is lengthened' are supplied from BM (see below). 'dīrghaḥ' is not named by BM or TB in their anuvṛtti lists; the translator takes it, with 'rvoḥ' and 'ikaḥ', from rvor upadhāyā dīrgha ikaḥ (SK 433), as the kaumudī's own 'dīrghaḥ' requires.
commentary BM: 'dhātoḥ' is carried forward (anuvartate) from sipi dhāto… [SK 2485], 'rvor ikaḥ' from rvor upadhāyā… [SK 433], and 'hali' from hali ca [SK 354]; the singular 'upadhāyām', standing for the dual 'upadhayoḥ', is a seer's usage (ārṣa); hence Bhaṭṭoji's dual 'upadhābhūtayoḥ'. The rule is needed for ūrdate because the root does not end in r or v, so neither rvor upadhāyāḥ nor hali ca reaches it. Without 'dhātoḥ', since the rule stands under the heading 'padasya', it would mean the penultimate of a pada and would apply only to the kvip-derived ūr, not to ūrdate. Counterexamples: 'r or v' — puṣpyati; 'followed by a hal' — ciriṇoti; 'of an ik' — nardati. Followed for the bracketed anuvṛtti of 'dhātoḥ', 'rvoḥ', 'ikaḥ' and 'hali' in sutra_en and k1, and for the dual 'r and v' in the English.
commentary TB: 'dhātoḥ' from sipi dhātoḥ, 'rvor ikaḥ' from rvor upadhāyāḥ, 'hali' from hali ca are carried forward (anuvartate), agreeing with BM. 'dhātoḥ' is there to prevent lengthening in kurvām, kurve (from kurū, with ūṅ); some hold it not strictly necessary, because the yaṇ there is bahiraṅga and treated as not effected (asiddha), so that 'padasya' could be carried forward instead. Counterexamples: puṣpati (puṣpa 'to blossom'), ciriṇoti, jiriṇoti, arvate, nardati. The rule is not redundant beside hali ca: 'dhātoḥ' must be carried forward there too (else divyati 'wishes for heaven' would be lengthened), and without this rule the lengthening would reach only roots ending in r or v, not roots with r or v as penultimate. Followed (agrees with BM).
commentary BM on the forms: ūrdāṃcakre — ām because the root begins with an ic [and is heavy], with kṛñ as the auxiliary (anuprayoga) by kṛñ cānuprayujyate liṭi [SK 2239]; kūrdate, gūrdate — lengthening by this rule; cukūrde — c by kuhoś cuḥ [SK 2245]; guda is a separate root, and 'krīḍāyām eva' states its meaning, the 'eva' indicating that elsewhere the stated meanings of roots are only indicative (upalakṣaṇa); godate — guṇa of the light penultimate with śap; jugude — no guṇa, the liṭ being kit by asaṃyogāl liṭ kit [SK 2242]; suṣūde — the ṣ taught in the Dhātupāṭha becomes s by dhātvādeḥ ṣaḥ saḥ [SK 2264], and after doubling that s, being a substitute (ādeśa), becomes ṣ after the iṇ of the abhyāsa; had the Dhātupāṭha taught s, it would not. Recorded; the kaumudī gives the forms without these steps. BM's 'guda is a separate root' is followed in listing (24) guda.
commentary BM on the verse: since Pāṇini's own marking of the ṣ-initial roots in the Dhātupāṭha is now lost (paribhraṣṭa), the verse gives those established by the Pāṇinian tradition. Construal: 'dantyājantaṣādayaḥ' — a dental and an ac, which are 'anta', i.e. immediately following (avyavahitapara), the ṣ; roots whose initial ṣ is so followed, of one vowel, are to be understood as taught by Pāṇini with ṣ, even though now seen with s; the reading 'sādayaḥ' is explained the same way. The Bhāṣya's wording is 'ajdantyaparāḥ ṣādayaḥ ṣopadeśāḥ'. Counterexamples: skundi (cuskunde) — s followed by neither; 'ekāc' — sosūtryate (sūtra, a curādi root ending in a, of more than one vowel). sek, sṛp, sṛ, sṛj (followed by an ac) and stṛ, stṝ, styai (followed by a dental) are excluded to prevent over-extension; styā is given with ā already substituted to fit the metre. ṣvaṣk, svid, svad, svañj, svap, smiṅ are added to prevent under-extension, 'api' ('also') being supplied (śeṣaḥ). 'Dental' means purely dental so that svṛ and the like are not included; otherwise the separate mention of ṣvaṣk etc. would be pointless. Followed: 'immediately followed by' for 'anta', the bracketed '[so also are]' for the supplied 'api', and 'purely dental' in k1.
commentary TB on the verse: the roots are recited with ṣ (not simply with s) so that ṣ appears by ādeśapratyayayoḥ in asiṣvadat, asūṣudat (causative caṅ) and suṣūde, siṣedha (liṭ), while a general ṣ-rule for every s after iṇ would wrongly reach supisau, supisaḥ; Pāṇini's ṣ-recitation is now lost, since sādh and the like are seen with s. TB construes 'dantyājantasādayaḥ' like BM ('anta' = avyavahitapara), with the same counterexamples (cuskunde; sosūcyate), lists the seven excluded roots and the six added ones, and applies 'purely dental' to svāda āsvādane, which therefore has no ṣ in asisvadat. Followed (agrees with BM).
commentary BM on the later roots: hrāda has r; jahrāde — shortening of the abhyāsa and the c-substitute; hlādī has l, and its ī-it serves to block iṭ in the niṣṭhā by śvīdito niṣṭhāyām [SK 3039]; svāda is not ṣopadeśa, not being followed by a purely dental; parda means 'gudarava'; yatī — the ī-it blocks iṭ; yete — e and loss of the abhyāsa by ata ekahalmadhye… [SK 2260]; yutṛ, jutṛ — the ṛ-it serves nāglopiśāsvṛditām; yuyute — no guṇa, the liṭ being kit by asaṃyogāt [SK 2242]; vithṛ and vethṛ are both needed, since vithate and vethate coincide by guṇa but the liṭ differs, vivithe (kit, no guṇa) against vivethe; śranthate, granthate — num by the i-it; ślāghā is making known qualities one does not have. aṣṭatriṃśat is a dvandva 'eight and thirty' or 'thirty increased by eight', with ā by dvyaṣṭanaḥ saṃkhyāyām; with the reading 'aṣṭa triṃśat' the 'aṣṭa' is a separate word. These roots are parasmaipadin by śeṣāt kartari parasmaipadam [SK 2159], having no anudātta, svarita, ṅ or ñ as it. ata: in liṭ, after ṇal, doubling and halādiśeṣa, 'a at a' stands; ata ādeḥ [supply 'dīrghaḥ'] lengthens the a of the abhyāsa, and then savarṇadīrgha gives āta; the a is not between single consonants, so no e and loss of the abhyāsa. In luṅ: tip, loss of i by itaś ca, cli → sic, iṭ, īṭ by astisico 'pṛkte, āṭ and vṛddhi give āt-i-s ī t. Followed for the bracketed lengthening of the abhyāsa under ata ādeḥ in k1 (BM's supplied 'dīrghaḥ') and for 'thirty-eight'; the rest recorded.
commentary TB on the later roots: hlādī — 'ca' adds inarticulate sound; the ī-it blocks iṭ by śvīdito niṣṭhāyām: prahlannaḥ, prahlannavān, with the penultimate shortened by hlādo niṣṭhāyām [SK 3073]; ślāghā is making known a connection with qualities one does not have; ātatuḥ — no e, since [the a] is not between single consonants. Recorded (agrees with BM).
textual NSP printed p. 352 (scan page-0362) reads 'ūrdate | ūrdāṃcakre'; our text has 'urdāṃcakre' with short u. The lengthening by this very rule requires ū, and the English gives ūrdāṃcakre. Confirmed by the collation report (.work/collate-p44/batch05.md, class A), which also records, in the verse, 'sṛpa' without virāma against the print's 'sṛp' (the English gives sṛp).
textual NSP printed p. 353 (scan page-0363) reads 'na tu dantoṣṭhajo 'pi'; our text has 'natu tantoṣṭhajo 'pi' (t for d). The English follows the print ('produced at the teeth and lips').
textual NSP printed p. 353 (scan page-0363) reads 'athāṣṭatriṃśat tavargīyāntāḥ'; our text has the anusvāra misplaced ('triśaṃt' for 'triṃśat'). Spelling only; the English follows the print.
textual In the verse, our text and NSP printed p. 352 (scan page-0362) both read 'dantyājantasādayaḥ'; BM glosses the reading 'dantyājantaṣādayaḥ' and says the 'sādayaḥ' reading is to be explained in the same way; TB construes 'sādayaḥ'. The English ('begin with an s') follows the transmitted reading; the sense is the same either way. The '(1)' after the verse is the print's verse number.
textual NSP footnotes: footnote 3 printed under sk.2260.n1 (printed p. 352, scan page-0362) — 'gudeti: guda is a separate root; that is why [Bhaṭṭoji] cites godate, jugude' — belongs to this unit. Of the footnotes filed here as sk.2265.n1 (printed p. 353, scan page-0363), footnote 1 (on 'grathi kauṭilye': kauṭilya is deceit (śāṭhya) or crookedness; the OCR reads 'athi' and 'śāstraṃ') and footnote 2 (on 'aṣṭatriṃśat': 'aṣṭa' and 'triṃśat' are separate words; if compounded, the reading should be 'aṣṭātriṃśat') belong to this unit; footnote 3 (on 'upasargāt': abhiṣāvayati has ṣ even with the causative ṇi) belongs to upasargāt sunoti… (SK 2270).

SK 2266 · A 8.2.28V

इट ईटि ॥ २२६६ ॥

iṭa īṭi

iṭa īṭi — [Of an s — 'sasya' carried forward (anuvṛtti) from rāt sasya, SK 280 —] following iṭ there is [elision — 'lopaḥ' carried forward (anuvṛtti) from saṃyogāntasya lopaḥ, SK 54 —] when īṭ follows.

Rule. An s that comes after iṭ is elided when īṭ follows. "s" is carried forward from SK 280, and "elision" (lopa) from SK 54.

Example.

āt-i-s-ī-t (luṅ of at, from SK 2265)

→ the s stands after iṭ (i) and before īṭ (ī): it is elided

→ āti-ī-t

→ i and ī merge into ī → ātīt.

Applies when / blocked by. There is a difficulty. The loss of the s counts as not yet done (asiddha) for the merging of the vowels. So i and ī could not merge. A vārttika solves this: the loss of sic is to be treated as done (siddha) for a single replacement (ekādeśa). So the two vowels can merge.

In ātiṣṭām and ātiṣuḥ no īṭ follows. So the s stays, and becomes ṣ. One of Bhaṭṭoji's commentators gives the other counter-example: why "after iṭ"? ahārṣīt, where no iṭ precedes.

Watch out. The rule needs both augments, iṭ before and īṭ after. Only two forms of the paradigm, ātīt and ātīḥ, have īṭ.

Siddhānta-kaumudī

इटः परस्य सस्य लोपः स्यादीटि परे ।

Of an s that follows iṭ there is elision (lopa) [— 'sasya' carried forward (anuvṛtti) from SK 280 and 'lopaḥ' from SK 54 —] when īṭ follows.

vārttika

सिज्जलोप एकादेशे सिद्धो वाच्यः

(vārttika) The elision of sic (sijlopa) is to be stated as valid (siddha) with respect to an ekādeśa.

(वार्तिकम्) ॥ आतीत् । आतिष्टाम् । आतिषुः ॥

ātīt [luṅ of at: āti-s-ī-t → āti-ī-t → ātīt]. ātiṣṭām. ātiṣuḥ.

Tattvabodhinī

NSP p. 363

—इट ईटि । ‘संयोगान्तस्य लोपः’ इत्यतो लोप इति ‘रात्सस्य’ इत्यतः सस्येति चानुवर्तते । तदाह—लोपः स्यादिति । इटः किम् । अहार्षीत् । इटि किम् । आतिष्टाम् । आतिषुः ॥—सिज्लोप इति । अत्र वदन्ति । सलोप इति वक्तव्ये सिज्ग्रहणं ‘झलो झलि’ इत्यादिसूत्रत्रयं सिज्विषयकमिति ज्ञापनार्थम् । तेनेह न । सोमसुत् । स्तोता । द्विष्टराम् । द्विष्टमाम् । ‘धि च’ इति सूत्रे तु वामनमते सिचो लोपः । भाष्यमते तु सस्येति भेदो बोध्य इति

Bālamanoramā

इट ईटि - इट ईटि । 'इट' इति पञ्चमी । रात्सस्येत्यतः सस्येति, संयोगान्तस्येत्यतो लोप इति चानुवर्तते । तदाह — इटः परस्येति । एवं च आति स् ई त् इति स्थिते सकारस्यलोपे आति ईत् — इति स्थिते सवर्णदीर्घे आतीदिति रूपं वक्ष्यति । तत्र सलोपस्याऽसिद्धत्वात्कथं सवर्णदीर्घं इत्यत आह — सिज्लोप एकादेशे सिद्धो वक्तव्य इति । आतिष्टामिति । लुङस्तस् । तस्य ताम् । च्लेः सिच् । तस्य इटि आचि वृद्धौ षत्वम् । अपृक्तत्वाऽभावेन ईडभावात्सलोपो न । आतिषुरिति । लुङो झिः । च्लेः सिच् । जुस् इट् आट् वृद्धिः । षत्वं रुत्वविसर्गौ । आतीः आतिष्टमातिष्ट । आतिषमातिष्व आतिष्म ।

translator notes

commentary BM: 'iṭaḥ' is a fifth-case word (pañcamī); 'sasya' is carried forward (anuvartate) from rāt sasya (SK 280) and 'lopaḥ' from saṃyogāntasya lopaḥ (SK 54); hence Bhaṭṭoji's 'iṭaḥ parasya …'. Followed: both anuvṛttis bracketed in sutra_en and k1.
commentary TB: 'lopaḥ' is carried forward from saṃyogāntasya lopaḥ and 'sasya' from rāt sasya — hence 'lopaḥ syāt'. Why 'iṭaḥ'? ahārṣīt. Why 'īṭi'? ātiṣṭām, ātiṣuḥ. Followed (agrees with BM).
commentary BM: with āti-s-ī-t standing, the s is elided, giving āti-ī-t, and savarṇadīrgha yields ātīt; but since the s-lopa is asiddha, how can savarṇadīrgha apply? Hence the vārttika. Followed for the bracketed chain in k3.
commentary TB reports ('atra vadanti'): 'sij-' is said where 'salopa' would have sufficed, to indicate (jñāpana) that the three sūtras beginning with jhalo jhali (SK 2281) concern sic only; so not in somasut, stotā (OCR), dviṣṭarām, dviṣṭamām; in dhi ca (SK 2249) the lopa is of sic on Vāmana's view but of s on the Bhāṣya's view. Recorded.
commentary BM derives: ātiṣṭām — luṅ, tas → tām, cli → sic, iṭ, āṭ with vṛddhi, ṣ; the affix is not apṛkta, so there is no īṭ and no s-lopa. ātiṣuḥ — luṅ, jhi, cli → sic, jus, iṭ, āṭ, vṛddhi, ṣ, rutva and visarga. BM adds the remaining forms: ātīḥ, ātiṣṭam, ātiṣṭa, ātiṣam, ātiṣva, ātiṣma. Recorded: the kaumudī gives only the three prathama-puruṣa forms.
textual Ours 'sijjalopa' → print 'sijlopa', NSP p. 353 = scan page-0363 (.work/collate-p44/batch05.md; Wikisource agrees with the print). The English follows the print. The print marks this vārttika with its sign, matching our vartika block.
textual The '(vārtikam)' tag at the head of k3 in the digital source is editorial; the print has only the vārttika sign before k2. What follows it (ātīt, ātiṣṭām, ātiṣuḥ) is Bhaṭṭoji's prose, not part of the vārttika.
translator The starting point āti-s-ī-t is set up at the end of SK 2265 (root at, sātatyagamane: 'luṅi āti s ī t iti sthite'); the bracketed chain in k3 follows BM.

SK 2267 · A 7.2.3V

वदव्रजहलन्तस्याचः ॥ २२६७ ॥

vadavrajahalantasyācaḥ

vadavrajahalantasyācaḥ — In place of the ac of [an aṅga (aṅgasya — by adhikāra)] of vad, of vraj, and of one ending in a hal, [vṛddhi comes when sic follows before parasmaipada endings — 'sici vṛddhiḥ parasmaipadeṣu' carried forward (anuvṛtti) from SK 2297].

Rule. The vowel of vad, of vraj, and of any aṅga ending in a consonant takes vṛddhi. This happens before sic followed by a parasmaipada ending. The words "sic", "vṛddhi" and "parasmaipada" are carried forward from SK 2297, taught later in this chapter.

Example. Bhaṭṭoji cites the rule here to raise a problem. By it, the a of at in āt-i-s-ī-t would take vṛddhi. The next rule answers.

Consonant-final roots with vṛddhi (one of Bhaṭṭoji's commentators): apākṣīt (pac), adhākṣīt (dah).

Applies when / blocked by. vad and vraj end in consonants anyway. Why name them? Bhaṭṭoji's commentators answer: so that their vṛddhi is obligatory. Otherwise the option of SK 2284 would reach them. So avādīt and avrājīt only.

Siddhānta-kaumudī

वदेर्व्रजेर्हलन्तस्य चाङ्गस्याचः स्थाने वृद्धिः स्यात्सिचि परस्मैपदेषु । इति प्राप्ते ॥

In place of the ac of an aṅga [— aṅgasya by adhikāra —] of vad, of vraj, or ending in a hal, vṛddhi is to come when sic [follows] before parasmaipada endings [— 'sici vṛddhiḥ parasmaipadeṣu' carried forward (anuvṛtti) from SK 2297]. [vṛddhi of the a of at in its luṅ forms (ātīt, ātiṣṭām, ātiṣuḥ, SK 2266)] being thus applicable, [the next sūtra is stated].

Tattvabodhinī

NSP p. 363

—वदव्रज—। अवादीत् । अव्राजीत् । ‘अतो हलादेः—’ इति विकल्पं वाधित्वा अनेन नित्यं वृद्धिः । हलन्तस्योदा- हरणमपाक्षीत्, अधाक्षीदिति । तदन्तविधिनैव सिद्धे अन्तग्रहणं स्पष्टप्रतिपत्त्यर्थम् । ‘हलोऽच्’ इत्युक्ते त्वजन्ताङ्गस्य हलः स्थाने वृद्धिरिति कदाचिदाशङ्क्येत । अच इति तु इक्परिभाषाया अनुपस्थानार्थम् । अन्यथा अभैत्सीदित्यत्र स्यान्न त्वपाक्षीदित्यादौ

Bālamanoramā

वदव्रजहलन्तस्याचः - अत्र वृद्धिमाशङ्कितुमाह— वदव्रज। वद व्रज हलन्त एषां समाहाद्वन्द्वात् षष्ठ्येकवचनम्। अङ्गस्येत्यधिकृतम्। सिचि वृद्धिः परस्मैपदेष्वित्यनुवर्तते। तदाह— वदेरित्यादिना। हलन्तत्वादेव सिद्धे वदव्रजग्रहणं तु अवादीदव्राजीदित्यत्र अतो हलादेर्लघोरिति वृद्धिविकल्पबाधनार्थम्।

translator notes

commentary BM: 'vadavrajahalantasya' is a sixth-case singular of a samāhāra-dvandva of vad, vraj and halanta; 'aṅgasya' is the heading in force (adhikṛta); 'sici vṛddhiḥ parasmaipadeṣu' is carried forward (anuvartate). Followed: the bracketed adhikāra and anuvṛtti in sutra_en and k1.
commentary BM: though vad and vraj are already covered as hal-final, they are named separately to block the option of ato halāder laghoḥ (SK 2284) in avādīt, avrājīt. Recorded (rule interaction; the examples are not in the kaumudī).
commentary TB: avādīt, avrājīt — this rule, setting aside the option of 'ato halādeḥ…', gives vṛddhi without option (nityam); hal-final examples apākṣīt, adhākṣīt; 'anta' is for clear understanding, the sense being available by tadantavidhi, lest 'halo 'c' be taken as vṛddhi in place of the hal of a hal-final aṅga; 'acaḥ' is so that the paribhāṣā iko guṇavṛddhī (SK 34) is not present, otherwise vṛddhi would come in abhaitsīt but not in apākṣīt and the like. Agrees with BM on vad/vraj; recorded.
commentary BM: 'atra vṛddhim āśaṅkitum āha' — the sūtra is cited here to raise the prospect of vṛddhi [in the luṅ of at just derived, SK 2265–2266], which neṭi (SK 2268) then prohibits. Followed for the bracketed completion of 'iti prāpte' in k1.
textual Collation (.work/collate-p44/batch05.md; NSP p. 353, scan page-0363): clean, including the page join at 'parasmaipadeṣu | iti prāpte'.

SK 2268 · A 7.2.4V

नेटि ॥ २२६८ ॥

neṭi

neṭi — [The vṛddhi stated just before, in vadavrajahalantasyācaḥ (SK 2267) — in effect only the vṛddhi of an aṅga ending in a consonant (halanta) —] does not take place when [sic — carried forward (anuvṛtti) from sici vṛddhiḥ parasmaipadeṣu (SK 2297) —] beginning with iṭ follows.

Rule. The vṛddhi just taught does not come when the sic begins with iṭ. Bhaṭṭoji's commentators add that this blocks only the vṛddhi of consonant-final roots. The vṛddhi named for vad and vraj still comes.

Example.

mā + at + luṅ (with the particle mā, which blocks āṭ)

→ at-i-s-ī-t → no vṛddhi, since the sic begins with iṭ

→ sic lost by SK 2266 → mā bhavān atīt "may your honour not go".

Dual atiṣṭām, plural atiṣuḥ.

Applies when / blocked by. In ātīt the augment āṭ merges with the root's a anyway. So vṛddhi or no vṛddhi makes no difference there. The effect of this rule shows only with mā, where there is no āṭ, one of Bhaṭṭoji's commentators says.

The consonant-final vṛddhi still comes when sic has no iṭ: adhākṣīt.

Roots listed after this rule. 39 citī "to perceive": cetati, liṭ ciceta, luṅ acetīt, acetiṣṭām, acetiṣuḥ (no vṛddhi, by this rule). 40 cyutir "to sprinkle". A vārttika says that ir as a whole is the it-marker. So cyutir is not idit and takes no num: cyotati, liṭ cucyota.

Watch out. Do not read cyutir as idit because it contains an i. The ir is one it-marker.

Siddhānta-kaumudī

इडादौ सिचि प्रागुक्तं न स्यात् । मा भवानतीत् । अतिष्टाम् । अतिषुः ।{$ {!39 चिती!} संज्ञाने$} । चेतति । चिचेत । अचेतीत् । अचेतिष्टाम् । अचेतिषुः ।{$ {!40 च्युतिर्!} आसेचने$} । सेचनमार्द्रीकरणम् । आङीषदर्थेऽभिव्याप्तौ च ।

What was stated before [— the vṛddhi of vadavrajahalantasyācaḥ (SK 2267), in effect that of a halanta aṅga —] does not take place when a sic beginning with iṭ (iḍādi) follows. mā bhavān atīt [luṅ of ata (SK 2265), construed with māṅ, so without āṭ, and without vṛddhi]. [mā bhavantau] atiṣṭām. [mā bhavantaḥ] atiṣuḥ. (39) citī — in [the sense of] perceiving (saṃjñāna). cetati [laṭ]. ciceta [liṭ]. acetīt, acetiṣṭām, acetiṣuḥ [luṅ]. (40) cyutir — in [the sense of] āsecana. secana is wetting (ārdrīkaraṇa); āṅ [is used] in the sense of 'slightly' (īṣadarthe) and of 'throughout' (abhivyāptau).

vārttika

इर इत्संज्ञावाच्या

(vārttika) It should be stated that ir [as a whole] is an it-marker (itsaṃjñā).

(वार्तिकम्) ॥ च्योतति । चुच्योत ॥

cyotati [laṭ]. cucyota [liṭ].

Tattvabodhinī

NSP p. 363

—नेटि ॥—प्रागुक्तं नेति । हलन्तत्वादेव सिद्धे वदव्रजोर्विशिष्य विधानान्न निषेधः, किंतु हलन्तलक्षणाया एव वृद्धेर्निषेधः, तस्या अनिडादौ सिचि चरितार्थत्वात् । अमुमेवार्थं मनसि निधाय क्वचित्पुस्तकेषु हलन्तलक्षणा वृद्धिर्नेत्येव पठ्यते ॥—इर इत्संज्ञेति । इकारस्य ‘उपदेशेऽजनुनासिकः’—इति, रेफस्य तु ‘हलन्त्यम्’ इति प्रत्येकमित्संज्ञायाम् ‘इदित’—इति नुम् स्यादिति भावः । एतस्य वैयर्थ्यं ‘चक्षिड् व्यक्तायां वाचि’ इत्यत्र स्फुटीभविष्यति ॥—चुश्च्योतेति । ‘शर्पूर्वाः खयः’

Bālamanoramā

नेटि - नेटि - नेटि। प्रागुक्तं नेति। ‘वदव्रजहलन्तस्याच’ इत्युक्तं नेत्यर्थः। तत्र वदव्रजयोर्विशिष्य विधानाद्धलन्तलक्षणाया एव वृद्धेर्निषेधोऽयम्। हलन्तलक्षणा वृद्धिस्तु अधाक्षीदित्यादावनिडादौ सिचि चरितार्था। नन्वातीदित्यातौ अकारस्य वृद्धौ सत्यामसत्यां च आटा एकादेशे सति रूपे विशेषाऽभावात् किं तन्निषेधेनेत्याशङ्क्याह— मा भवानतीदिति। माङ्योगे आडभावे सति वृद्धिनिषेधः सफल इति भावः। चितीति। ईदित्त्वं ‘श्वीदितो निष्ठाया’मिति इण्निषेधार्थम्। चेततीति। शपि लघूपधगुणः। चिचेतेति। तिबादेशणलः पित्त्वेन असंयोगादिति कित्त्वस्याऽप्रवृत्तेर्न गुणनिषेधः। चिचिततुरित्यादौ तु कित्त्वान्न गुणः। अचेतीदिति। ‘इट ईटी’ति सलोपः। अचेतिष्टामिति। अपृक्तत्वाऽभावादीडभावान्न सिज्लोपः। नेटीति निषेधान्न हलन्तलक्षणा वृद्धिः। च्युतिरिति। अत्र इकारस्य रेफस्य च प्रत्येकमित्संज्ञायामिदित्त्वान्नुमि प्राप्ते आह— इर इत्संज्ञेति। तथा च इरिति समुदायस्य इत्संज्ञकत्वादिदित्त्वाऽभावान्न नुमिति भावः। च्योततीति। लघूपधगुणः। चुच्योतेति। णलः पित्त्वेन कित्त्वाऽभावान्न गुणनिषेध इति भावः। चुच्युततुरित्यादौ तु कित्त्वान्न गुणः। लुङि च्लेः सिचि प्राप्ते।

translator notes

commentary BM: 'what was stated before is not' means 'what was stated by vadavrajahalantasyācaḥ [SK 2267] is not'. Since vad and vraj are named there specifically, this is a prohibition only of the vṛddhi due to ending in a consonant (halantalakṣaṇā vṛddhiḥ); that vṛddhi keeps its scope where sic does not begin with iṭ, as in adhākṣīt. Followed: the bracket 'in effect only the vṛddhi of a halanta aṅga' in sutra_en and k1.
commentary TB: vad and vraj being named specifically though they would be covered as halanta, [the vṛddhi taught for them] is not prohibited; only the halanta vṛddhi is, since it has its scope where sic does not begin with iṭ. With this in mind, some copies [of the kaumudī] actually read 'halantalakṣaṇā vṛddhir na'. Agrees with BM; followed. The variant reading is recorded.
commentary BM on 'mā bhavān atīt': in ātīt [SK 2266], with āṭ, vṛddhi of the a or its absence makes no difference once the single substitute with āṭ is made, so the prohibition would seem pointless; with māṅ there is no āṭ, and then the prohibition of vṛddhi has an effect. Followed for the bracket '[without āṭ, and without vṛddhi]'.
commentary BM on citī and its forms: the ī-marker is for the iṭ-prohibition of 'śvīdito niṣṭhāyām' [SK 3039]. cetati: guṇa of the light penultimate before śap. ciceta: ṇal, the substitute of tip, is p-marked, so kit-status by 'asaṃyogāl liṭ kit' [SK 2242] does not apply and guṇa is not prohibited; in cicitatuḥ and the like it is kit and there is no guṇa. acetīt: s dropped by 'iṭa īṭi' [SK 2266]. acetiṣṭām: [the ending] is not a single-sound (apṛkta) one, so there is no īṭ and no sic-loss; and by 'neṭi' there is no halanta vṛddhi. cyotati: guṇa of the light penultimate; cucyota: ṇal is p-marked, so no kit and no prohibition of guṇa (cucyutatuḥ is kit, without guṇa). Recorded; the kaumudī gives only the forms.
commentary BM on the vārttika: if i and r were each an it-marker, cyutir would be idit and num would be due [by idito num dhātoḥ, SK 2262]; hence the statement that ir as a whole is the it-marker, so that the root is not idit and takes no num. Followed: '[as a whole]' in k2.
commentary TB on the vārttika: i by 'upadeśe 'janunāsika it' [SK 3] and r by 'halantyam' [SK 1] would each be it, and num would come by 'idito num'; the superfluity (vaiyarthya) of this [vārttika] will become clear under 'cakṣiṅ vyaktāyāṃ vāci'. Recorded: TB agrees with BM on the purpose but notes the vārttika is ultimately superfluous.
textual The '(vārttikam)' tag at the head of k3 is editorial (the 1915 print marks the vārttika with a sign before it; batch05 confirms the vārttika sign at 'ira itsaṃjñā vācyā'); it belongs to k2 and is not rendered in k3. Collation (.work/collate-p44/batch05.md): SK 2268 is clean; the print reads 'secanam ārdrīkaraṇam' as ours (Wikisource 'āsecanam…').
textual The tail of sk.2268.t1, '—cuścyoteti | śarpūrvāḥ khayaḥ', is TB on SK 2269 (the root ścyutir and its liṭ cuścyota), not on this unit.
translator The root (38) ata sātatyagamane is given in SK 2265, and its luṅ ātīt … in SK 2266; the bracketed '[mā bhavantau]', '[mā bhavantaḥ]' supply the construal with māṅ that Bhaṭṭoji states only for the first form. The lakāra labels are the translator's.
translator The bracketed '[sic — carried forward (anuvṛtti) from sici vṛddhiḥ parasmaipadeṣu (SK 2297) —]' in sutra_en is the translator's: neither BM nor TB names this anuvṛtti for neṭi (BM states the carrying forward of 'sici vṛddhiḥ parasmaipadeṣu' only for SK 2267). The kaumudī's own 'iḍādau sici' supports it.

SK 2269 · A 3.1.57V

इरितो वा ॥ २२६९ ॥

irito vā

irito vā — [In place of the cli — 'cleḥ' carried forward (anuvṛtti) from cleḥ sic (SK 2222) — after a root (dhātu) — 'dhātoḥ' carried forward from dhātor ekāco… (SK 2629) —] that has ir as it (irit), [aṅ — carried forward from asyativaktikhyātibhyo 'ṅ (SK 2438) —] optionally comes [when a parasmaipada ending follows — 'parasmaipadeṣu' carried forward from puṣādidyutādy… (SK 2343)].

Rule. After a root marked with ir (an irit root), the affix aṅ optionally replaces cli, the general aorist affix, before a parasmaipada ending. Otherwise cli becomes sic as usual. "cli" comes from SK 2222, "aṅ" from SK 2438, "parasmaipada" from SK 2343.

Example.

a + cyut + cli + t

→ with aṅ: a + cyut + a + t → aṅ is marked with ṅ, so no guṇa → acyutat

→ without aṅ: a + cyot + i + s + ī + t → sic lost by SK 2266 → acyotīt.

Roots listed after this rule.

41 ścyutir "to trickle": ścyotati, liṭ cuścyota (c kept by SK 2259), luṅ aścyutat / aścyotīt. It is also found without y: ścotati.
42 mantha "to churn": manthati, mamantha. In the āśīrliṅ, yāsuṭ is kit by SK 2216. So the n is deleted by SK 415: mathyāt.
43–46 kuthi, puthi, luthi, mathi "to injure". They are idit, so the n is not deleted: kunthyāt, manthyāt.
47 ṣidha "to go": sedhati, siṣedha, sedhitā, luṅ asedhīt.

After a prefix, the s of sedh would stay s by SK 2123, sāt padādyoḥ. That is why the next group of rules is needed.

Watch out. The option is only for parasmaipada endings. aṅ carries a ṅ, so it never allows guṇa: acyutat has u, acyotīt has o.

Siddhānta-kaumudī

इरितो धातोश्च्लेरङ् वा स्यात्परस्मैपदे परे । अच्युतत् । अच्योतीत् ।{$ {!41 श्च्युतिर्!} क्षरणे$} । श्च्योतति । चुश्च्योत । अश्च्युतत् । अश्च्योतीत् । यकाररहितोऽप्ययम् । श्चोतति ।{$ {!42 मन्थ!} विलोडने$} । विलोडनं प्रतिघातः । मन्थति । ममन्थ । यासुटः किदाशिषि SK 2216 इति कित्त्वात्अनिदिताम्-SK 415 इति नलोपः । मथ्यात् ।{$ {!43 कुथि!} {!44 पुथि!} {!45 लुथि!} {!46 मथि!} हिंसासंक्लेशनयोः$} । इदित्त्वान्नलोपो न । कुन्थ्यात् । मन्थ्यात् ।{$ {!47 षिध!} गत्याम्$} । सेधति । सिषेध । सेधिता । असेधीत् । सात्पदाद्योः SK 2123 इति निषेधे प्राप्ते ॥

After a root (dhātu) that has ir as it (irit) [— 'dhātoḥ' carried forward (anuvṛtti) from SK 2629 —], aṅ optionally comes in place of cli [— 'cleḥ' from SK 2222, 'aṅ' from SK 2438 —] when a parasmaipada [ending] follows [— 'parasmaipadeṣu' from SK 2343]. acyutat [luṅ of cyutir (SK 2268), with aṅ]. acyotīt [luṅ, without aṅ]. (41) ścyutir — in [the sense of] trickling (kṣaraṇa). ścyotati [laṭ]. cuścyota [liṭ]. aścyutat, aścyotīt [luṅ, with and without aṅ]. This [root] also [occurs] without the y: ścotati [laṭ]. (42) mantha — in [the sense of] churning (viloḍana). viloḍana is striking against (pratighāta). manthati [laṭ]. mamantha [liṭ]. Since the yāsuṭ [of āśīrliṅ] is kit by kid āśiṣi (SK 2216), the loss of n [of the penultimate] takes place by aniditām… (SK 415): mathyāt [āśīrliṅ]. (43) kuthi, (44) puthi, (45) luthi, (46) mathi — in [the sense of] injuring (hiṃsā) and tormenting (saṃkleśana). Because they have i as it (idit), the loss of n does not [take place]: kunthyāt, manthyāt [āśīrliṅ]. (47) ṣidha — in [the sense of] going (gati). sedhati [laṭ]. siṣedha [liṭ]. sedhitā [luṭ]. asedhīt [luṅ]. When the prohibition [of ṣ] by sātpadādyoḥ (SK 2123) would apply [— in forms such as niṣedhati, the next sūtra is given]:

Tattvabodhinī

alignment inferredNSP p. 363–364

—यकाररहितोऽप्ययमिति । तथा च प्रयुज्यते ‘मधुश्चुतं घृतमिव सुपूतम्’ इति ॥—मन्थ । अयं क्यादावपि । ‘षिध गत्याम्’ । अयमुदिदिति केचित् । ननु सिद्ध्यतिबुद्ध्यत्योः श्यना निर्देशात् सिधितं बुधितमिति वृत्तिग्रन्थविरुद्धम् । ऊदित्वे तु ‘ऊदितो वा’ इति क्लायामिड्डिकल्पान्निष्ठायामिड् न स्यात्, ‘यस्य विभाषा’ इति निषेधात् ॥—सिषेधेति । ‘आदेशप्रत्यययोः’ इति षत्वम् ॥—उपसर्गात्— ‘सुनोति सुवति’ इत्या- दिश्तिपा निर्देशो यङ्लुग्निवृत्त्यर्थस्तेन अभिसोपवीति अभिसोषोतीत्यादौ षत्वं नेति प्राञ्चः । स्थादिष्वेवाभ्यासस्य पत्वं न सुनोत्यादिष्विति नियमान्नेह षत्वप्राप्तिरिति व्यर्थः प्रतिषेध इति मनोरमादौ स्थितम् । सेनयेति णिजन्तो नामधातुः । सेनया अभियाति अभिषेणयति । सेधेति शपा निर्देशाद्भौवादिकस्य ग्रहणं न तु सिध्यतेः । परिसिध्यति ॥ गृहा दारा इत्यत्रेव तात्स्थ्यात्ताच्छब्द्यमित्याह—उपसर्गस्थादिति ॥—निमित्तादिति । इण्रूपात् । कवर्गस्तु नेह संवध्यते, असंभवात् । न च निःषुणोति निःषेधति निःषिञ्चतीत्यादौ व्यवधानेन इणः परत्वाभावात् सस्य षत्वं न स्यादिति शङ्क्यम् । षत्वविधौ ‘नुम्विसर्जनीयशर्व्यवायेऽपि’ इत्यधिकारात् । इणन्तादुपसर्गादिति व्याख्याने तु स्यादेवात्राव्याप्तिः । ‘दुरः षत्वणत्वयोः—’ इत्युपसर्गत्वप्रतिषेधाद् दुःसुनोति दुःसेधतीत्यादौ तु षत्वेन न भवितव्यमिति दिक् ॥ मूर्धन्यादेशे फलितमाह—सस्य षः स्यादिति । स्थादिषु ‘प्राक् सितात्—’ इत्यत्र क्रमज्ञानस्यापेक्षितत्वात्तेनैव क्रमेण षत्वसूत्राणि व्याचष्टे—सदिरप्रतेः । अप्रतेः किम् । प्रतिसीदति । षष्ठ्यर्थे प्रथमेत्याह—सदेरिति

Bālamanoramā

इरितो वा - इरितो वा । 'धातोरेकाच' इत्यतो धातोरिति,च्लेः सि॑जित्यतश्च्लेरिति,अस्यतिवक्तिख्यातिब्य॑ इत्यतोऽङिति,पुषादिद्युतादी॑त्यतः परस्मैपदेष्विति चानुवर्तते । तदाह — इरितो धातोरित्यादिना । अच्युतदिति । अङि सति ङित्त्वान्न गुणः । अच्युततामच्युतन् । अच्युतः अच्युततमच्युतत । अच्युतमच्युताव अच्युताम । अङभावे त्वाह — अच्योतीदिति ।इट ईटी॑ति सिज्लोपः । अच्योतिष्टामित्यादि । श्च्युतिरिति.च्युतिवद्रूपाणि । चुश्च्योतेति । 'शर्पूर्वा' इति चकारः शिष्यते । यकाररहितोऽपीति ।मधुश्चुतं घृतमिव सुपूत॑मित्यादौ तथा दर्शनादिति भावः । मन्थेति । विलोडनम् — आस्फालनम् । मन्थतीत्यादि । सुगमम् । आशीर्लिङि विशेषमाह — यासुट इति । कुथीति । चत्वारोऽपि द्वितीयान्ताः । इदित्त्वान्नुमि कुन्थतीत्यादि सुगमम् । आशीर्लिङि यासुटः कित्त्वेऽपि इदित्त्वेन अनिदितामिति पर्युदासन्नलोपो नेत्याह — इदित्त्वादिति । कुन्थ्यादिति । पुन्थ्यात् लुन्थ्यात् मन्थ्यात् । एतदर्थमेव मन्थदातोः पृथङ् मथीति निर्देशः । षिध गत्यामिति । अच्परकषकारादित्वात्षोपदेशोऽयम् । ततश्च धात्वादेरिति सः । तदाह — सेधतीति । सिषेधेति । आदेशसकारत्वात्षत्वम् । अनिट्सु श्यन्विकरणस्यैव सिधेर्ग्रहणात्सेट्कोऽयम् । असेधीदिति ।इट इटी॑ति सिज्लोपः । नेटीति निषेधान्न हलन्तलक्षणा वृद्धिः । असेधिष्टामित्यादि । अथ निषेधतीत्यादौउपसर्गात्सुनोती॑ति षत्वं वक्ष्यति तत्किमर्थम्, आदेशप्रत्ययो॑रित्येव सिद्धेरित्याशङ्क्याह — सात्पदाद्योरिति ।

translator notes

commentary BM: 'dhātoḥ' is carried forward (anuvartate) from dhātor ekācaḥ… [SK 2629], 'cleḥ' from cleḥ sic [SK 2222], 'aṅ' from asyativaktikhyātibhyaḥ… [SK 2438], and 'parasmaipadeṣu' from puṣādidyutādi… [SK 2343]; hence Bhaṭṭoji's 'irito dhātoḥ …'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM on the forms: acyutat — with aṅ, no guṇa because aṅ is ṅit; the paradigm acyutatām, acyutan, acyutaḥ, acyutatam, acyutata, acyutam, acyutāva, acyutāma; without aṅ, acyotīt, with loss of sic by iṭa īṭi, and acyotiṣṭām etc.; ścyutir inflects like cyutir; cuścyota — c remains by śarpūrvāḥ khayaḥ (SK 2259); the y-less root is seen in 'madhuścutaṃ ghṛtam iva supūtam'. Recorded; the kaumudī gives only the forms.
commentary TB on cuścyota (printed at the tail of sk.2268.t1): by śarpūrvāḥ khayaḥ [the khay after the śar is kept in the abhyāsa]. TB on 'yakārarahito 'py ayam' (sk.2269.t1): it is so used, 'madhuścutaṃ ghṛtam iva supūtam' (the OCR reads 'madhuśrutaṃ'). Recorded (agrees with BM).
commentary BM: viloḍana means āsphālana (striking, dashing); on the āśīrliṅ: though the yāsuṭ is kit, the idit roots are excluded by the paryudāsa in aniditām, so there is no loss of n: kunthyāt, punthyāt, lunthyāt, manthyāt; the separate listing of mathi beside mantha is for this very purpose. kuthi and the rest are all four 'dvitīyānta' (ending in the second consonant of a class, th); with num by the i-it, kunthati etc. Followed for reading the four roots as idit forms with num; recorded otherwise.
commentary TB: mantha occurs also in the kryādi class. ṣidha gatyām — some say it has ū as it (ūdit); but then the Vṛtti's sidhitam, budhitam (where siddhyati and buddhyati are named with śyan) would be contradicted, since with ū-it iṭ is optional before ktvā by ūdito vā and so is barred in the niṣṭhā by yasya vibhāṣā. siṣedha — ṣ by ādeśapratyayayoḥ (SK 212). Recorded; the kaumudī does not discuss the it.
commentary BM on ṣidha: it is ṣopadeśa, beginning with ṣ followed by an ac, so dhātvādeḥ ṣaḥ saḥ gives s: sedhati; siṣedha — ṣ because the s is a substitute (ādeśa); it is seṭ, since among the aniṭ roots only the śyan-class sidh is taken; asedhīt — loss of sic by iṭa īṭi, and no halanta-vṛddhi because of the prohibition neṭi (SK 2268); asedhiṣṭām etc. On the closing words: since ādeśapratyayayoḥ alone would give ṣ in niṣedhati, one asks why upasargāt sunoti… is taught; the answer is 'sātpadādyoḥ…' — that rule prohibits ṣ for the initial s of a pada (the root after the preverb). Followed for the bracketed completion '[in forms such as niṣedhati, the next sūtra is given]', which leads into SK 2270.
translator The bracketed labels on the forms (laṭ, liṭ, luṭ, luṅ, āśīrliṅ) are the translator's; Bhaṭṭoji lists the forms without naming the lakāras. The numbers in parentheses are the serial numbers of the roots as printed in the source. acyutat and acyotīt belong to cyutir, the root given at the end of SK 2268.
textual The collation report .work/collate-p44/batch05.md lists SK 2269 as clean against the 1915 print (printed p. 353, scan page-0363).
textual TB on this unit is split: the lemma 'cuścyota' is printed at the tail of sk.2268.t1; sk.2269.t1 carries TB on this unit only up to 'siṣedha'; from 'upasargāt — sunoti suvati…' on it is TB on upasargāt sunoti… (SK 2270) and on the following ṣatva sūtras ('sadir aprateḥ' etc.).

SK 2270 · A 8.3.65V

उपसर्गात् सुनोतिसुवतिस्यतिस्तौतिस्तोभतिस्थासेनयसेधसिचसञ्जस्वञ्जाम् ॥ २२७० ॥

upasargāt sunotisuvatisyatistautistobhatisthāsenayasedhasicasañjasvañjām

upasargāt sunotisuvatisyatistautistobhatisthāsenayasedhasicasañjasvañjām — After [a cause, an iṇ — 'iṇ' from the adhikāra iṇkoḥ, SK 211] standing in an upasarga, [a retroflex (mūrdhanya) — under the adhikāra apadāntasya mūrdhanyaḥ, SK 210 — namely ṣ, replaces the s — 'saḥ', a sixth-case word (ṣaṣṭhyanta), carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ, SK 335 —] of sunoti, suvati, syati, stauti, stobhati, sthā, senaya, sedha, sic, sañj and svañj.

Rule. After a cause standing in an upasarga, s becomes ṣ in eleven roots: sunoti, suvati, syati, stauti, stobhati, sthā, senaya, sedha, sic, sañj and svañj. The cause is an iṇ sound, such as the i of ni or abhi. "s" is carried forward from SK 335, and the ṣ comes under the heading SK 210.

Example.

abhi + sunoti → the i of abhi is the cause → s becomes ṣ (n → ṇ by SK 197) → abhiṣuṇoti.

ni + sedhati (root 47 ṣidha) → niṣedhati.

Applies when / blocked by. Bhaṭṭoji glosses "upasarga" as "standing in an upasarga". The cause is the prefix's sound, not the prefix as a word.

Several roots are named in a special form. sedha, with the vowel of śap, means the bhvādi root, not the divādi sidhyati. senaya is a nominal root (from senā) ending in the affix ṇic. The others are named with the ending -ti. The older authorities say this excludes the intensive forms with luk of yaṅ; scholars discuss this.

Watch out. This rule is needed only because SK 2123 would block the ṣ. The s of sedhati begins its own pada after the prefix.

Siddhānta-kaumudī

उपसर्गस्थान्निमित्तादेषां सस्य षः स्यात् ॥

After a cause (nimitta) [an iṇ] standing in an upasarga, ṣ replaces the s of these [roots] [s carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ, SK 335; ṣ as the retroflex under apadāntasya mūrdhanyaḥ, SK 210].

Bālamanoramā

उपसर्गात् सुनोतिसुवतिस्यतिस्तौतिस्तोभतिस्थासेनय- सेधसिचसञ्जस्वञ्जाम् - उपसर्गात्सुनोति । उपसर्गस्तादिति । उपसर्गशब्द उपसर्गस्थे लाक्षणिक इतिभावः । निमित्तादिति । इण्रूपादित्यर्थ- ।इण्को॑रित्यधिकारेऽपि कोरिति नात्र संबध्यते, असंभवात् । सस्येति । 'सहेः साडः स' इत्यतः स इति षष्ठन्तमनुवर्तत इति भावः । षः स्यादिति ।अपदान्तस्य मूर्धन्य॑ इत्यधिकारादिति भावः । अत्र सुनोतीत्यादिः श्तिपा निर्देशो यङ्लुङ्निवृत्त्यर्थ इति प्राञ्चः । स्पष्टार्थ इति प्रौढमनोरमायाम् । सेनयेति णिजन्तो नामधातुः । सेधतीति शपा निर्देशात्सिध्यतेर्न ग्रहणम् । अभिषुणोतीत्याद्युदाहरणम् । प्रकृते निषेधतीत्याद्यर्थमिह सूत्रोपन्यास ।

translator notes

commentary BM: in Bhaṭṭoji's 'upasargasthāt' the word 'upasarga' in the sūtra stands figuratively (lākṣaṇika) for what stands in an upasarga; 'nimittāt' means 'in the form of iṇ' — although this is within the adhikāra iṇkoḥ, 'koḥ' is not connected here, since it is impossible; 'sasya': 'saḥ', a sixth-case word, is carried forward (anuvartate) from saheḥ sāḍaḥ saḥ; 'ṣaḥ syāt' through the adhikāra apadāntasya mūrdhanyaḥ. Followed: all four are carried in brackets in sutra_en and k1.
commentary BM: the naming of the roots with śtip (sunoti etc.) is to exclude the yaṅ-luk forms according to the older authorities (prāñcaḥ); the Prauḍhamanoramā says it is only for clarity. senaya is a nominal root ending in ṇic; by the naming with śap ('sedha') sidhyati [of the divādi class] is not included. The example is abhiṣuṇoti; the sūtra is cited here for niṣedhati and the like (where sāt padādyoḥ, SK 2123, would otherwise block ṣ — end of SK 2269). Recorded; the list of roots is left as the sūtra gives it.
commentary TB, printed inside sk.2269.t1 (from '—upasargāt—' on): the śtip-naming excludes yaṅ-luk, so that there is no ṣ in abhisosavīti, abhisosoti (OCR-garbled) according to the older authorities; the Manoramā etc. hold the prohibition useless, since the restriction that the abhyāsa takes ṣ only in sthā etc., not in sunoti etc., already prevents it. senaya is a ṇic-ending nominal root: senayā abhiyāti → abhiṣeṇayati. 'sedha' with śap means the bhvādi root, not sidhyati: parisidhyati. 'upasargasthāt' is naming by location (tātsthyāt tācchabdyam), as in 'gṛhāḥ' for wives; 'nimittāt' = from iṇ, ku being impossible here. In niḥṣuṇoti, niḥṣedhati, niḥṣiñcati the intervening visarga does no harm, because of the adhikāra numvisarjanīyaśarvyavāye 'pi (SK 434); taking it as 'after an upasarga ending in iṇ' would under-extend there. By the denial of upasarga-status in duraḥ ṣatvaṇatvayoḥ…, there is no ṣ in duḥsunoti, duḥsedhati. Agrees with BM on 'upasargastha', on iṇ and on śap/śtip; followed.
textual NSP footnote, printed under sk.2265.n1 (fn 3, NSP p. 353, scan page-0363), belongs here: 'upasargād iti — ṣ occurs even in the ṇic form abhiṣāvayati, because by the power of words the upasargas too are construed with the meaning of the base.'
textual Collation (.work/collate-p44/batch06.md): SK 2270 clean. The sūtra is split across the page break '…syatistauti- | stobhatisthā…' (NSP pp. 353–354, scan pages 0363–0364); ours is complete.

SK 2271 · A 8.3.66V

सदिरप्रतेः ॥ २२७१ ॥

sadiraprateḥ

sadir aprateḥ — [The s] of sad [becomes ṣ after an upasarga (SK 2270)] other than prati.

Rule. The s of sad "to sit" becomes ṣ after any upasarga except prati.

Example. Bhaṭṭoji gives none here. One of Bhaṭṭoji's commentators gives the counter-example: pratisīdati, with s, because the prefix is prati. With ni you will meet niṣīdati later in this chapter.

Applies when / blocked by. Bhaṭṭoji explains these ṣ-rules in their own order. The order matters, because SK 2276 counts back through the roots named here.

Siddhānta-kaumudī

प्रतिभिन्नादुपसर्गात्सदेः सस्य षः स्यात् ॥

After an upasarga other than prati, ṣ is to replace the s of sad.

translator notes

commentary TB, printed at the tail of sk.2269.t1: because knowledge of the order [of the roots] is needed for 'prāk sitāt…' (SK 2276), Bhaṭṭoji explains the ṣatva sūtras in that very order — 'sadir aprateḥ'. Why 'aprateḥ'? pratisīdati. The first case (sadiḥ) stands in the sense of the sixth, so he says 'sadeḥ'. Followed: 'of sad' in sutra_en and k1.
textual The block formerly filed as sk.2271.b1 was not BM on this sūtra: only its digital-source label 'sadir aprateḥ' pointed here. Its body ('prāk sitād iti — upasargāt sunotītyādisūtropāttā iti śeṣaḥ; teṣām iti — pañcadaśānām; nyaṣedhad iti — akāreṇa vyavahitatvād…; abhyuṣuṇod ity apy udāhāryam') is BM on the kaumudī of SK 2276 (prāk sitād aḍvyavāye 'pi); on 2026-10-05 the label was dropped and the body re-filed to sk.2276.b1. No BM on 'sadir aprateḥ' itself is filed. Collation (.work/collate-p44/batch06.md): clean; NSP p. 354 (scan page-0364).
translator 'After an upasarga' and 's → ṣ' continue from 'upasargāt sunoti…' (SK 2270), whose kaumudī reads 'upasargasthān nimittād eṣāṃ sasya ṣaḥ syāt'; the kaumudī here states 'upasargāt' itself, and no commentator names the anuvṛtti for this sūtra.

SK 2272 · A 8.3.67V

स्तम्भेः ॥ २२७२ ॥

stambheḥ

stanbheḥ — [In place of the s] of stanbh [— the root with n as penultimate taught in a sūtra —, ṣ is substituted after a nimitta standing in an upasarga: carried forward (anuvṛtti) from upasargāt sunoti… (SK 2270); 'aprateḥ' of SK 2271 is not carried forward].

Rule. The s of the root stanbh becomes ṣ after an upasarga. Bhaṭṭoji writes the root as stanbh, with n, and calls it sautra. A sautra root is one taught in a sūtra of the grammar, not in the dhātupāṭha.

Example.

prati + stambha → the i of prati → pratiṣtambha → t becomes ṭ after ṣ → pratiṣṭambha, as in bāhupratiṣṭambhavivṛddhamanyuḥ "whose anger swelled at the checking of his arm".

Applies when / blocked by. Why is this a separate rule and not part of SK 2271? Bhaṭṭoji gives two reasons. First, the split is for the next rule: only stanbh, not sad, continues into SK 2273. Second, "except prati" does not continue into this rule. The example above, with prati, shows it.

The root meant is the sautra stanbh, not the dhātupāṭha root ṣṭabhi. So vistambhate, from ṣṭabhi, takes no ṣ. Bhaṭṭoji's commentators explain: a form directly taught is preferred to one produced by rule.

Watch out. The printed text of the rule reads stanbheḥ, with n; that n is what points to the sautra root.

Siddhānta-kaumudī

स्तन्भेः सौत्रस्य सस्य षः स्यात् । योगविभाग उत्तरार्थः । किंच । अप्रतेरिति नानुवर्तते । बाहुप्रतिष्टम्भविवृद्धमन्युः ॥

In place of the s of stanbh, the [root] taught in a sūtra (sautra), ṣ is to be substituted [after a nimitta standing in an upasarga]. The splitting of the rule (yogavibhāga) [from sadir aprateḥ (SK 2271)] is for the sake of the following [sūtra]. Moreover, 'aprateḥ' ['except after prati'] is not carried forward [into this rule]: bāhupratiṣṭambhavivṛddhamanyuḥ ['whose anger swelled at the checking (pratiṣṭambha) of his arm'].

Tattvabodhinī

alignment inferredNSP p. 364

—स्तन्भेः सौत्रस्येति । ‘स्तन्भु स्तुन्भु—’ इति सूत्रे निर्दिष्टस्य रोधनार्थस्य, न तु ‘ष्टभि प्रतिबन्धे’ इत्यस्येति भावः । एवं ‘जृस्तम्भु’ इत्यङ्विधायकसूत्रेऽपि सौत्रस्यैव ग्रहणमिति वोध्यम् । एतच्च ‘लक्षणप्रतिपदोक्त’ परिभाषया लभ्यते । सौत्रो हि धातुर्नकारोपध इति प्रतिपदोक्तः । इदित्त्वान्नुमि ष्टभिर्लाक्षणिकः । तेन विस्तम्भते इत्यादौ पत्वं न । ‘उदःस्थास्तम्भोः—’ इति सूत्रे मकारोपधग्रहणेनोभयोरपि ग्रहणादुत्तम्भते इति द्वयोरपि रूपं तुल्यं, मकारस्योभयत्रापि लाक्षणिकत्वात् ॥—उत्तरार्थ इति । उत्तरसूत्रे स्तन्भेरेवानुवृत्त्यर्थ इति भावः । ननु ‘सदिस्तन्भ्योः’ इति सूत्रितेऽपि एकदेशे स्वरितत्वप्रतिज्ञानात्कथंचिदनुवृत्तिर्भविष्यतीत्यत आह—किञ्चेति ॥—नानुवर्तत इति । तथा च ‘स्तन्भेः’ इत्यत्राऽननुवृत्तये योगविभाग आवश्यक इति भावः

Bālamanoramā

स्तम्भेः - स्तम्भेः । नकारोपधनिर्देशस्य प्रयोजनमाह — सौत्र्येति ।स्तन्भुस्तुन्भु॑इति सूत्रनिर्दिष्टस्य नोपधस्येत्यर्थः । स हि प्रतिपदोक्तः । 'ष्टभि प्रतिबन्धे' इत्यस्य तु धातोरिदित्त्वान्नुमि लाक्षणिकत्वान्न ग्रहणम् । तेन विस्तम्भत इत्यादौ न षत्वम् ।उदः स्थास्तम्भ्वो॑रिति सूत्रे तु मोपधग्रहणादुभयोरपि ग्रहणं, मकारस्य उभयत्रापि लाक्षणिकत्वात् । ननुसदिस्तन्भ्योरप्रते॑रित्येकमेव सूत्रं कुतो न कृतमित्यत आह — योगविभाग उत्तरार्थ इति ।अवाच्चालम्बनाविदूर्ययो॑रित्युत्तरसूत्रे सदेरननुवृत्त्यर्थ इत्यर्थः । ननु सदेरस्वरितत्वादालम्बनाविदूर्ययोर्वृत्त्यभावादेव च अनुवृत्त्यभावः सिद्ध इत्यस्वारस्यादाह — किंचेति । नानुवर्तत इति । स्तम्भेरित्यत्र अप्रतेरित्यस्य स्तन्भिनाऽपि संबन्धः स्यादिति भावः ।अप्रते॑रित्यस्य स्तन्भावनन्वयो वृद्धिप्रयोगानुगत इत्याह -बाहुप्रतिष्टम्भेति ।

translator notes

commentary TB on 'stanbheḥ sautrasya': the root taught in the sūtra 'stanbhu stunbhu…' (SK 2555), meaning 'to obstruct', is meant, not ṣṭabhi pratibandhe; this follows from the paribhāṣā that a form directly taught (pratipadokta) is preferred to one arrived at by rule (lākṣaṇika): the sautra root has n as penultimate and is directly taught, while ṣṭabhi gets its nasal by num through its i-it and is lākṣaṇika; so there is no ṣ in vistambhate. The same holds for the aṅ-rule 'jṝstambhu…'; in udaḥ sthāstambhvoḥ, taught with m, both roots are taken (uttambhate). Followed for 'the [root] taught in a sūtra (sautra)' and the bracket in sutra_en.
commentary BM: Bhaṭṭoji gives the purpose of naming the root with n as penultimate by 'sautrasya' — the root with n taught in 'stanbhu stunbhu…' is pratipadokta; ṣṭabhi pratibandhe, with num by its i-it, is lākṣaṇika and not taken, so no ṣ in vistambhate; in udaḥ sthāstambhvoḥ both are taken, the m being lākṣaṇika in both. Recorded (agrees with TB).
commentary BM on 'yogavibhāga uttarārthaḥ': why not one sūtra 'sadistanbhvor aprateḥ'? The split keeps sad from being carried into the following avāc cālambanāvidūryayoḥ (SK 2273). On 'kiṃ ca': since sad is not marked svarita and does not occur in the senses 'support' and 'nearness', its non-continuation would follow anyway; dissatisfied, Bhaṭṭoji adds a second reason. On 'nānuvartate': [in a single sūtra] 'aprateḥ' would be construed with stanbh too; that 'aprateḥ' does not go with stanbh follows the usage of the ancients (vṛddhaprayoga), as in 'bāhupratiṣṭambha…'. Followed: the bracketed 'from sadir aprateḥ' and 'into this rule', and the non-continuation of 'aprateḥ' in sutra_en.
commentary TB on 'uttarārthaḥ': so that only stanbh is carried into the next sūtra. On 'kiñca': objection — even with a single sūtra 'sadistanbhvoḥ', continuation of a part could somehow be had by declaring that part svarita. On 'nānuvartate': so the split is needed to keep 'aprateḥ' out of 'stanbheḥ'. Followed (agrees with BM on the substance; BM frames the objection by the absence of svarita, TB by the possibility of partial svarita).
textual Our sūtra header reads 'stambheḥ' (with m). The 1915 print reads 'stanbheḥ' both in the sūtra and at the head of the kaumudī (NSP p. 354 = scan page-0364), as the kaumudī's 'stanbheḥ sautrasya' and BM's 'nakāropadhanirdeśa' require. sutra_en gives the print's form. The collation report .work/collate-p44/batch06.md lists the kaumudī of SK 2272 as clean.
translator The condition 'after a nimitta standing in an upasarga' is not stated in the kaumudī of this unit. It is supplied from the gloss of SK 2270 ('upasargasthān nimittāt'), which the series SK 2270–2273 presupposes and which the example (prati-ṣṭambha) illustrates; the commentators state only that 'aprateḥ' does not continue. The gloss of the example is the translator's.

SK 2273 · A 8.3.68V

अवाच्चालम्बनाविदूर्ययोः ॥ २२७३ ॥

avāccālambanāvidūryayoḥ

avāc cālambanāvidūryayoḥ — And after ava, [ṣ comes in place of the s of stanbh (stanbheḥ — carried forward (anuvṛtti) from SK 2272)] in the senses of support (ālambana) and nearness (āvidūrya).

Rule. After ava, the s of stanbh becomes ṣ in two senses: support (ālambana) and nearness (āvidūrya).

Example. Bhaṭṭoji gives none. Bhaṭṭoji's commentators give:

ava + stabhya "support" → yaṣṭim avaṣṭabhya tiṣṭhati "he stands leaning on a staff".

ava + stabdhā "nearness" → avaṣṭabdhā gauḥ "the cow kept close by".

Applies when / blocked by. The a of ava is not an iṇ sound. So no ṣ would come by SK 2272, which needs an iṇ in the upasarga; this rule is a fresh injunction. In other senses there is no ṣ. One of Bhaṭṭoji's commentators gives avastabdho vṛṣalaḥ śītena.

Siddhānta-kaumudī

अवात्स्तन्भेरेतयोरर्थयोः षत्वं स्यात् ॥

After ava, ṣ-substitution is to come [in place of the s] of stanbh [— carried forward (anuvṛtti) from stanbheḥ (SK 2272) —] in these two senses [support (ālambana) and nearness (āvidūrya)].

Tattvabodhinī

NSP p. 364

—अवाच्चा—। चकारश्चिन्त्यप्रयोजन इत्याहुः । आलम्बनमाश्रयणम् । यथा यष्टिमवष्टभ्य आस्ते । तामाश्रित्य तिष्ठतीत्यर्थः । आविदूर्यं सामीप्यम् । तच्च प्रयोगोपाधिः । अवष्टब्धा गौः । निरुद्धा सती समीपे आस्त इत्यर्थः । एतयोः किम् । अवस्तब्धो वृषलः शीतेन । केचिदिह अविदूरशब्दात्स्वार्थं ष्यञ् । आविदूर्यमनतिदूरम् । ईषद्दूरमित्यर्थः । तथा च अविदूरशब्दात् ‘न नञ्पूर्वात्तत्पुरुषात्’ इति निषेधे प्राप्ते अत एव निपातनाद्भावप्रत्यय इति मनोरमाग्रन्थोक्तिर्नातीवोपयुज्यत इत्याहुः

Bālamanoramā

अवाच्चालम्बनाविदूर्ययोः - अवाच्च । आलम्बनं च आविदूर्यं चेति द्वन्द्वात्सप्तमीद्विवचनम् । एतोरिति । आलम्बनाविदूर्ययोरर्थयोर्विद्यमानस्य अवात्परस्य स्तम्भेरित्यन्वयः । अपूर्वविधिरयम्, इणः परत्वाऽभावादप्राप्तेः । आलम्बने — यथा — यष्टिवष्टभ्य तिष्ठतीति । आश्रित्येत्यर्थः । आविदूर्य — सामीप्यम् । अवष्टब्धा गौः । निरुद्धा सति समीपे आस्त उत्यर्थः ।

translator notes

commentary BM: 'ālambanāvidūryayoḥ' is a seventh-case dual of the dvandva 'ālambana and āvidūrya'; the construal is 'of stambh following ava, when it stands in the senses of support and nearness'. BM on SK 2272 (sk.2272.b1): stambheḥ is split off from sadir aprateḥ so that sad is not carried into this sūtra. Followed: stanbh supplied as carried forward, sad not, in sutra_en and k1.
commentary TB on SK 2272 (sk.2272.t1): 'uttarārthaḥ' means 'so that only stanbh is carried forward into the next sūtra'. Agrees with BM; followed.
commentary BM: this is a fresh injunction (apūrvavidhi), since [ṣ by iṇkoḥ] would not otherwise apply, the s not following an iṇ. Examples: ālambana — yaṣṭim avaṣṭabhya tiṣṭhati ('stands leaning on a staff', i.e. relying on it); āvidūrya is nearness (sāmīpya) — avaṣṭabdhā gauḥ ('the cow, held in, stays nearby'). Recorded (the kaumudī gives no examples).
commentary TB: the purpose of 'ca' in the sūtra is said to be doubtful (cintyaprayojana); ālambana is resorting (āśrayaṇa): yaṣṭim avaṣṭabhya āste; āvidūrya is nearness, and that is a qualifying circumstance of usage (prayogopādhi): avaṣṭabdhā gauḥ; counterexample (not in these senses): avastabdho vṛṣalaḥ śītena. Some derive āvidūrya from avidūra with ṣyañ in its own sense ('not far', 'somewhat near'), and say that the Manoramā's statement — that the abstract affix comes by nipātana here despite the prohibition na nañpūrvāt tatpuruṣāt — is not very apt. Recorded; the English keeps 'nearness (āvidūrya)', neutral between the two analyses.
textual Collation (.work/collate-p44/batch06.md; NSP p. 354, scan page-0364): clean (the collator notes that b and v in 'āvidūryayoḥ' cannot be told apart at scan resolution).

SK 2274 · A 8.3.69V

वेश्च स्वनो भोजने ॥ २२७४ ॥

veśca svano bhojane

veś ca svano bhojane — After vi, and [by 'ca'] also [after ava (avāt, drawn in (anukarṣaṇa) from avāc cālambanāvidūryayoḥ, SK 2273)], [ṣ replaces the s] of svan in the sense of eating.

Rule. After vi, and by the word ca also after ava, the s of svan becomes ṣ in the sense "eating".

Example. From Bhaṭṭoji's commentators:

vi + svanati "eats noisily" → viṣvaṇati (the n becomes ṇ by SK 197).

ava + svanati → avaṣvaṇati.

Applies when / blocked by. When the sense is not eating, the s stays: visvanati vīṇā "the vīṇā sounds".

Siddhānta-kaumudī

व्यवाभ्यां स्वनतेः सस्य षः स्याद्भोजने ॥

After vi and ava, ṣ is to replace the s of svan (svanati) [when the sense is] eating.

Tattvabodhinī

NSP p. 364

—वेश्च—। विष्वणति । सशब्दं भुङ्क्ते इत्यर्थः । ‘अट्कुप्वाङ्—’ इति णत्वम् । एवमवष्वणति । व्यष्वणत् । विषष्वाण । ‘स्थादिष्वभ्यासेन—’ इति षत्वम् । भोजने किम् । विस्वनति वीणा

Bālamanoramā

वेश्च स्वनो भोजने - वेश्च । अवादित्यनुकर्षणार्थश्चकारः । तदाह — व्यवाभ्यामिति । विष्वणति । अवष्वणति । सशब्दं भुङ्क्ते इत्यर्थ- । अट्कुप्वाङिति णत्वम् ।

translator notes

commentary BM: the 'ca' serves to draw in (anukarṣaṇa) 'avāt' [from the preceding sūtra]; Bhaṭṭoji states this with 'vyavābhyām'. Examples: viṣvaṇati, avaṣvaṇati, meaning 'eats with a sound'; the ṇ is by aṭkupvāṅ… (SK 197). Followed for the drawn-in 'ava' in sutra_en and k1; the examples are recorded (the kaumudī gives none).
commentary TB: viṣvaṇati, 'eats with a sound', the ṇ by aṭkupvāṅ…; likewise avaṣvaṇati; vyaṣvaṇat; viṣaṣvāṇa, with ṣ by sthādiṣv abhyāsena… (SK 2277). Counter-example for 'bhojane': visvanati vīṇā ('the vīṇā sounds'). Recorded; not in the kaumudī.
textual Collation (.work/collate-p44/batch06.md, NSP p. 354, scan page-0364): clean.

SK 2275 · A 8.3.70V

परिनिविभ्यः सेवसितसयसिवुसहसुट्स्तुस्वञ्जाम् ॥ २२७५ ॥

parinivibhyaḥ sevasitasayasivusahasuṭstusvañjām

parinivibhyaḥ sevasitasayasivusahasuṭstusvañjām — After pari, ni and vi, [ṣ comes in place of the s] of seva [the root ṣevṛ 'serving'], sita [the kta-form of ṣiñ 'binding'], saya [a noun in ac from the same root], sivu, saha, the augment suṭ, stu and svañj.

Rule. After pari, ni and vi, s becomes ṣ in eight items. They are the root sev "to serve", the participle sita "bound", the noun saya, the roots sivu and saha, the augment suṭ, and the roots stu and svañj.

Example. Bhaṭṭoji's example is niṣedhati. There the ṣ in fact comes by SK 2270, which names sedha. Bhaṭṭoji's commentators give examples for this rule itself: pariṣevate, viṣitaḥ, viṣayaḥ, pariṣīvyati, pariṣahate, pariṣkaroti (with the augment suṭ).

Applies when / blocked by. stu and svañj were already named in SK 2270. Bhaṭṭoji's commentators say they are named again for an option taught later (SK 2359).

Watch out. Bhaṭṭoji quotes this rule here because the next rule counts "up to sita", the second word of its list.

Siddhānta-kaumudī

परिनिविभ्यः परेषामेषां सस्य षः स्यात् । निषेधति ॥

After pari, ni and vi, in place of the s of these [roots and forms] which follow them, ṣ is to come. niṣedhati.

Tattvabodhinī

NSP p. 364

—परिनिविभ्यः—। सेवेत्यत्र अकार उच्चारणार्थः । न च यङ्लुग्निवृत्तये शपा निर्देश एवास्त्विति शङ्क्यम् । वकारान्तानामूठ्भाविनां यङ्लुग्नास्तीति वक्ष्यमाणत्वात् । ‘षेवृ सेवायाम्’ परिषेवते । ‘षिञ् बन्धने’ । क्तान्तः सितशब्दः, एरजन्तः पचाद्यजन्तो वा सयशब्दः । विषितः । विषयः । प्रत्ययविशिष्टग्रहणं किम् । विसिनोति । ‘षिवु तन्तुसन्ताने’ । परिषीव्यति । ‘षह मर्षणे’ परिषहते । सुडागमः । परिष्करोति । विष्करोति । स्तुस्वञ्जोः ‘उपसर्गात्सुनोति—’ इत्येव सिद्धे परिनिविभ्यः परयोरेतयोः ‘सिवादीनां वाड्व्यवायेऽपि’ इति विकल्पार्थ पुनर्वचनम्

Bālamanoramā

परिनिविभ्यः सेवसितसयसिवुसहसुट्स्तुस्वञ्जाम् - परिनिविभ्यः । सेवेत्यकार उच्चारणार्थः ।षेवृ सेवाया॑मिति धातोग्र्रहणम् । परिषेवते । निषेवते । विषेवते । सितेत्यनेन षिञ् बन्धन इति क्तान्तस्य ग्रहणम् । अस्यैव धातोरेरजन्तो वा पचाद्यजन्तो वा सयशब्दः । विषितः । विषयः । षिवु तन्तुसन्ताने । परिषीव्यति । षह मर्षणे । परिषहते । सुट् आगमः । परिष्करोति । स्तुस्वञ्जो॑रुपसर्गात्सुनोती॑त्येव सिद्धेसिवादीनां वे॑ति विकल्पार्थं पुनर्वचनम् ।

translator notes

commentary BM: the a of 'seva' is for pronunciation (uccāraṇārtha); the root ṣevṛ sevāyām is taken: pariṣevate, niṣevate, viṣevate. 'sita' takes the kta-form of ṣiñ bandhane; the word saya is from this same root with the affix ac by erac or by the pacādi ac: viṣitaḥ, viṣayaḥ. ṣivu tantusantāne: pariṣīvyati. ṣaha marṣaṇe: pariṣahate. suṭ is the augment: pariṣkaroti. stu and svañj are already covered by upasargāt sunoti… (SK 2270); they are restated so that the option of 'sivādīnāṃ vāḍvyavāye 'pi' [SK 2359] applies [to them after pari, ni, vi]. Followed for the bracketed identifications of seva, sita and saya in sutra_en; the examples are not in the kaumudī.
commentary TB agrees with BM on seva (the a for pronunciation), sita (kta-form of ṣiñ bandhane), saya (erac or pacādi ac), sivu, saha and suṭ (pariṣkaroti, viṣkaroti), and on the restatement of stu and svañj after pari, ni, vi for the option 'sivādīnāṃ vāḍvyavāye 'pi'. It adds: one should not object that seva could be cited with śap to exclude yaṅluk, since roots ending in v which take ūṭh have no yaṅluk; and the forms are named with their affixes so that visinoti does not get ṣ. Followed (agrees with BM) for sutra_en; the additions are recorded.
textual Collation (.work/collate-p44/batch06.md): SK 2275 is clean against the print (printed p. 354, scan page-0364). NSP footnote: none keyed to this unit.
translator The kaumudī's example niṣedhati is from (47) ṣidha gatyām (SK 2269), with ṣ after ni by upasargāt sunoti… (SK 2270); sedha is named in upasargāt sunoti… (SK 2270), not in this sūtra, and neither commentator comments on the example. The sūtra is quoted here because SK 2276 (prāk sitād aḍvyavāye 'pi) refers to its word 'sita'; that connection is the translator's observation. 'In place of the s … ṣ' is Bhaṭṭoji's own gloss; neither commentator names the sūtras from which these are carried.

SK 2276 · A 8.3.63V

प्राक्सितादड्व्यवायेऽपि ॥ २२७६ ॥

prāksitādaḍvyavāye'pi

prāk sitād aḍvyavāye 'pi — [For the roots named] before 'sita' [in parinivibhyaḥ sevasita…, SK 2275, ṣ replaces s] even when aṭ intervenes.

Rule. For the roots named before the word sita, ṣ comes even when the augment aṭ stands between the prefix and the s. Bhaṭṭoji's commentators count them: fifteen. They are the eleven of SK 2270, then sad, stanbh, svan and sev.

Example.

ni + sedhat (laṅ) → aṭ is added before the root: ni + a + sedhat

→ the a separates the i of ni from the s

→ this rule still gives ṣ → ni a ṣedhat

→ i becomes y before a → nyaṣedhat.

Likewise luṅ nyaṣedhīt, lṛṅ nyaṣedhiṣyat, and abhyaṣuṇot.

Applies when / blocked by. The word api "even" matters. It shows that the ṣ of SK 2270 is not limited to forms with aṭ.

Watch out. Without this rule the s would not follow the iṇ sound directly. Then no ṣ would come.

Siddhānta-kaumudī

सेवसित SK 2275 इत्यत्र सितशब्दात्प्राग् ये सुनोत्यादयस्तेषामड्व्यवायेऽपि षत्वं स्यात् । न्यषेधत् । न्यषेधीत् । न्यषेधिष्यत् ॥

For sunoti and the rest — those [fifteen roots] that stand before the word 'sita' in 'sevasita…' (SK 2275) — ṣ is to replace s (ṣatva) even when aṭ intervenes. nyaṣedhat. nyaṣedhīt. nyaṣedhiṣyat. [ni + ṣidh: laṅ, luṅ and lṛṅ, prathama-puruṣa singular]

Tattvabodhinī

alignment inferredNSP p. 364–365

—प्राक्सितात्—। ‘उपसर्गात्सुनोति—’ इत्यादिना विहितं षत्वम् अड्व्यवाय एवेति भ्रमनिवारणार्थमपिशब्दस्योपादानम् ॥—तेषामिति । पञ्चदशानामित्यर्थः । अभ्यषुणोदित्यादीन्युदाहर्तव्यानि ॥—स्थादिषु—। इह द्वे वाक्ये आद्यं षत्वविध्यर्थं द्वितीयं तु नियमार्थमित्याशयेनाह—व्यवायेऽपि षत्वमेषामेव चेति । स्थादीनां दशानामेवाभ्यासस्य षत्वमित्यर्थः । तत्फलं तु ‘षू प्रेरणे’ अभिसुसूषति । अत्रोक्तनियमादभ्याससकारस्य न षत्वं, द्वितीयस्य तु ‘स्तौतिष्योः’ इति नियमान्न भवति । अभिसिषासतीत्यत्र तु षणोऽभावादभ्यासात्परस्य षत्वं पूर्वस्य तूक्तनियमान्नेति वोध्यम् ॥ स्यादेतत् । निषिषेधेत्यादौ अभ्यासस्य ‘उपसर्गात्सुनोति—’ इत्यनेन देशार्थम् । तथाहि । सेनया अभियातुमिच्छति अभिषिषेणयिषति । अत्राहुः । फलत्रयार्थमाद्यं वाक्यं अषोपदेशार्थम् । तथाहि । सेनया अभियातुमिच्छति अभिषिषेणयिषति । अत्रार्थाभ्यासार्थं केव । अधीसनं गोत्रभिदोऽ- धितशैं । ३ षणि प्रतिप्रसवार्थं च । अभिषिषिक्षति । ‘विच्च क्षरणे’ । ‘स्तौतिण्योरेव—’ इति नियमात् षभूते सनि निवतितमपि सत्यमुपसर्गमाश्रित्यात्र भवतीति

Bālamanoramā

प्राक्सितादिति ।उपसर्गात्सुनोतीत्यादिसूत्रोपात्ता॑ इति शेषः । तेषामिति । पञ्चदशानामित्यर्थः । न्यषेधदिति । अकारेण व्यवहितत्वादिणः परत्वाऽभावादप्राप्तौ वचनम् । अभ्युषुणोदित्यप्युदाहार्यम् ।

Footnotes (NSP 1915 ed.)

NSP p. 365 १ सेधतेर्गताविति—अयं निषेधोऽनन्तरस्येति न्यायेन ‘आदेशप्रलययोः’ इत्यस्य, तेन सिषेधेत्यादौ पत्वं भवत्येव इति केचित् । अन्ये तु सिचो यङीत्येतत्साहचर्यादयं सर्वपत्वनिषेधः, उपसर्गादित्यस्य तु नात्र संबन्धो विच्छिन्नत्वात्, तेन गङ्गां सिसेधेत्येव यथभिधानमस्तीति वदन्ति । २ सूतीति—अत्र गुणाभावश्छान्दसः ।

translator notes

commentary TB (sk.2276.t1, read from the scan, NSP p. 354 = scan page-0364): 'api' is used to prevent the misconception that the ṣatva prescribed by upasargāt sunoti… [SK 2270] etc. takes place only when aṭ intervenes (aḍvyavāya eva). 'teṣām' means 'of the fifteen'; abhyaṣuṇot and the like are to be given as examples. Followed: 'even when' for 'api', and 'those [fifteen roots]' for 'teṣām'.
textual The OCR of sk.2276.t1 has lost a line: it reads '… ity ādinā vihitaṃ dīny udāhartavyāni', whereas the scan (NSP p. 354 = scan page-0364) reads '… ity ādinā vihitaṃ ṣatvam aḍvyavāya eveti bhramanivāraṇārtham apiśabdasyopādānam || —teṣām iti | pañcadaśānām ity arthaḥ | abhyaṣuṇod ityādīny udāhartavyāni ||'. The rest of sk.2276.t1, from '—sthādiṣu—' on, is TB on SK 2277. The BM on this sūtra, formerly the body of sk.2271.b1 (under the label 'sadir aprateḥ'), was re-filed here as sk.2276.b1 (2026-10-05); it also survives in the Wikisource BM witness (uttara-1/0069) under 'prāk sitād iti'. See the BM commentary note.
textual The NSP footnotes filed as sk.2276.n1 (scan page-0365) do not concern this sūtra: fn 1 ('sedhater gatāv iti …') belongs to SK 2278 and fn 2 ('sūtīti …') to SK 2279. Collation (.work/collate-p44/batch06.md): SK 2276 clean; confirmed on the scan (printed p. 354, scan page-0364): 'nyaṣedhat | nyaṣedhīt | nyaṣedhiṣyat ||'.
translator The identification of the forms (the root ṣidh with ni; laṅ, luṅ, lṛṅ) is the translator's. In each the augment aṭ stands between the upasarga ni and the s of the root.
commentary BM (sk.2276.b1; also in the Wikisource witness, uttara-1/0069, under 'prāk sitād iti'): on 'sunotyādayaḥ' supply 'those taken up in the sūtras beginning with upasargāt sunoti…' (SK 2270 on); 'teṣām' means 'of the fifteen' (pañcadaśānām); nyaṣedhat — since the a[ṭ] intervenes, the s does not follow the iṇ, so ṣ would not otherwise be due, and the rule is stated for that case (aprāptau vacanam); abhyaṣuṇot too should be given as an example (our OCR 'abhyuṣuṇot'). Followed: 'those [fifteen roots]' in k1 (agrees with TB).

SK 2277 · A 8.3.64V

स्थाऽऽदिष्वभ्यासेन चाभ्यासस्य ॥ २२७७ ॥

sthā''diṣvabhyāsena cābhyāsasya

sthādiṣv abhyāsena cābhyāsasya — In [the roots] beginning with sthā [and standing before sita (prāk sitāt) — carried forward (anuvṛtti) from SK 2276], [ṣ replaces the s after an upasarga] even when the abhyāsa intervenes (abhyāsena, a third-case word (tṛtīyānta): 'by the abhyāsa'); and (ca) [ṣ replaces the s] of the abhyāsa [of these roots only].

Rule. The rule has two parts. First, for the roots from sthā up to (not including) sita, ṣ comes even when the abhyāsa stands between prefix and root. Second, the s of the abhyāsa itself becomes ṣ only for these roots. Bhaṭṭoji's commentators count ten roots: sthā, senaya, sedha, sic, sañj, svañj, sad, stanbh, svan and sev.

Example.

ni + sedh + a (liṭ) → doubling: ni + si sedh a

→ the abhyāsa si now stands between ni and the s of sedh

→ part one: the root's s still becomes ṣ

→ the abhyāsa's s becomes ṣ after the i of ni (SK 2270), allowed by part two

→ niṣiṣedha; dual niṣiṣidhatuḥ.

Applies when / blocked by. Bhaṭṭoji's commentators explain part two. The abhyāsa's s already gets ṣ from SK 2270. So "of the abhyāsa" is a restriction (niyama): the abhyāsa's s becomes ṣ only for these ten. For other roots it does not: abhisusūṣati.

Watch out. The first five roots of SK 2270 (sunoti to stobhati) are not among the ten. They get ṣ across aṭ, but their abhyāsa keeps s.

Siddhānta-kaumudī

प्राक् सितात् स्थादिष्वभ्यासेन व्यवायेऽपि षत्वं स्यात् । एषामेव चाभ्यासस्य न तु सुनोत्यादीनाम् । निषिषेध । निषिषिधतुः ॥

In [the roots] beginning with sthā [that stand] before sita [in 'sevasita…' (SK 2275)], ṣ-substitution (ṣatva) takes place even when there is intervention (vyavāya) by the abhyāsa. And [ṣatva takes place] of the abhyāsa of these only, not of sunoti and the rest [the roots named before sthā in 'upasargāt sunoti…' (SK 2270)]. niṣiṣedha [ni + ṣidh, liṭ, prathama-puruṣa singular]. niṣiṣidhatuḥ [prathama-puruṣa dual].

Bālamanoramā

स्थाऽऽदिष्वभ्यासेन चाभ्यासय - स्थादिषु । अभ्यासेनेति तृतीयान्तम् । प्राक्सितादित्यनुवर्तते । तदाह - प्राक्सितादिति ।उपसर्गात्सुनोती॑ति सूत्रे स्थाधातुमारभ्यपरिनिविभ्यः सेवसिते॑त्यत्र सितशब्दात्प्राग्ये धातव उपात्तास्तेषु दशस्वित्यर्थः । निषिषेधेत्यादौ अभ्यासात्परस्य सस्य अभ्यासव्यवहत्वेन उपसर्गात्परत्वाऽभावादप्राप्तौ वचनम् । ननु निषिषेधेत्यादौ अभ्यासस्थसकारस्यौपसर्गादत्सुनोतीत्यनेनैव सिद्धत्वादभ्यासस्येति व्यर्थमित्याशङ्क्य नियमार्थमित्याह — एषामेवेति । अभ्यासस्थसकारस्य चेत्षत्वं तर्हि स्थादिदशानामेवेत्यर्थः । एवं चषू प्रेरणे॑, अभिसुसूषत । अत्राभ्यासस्य न षत्वम् । अभ्यासात्परस्य तु सस्य स्तौतिण्योरेवेति नियमान्न षत्वम् ।

translator notes

commentary BM: 'abhyāsena' is a third-case word (tṛtīyānta); 'prāk sitāt' is carried forward (anuvartate) [from SK 2276], and Bhaṭṭoji says so with 'prāk sitāt'. The roots meant are those taken up from sthā in 'upasargāt sunoti…' (SK 2270) up to, but not including, the word sita in 'parinivibhyaḥ sevasita…' (SK 2275): ten in all. Followed in sutra_en and k1.
commentary BM: in niṣiṣedha etc. the s after the abhyāsa is separated from the upasarga by the abhyāsa and so does not stand after the upasarga; ṣatva was therefore not obtained, and this statement supplies it. Followed in sutra_en ('[after an upasarga] … even when the abhyāsa intervenes').
commentary BM on 'eṣām eva': since the s standing in the abhyāsa of niṣiṣedha already gets ṣ by 'upasargāt sunoti…' (SK 2270), 'abhyāsasya' would be pointless; it is therefore a restriction (niyama): if the s of an abhyāsa becomes ṣ, it is only for these ten. So from ṣū preraṇe, abhisusūṣati [BM's text: 'abhisusūṣata']: the abhyāsa s gets no ṣ by this niyama, and the s after the abhyāsa none by the niyama 'stautiṇyor eva…' (SK 2627). Followed: the English renders the second sentence as a restriction, 'of these only' ('eṣām eva').
commentary TB, printed under sk.2276.t1 (from '—sthādiṣu—' on): the sūtra holds two statements (vākya), the first prescribing ṣatva (vidhi), the second a restriction (niyama) — hence Bhaṭṭoji's 'vyavāye 'pi ṣatvam' and 'eṣām eva ca'; ṣatva of the abhyāsa belongs to the ten, sthā etc., alone. It gives abhisusūṣati as BM does, and abhisiṣāsati, where the s after the abhyāsa takes ṣ (no ṣaṇ) but the earlier one does not, by the niyama. It then argues (OCR partly garbled) that the first statement has three uses, among them roots not taught with ṣ (senaya: abhiṣiṣeṇayiṣati) and counter-exception before ṣaṇ (abhiṣiṣikṣati). Agrees with BM; the vidhi/niyama division is followed.
textual Collation (.work/collate-p44/batch06.md): SK 2277 is clean against the print (NSP printed p. 354, scan page-0364; the OCR's p for ṣ is the usual misreading). No BM or TB problem affects the English. No TB block is filed under this unit: its TB is the tail of sk.2276.t1.
translator The bracketed labels for niṣiṣedha and niṣiṣidhatuḥ are the translator's. The kaumudī gives only the forms: in both, the s of the root after the abhyāsa takes ṣ by this rule (the abhyāsa intervening). The ṣ of the abhyāsa itself comes from 'upasargāt sunoti…' (SK 2270), as BM says ('abhyāsasthasakārasya upasargāt sunotīty anenaiva siddhatvāt'); this rule's 'abhyāsasya' only restricts that ṣ to the ten roots sthā etc. (niyama), sidh (ṣidha) being among them.

SK 2278 · A 8.3.113V

सेधतेर्गतौ ॥ २२७८ ॥

sedhatergatau

sedhater gatau — [There is no (na — carried forward (anuvṛtti) from na raparasṛpisṛjispṛśispṛhisavanādīnām, SK 3168) replacement by ṣ (ṣatva)] of [the s of] sedh ('sedhateḥ') in the sense of going (gati).

Rule. The root sedh, when it means "to go", does not take ṣ. The negative "na" is carried forward from SK 3168.

Example.

vi + sedhati "goes" → no ṣ → gaṅgāṃ visedhati "he goes to the Gaṅgā".

Applies when / blocked by. Which ṣ does this rule cancel? One of Bhaṭṭoji's commentators says only the ṣ of SK 2270. He appeals to the maxim anantarasya: a prohibition applies to the nearest rule. So siṣedha still has ṣ, by SK 212. Others hold that every ṣ is cancelled; scholars discuss this.

Roots listed after this rule. Root 48 ṣidhū "to command, to be auspicious". It inflects like ṣidha, but its ū-marker brings the next group.

Siddhānta-kaumudī

गत्यर्थस्य सेधतेः षत्वं न स्यात् । गङ्गां विसेधति ।{$ {!48 षिधू!} शास्त्रे माङ्गल्ये च$} । शास्त्रं शासनम् ॥

Of sedh in the sense of going (gatyartha) there is no ṣatva: gaṅgāṃ visedhati. (48) ṣidhū — in commanding (śāstra) and in auspiciousness (māṅgalya). śāstra means instruction (śāsana).

Tattvabodhinī

NSP p. 365

—सेधतेर्गतौ । श्तिपा निर्देशाद्रत्यर्थादस्माद्यङ्लुकि न निषेधः तेनोपसर्गमाश्रित्य पत्वं भवत्येव ॥—निषेधतीति । न च सेधेति शपा निर्देशाद्यङ्लुकि ‘उपसर्गात्मुनोति—’ इति पत्वं न भवेदिति शङ्क्यम् । दैवादिकनिवृत्त्यर्थतया शपा निर्देशस्य चारितार्थ्यात् । अन्यथा सेधतेरिति श्तिपा निर्देशस्य वैयर्थ्यापतेरिति दिक् । षिधू शास्त्रे । माङ्गल्यं मङ्गलक्रिया । स्वार्थे प्यञ्

Bālamanoramā

सेधतेः । न षत्वमिति ।न रपरे॑त्यतो नेत्यनुवृत्तेरिति भावः । गङ्गां विसेधतीति । गच्छतीत्यर्थः । इहउपसर्गात्सुनोती॑ति षत्वं न भवति । अनन्तरस्येति न्यायेन उपसर्गात्सुनोतीत्यस्यैवायं निषेधः,न त्वादेशप्रत्ययोरित्यस्यापि । तेन सिषेधेत्यादौ आदेशप्रत्ययोरिति षत्वं भवत्येव । षिधू इति । ननु वाक्यसङ्घविशेषात्मकस्य शास्त्रस्य अक्रियारूपतवात्कथं धात्वर्थत्वमित्यत आह -शास्त्रं शासनमिति । माङ्गल्यं तु — शुभकर्म । षिध गत्यामितिवदस्यापि रूपाणि ।

translator notes

commentary TB: because the root is named with śtip ('sedhateḥ'), there is no prohibition for the yaṅ-luk of this root in the sense of going; so there ṣatva conditioned by the upasarga does occur. Recorded: it limits the rule's scope but does not change the English.
commentary TB then, under the pratīka '—niṣedhatīti', rejects the doubt that because 'sedha' is named with śap in upasargāt sunoti… (SK 2270) the ṣatva by that rule would fail in yaṅ-luk: the śap-designation serves to exclude the divādi root, as otherwise the śtip-designation 'sedhateḥ' here would be pointless. On ṣidhū śāstre: māṅgalya = an auspicious act (maṅgalakriyā), with ṣyañ in its own sense (svārthe). Recorded; the gloss māṅgalya is consistent with 'auspiciousness'.
textual The block formerly filed here as sk.2278.b1 was NOT BM on this sūtra: under the label 'sedhater gatau' its body is BM on sāt padādyoḥ (SK 2123, p42), to which it was re-filed as sk.2123.b1 (2026-10-05) — 'sasya ṣatvaṃ na syāt', dadhi siñcati, kṛtsnam, agnisāt, agnībhavati, mahāvibhāṣā. The BM on sedhater gatau, formerly filed under sk.2358.b1 (label 'soḍhaḥ'; see .work/sk-run/p44-notes.md, B33), is now this unit's sk.2278.b1 (re-filed 2026-10-05) and is used in the commentary notes on this unit.
textual NSP footnote, printed under sk.2276.n1 (fn 1, NSP p. 355 = scan page-0365): 'sedhater gatāv iti' — some hold that by the maxim 'a prohibition applies to what immediately precedes' this negates only ādeśapratyayayoḥ (SK 212), so ṣatva does occur in siṣedha and the like; others hold, by association with 'sico yaṅi', that it negates every ṣatva and that 'upasargāt' is not connected here, being cut off, so the attested usage is 'gaṅgāṃ sisedha'. Recorded; the English keeps 'no ṣatva' without deciding the scope.
textual Collation (.work/collate-p44/batch06.md): SK 2278 is clean against the print (NSP p. 355 = scan page-0365).
commentary BM (sk.2278.b1): 'na ṣatvam iti' — 'na' is carried forward (anuvṛtti) from na raparasṛpi… (SK 3168), and ṣatva is the operation in question. Followed: the bracket in sutra_en names the anuvṛtti.
commentary BM (sk.2278.b1): in gaṅgāṃ visedhati ('goes', gacchati) the ṣatva by upasargāt sunoti… (SK 2270) does not occur. By the maxim that a prohibition applies to what immediately precedes (anantarasya), this rule negates only upasargāt sunoti…, not ādeśapratyayayoḥ (SK 212) as well; so in siṣedha and the like ṣatva by ādeśapratyayayoḥ does occur. This is the first of the two views in the NSP footnote (next note). The English 'there is no ṣatva' is left neutral on scope.
commentary BM (sk.2278.b1): since a śāstra, being a collection of sentences, is not an action and so cannot be a root-meaning, Bhaṭṭoji glosses it 'śāstraṃ śāsanam'; māṅgalya is an auspicious act (śubhakarma). The forms of ṣidhū are like those of ṣidha gatyām. Followed for 'instruction (śāsana)'.

SK 2279 · A 7.2.44V

स्वरतिसूतिसूयतिधूञूदितो वा ॥ २२७९ ॥

svaratisūtisūyatidhūñūdito vā

svaratisūtisūyatidhūñūdito vā — After svṛ ('svarati'), sū ('sūti' and 'sūyati'), dhūñ and [roots that are] ūdit, [iṭ comes to a val-initial ārdhadhātuka — carried forward (anuvṛtti) from ārdhadhātukasyeḍ valādeḥ, SK 2184] optionally.

Rule. The augment iṭ is optional before an ārdhadhātuka affix that begins with a val consonant (such as t, th, s, v or m). This holds after svṛ, after sū (both sūti and sūyati), after dhūñ, and after any root marked with ū (an ūdit root). The rule qualifies SK 2184, which gives iṭ to such affixes.

Example. Bhaṭṭoji gives the forms under the next rule. ṣidhū is ūdit, so:

siṣedh + thal → with iṭ: siṣedhitha; without iṭ: see SK 2280.

Applies when / blocked by. Bhaṭṭoji's commentators identify the roots. svarati is svṛ of the bhvādi class. sūti and sūyati are sū of the adādi and divādi classes, not the tudādi root. dhūñ, with its ñ, excludes another root dhū.

Siddhānta-kaumudī

स्वरत्यादेरूदितश्च परस्य वलादेरार्धधातुकस्येड्वा स्यात् ॥

After svṛ and the rest ['svarati', 'sūti', 'sūyati', dhūñ] and after [a root that is] ūdit (having ū as it), iṭ optionally comes to a following val-initial ārdhadhātuka [— 'ārdhadhātukasya iṭ valādeḥ' carried forward (anuvṛtti) from SK 2184].

Tattvabodhinī

NSP p. 365

—स्वरतिसूति—। ‘स्वृ शब्दोपतापयोः’ भ्वादिः । ननु ‘स्वरतिसूधूवदितो वा’ इति सूत्र्यतां किमनेन सूतिसूयत्योः पृथग्प्रहणेन । मैवम् । तथाहि सति निरनुवन्धकपरिभाषया ‘पू प्रेरणे’ इति तौदादिकस्यैव ग्रहणं स्यान्न त्वादादिकदैवादिकयोरेतयोः । न चैवं पूड् इति पठ्यतामिति वाच्यम् । ‘लुग्विकरणाऽलुग्विकरणयोः’ इति परिभाषया अलुग्विकरणस्य सूयतेरेव ग्रहणप्रसङ्गात् । अस्याश्च परिभाषायाः सूतिसूयत्योः पृथग्प्रहणमेव ज्ञापकमित्याहुः । ‘धूञ् कम्पने’ स्वादिः क्रयादिश्च । सानुवन्धनिर्देशो ‘धू विधूनने’ इत्यस्य निवृत्त्यर्थः । ‘इट् सनि वा’ इत्यतो वेति वर्तमाने पुनर्वाग्रहणं लिङ्सिचोर्विकल्पनिवृत्त्यर्थम् । अन्यथा लिङ्सिच्विशिष्टं वापदमत्रापि लिङ्सिचोरेव विकल्पं कुर्यात् । पुनर्वाग्रहणे तु आर्धधातुकतयाग्रे विकल्पः सिद्ध इति भावः

Bālamanoramā

स्वरतिसूतिसूयतिधूञूदितो वा - तत्र वलादावार्धधातुके नित्यमिटि प्राप्ते — स्वरति ।आर्धधातुकस्येड्वलादे॑रित्यनुवर्तते । स्वरति सूति सूयति धूञ् ऊदित् — एषां समाहारद्वन्द्वात्पञ्चम्येकवचनं । फलितमाह — स्वरत्यादेरिति । स्वरतीति स्वृधातोः शपा निर्देशः । सूतीति सूयतीति च लुग्विकरणस्य श्यन्विकरणस्य च सूधातोर्निर्देशः । एवंच षू प्रेरण इति तौदादिकस्य न ग्रहणम् । 'धूञ् कम्पने' स्वादिः क्र्यादिश्च । ञकारानुबन्धनिर्देशात् धू विधूनन इत्यस्य न ग्रहणम् ।इट्सनि वे॑त्यतो वेत्यनुव्रतमाने वाग्रहणंलिङ्सिचोरात्मनेपदेष्वि॑ति सूत्रयोर्विकल्पनिवृत्त्यर्थमिति भाष्यम् । एवं च थलि इडाभावपक्षे द्वित्वादौ सिसेध् — थ इति स्थिते ।

translator notes

commentary BM: where iṭ would come invariably before a val-initial ārdhadhātuka, this rule intervenes; 'ārdhadhātukasyeḍ valādeḥ' is carried forward (anuvartate). The sūtra is a samāhāra-dvandva of svarati, sūti, sūyati, dhūñ and ūdit, in the fifth-case singular. 'svarati' names svṛ by its śap form; 'sūti' and 'sūyati' name sū with luk of the vikaraṇa [adādi] and with śyan [divādi], so the tudādi 'ṣū preraṇe' is not taken; 'dhūñ kampane' is both svādi and kryādi, and naming it with the anubandha ñ excludes 'dhū vidhūnane'. Followed: the anuvṛtti is bracketed in sutra_en and k1, and the root identifications underlie '[svṛ, sū …]'.
commentary BM: although 'vā' is running from iṭ sani vā (SK 2625), 'vā' is restated, according to the Bhāṣya, to stop the option in the sūtras liṅsicor ātmanepadeṣu (SK 2528) [and the next] from continuing here. Recorded; BM then sets up sisedh-tha (thal without iṭ) for the next sūtra, jhaṣas tathor dho 'dhaḥ (SK 2280).
commentary TB: svṛ is 'svṛ śabdopatāpayoḥ', bhvādi. Why not 'svaratisūdhūñūdito vā'? Because by the paribhāṣā on roots without anubandhas only the tudādi 'ṣū preraṇe' would then be taken, not the adādi and divādi sū; nor may 'ṣūṅ' be read, since by the paribhāṣā 'lugvikaraṇālugvikaraṇayoḥ …' only sūyati, which has no luk of its vikaraṇa, would be taken — and the separate mention of sūti and sūyati is said to be the indication (jñāpaka) of that paribhāṣā. dhūñ kampane is svādi and kryādi; the anubandha excludes 'dhū vidhūnane'. The restated 'vā' stops the option being tied to liṅ and sic: otherwise the 'vā' qualified by liṅ-sic would make the option here too only for liṅ and sic, whereas with a fresh 'vā' the option holds for the ārdhadhātuka [generally]. Followed (agrees with BM).
textual NSP footnote 2 of printed p. 355 (scan page-0365), filed in sk.2276.n1, belongs to this sūtra: 'sūtīti — atra guṇābhāvaś chāndasaḥ' (in 'sūti' the absence of guṇa is Vedic usage). Collation (.work/collate-p44/batch06.md): SK 2279 is clean against the print.
translator The kaumudī gives no example here; the forms with and without iṭ of the ūdit root ṣidhū (siṣeddha / siṣedhitha, seddhā / sedhitā …) follow under jhaṣas tathor dho 'dhaḥ (SK 2280).

SK 2280 · A 8.2.40V

झषस्तथोर्धोऽधः ॥ २२८० ॥

jhaṣastathordho'dhaḥ

jhaṣas tathor dho 'dhaḥ — In place of t and th following a jhaṣ, dh comes — except after dhā ('adhaḥ').

Rule. A t or th that comes after a jhaṣ consonant, a voiced aspirate such as dh or bh, becomes dh. The root dhā is excepted.

Example.

siṣedh + tha (liṭ, madhyama-puruṣa singular, without iṭ)

→ th after dh → dh: siṣedh + dha

→ the first dh becomes d (jaśtva, SK 52) → siṣeddha.

With iṭ: siṣedhitha.

luṭ: seddhā / sedhitā. lṛṭ: setsyati / sedhiṣyati. luṅ: asaitsīt.

Applies when / blocked by. Why "except dhā"? One of Bhaṭṭoji's commentators gives dhattaḥ.

In asaitsīt there is no iṭ. īṭ comes by SK 2225 and vṛddhi by SK 2267. Then dh becomes t before s (cartva), Bhaṭṭoji's commentators explain.

Watch out. jaśtva replaces a consonant by the unaspirated voiced stop of its class. cartva replaces it by the unaspirated voiceless one. You need both to get siṣeddha and asaitsīt.

Siddhānta-kaumudī

झषः परयोस्तथयोर्धः स्यान्न तु दधातेः । जश्त्वम् । सिषेद्ध । सिषेधिथ । सेद्धा । सेधिता । सेत्स्यति । सेधिष्यति । असैत्सीत् ॥

In place of t and th that follow a jhaṣ, dh comes — but not after dhā (dadhāti). [Then] jaś-substitution (jaśtva) [of the first dh of sisedh-dha, which becomes d]: siṣeddha [liṭ, madhyama-puruṣa singular, without iṭ]. siṣedhitha [with iṭ]. seddhā, sedhitā [luṭ, without and with iṭ]. setsyati, sedhiṣyati [lṛṭ, without and with iṭ]. asaitsīt [luṅ].

Tattvabodhinī

NSP p. 365

—झषस्तथोः—। अध इति किम् । धत्तः ॥—अभैत्सीदिति । ‘अस्तिसिचः—’ इति ईडागमः । ‘वदव्रज—’ इति वृद्धिः । ततश्चर्त्वम्

Bālamanoramā

झषस्तथोर्धोऽधः - झषस्तथोः । झष इति पञ्चमी । तश्च थ् चेति द्वन्द्वः । तकारादकार उच्चारणार्थः । तकारथकायोरिति लभ्यते । 'धः' इति प्रथमैकवचनम् । अकार उच्चारणार्थः । धकार इति लभ्यते । 'अध' इति षष्ठन्तम् । धाधातुभिन्नस्येति लभ्यते । तदाह — झषः परयोरिति । जश्त्वमिति । सिसेध् ध इति स्थितेझलां जस् झशी॑ति प्रथमधकारस्य दकारे सिषेद्धेति रूपमित्यर्थः । सिषिदिव — सिषिध्व । सिषिधिम — सिषिध्म । क्रादिनियमस्तु नेड्वशीति प्रक्रमाननञ्प्रापितस्यैवाऽभावस्य निवर्तको, नतु विभाषादप्रापितस्यापि, अनन्तरस्येति न्यायात् । इट्पक्षे आह — सिषेधिथेति । सेद्धेति । लृट् तास् इडभावः । डा टिलोपः गुणः । धत्वं जश्त्वम् । सेद्धार इत्यादि । सेधितेति । इट्पक्षे रूपम् । सेत्स्यति सेधिष्यतीति । लृटि स्यः । इड्विकल्पः । असैत्सीदिति । लुङस्तिप् । इकारलोपः । च्लिः । सिच् । इडभावः । 'अस्तिसिचः' इति ईट् । वदव्रजेति वृद्धिः । धकारस्य चर्त्वम् ।

translator notes

commentary BM: 'jhaṣaḥ' is a fifth-case word (pañcamī); 'tathoḥ' is a dvandva of t and th, the a after t being for pronunciation, so 't and th' is obtained; 'dhaḥ' is a first-case singular, its a for pronunciation, giving 'dh'; 'adhaḥ' is a sixth-case word, 'of what is other than the root dhā'. Followed in sutra_en and k1.
commentary BM: 'jaśtvam' — with sisedh-dha standing [after doubling in the iṭ-less option, from SK 2279], the first dh becomes d by jhalāṃ jaś jhaśi (SK 52), giving siṣeddha. Followed for the bracketed intermediate step. BM adds siṣidhiva / siṣidhva and siṣidhima / siṣidhma (OCR 'siṣidiva'): the kṛ-ādi restriction (SK 2293) cancels only the absence of iṭ brought by neḍ vaśi kṛti (SK 2981), the rule in context, not that brought by the option (vibhāṣā), by the maxim 'anantarasya'. Recorded: these forms are BM's, not the kaumudī's.
commentary BM derives the rest: seddhā — luṭ, tās without iṭ, ḍā, ṭi-lopa, guṇa, dh-substitution, jaśtva (and seddhārau, seddhāraḥ etc.); sedhitā — the iṭ option; setsyati / sedhiṣyati — lṛṭ, sya, iṭ optional; asaitsīt — luṅ, tip, loss of i, cli, sic without iṭ, īṭ by astisico 'pṛkte (SK 2225), vṛddhi by vadavrajahalantasyācaḥ (SK 2267), cartva of dh. Recorded: the kaumudī gives the forms only.
commentary TB: why 'adhaḥ'? dhattaḥ. On asaitsīt (OCR 'abhaitsīt'): īṭ by astisicaḥ …, vṛddhi by vadavraja …, then cartva. Agrees with BM; recorded.
textual Collation (.work/collate-p44/batch06.md): SK 2280 is clean against the print (NSP p. 355 = scan page-0365).

SK 2281 · A 8.2.26V

झलो झलि ॥ २२८१ ॥

jhalo jhali

jhalo jhali — [s — 'sasya' carried forward (anuvṛtti) from rāt sasya, SK 280 —] after a jhal (jhalaḥ, a fifth-case word (pañcamyanta)) [is elided — 'lopaḥ' carried forward (anuvṛtti) from saṃyogāntasya lopaḥ, SK 54 —] when a jhal follows [the three belonging to one pada, by the heading 'padasya'].

Rule. An s that comes after a jhal consonant is elided when another jhal follows. A jhal is a stop, a sibilant or h, as against a nasal or a semivowel. "s" and "elision" are carried forward as in SK 2266. One of Bhaṭṭoji's commentators adds that all three must belong to one pada.

Example.

a + saidh + s + tām (luṅ dual, without iṭ)

→ s stands between dh and t, both jhal → s elided

→ asaidh + tām → t becomes dh (SK 2280), dh becomes d → asaiddhām.

The full paradigm without iṭ: asaitsīt, asaiddhām, asaitsuḥ; asaitsīḥ, asaiddham, asaiddha; asaitsam, asaitsva, asaitsma. The s drops only before t or th.

With iṭ: asedhīt, asedhiṣṭām. There SK 2268 blocks vṛddhi.

Applies when / blocked by. SK 2266 cannot drop this s. There is no iṭ, no īṭ and no single-sound ending. One of Bhaṭṭoji's commentators gives the counter-examples. Why "after a jhal"? anaiṣṭām. Why "before a jhal"? asaitsīt.

Roots listed after this rule. 49 khādṛ "to eat" (the ṛ is an it-marker): khādati, cakhāda. 50 khada "to be firm, to injure, to eat": khadati.

Watch out. The s of sic stays before a vowel or a nasal. asaitsuḥ and asaitsma keep it.

Siddhānta-kaumudī

झलः परस्य सस्य लोपः स्यात् झलि । असैद्धाम् । असैत्सुः । असैत्सीः । असैद्धम् । असैद्ध । असैत्सम् । असैत्स्व । असैत्स्म । पक्षे असेधीत् । असेधिष्टाम् । इत्यादि ।{$ {!49 खादृ!} भक्षणे$} । ऋकार इत् । खादति । चखाद ।{$ {!50 खद!} स्थैर्ये हिंसायां च$} । चाद्भक्षणे । स्थैर्ये अकर्मकः । खदति ॥

The s [— 'sasya' carried forward (anuvṛtti) from rāt sasya (SK 280) —] that stands after a jhal is elided (lopa) [— 'lopaḥ' carried forward (anuvṛtti) from saṃyogāntasya lopaḥ (SK 54) —] when a jhal follows. [ṣidh, luṅ without iṭ:] asaiddhām [prathama-puruṣa dual]. asaitsuḥ [prathama-puruṣa plural]. asaitsīḥ [madhyama-puruṣa singular]. asaiddham [madhyama-puruṣa dual]. asaiddha [madhyama-puruṣa plural]. asaitsam [uttama-puruṣa singular]. asaitsva [uttama-puruṣa dual]. asaitsma [uttama-puruṣa plural]. In the other option [with iṭ]: asedhīt [prathama-puruṣa singular]. asedhiṣṭām [prathama-puruṣa dual]. And so on. (49) khādṛ — in eating (bhakṣaṇe). The ṛ is it. khādati [laṭ]. cakhāda [liṭ]. (50) khada — in being firm (sthairye) and in injuring (hiṃsāyām); by 'ca', in eating as well. In [the sense of] being firm it is akarmaka. khadati.

Tattvabodhinī

NSP p. 365

—झलो झलि । ‘संयोगान्तस्य—’ इत्यतो लोप इति ‘रात्सस्य’ इत्यतः सस्येति चानुवर्तते तदाह—सस्य लोपः स्यादिति । पदस्येत्यधिकारात्प्रत्यासत्तेर्द्वालो झलि सस्येति निर्दिष्टानां त्रयाणामेकपदसंबन्धित्वे लोपोऽयम् । तेन सोमसुत् स्थानमित्यत्र न भवति । झलः किम् । अनैष्टाम् । झलि किम् । असैत्सीत् ॥—असेधीदिति । ‘नेटि’ इति वृद्धिप्रतिषेधः । गुणः । खाद्य ॥—ऋकार इदिति । तेन ‘नागलोपि—’ इति निषेधे अचखादत्

Bālamanoramā

झलो झलि - असैध् स् तामिति स्थिते, अपृक्तत्वाभावादीडभावादिडभावाच्च, इट ईटीति सिचो लोपेऽप्राप्ते — झलो झलि । झल इति पञ्चमी । संयोगान्तस्येत्यतो लोप इति, रात्सस्येत्यतः सस्येति चानुवर्तते । तदाह — झलः परस्येत्यादि । असैद्धामिति । असैध् स् तामिति स्थिते सलोपे धत्वे जश्त्वे च रूपम् । पक्ष इति । इट्पक्षे इत्यर्थः । असेधीदिति । इट ईटीति सलोपः । नेटीति वृद्धिप्रतिषेधः । लघूपधगुणः । खादृ इति । अत्र ऋदित्वंनाग्लोपी॑त्याद्यर्थमित्यभिप्रेत्याह — ऋकार इदिति । खदेति । स्थैर्यं — स्थिरीभवनम् ।

translator notes

commentary BM: 'jhalaḥ' is a fifth-case word (pañcamī); 'lopaḥ' is carried forward (anuvartate) from 'saṃyogāntasya lopaḥ' [SK 54] and 'sasya' from 'rāt sasya' [SK 280]; hence Bhaṭṭoji's 'jhalaḥ parasya …'. Followed: the bracketed anuvṛttis in sutra_en and k1.
commentary TB: the same two anuvṛttis ('lopaḥ' from 'saṃyogāntasya lopaḥ', 'sasya' from 'rāt sasya'). Because of the heading 'padasya', by proximity (pratyāsatti) the deletion applies only when the three named — jhal, s and jhal — belong to one pada; so it does not apply in 'somasut sthānam'. Counter-examples: why 'jhalaḥ'? anaiṣṭām; why 'jhali'? asaitsīt. Followed: the bracketed one-pada condition in sutra_en.
commentary BM on the setting: with asaidh + s + tām, the deletion of sic by 'iṭa īṭi' (SK 2266) is not obtained, as there is neither an apṛkta affix, nor īṭ, nor iṭ; hence this sūtra. asaiddhām: s deleted, then dh-substitution (dhatva) and jaś-substitution (jaśtva). 'pakṣe' means in the option with iṭ: asedhīt, with s deleted by 'iṭa īṭi', vṛddhi barred by 'neṭi' [SK 2268], and guṇa of the light penultimate. Followed for '[without iṭ]' and 'In the other option [with iṭ]'.
commentary TB on 'asedhīt': vṛddhi is barred by 'neṭi'; guṇa. Agrees with BM; followed for the iṭ-option label.
commentary BM on khādṛ: the root is ṛdit for the sake of 'nāglopi…' and the like; so Bhaṭṭoji says 'the ṛ is it'. On khada: sthairya is becoming firm (sthirībhavana). Followed for 'being firm'.
commentary TB on 'ṛkāra it': hence, by the prohibition in 'nāglopi…', acakhādat [in caṅ]. Agrees with BM; recorded (the kaumudī does not give acakhādat).
textual Collation (.work/collate-p44/batch06.md, NSP p. 355 = scan page-0365): clean.
translator The root is (48) ṣidhū of SK 2278, which is ūdit and so takes iṭ optionally by 'svaratisūti…' (SK 2279). The bracketed person/number and lakāra labels are the translator's; the kaumudī gives only the forms. The s is lost only where t or th (a jhal) follows (asaiddhām, asaiddham, asaiddha); asaitsuḥ, asaitsva, asaitsma keep it.

SK 2282 · A 7.2.116V

अत उपधायाः ॥ २२८२ ॥

ata upadhāyāḥ

ata upadhāyāḥ — [vṛddhi (vṛddhiḥ, carried forward (anuvṛtti) from mṛjer vṛddhiḥ, SK 2473)] replaces a [short] a that is the penultimate (upadhā) [, when an affix marked ñ or ṇ follows].

Rule. A short a that is the penultimate (upadhā) of the aṅga takes vṛddhi before an affix marked with ñ or ṇ. "vṛddhi" is carried forward from SK 2473.

Example.

khad + ṇal → doubling: ca khad a

→ ṇal is marked with ṇ; the penultimate a becomes ā

→ cakhāda.

Applies when / blocked by. SK 254 gives vṛddhi only to a final vowel. khad ends in a consonant, so this rule is needed.

Why no e with loss of the abhyāsa (SK 2260)? Bhaṭṭoji's commentators give reasons. ṇal is marked with p, so it is not kit. The abhyāsa ca begins with a changed sound. And vṛddhi is the later rule.

One of Bhaṭṭoji's commentators gives counter-examples. Why "a"? tutoda. Why "penultimate"? gaṇayati.

Siddhānta-kaumudī

उपधाया अतो वृद्धिः स्यात् ञिति णिति च प्रत्यये परे । चखाद ॥

vṛddhi is to replace a [short] a that is the penultimate (upadhā), when an affix (pratyaya) marked with ñ or ṇ follows. cakhāda [liṭ, prathama-puruṣa singular, ṇal, of khad].

Tattvabodhinī

alignment inferredNSP p. 365

—अत उप—। अतः किम् । तुतोद । उप-धायाः किम् । गणयति । इह अतो लोपं वाधित्वा परत्वाद्बुद्धिः स्यात्

Bālamanoramā

अत उपधायाः - णलि अजन्तत्वाऽभावादचो ञ्णितीति वृद्धेरप्राप्तौ — अत उपधायाः । वृद्धिः स्यादिति ।मृजेर्वृद्धि॑रित्यतस्तदनुवृत्तेरिति भावः । चखादेति । एत्वाभ्यासलोपौ तु नात्र भवतः, पित्त्वेऽकित्त्वात्, आदेशादित्वात्, तदपेक्षया वृद्धेः परत्वाच्च ।

translator notes

commentary BM: in ṇal, since [the aṅga] does not end in an ac, vṛddhi by aco ñṇiti (SK 254) is not applicable, hence this sūtra; 'vṛddhiḥ' is understood because it is carried forward (anuvṛtti) from mṛjer vṛddhiḥ (SK 2473). Followed: the carried-forward vṛddhi in sutra_en.
commentary BM on cakhāda: the e-substitution and abhyāsa-deletion do not take place here, because with p-marked [ṇal] the affix is not kit, because [the root] begins with a substitute (ādeśāditva), and because vṛddhi is later (para) relative to that. Recorded; the kaumudī gives the form only.
commentary TB: why 'ataḥ'? tutoda. Why 'upadhāyāḥ'? gaṇayati: here vṛddhi, being later (para), would block a-deletion (ato lopaḥ). Recorded; the kaumudī gives no counter-examples.
textual Collation (.work/collate-p44/batch06.md, NSP p. 355, scan page-0365): clean. The NSP p. 355 footnote ('sedhater gatāv iti', filed in sk.2276.n1) belongs to SK 2278, not to this unit.
translator The kaumudī's 'ñiti ṇiti ca pratyaye pare' is not attributed by either commentator to a particular rule; its source would be aco ñṇiti (SK 254), which BM mentions only as the rule that fails here. cakhāda belongs to root 50 khada (sthairye hiṃsāyāṃ ca) at the end of SK 2281 (khāda, with long ā, needs no vṛddhi); the label is the translator's. The e-substitution and abhyāsa-deletion that BM excludes are those of ata ekahalmadhye 'nādeśāder liṭi (SK 2260) — the translator's identification.

SK 2283 · A 7.1.91णित्त्वातिदेशः

णलुत्तमो वा ॥ २२८३ ॥

ṇaluttamo vā

ṇal uttamo vā — ṇal [as the ending] of the uttama [puruṣa] is optionally [ṇit — 'ṇit' carried forward (anuvṛtti) from goto ṇit, SK 284].

Rule. The ending ṇal of the first person (uttama) is only optionally treated as marked with ṇ. "marked with ṇ" is carried forward from SK 284.

Example.

ca khad + a (uttama singular)

→ as ṇit: vṛddhi by SK 2282 → cakhāda

→ not as ṇit: no vṛddhi → cakhada.

Watch out. The prathama singular has only cakhāda. The option belongs to the uttama singular.

Siddhānta-kaumudī

उत्तमो णल्वाणित्स्यात् । चखाद । चखद ॥

ṇal of the uttama [puruṣa] is optionally ṇit [— 'ṇit' carried forward (anuvṛtti) from goto ṇit, SK 284]. [So, of khad, liṭ uttama-puruṣa singular:] cakhāda, cakhada.

Bālamanoramā

णलुत्तमो वा - णलुत्तमः । णित्स्यादिति ।गोतो णि॑त्यतस्तदनुवृत्तेरिति भावः । चखाद चखदेति । णित्त्वे उपधावृद्धिः । तदभावे न ।

translator notes

commentary BM: 'ṇit syāt' is understood because it is carried forward (anuvṛtti) from goto ṇit [SK 284]. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM on cakhāda, cakhada: when [ṇal] is ṇit, vṛddhi of the penultimate [by ata upadhāyāḥ, SK 2282]; when it is not, no [vṛddhi]. Followed for the bracketed label (root khad, as in SK 2282) in k1; the rule for the vṛddhi is BM's.
textual No TB on this sūtra is printed: in NSP p. 355 (scan page-0365) the TB passes from '—ata upa—' (sk.2282.t1, SK 2282) to '—ato halādeḥ' (sk.2284.t1, SK 2284). The footnotes on that page belong to SK 2278 and 2279 (see .work/sk-run/p44-notes.md). Collation (.work/collate-p44/batch06.md): SK 2283 clean against the print.
translator ṇal already has ṇ as an it. The effect of 'optionally ṇit' is that in the uttama puruṣa the ṇit status holds only optionally, hence the pair cakhāda (with vṛddhi) and cakhada (without). The two forms are given for khad sthairye (SK 2281–2282); BM applies the same option under SK 2284 (babāda, babada).

SK 2284 · A 7.2.7V

अतो हलादेर्लघोः ॥ २२८४ ॥

ato halāderlaghoḥ

ato halāder laghoḥ — In place of a light (laghu) a of [an aṅga] beginning with hal, [vṛddhi comes before a sic followed by parasmaipada — 'sici vṛddhiḥ parasmaipadeṣu' carried forward (anuvṛtti) from SK 2297 — that begins with iṭ — 'iṭi' carried forward (anuvṛtti) from neṭi, SK 2268 — optionally — 'vibhāṣā' carried forward (anuvṛtti) from ūrṇoter vibhāṣā, SK 2449].

Rule. A light short a in an aṅga that begins with a consonant optionally takes vṛddhi. This happens before a sic that begins with iṭ and is followed by a parasmaipada ending. The words come from SK 2297 ("sic", "vṛddhi", "parasmaipada"), SK 2268 ("iṭ") and SK 2449 ("optionally").

Example.

a + khad + i + s + ī + t

→ with vṛddhi: akhādīt; without: akhadīt (sic lost by SK 2266).

Applies when / blocked by. One of Bhaṭṭoji's commentators gives counter-examples. Not a: adevīt. Not light: arakṣīt. sic without iṭ: apākṣīt.

Roots listed after this rule. 51 bada "to be steady". It begins with the labial b, not with v.

badati; liṭ babāda (vṛddhi by SK 2282).
bedatuḥ, beditha: e with loss of the abhyāsa (SK 2260, 2261). The abhyāsa's b is the same sound, so it does not block the rule.
uttama singular babāda / babada (SK 2283).
luṅ abādīt / abadīt (this rule).

52 gada "to speak clearly": gadati.

Watch out. If bada began with v, SK 2263 would block the e. Then bedatuḥ could not be formed. That is why Bhaṭṭoji says it begins with a labial.

Siddhānta-kaumudī

हलादेर्लघोरकारस्य इडादौ परस्मैपदपरे सिचि वृद्धिर्वा स्यात् । अखादीत् । अखदीत् ।{$ {!51 बद!} स्थैर्ये$} । पवर्गीयादिः । बदति । बबाद । बेदतुः । बेदिथ । बबाद । बबद । अबादीत् । अबदीत् ।{$ {!52 गद!} व्यक्तायां वाचि$} । गदति ॥

In place of a light (laghu) a of [an aṅga] beginning with hal (halādi), vṛddhi is optionally (vā) to come when a sic beginning with iṭ (iḍādi) and followed by parasmaipada (parasmaipadapara) follows [carried forward (anuvṛtti): 'sici vṛddhiḥ parasmaipadeṣu' from SK 2297, 'iṭi' from neṭi, SK 2268, 'vibhāṣā' from ūrṇoter vibhāṣā, SK 2449].

akhādīt. akhadīt [luṅ of khad, with and without vṛddhi].

(51) bada — in stability (sthairya). It begins with a labial (pavargīya) [b, not the dento-labial v]. badati. [liṭ:] babāda. bedatuḥ. beditha. babāda, babada [uttama singular, with and without vṛddhi]. [luṅ:] abādīt. abadīt.

(52) gada — in articulate speech (vyaktā vāc). gadati.

Tattvabodhinī

NSP p. 365

—अतो हलादेः । इह ‘सिचि वृद्धिः—’ इति सूत्रमनुवर्तते । ‘नेटि’ इति सूत्रादिटि इति ‘ऊर्णोतेर्विभाषा’ इत्यतो विभाषाग्रहणं च तदाह—इडादावित्यादि । वृद्धिर्ना स्यादिति । अतः किम् । अदेवीत् । हलादेः किम् । मा भवानतीत् । अटीत् । लघोः किम् । अगर्दात् । अरक्षीत् । इडादौ किम् । अपाक्षीत् । परस्मैपदे किम् । अयतिष्ठ । अयतिषाताम् । अचकासीदित्यत्र चकारादकारस्य वृद्धिवारणाय ‘येन नाव्य-वधानम्’ इति न्यायेन यथेकवर्णव्यवधानमेवाधीयते तदा त्वरक्षीदित्यत्रापि प्रसक्त्यभावाल्लघोरिति शक्यमकर्तुमित्याहुः । तपरकरणं स्पष्टार्थम् ॥—पवर्गीयादिरिति । दन्त्योल्लादित्वे तु ‘न शसदद—’ इत्येत्वाभ्यासलोपनिषेधात् वेदतुः वेदि-येत्यादि न सिद्ध्येदिति भावः

Bālamanoramā

अतो हलादेर्लघोः - अतो हलादेः ।सिचि वृद्धिः परस्मैपदेष्वि॑त्यनुवर्तते ।नेटी॑त्यस्मादिटीति,ऊर्णोतेर्विभाषे॑त्यतो विभाषेति च । तदाह — हलादेरिति । हलाद्यङ्गावयवस्येत्यर्थः । आदिग्रहणं स्पष्टार्थं, हलः परस्येत्येव सिद्धेः । अखादीत् अखदीदिति । वृद्धौ तदभावे च इट ईटीति सिज्लोपः । अखादिष्टाम्, अखदिष्टामित्यादि । बदेति । स्थैर्यं — स्थिरीभवनम् । पवर्गीयादिरिति । पवर्गतृतीयादिरित्यर्थः । नतु दन्त्योष्ठआदिरिति भाव- । बबादेति । 'अत उपाधायाः' इति वृद्धिः । बेदतुरिति । अभ्यासजश्त्वेन आदेशादित्वेऽपि जश्त्वस्य वैरूप्यापादकत्वाऽभावादेत्त्वाभ्यासलोपाविति भावः । बबादेत्यत्र तु पित्त्वेन कित्त्वाऽभावादेत्त्वाभ्यासलोपौ न । बेदिथेति । अकित्त्वेपिथलि च सेटी॑त्येत्वाभ्यासलोपौ । बेदथुः बेद । अथ उत्तमपुरुषणलिणलुत्तमो वे॑ति णित्त्वविकल्पादुपधावृद्धिविकल्प इत्याह — बबाद बबदेति । बेदिव बेदिम । अबादीत् अबदीदिति ।अतो हलादे॑रिति वृद्धिविकल्पः । गदेति । व्यक्तवाक् — मनुष्यकृतशब्दप्रयोगः । जगादेति । चुत्वजश्त्वे । उपधावृद्धिः । वैरूप्यापादकादेशादित्वादेत्त्वाभ्यासलोपौ न । जगदतुः चगदुरित्यादि ।

translator notes

commentary BM: 'sici vṛddhiḥ parasmaipadeṣu' is carried forward (anuvartate), 'iṭi' from neṭi and 'vibhāṣā' from ūrṇoter vibhāṣā — hence Bhaṭṭoji's gloss. 'halādeḥ' means 'of [an a] that is part of an aṅga beginning with hal'; 'ādi' is only for clarity, 'after a hal' being enough. Followed in sutra_en and k1 for the three anuvṛttis and the bracketed '[an aṅga]'.
commentary TB: 'sici vṛddhiḥ…' continues, 'iṭi' from neṭi and 'vibhāṣā' from ūrṇoter vibhāṣā; hence 'iḍādau' etc. and 'vṛddhir vā syāt'. Counter-examples: ataḥ — adevīt; halādeḥ — [OCR 'mā bhavān atīt. aṭīt']; laghoḥ — [OCR 'agardāt'], arakṣīt; iḍādau — apākṣīt; parasmaipade — [OCR 'ayatiṣṭha, ayatiṣātām']. It adds that if the avoidance of vṛddhi for the a of ca in acakāsīt is by the maxim 'yena nāvyavadhānam' (only one-letter intervention allowed), 'laghoḥ' could be dropped, and that the t of 'ataḥ' is for clarity. Followed for the anuvṛttis (agrees with BM); the counter-examples are recorded.
commentary BM on akhādīt, akhadīt: with vṛddhi and without it, the sic is elided by iṭa īṭi (SK 2266); likewise akhādiṣṭām, akhadiṣṭām etc. Followed for the bracketed '[luṅ of khad, with and without vṛddhi]'.
commentary BM on bada: sthairya is becoming steady; 'pavargīyādiḥ' means it begins with the third of the pa-class, not with the dento-labial [v]. babāda (prathama-puruṣa singular): vṛddhi by ata upadhāyāḥ (SK 2282); ṇal being pit is not kit, so e and abhyāsa-lopa do not come. bedatuḥ: though the root is 'ādeśādi' through the jaśtva of the abhyāsa, that jaśtva produces no difference of form (vairūpya), so e and abhyāsa-lopa [by ata ekahalmadhye…, SK 2260] come. beditha: though not kit, e and abhyāsa-lopa by thali ca seṭi (SK 2261); bedathuḥ, beda. babāda, babada: in the uttama puruṣa, ṇal is optionally ṇit by ṇal uttamo vā (SK 2283), so the upadhā-vṛddhi is optional; bediva, bedima. abādīt, abadīt: vṛddhi optional by this rule. Followed for '[b, not the dento-labial v]' and for the bracketed labels; the steps are recorded.
commentary TB on 'pavargīyādiḥ': if the root began with the dento-labial [v], na śasadadavādiguṇānām (SK 2263) would bar e and abhyāsa-lopa, and bedatuḥ, beditha etc. would not result. Followed (agrees with BM).
commentary BM on gada: vyaktā vāc is speech in human words. It adds jagāda (cutva and jaśtva; upadhā-vṛddhi; no e or abhyāsa-lopa, the root being ādeśādi through a substitute that alters the form), jagadatuḥ, jagaduḥ. jagāda is given in the kaumudī of SK 2285. Recorded.
textual The batch-6 collation (.work/collate-p44/batch06.md) lists SK 2284 as clean against the print (NSP printed p. 355, scan page-0365); the b/v of babāda, bedatuḥ cannot be told apart on the scan, and BM and TB both require b.
translator akhādīt/akhadīt are luṅ prathama-puruṣa singular of khad (the root of SK 2282–2283). In the bad liṭ series the kaumudī gives babāda (prathama-puruṣa singular), bedatuḥ (prathama-puruṣa dual), beditha (madhyama-puruṣa singular) and babāda/babada (uttama-puruṣa singular); the person labels follow BM.

SK 2285 · A 8.4.17V

नेर्गदनदपतपदघुमास्यतिहन्तियातिवातिद्रातिप्सातिवपतिवहतिशाम्यतिचिनोतिदेग्धिषु च ॥ २२८५ ॥

nergadanadapatapadaghumāsyatihantiyātivātidrātipsātivapativahatiśāmyaticinotidegdhiṣu ca

ner gadanadapatapadaghumāsyatihantiyātivātidrātipsātivapativahatiśāmyaticinotidegdhiṣu ca — And in place of the [n] of ni [ṇ comes — 'naḥ … ṇaḥ' carried forward (anuvṛtti) from raṣābhyāṃ no ṇaḥ samānapade (SK 235) —, after r or ṣ — 'raṣābhyām' likewise carried forward — standing in an upasarga — 'upasargāt' carried forward (anuvṛtti) from upasargād asamāse 'pi ṇopadeśasya (SK 2287), in the extended sense 'standing in an upasarga' —] when gada, nada, pata, pada, the ghu [roots], mā, syati, hanti, yāti, vāti, drāti, psāti, vapati, vahati, śāmyati, cinoti or degdhi follows.

Rule. The n of the prefix ni becomes ṇ after an r or ṣ that stands in an upasarga. This is obligatory before these roots: gada, nada, pata, pada, the ghu roots (dā and dhā), mā, syati, hanti, yāti, vāti, drāti, psāti, vapati, vahati, śāmyati, cinoti and degdhi. "n becomes ṇ after r or ṣ" is carried forward from SK 235, "upasarga" from SK 2287.

Example.

pra + ni + gadati → the r of pra is the cause → the n of ni becomes ṇ → praṇigadati.

liṭ of gad: jagāda.

Applies when / blocked by. pra and ni are separate words. So ṇ would not otherwise come, Bhaṭṭoji's commentators say. Compare SK 2232, where the ṇ for ni is only optional.

The roots are named with śap or with the ending -ti. This excludes the intensive forms with luk of yaṅ, Bhaṭṭoji's commentators say. For the ghu roots one of them gives praṇidadāti and praṇidadhāti.

Roots listed after this rule. 53 rada "to scratch": liṭ rarāda, redatuḥ. 54 ṇada "to make an inarticulate sound" leads into the next rule.

Siddhānta-kaumudī

उसर्गस्थान्निमित्तात्परस्य नेर्णः स्यात् गदादिषु । प्रणिगदति । जगाद ।{$ {!53 रद!} विलेखने$} । विलेखनं भेदनम् । रराद । रेदतुः ।{$ {!54 णद!} अव्यक्ते शब्दे$} ॥

In place of the [n] of ni that follows a cause [of ṇ] standing in an upasarga [— 'upasargāt' and 'raṣābhyāṃ no ṇaḥ' carried forward (anuvṛtti) from SK 2287 and SK 235 —], ṇ is to come when gada and the rest follow. praṇigadati. jagāda [gada, liṭ].

rada (53) — scratching (vilekhana). vilekhana is splitting (bhedana). rarāda. redatuḥ [liṭ]. ṇada (54) — making an inarticulate sound (avyakta śabda).

Tattvabodhinī

NSP p. 365–366

—नेर्गदनद—। गदादीनां चतुर्णां शपा निर्देशः स्यत्यादीनामेकादशानां श्तिपा निर्देशश्च यङ्लुङ्निवृत्त्यर्थः । तेन प्रनिजागदीति । प्रनिनानदीति । प्रनिसासेति । प्रनिजंघनीति । इत्यादौ णत्वं न । धुशब्देन धुसंज्ञका दाधादयः षट् गृह्यन्ते । डुदान् । प्रणिददाति । दाण् । प्रणियच्छति । दो । प्रणिद्यति । देह् । प्रणिदयते । धेट् । प्रणिधयति । दुधान् । प्रणिदधाति । माशब्देन मेङ्माडोरेव ग्रहणम् । घुप्रकृतिमाङिति पठित्वा भाष्यादौ तथा व्याख्यानात्

Bālamanoramā

नेर्गदनदपतपदघुमास्यतिहन्तियातिवातिद्रातिप्साति- वपतिवहतिशाम्यतिचिनोतिदेग्धिषु च - नेर्गद ।रषाभ्यां नो मः॑इत्यनुवर्तते ।उपसर्गादसमासेऽपी॑त्यत उपसर्गादिति च । तच् उपसर्गस्थे लाक्षणिकं । तदाह — उपसर्गस्थादिति । श्तिता शपा च निर्देशा यङ्लुग्निवृत्त्यर्था । प्रणिगदतीति । भिन्नपदस्थत्वादप्राप्तौ वचनम् । रदेति । णलि उपधावृद्धिमभिप्रेत्याह — ररादेति । रेदतुरित्यादि । अरादीत् अरदीत् । णदेति । अव्यक्तशब्दः — अमनुष्यपशुपक्ष्यादिकृतशब्दप्रयोगः ।

translator notes

commentary BM: 'raṣābhyāṃ no ṇaḥ' is carried forward (anuvartate), and 'upasargāt' from 'upasargād asamāse 'pi…'; that 'upasargāt' is here figurative (lākṣaṇika) for 'standing in an upasarga' (upasargastha); hence Bhaṭṭoji's 'upasargasthāt'. The roots are named with śtip and with śap in order to exclude the yaṅluk [forms]. praṇigadati: the rule is stated because [ṇ] would not otherwise obtain, [the cause and ni] standing in different padas. Followed for the bracketed anuvṛtti in sutra_en and k1 and for 'standing in an upasarga'.
commentary BM on rada: Bhaṭṭoji says rarāda with upadhā-vṛddhi in mind before ṇal; redatuḥ and the rest [follow]; in luṅ, arādīt, aradīt. On ṇada: avyakta śabda is the utterance of sounds made by non-humans, cattle, birds and the like. Followed for 'inarticulate sound'; the luṅ forms are BM's, not the kaumudī's, and are not added.
commentary TB: the four roots gada and the rest are named with śap and the eleven syati and the rest with śtip in order to exclude yaṅluk; so there is no ṇ in pranijāgadīti, praninānadīti, pranisāseti, prani-jaṃghanīti and the like. 'ghu' takes the six roots termed ghu, dā, dhā and the rest: ḍudāñ praṇidadāti, dāṇ praṇiyacchati, do praṇidyati, deṅ praṇidayate, dheṭ praṇidhayati, ḍudhāñ praṇidadhāti. 'mā' takes only meṅ and māṅ, because the Bhāṣya and others explain it so, reading [the sūtra as having] 'ghu-prakṛti-māṅ' (OCR 'bugrakṛtimāṅiti'). Followed for 'the ghu [roots]' in sutra_en; the restriction of mā is recorded (the English keeps 'mā').
textual Collation (.work/collate-p44/batch06.md; checked on the scan): our kaumudī reads 'usargasthānnimittāt'; the print has 'upasargasthānnimittāt' (NSP p. 355, scan page-0365). The English follows the print ('standing in an upasarga'). Mūla correction for Ajai's printed copy. The dhātu entry ṇada (54) runs over the page break: '54 ṇada' at the foot of NSP p. 355, 'avyakte śabde' at the head of p. 356 (scan page-0366). No NSP footnote is keyed to this unit.
translator 'a cause [of ṇ]' renders 'nimitta'; the cause is the r or ṣ of the upasarga, as BM's anuvṛtti of 'raṣābhyām' shows. The person/tense labels in brackets are the translator's.

SK 2286 · A 6.1.65V

णो नः ॥ २२८६ ॥

ṇo naḥ

ṇo naḥ — In place of ṇ [at the beginning of a dhātu (dhātvādeḥ, carried forward (anuvṛtti) from 'dhātvādeḥ ṣaḥ saḥ', SK 2264)], n is substituted.

Rule. A ṇ at the beginning of a root becomes n. "At the beginning of a root" is carried forward from SK 2264.

Example.

ṇad (root 54) → initial ṇ becomes n → nad → nadati.

Applies when / blocked by. The ṇ must be root-initial. So aṇati keeps its ṇ, Bhaṭṭoji's commentators say.

Which n-initial roots were taught with ṇ (ṇopadeśa)? Bhaṭṭoji gives the answer that follows from the Mahābhāṣya. All n-initial roots are ṇopadeśa except eight: nard, nāṭi, nāth, nādh, nand, nakk, nṝ and nṛt. The excluded nāṭi is the curādi root, with long ā. So the ghaṭādi root naṭ "to dance" is ṇopadeśa after all. Some teachers exclude only five, counting nādh, nṝ and nand as ṇopadeśa too. Scholars discuss this.

Watch out. A ṇopadeśa root looks exactly like any other n-initial root. You can tell it only from this list. It matters in the next rule.

Siddhānta-kaumudī

धातोरादेर्णस्य नः स्यात् । णोपदेशास्त्वनदर्-नाटि-नाथ्-नाध्-नन्द्-नक्क-नॄ-नृतः । इति भाष्यफलितम् । नाटेर्दीर्घार्हस्य पर्युदासाद्धटादिर्णोपदेश एव । तवर्गचतुर्थान्तनाधतेर्नॄनद्योश्च केचिण्णोपदेसतामाहुः ॥

In place of the ṇ at the beginning of a dhātu [dhātvādeḥ, carried forward (anuvṛtti) from SK 2264], n is substituted. The ṇopadeśa roots [those taught with initial ṇ], however, are [the n-initial roots] other than nard, nāṭi, nāth, nādh, nand, nakk, nṝ and nṛt: this is what follows from the Bhāṣya (bhāṣyaphalita). Since it is nāṭi — [the naṭ] entitled to the long vowel [i.e. the curādi 'naṭa avasyandane'] — that is excluded (paryudāsa), the ghaṭādi [naṭ, 'naṭa nṛttau'] is a ṇopadeśa after all. Some say that nādh ending in the fourth [consonant] of the t-class [i.e. in dh, as against nāth], and nṝ and nad[i] [= ṭunadi, i.e. nand], are also ṇopadeśa.

Tattvabodhinī

NSP p. 366–367

—णो नः ॥—धातोरिति । ‘धात्वादेः पः सः’ इत्यतोऽनुवर्तनाद्धात्वादेरित्येव । नेह अणति । णोपदेशान्पर्युदासमुखेनाह— णोपदेशास्त्विति । ‘नर्दं शब्दे’ । ‘नट अवस्यन्दने’ । चुरादिः । यस्तु नट नृत्ताविति घटादिः स नेह गृह्यते नाटीति दीर्घनिर्देशात् । ‘नाथ नाथ याज्ञादौ’ । ‘टुनदि समृद्धौ’ । ‘नक् नाशने’ । ‘नृ नये’ । ‘नृती गात्रविक्षेपे’ । एभ्योऽष्टाभ्यो भिन्ना इत्यर्थः ॥—तवर्गेति । तेषां मते तु पञ्चभ्यो भिन्ना णोपदेशाः ॥—उपसर्गाद्—। ‘समासेऽङ्कुलेः सङ्गः’ इत्यतोऽनुवर्तनात्समास एव स्यादित्यसमासग्रहणं, कृते तु तस्मिन्नसमास एव स्यादित्यपेग्रहणं कृतम्॥—प्रणिनदतीति । ‘नेर्गद—’इति णत्वम् । धातुनकारस्य तु ‘उपसर्गादसमास—’ इति णत्वं न भवत्यडादिभिन्नेन व्यवधानात् । तस्मात् तच्छब्देन कृतदीर्घाकारः परामृश्यत इत्याह—दीर्घीभूतादिति । खर्द दन्दशूके । दन्दशूकस्य सर्पत्वात्तद्वाचित्वे धातुत्वं न संगच्छत इत्याह—दन्दशूकक्रियायामिति । दन्दशूककर्तृकायामित्यर्थः ॥—आनन्तेति । इदित्वाभुम् ‘तस्माभुङ् द्विहलः’ इति नुट् ॥—वदनैकदेश इति । तत्क्रियायामित्यर्थः ॥ ‘आदिर्विटुडवः’ । ‘उपदेशेऽजनुनासिक’ इत्यतोऽनुवर्तनादाह—उपदेशे इति । उपदेशे किम् । भिकारीयति । विष्वप् ‘वीतः क्तः’ । सुप्तः । ‘द्वितोऽथुच्’ । नन्दथुः । ‘द्वितः क्रिः’ । कृत्रिमम् । क्लिदि परिदेवने । अनुदात्तेत्सु पठितस्येह पाठः क्रियाफलस्य कर्तृगामित्वेऽपि परस्मैपदार्थः । स्वरितेत्स्वयं न पठितः । शुन्ध शुद्धौ । अयं शौचकर्मणि युजादौ अथेत्यादि ॥—चुकुके इति । परमपि गुणं वाधित्वा नित्यत्वात् ‘असंयोगात्—’ इति कित्वम् ॥—सुब्धात्वित्यादि । सुब्धातोरुदाहरणानि । पट् दन्ता अस्य षोडन् । तमाच्छ्रे । णिति द्विशोक् । अकेव इति । एवं पृष्ठं करीत्याचष्टं ना पण्डयति । पण्डीयतीत्यत्र पण्डशब्दात् क्याचि ईत्वं वोध्यम् । एतच्च वार्तिकं भाष्ये प्रत्याख्यातम् । तथाहि ‘धात्वादेः—’ इति सूत्रे उपदेश इति वर्तते । न च सुव्यातूनामुपदेशोऽस्ति । ष्टिवृष्वष्कती तु यकारादी । ‘लोपो व्योः—’ इति यलोपः ॥—प्रनिकस्तीति । ‘शेषे विभाषा—’ इत्यत्र अकस्तादाविति पर्युदासान्नेणत्वं नेति भावः ॥—असवर्णेऽचीति । असवर्णे किम् । ऊखतुः । अचि किम् । इयाज, उवाय ॥—उवोस्तेति । ‘द्विर्वचनेऽचि’ इति निपेधात्पूर्वं द्वित्वं पश्चादुकारस्य लघूपधगुणे कृते अभ्यासस्योवङ् । एवमियेषेत्यत्रेयङ् । असवर्णग्रहणसामर्थ्यादियङादौ कर्तव्ये गुणोऽत्र न स्थानिवदिति वोध्यम् ॥—संनिपातपरिभाषयेति । आमि सति लिट्परत्वं धातोर्न सिद्ध्येदिति भावः । अन्ये तु ‘इजादेः—’ इति सूत्रे गुरुमानिति नित्ययोगे मतुप् । ततश्च नित्यं यो गुरुमान् ‘एध वृद्धौ’ इत्यादिस्तत्रैव स्यादिति नात्र आमः प्रसक्तिरित्याहुः । ऊखतुरित्यत्र कित्त्वात् गुणाभावे ‘अभ्यासस्यासवर्णे’ इति उवङ् न भवति । ननु इयेष उवोषेत्यत्राप्यन्तरङ्गत्वात्सवर्णदीर्घे कृतेऽच्परत्वाभावादियङुवङौ न स्त इतीष्टरूपासिद्धेः किं तत्रासवर्णग्रहणेनेति चेत् । अत्राहुः । ‘वार्णादाङ्गं वलीयः’ इति परिभाषाज्ञापनार्थमेवासवर्णग्रहणं कृतम् । तेन भवतीत्यत्रान्तरङ्गमपि यणं वाधित्वा गुणो भवति । तथा करोतेर्वचि कार इत्यत्र यणं वाधित्वा वृद्धिर्भवति । न चैवं सिवेरौणादिके नप्रत्यये स्योन इत्यत्र ‘छ्वोः शूङ्—’ इत्यूठि कृते लघूपधगुणं वाधित्वा यण् न स्यादिति वाच्यम् । समानाश्रय एव वार्णादाङ्गस्य वलीयस्त्वात् । इह तु निमित्तमेदेन व्याश्रयत्वमिति ॥—अभ्यासग्रहणेनेति । पूर्वस्यान्तवत्त्वेनेत्यर्थः

Bālamanoramā

णो नः - णो नः । 'ण' इति षष्ठन्तं । 'धात्वादेः षः सः' इत्यतोऽनुवर्तनादाह -धातोरादेरिति । तेन अणतीत्यादौ न नत्वम् । नः स्यादिति । नकारः स्यादित्यर्थः । नदतीति ।मेघादि॑रिति शेषः । 'णो नः' इति नत्वस्याऽनैमित्तकतया लिण्निमित्तादेशादित्वाऽभावादेत्त्वाभ्यासलोपौ स्त एव, नेदतुरित्यादि । अथनृत्ननर्द्नन्दनक्क्नाट्नाथृनानृवर्ज णोपदेशाः॑ इति भाष्यं श्लोकार्धेन सङ्गृह्णाति — णोपदेशास्त्विति ।नर्द शब्दे॑ । 'नट अवस्यन्दने' चुरादिः । नाथृ नाधृ याञ्चादौ, द्वितीयचतुर्थान्तौ ।टु नदि समृद्धौ॑ ।नक्क नाशने॑ । नृ नये॑ ।नृती गात्रविक्षेपे॑ एभ्योऽष्टभ्योऽन्ये णकारादिधातव इदानीं नकारादित्वेन दृश्यमाना अपि नत्वसंपन्ननकारादितयाणोपदेशाः प्रत्येतव्या इत्यर्थः ।नाटी॑ति ण्यन्तस्य प्रयोजनमाह — नाटेरिति । घटादिरिति ।नटनृत्ता॑विति घटादिपठित इत्यर्थः । तत्फलं घटादौ वक्ष्यते । मतान्तरमाह — तवर्गेति । तवर्गचतुर्थान्तनाधधातोर्नृनन्द्योश्च णोपदेशेषु पर्युदासाऽभावमङ्गीकृत्य तेषामपि णोपदेशत्वमाहुरित्यर्थः । अत्र मते पञ्चभ्यो भिन्ना णोपदेशा इति फलितम् । भाष्यविरोधोऽत्रारुचिबीजम् ।

translator notes

commentary BM: 'ṇaḥ' is sixth-case; since 'dhātvādeḥ' is carried forward from 'dhātvādeḥ ṣaḥ saḥ' [SK 2264], Bhaṭṭoji says 'dhātor ādeḥ'; hence no n in aṇati. Followed in sutra_en and k1.
commentary TB: 'dhātvādeḥ' is carried forward from 'dhātvādeḥ ṣaḥ saḥ'; not here: aṇati. Followed.
commentary BM: the half-verse condenses the Bhāṣya ('ṇopadeśāḥ' excepting nṛt, nand, nard, nakk, nāṭ, nāth, nādh, nṝ) and identifies the roots: 'narda śabde'; 'naṭa avasyandane', curādi; 'nāthṛ nādhṛ yācñādau', ending in the second and fourth [of the t-class]; 'ṭunadi samṛddhau'; 'nakka nāśane'; 'nṝ naye'; 'nṛtī gātravikṣepe'. All n-initial roots other than these eight, though now seen with n, are to be understood as ṇopadeśa, their n being the product of this substitution. Followed in the bracketed '[the n-initial roots]'.
commentary TB: 'ṇopadeśās tv' states the ṇopadeśa roots by way of exclusion (paryudāsa); same identification of the eight roots; the ghaṭādi 'naṭa nṛttau' is not meant here because of the long vowel in 'nāṭi'. Followed for 'nāṭi' = curādi naṭ.
commentary BM on 'nāṭeḥ': the ṇic-form nāṭi is cited to exclude only the curādi root; 'ghaṭādiḥ' = read in the ghaṭādi group as 'naṭa nṛttau', the effect to be stated under ghaṭādi. On 'tavarga…': these teachers do not exclude nādh (the root ending in dh), nṝ and nand from the ṇopadeśas, so that only five roots are excluded; conflict with the Bhāṣya is the ground of dissatisfaction (aruci) with this view. Followed: 'nad[i]' is glossed as nand.
commentary TB on 'tavarga…': in their view the ṇopadeśas are those other than five [roots]. Followed (implicitly, in the listing of the three).
commentary BM on nadati: since the n-substitution by this rule is not conditioned by a following element (anaimittika), the root does not count as having a substitute at its beginning conditioned by liṭ, so e-substitution and loss of the abhyāsa do apply: nedatuḥ etc. Recorded; nadati is not in this kaumudī.
textual The digital source reads 'ṇopadeśās tv anadar-'; the 1915 print (NSP printed p. 356 = scan page-0366) reads 'ṇopadeśās tv anard-', as do BM and TB (nard śabde). Translated as nard.
textual The digital source reads 'kecid ṇopadesatām'; the print (NSP printed p. 356 = scan page-0366) reads 'ṇopadeśatām'. Translated accordingly. The print agrees with our 'nṝnadyoḥ', which BM glosses as nṝ-nandyoḥ.
textual sk.2286.t1 continues past this unit: from '—upasargād—' it carries TB on SK 2287 (upasargād asamāse 'pi ṇopadeśasya; praṇinadati), SK 2288 (tasmān nuḍ dvihalaḥ: 'dīrghībhūtād iti', 'ānanteti'), SK 2289 (ādir ñiṭuḍavaḥ, with the roots that follow it), and the opening of SK 2290; those units have no TB block of their own.
translator In 'nṝnadyoḥ', nadi is taken as the idit citation form of ṭunadi (nand), as BM's gloss 'nṝnandyoḥ' and TB's count of five excluded roots (eight minus nādh, nṝ, nand) require; 'nad' as a separate root is not among the eight exceptions.

SK 2287 · A 8.4.14V

उपसर्गादसमासेऽपि णोपदेशस्य ॥ २२८७ ॥

upasargādasamāse'pi ṇopadeśasya

upasargād asamāse 'pi ṇopadeśasya — After [a cause (nimitta), r or ṣ, standing in] an upasarga, [ṇ comes in place of the n (naḥ ṇaḥ — by adhikāra from raṣābhyāṃ no ṇaḥ samānapade, SK 235)] of [a root] whose upadeśa has ṇ, even when not in a compound [as well as in one].

Rule. The n of a ṇopadeśa root becomes ṇ after an r or ṣ standing in an upasarga. This holds whether or not the prefix and root form a compound. The heading is SK 235, raṣābhyāṃ no ṇaḥ.

Example.

pra + nadati (nad, taught as ṇad)

→ the r of pra is the cause; the n of nad is the target

→ praṇadati.

Applies when / blocked by. pra and nadati are separate padas. So only this rule gives ṇ. Bhaṭṭoji's commentators explain the wording. The word samāse "in a compound" would carry over from SK 1019. So asamāse "not in a compound" is said. Then api "also" is added, so that compounds like praṇāmaḥ still get ṇ.

In praṇinadati the ṇ of ni comes by SK 2285. The root's n stays n. It is separated from the r by the sounds of ni, which are not among those allowed to intervene (aṭ, a velar, a labial, āṅ, num; SK 197).

Roots listed after this rule. Root 55 ard "to go, to request". In liṭ, after doubling, SK 2248 lengthens the abhyāsa's a: ā ard a. The next rule works on this.

Siddhānta-kaumudī

उपसर्गस्थान्निमित्तात्परस्य णोपदेशस्य धातोर्नस्य णः स्यात्समासेऽसमासेऽपि । प्रणदति । प्रणिनदिति ।{$ {!55 अर्द!} गतौ याचने च$} । अत आदेः SK 2248 ॥

In place of the n of a dhātu whose upadeśa has ṇ, following a cause (nimitta) [r or ṣ] that stands in an upasarga, ṇ is to come, whether in a compound or not in a compound. praṇadati [— pra and the verb being separate words, ṇ comes only by this rule]. praṇinadati [— here the ṇ of ni is by ner gada… (SK 2285); the n of nad does not become ṇ by this rule, being separated from the r by something other than aṭ, ku, pu, āṅ or num]. ard (55) — going and requesting. [In liṭ, with a + ard after doubling, the a of the abhyāsa is lengthened by] ata ādeḥ (SK 2248) [giving ā + ard + a, on which the next sūtra operates].

Bālamanoramā

उपसर्गादसमासेऽपि णोपदेशस्य - ननु णकारमुपदिश्य तस्य किमर्थं नकारो विधीयते, नकार एवोपदिश्यतामित्याशङ्क्य तत्प्रयोजनमाह — उपसर्गात् ।रषाभ्यां नो णः॑इत्यधिकृतम् । तदाह — उपसर्गस्थादिति ।समासेऽङ्गुले सङ्गः॑इत्यतः समास इत्यनुवृत्तेरसमासे न स्यादित्यसमासग्रहणम् । तथा सतिप्रणाम॑इत्यादौ समासे न स्यादित्यपिग्रहणं । तदाह — समासेऽसमासेऽपीति । णस्योपदेशो यस्मिन्निति विग्रहः । प्रणदतीति । भिन्नपदत्वादप्राप्तिः । प्रणिनदतीति । नेर्ददेति णत्वम् । न चात्रउपसर्गादसमास॑इति धातुनकारस्य णत्वं शङ्क्यम्, अट्कुप्वाङ्भिन्नेन व्यवधानात् । अर्देति ।उपधायां चे॑त्यत्र इक इत्यनुवर्तनादर्दतीत्यादौ न दीर्घः ।

translator notes

commentary BM: the sūtra shows why a root is taught with ṇ only to have it replaced by n (ṇo naḥ, SK 2286); 'raṣābhyāṃ no ṇaḥ' is the heading in force (adhikṛta), hence 'upasargasthāt [nimittāt]'; since 'samāse' is carried forward (anuvṛtti) from samāse 'ṅguleḥ saṅgaḥ (SK 1019), the rule would apply only in a compound, so 'asamāse' is said; that would then restrict it to non-compounds, so 'api' is added, to keep compounds like praṇāmaḥ; 'ṇopadeśasya' is a bahuvrīhi, 'that in whose upadeśa there is ṇ'. Followed: the bracketed nimitta, the heading, and 'whether in a compound or not' in sutra_en and k1.
commentary TB, printed under sk.2286.t1 ('—upasargād—'): because 'samāse' is carried forward (anuvartanāt) from samāse 'ṅguleḥ saṅgaḥ it would apply only in compounds, hence 'asamāsa'; that done, it would apply only outside compounds, hence 'api'. Agrees with BM; followed.
commentary BM: praṇadati — [ṇ would otherwise] not apply, the words being separate padas; praṇinadati — ṇ [of ni] by ner gada…; one should not suspect ṇ of the root's n by 'upasargād asamāse…', because it is separated [from the cause] by something other than aṭ, ku, pu, āṅ [aṭkupvāṅnumvyavāye 'pi, SK 197]. Followed: the bracketed explanations after both examples in k1.
commentary TB, printed under sk.2286.t1 ('—praṇinadatīti'): ṇ [of ni] by ner gada…; the n of the root does not take ṇ by upasargād asamāse…, being separated by what is other than aṭ and the rest. Agrees with BM; followed.
commentary BM on 'ard': because 'ikaḥ' is carried forward (anuvartanāt) into upadhāyāṃ ca (SK 2265), there is no lengthening in ardati and the like. BM on SK 2288 (sk.2288.b1) sets the liṭ stage as ṇal, doubling, halādiḥ śeṣaḥ, lengthening of the abhyāsa's a by ata ādeḥ, 'ā arda'. Followed for the bracketed completion of the bare citation 'ata ādeḥ' in k1; the ardati remark is recorded.
textual Collation (.work/collate-p44/batch06.md; NSP p. 356, scan page-0366): ours reads 'praṇinaditi' (with an extra i); the print reads 'praṇinadati', as does Wikisource uttara-1 p. 0073. The English gives praṇinadati. Mūla correction for Ajai's printed copy.

SK 2288 · A 7.4.71V

तस्मान्नुड् द्विहलः ॥ २२८८ ॥

tasmānnuḍ dvihalaḥ

tasmān nuḍ dvihalaḥ — After that [a, lengthened by ata ādeḥ (SK 2248)], of [a root] having two consonants (hal), nuṭ [is added to what follows].

Rule. After that lengthened ā, the augment nuṭ is added to a root that has two consonants. nuṭ is marked with ṭ, so it attaches to the beginning of what follows. What is added is n. "That" refers to the a lengthened by SK 2248.

Example.

ard + ṇal → doubling and SK 2179: a ard a

→ SK 2248 lengthens the abhyāsa: ā ard a

→ ard has two consonants, r and d → nuṭ: ā n ard a

→ ānarda.

The aorist ārdīt has no abhyāsa, and so no nuṭ.

Roots listed after this rule.

56 nard, 57 gard "to sound". nard is not ṇopadeśa, so pranardati has no ṇ. gard: gardati, jagarda.
58 tard, 59 kard, 60 khard: tardati, kardati, khardati, cakharda.
61 ati, 62 adi "to bind": idit, so num. antati, liṭ ānanta; andati, liṭ ānanda, with nuṭ by this rule.
63 idi "to be supreme": indati, liṭ with ām: indāṃcakāra.
64 bidi "to divide into parts": bindati. 65 gaḍi: gaṇḍati. Kāśyapa held that five of these roots take no verb endings; others allow them.
66 ṇidi "to censure": nindati. It is ṇopadeśa, so with pra: praṇindati (SK 2287).
67 ṭunadi "to prosper" leads into the next rule.

Watch out. nuṭ needs the long ā made by SK 2248. The aorist ārdīt has no abhyāsa and so no nuṭ. Where SK 2248 does not lengthen, nuṭ fails too: see āñcha under SK 2291.

Siddhānta-kaumudī

द्विहलोधातोर्दीर्घीभूतादकारात्परस्य नुट् स्यात् । आनर्द । आर्दीत् ।{$ {!56 नर्द!} {!57 गर्द!} शब्दे$} । णोपदेस्तवाभावान्न णः । प्रनर्दति । गर्दति । जगर्द ।{$ {!58 तर्द!} हिंसायाम्$} । तर्दति ।{$ {!59 कर्द!} कुत्सिते शब्दे$} । कुत्सिते कौक्षे । कर्दति ।{$ {!60 खर्द!} दन्दशूके$} । दंशहिंसादिरूपायां दन्दशूकक्रियायामित्यर्थः । खर्दति । चखर्द ।{$ {!61 अति!} {!62 अदि!} बन्धने$} । अन्तति । आनन्त । अन्दति । आनन्द ।{$ {!63 इदि!} परमैश्वर्ये$} । इन्दति । इन्दांचकार ।{$ {!64 बिदि!} अवयवे$} । पवर्गतृतीयादिः । बिन्दति । अवयवं करोतीत्यर्थः । भिदीति पाठान्तरम् ।{$ {!65 गडि!} वदनैकदेशे $}। गण्डति । अन्तत्यादयः पञ्चैते न तिङ्विषया इति काश्यपः । अन्ये तु तिङमपीच्छन्ति ।{$ {!66 णिदि!} कुत्सायाम्$} । निन्दति । प्रणिन्दति ।{$ {!67 टुनदि!} समृद्धौ$} ॥

After the a [of the abhyāsa] that has been lengthened [by ata ādeḥ (SK 2248)], of a root (dhātu) that has two consonants (hal), nuṭ is to be added to what follows [— nuṭ, being ṭ-marked, as its initial part]. [So, of ard (55):] ānarda [liṭ]. ārdīt [luṅ]. nard (56), gard (57) — in sound. Since [nard] is not ṇopadeśa [not taught with initial ṇ], there is no ṇ: pranardati. gardati. jagarda. tard (58) — in injuring (hiṃsā). tardati. kard (59) — in a bad (kutsita) sound; "bad" means belly-sound (kaukṣa). kardati. khard (60) — in the dandaśūka; the meaning is: in the action of a dandaśūka [a biting creature], consisting in biting, injuring and the like. khardati. cakharda. ati (61), adi (62) — binding. antati. ānanta. andati. ānanda. idi (63) — supreme lordship (paramaiśvarya). indati. indāṃcakāra. bidi (64) — in [making] parts (avayava). It begins with the third [consonant] of the pa-varga [b]. bindati — the meaning is "makes parts". bhidi is a variant reading. gaḍi (65) — in [the action of] one part of the face (vadanaikadeśa). gaṇḍati. These five, antati and the rest, are not in the domain of tiṅ — so Kāśyapa. Others, however, want tiṅ [from them] too. ṇidi (66) — censure (kutsā). nindati. praṇindati. ṭunadi (67) — prosperity (samṛddhi).

Bālamanoramā

तस्मान्नुड् द्विहलः - लिटि णलि द्वित्वे हलादिशेषे अत आदेरित्यभ्यासाकारस्य दीर्घे आ अर्देति स्थिते — तस्मान्नुट् । द्वौ हलौ यस्य तस्येति विग्रहः । तच्छब्देनअत आदे॑रिति कृतदीर्घः परामृश्यते । तदाह -दीर्घीभूतादिति । टकार इत् । उच्चारणार्थः । टित्त्वादाद्यवयवः । तदाह — आनर्देति । आर्दीदिति ।इट ईटी॑ति सिज्लोपः । नर्देत्यादि स्पष्टम् । कर्देति । कुत्सितशब्देन कुत्सितविशेषो विवक्षित इत्याह — कौक्ष इति । कुक्षिभवे इत्यर्थः । खर्देति । दन्दशूकः — दंशनस्वभावः सर्पः । 'दन्दशूको बिलेशयः' इत्यमरः । ननु सर्पस्य क्रियात्वाऽभावात्कथं धात्वर्थत्वमित्यत आह — दंशनेति । अति अदीति । इदित्त्वान्नुम् । तदाह — अन्ततीति । आनन्तेति ।अत आदे॑रिति दीर्घः ।तस्मान्नुड् द्विहलः॑ इति नुट् । एवम्-अन्दति । आनन्देति । नुट् । आन्दीत् । इदीति । परमैआर्यम् = परमेआरीभवनम् । इन्दतीति । इदित्त्वान्नुम् । इन्दांचकारेति ।इजादेश्चे॑त्याम् । बिदीति । इदित्त्वान्नुमित्याह — बिन्दतीति । नन्ववयवस्य अक्रियारूपत्वातक्थं धात्वर्थमित्यत आह — अवयवं करोतीत्यर्थ इति । अबिन्दीत् । अबिन्दिष्टामित्यादि । पाटान्तमिति । पवर्गीयचतुर्थादिरित्यर्थः । गडीति । वदनैकदेश इति । तत्क्रियायामित्यर्थः । गण्डति । अगण्डीत् । अन्तत्यादय इति । अति अदि बन्धने, इदि परमैआर्ये, बिदि अवयवे, गडि वदनैकदेशे इति पञ्च धातवस्तिङ्प्रकृतयो न भवन्तीति काश्यपमतमित्यर्थः । अन्य इति । काश्यपादन्ये मुनयस्तिङमपि एभ्य् इच्छन्तीत्यर्थः । णिदीति । इदित्त्वान्नुम् । णोपदेशत्वाण्णस्य नत्वम् । तदाह — निन्दतीति । प्रणिन्दतीति ।उपसर्गादसमासेऽपी॑ति णत्वम् । टु नदीति । समृद्धिः — प्रजापआआदिसम्पत्तिः ।

translator notes

commentary BM: the analysis is 'dvau halau yasya tasya' (a root that has two consonants); the word 'tad' refers back to the a that has been lengthened by ata ādeḥ [SK 2248], hence Bhaṭṭoji's 'dīrghībhūtāt'. In nuṭ the ṭ is an it-marker and the u for pronunciation; being ṭit it becomes the initial part [of what follows]: ā + nuṭ + arda → ānarda (liṭ ṇal, doubling, halādiḥ śeṣaḥ, lengthening of the abhyāsa a). Followed: the bracketed reference to ata ādeḥ in sutra_en and k1, and the bracketed 'as its initial part'.
commentary TB, printed under sk.2286.t1: 'tasmāt' — by the word 'tad' the a that has undergone lengthening is referred to (the OCR loses the rest of the line). Followed (agrees with BM).
commentary BM: ārdīt — deletion of sic by iṭa īṭi [SK 2266]. kaukṣa = 'arising in the belly (kukṣi)', the particular kind of bad sound meant. dandaśūka = a creature biting by nature, a snake (Amara: 'dandaśūko bileśayaḥ'); since a snake is not an action, Bhaṭṭoji glosses it as the action of biting etc. ati, adi: num because i-marked; ānanta: lengthening by ata ādeḥ and nuṭ by this rule; so also ānanda, ānandīt. paramaiśvarya = being a supreme lord; indati with num; indāṃcakāra with ām by ijādeś ca [SK 2237]. bidi: bindati; 'avayava', not an action, is glossed 'makes parts'; abindīt, abindiṣṭām. 'pāṭhāntara' = [a reading] beginning with the fourth labial (bh). gaḍi: 'vadanaikadeśe' = in the action of that; agaṇḍīt. The five 'antati and the rest' are ati, adi, idi, bidi, gaḍi, which Kāśyapa holds are not bases of tiṅ; 'others' = sages other than Kāśyapa. ṇidi: n for ṇ because ṇopadeśa [ṇo naḥ, SK 2286]; praṇindati by upasargād asamāse 'pi [SK 2287]. samṛddhi = wealth in offspring, cattle and the like. Followed for 'kaukṣa' as belly-sound, 'bhidi' as the variant, and the list of five; the rest recorded.
commentary TB, printed under sk.2286.t1: [dandaśūka]kriyāyām = 'in the action of which the dandaśūka is the agent' (dandaśūkakartṛkāyām); ānanta — num because i-marked, nuṭ by tasmān nuḍ dvihalaḥ; vadanaikadeśe = in the action of that. Followed for 'the action of a dandaśūka' and the bracketed '[the action of]' in the gaḍi gloss.
textual Collation (.work/collate-p44/batch06.md, NSP printed p. 356, scan page-0366): our text reads 'ṇopadestavābhāvān na ṇaḥ' (garbled); the print reads 'ṇopadeśatvābhāvān na ṇaḥ'. The English follows the print. 'tiṅam apīcchanti' and 'na tiṅviṣayāḥ' match the print; 'dvihalodhātoḥ' is word-division only.
textual The TB for this unit and for SK 2286–2289 is printed in sk.2286.t1; sk2288 has no TB block of its own. No NSP footnote bears on this unit.
translator Numbers in round brackets are the dhātupāṭha numbers printed in the text. ānarda and ārdīt are forms of ard (55), the root introduced at the end of SK 2287; the lakāra labels are the translator's. '[a, of the abhyāsa]' is the translator's: Bhaṭṭoji says 'of a root', and the lengthened a is the abhyāsa's by ata ādeḥ.

SK 2289 · A 1.3.5इत्संज्ञा

आदिर्ञिटुडवः ॥ २२८९ ॥

ādirñiṭuḍavaḥ

ādir ñiṭuḍavaḥ — [In upadeśa (upadeśe) — carried forward (anuvṛtti), together with 'it', from 'upadeśe 'janunāsika it' (SK 3) —] ñi, ṭu and ḍu, [when] initial [in a dhātu — 'dhātu' carried forward (anuvṛtti) from 'bhūvādayo dhātavaḥ' (SK 18) and turned into a sixth-case word (ṣaṣṭhyanta)], are it.

Rule. The syllables ñi, ṭu and ḍu, when they stand at the beginning of a root as taught, are it-markers. "As taught" (upadeśe) and "it" are carried forward from SK 3; "root" from SK 18.

Example.

ṭunadi (root 67) → initial ṭu is an it-marker; the final i is also an it-marker

→ the root is nad, and it is idit → num (SK 2262) → nandati.

In the āśīrliṅ, yāsuṭ is kit, but an idit root keeps its n (SK 415): nandyāt.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives the purpose of each marker. ñi allows the kta of ñītaḥ ktaḥ: suptaḥ. ṭu allows the affix athuc: nandathuḥ. ḍu allows the affix ktri: kṛtrimam.

Roots listed after this rule. The list is long; the useful forms are these.

68–73 cadi, tradi, kadi, kradi, kladi, klidi: cacanda, tatranda, cakanda, cakranda, caklanda, ciklinda.
74 śundha "to purify": it is not idit, so its n is deleted in the āśīrliṅ: śudhyāt.
Then forty-two ātmanepada roots ending in a velar (ka-class) consonant. 81 sekṛ: its s is not from ṣ, so the liṭ keeps s: siseke. 87 aki: aṅkate, liṭ ānaṅke with nuṭ. 91 kuka: cukuke. 92 vṛka: varkate, liṭ vavṛke.
93 caka: cakate, liṭ ceke (e with loss of the abhyāsa).
100 ṣvaṣka: ṣvaṣkate, liṭ ṣaṣvaṣke.
Then fifty parasmaipada roots: phakkati, paphakka; pranikakhati (kakh, where the n of ni stays); okhati, okhāṃcakāra.

Two vārttikas come in this list.

ṛdupadhebhyo liṭaḥ kittvaṃ guṇāt pūrvavipratiṣedhena. For a root with ṛ as penultimate, the kit-status of liṭ (SK 2242) wins over guṇa. It wins as the earlier rule in a conflict (pūrvavipratiṣedha). So vavṛke, not *vavarke.
subdhātuṣṭhivuṣvaṣkatīnāṃ satvapratiṣedho vaktavyaḥ. The ṣ-to-s rule (SK 2264) does not apply to nominal roots, ṣṭhiv or ṣvaṣk. So ṣvaṣkate keeps its ṣ. One of Bhaṭṭoji's commentators notes that the Mahābhāṣya rejects this vārttika; scholars discuss this.

Watch out. Why is the vārttika needed for vavṛke? Guṇa is the later rule. Once guṇa gives var, the liṭ follows a conjunct and would no longer be kit. The vārttika settles it.

Siddhānta-kaumudī

उपदेशे धातोराद्या एते इतः स्युः । नन्दति । इदित्वान्नलोपो न । नन्द्यात् ।{$ {!68 चदि!} आह्लादे$} । चचन्द ।{$ {!69 त्रदि!} चेष्टायाम्$} । तत्रन्द ।{$ {!70 कदि!} {!71 क्रदि!} {!72 क्लदि!} आह्वाने रोदने च$} । चकन्द । चक्रन्द । चक्लन्द ।{$ {!73 क्लिदि!} परिदेवने$} । चिक्लिन्द ।{$ {!74 शुन्ध!} शुद्धौ$} । शुशुन्ध । नलोपः । शुध्यात् ॥ अथ कवर्गीयान्ता अनुदात्तेतो द्विचात्वारिंशत् ॥{$ {!75 शीकृ!} सेचने $}। तालव्यादिः । दन्त्यादिरित्येके । शीकते । शिशीके ।{$ {!76 लोकृ!} दर्शने$} । लोकते । लुलोके ।{$ {!77 श्लोकृ!} संघाते$} । संघातो ग्रन्थः । स चेह ग्रथ्यमानस्य व्यापारो ग्रथितुर्वा । आद्ये अकर्मको द्वितीये सकर्मकः । श्लोकते ।{$ {!78 द्रेकृ!} {!79 ध्रेकृ!} शब्दोत्साहयोः$} । उत्साहो वृद्धिरौद्धत्यं च । दिद्रेके । दिध्रेके ।{$ {!80 रेकृ!} शङ्कायाम्$} । रेकते ।{$ {!81 सेकृ!} {!82 स्रेकृ!} {!83 स्रकि!} {!84 श्रकि!} {!85 श्लकि!} गतौ$} । त्रयो दन्त्यादयः । द्वौ तालव्यादी । अषोपदेशत्वान्न षः । सिसेके ।{$ {!86 शकि!} शङ्कायाम्$} । शङ्कते । शशङ्के ।{$ {!87 अकि!} लक्षणे$} । अङ्कते । आनङ्के ।{$ {!88 वकि!} कौटिल्ये$} । वङ्कते ।{$ {!89 मकि!} मण्डने$} । मङ्कते ।{$ {!90 कक!} लौल्ये लौल्यं गर्वश्चापल्यं च$} । ककते । चकके ।{$ {!91 कुक!} {!92 वृक!} आदाने$} । कोकते । चुकुके । वर्कते । ववृके ।

In upadeśa (upadeśe) [— carried forward (anuvṛtti) from SK 3 —] these [ñi, ṭu and ḍu], when initial in a dhātu [— carried forward (anuvṛtti) from SK 18 —], are it. [So ṭunadi (SK 2288, end) is nad with i as it (idit):] nandati [laṭ; num by the idit]. Because it has i as it (idit), there is no deletion of the n [by 'aniditāṃ hala upadhāyāḥ kṅiti' (SK 415)]: nandyāt [āśīrliṅ]. (68) cadi — in gladdening (āhlāde). cacanda [liṭ]. (69) tradi — in exertion (ceṣṭāyām). tatranda [liṭ]. (70) kadi, (71) kradi, (72) kladi — in calling and in weeping (āhvāne rodane ca). cakanda. cakranda. caklanda [all liṭ]. (73) klidi — in lamenting (paridevane). ciklinda [liṭ]. (74) śundha — in purification (śuddhau). śuśundha [liṭ]. [Because it is not idit,] the n is deleted [by SK 415]: śudhyāt [āśīrliṅ].

Now [come] the forty-two [roots] ending in a consonant of the ka-class (kavargīyānta) which have an anudātta vowel as it (anudātteta) [and so take ātmanepada]. (75) śīkṛ — in sprinkling (secane). It begins with the palatal [ś] (tālavyādi). Some say it begins with the dental [s] (dantyādi). śīkate [laṭ]. śiśīke [liṭ]. (76) lokṛ — in seeing (darśane). lokate [laṭ]. luloke [liṭ]. (77) ślokṛ — in saṃghāta. saṃghāta is grantha (stringing together). And here that is the activity either of what is being strung together or of the one who strings. In the first [sense] it is intransitive (akarmaka), in the second transitive (sakarmaka). ślokate [laṭ]. (78) drekṛ, (79) dhrekṛ — in sound and in utsāha (śabdotsāhayoḥ). utsāha is growth and haughtiness. didreke. didhreke [both liṭ]. (80) rekṛ — in doubt (śaṅkāyām). rekate [laṭ]. (81) sekṛ, (82) srekṛ, (83) sraki, (84) śraki, (85) ślaki — in going (gatau). Three begin with the dental [s] (dantyādi); two begin with the palatal [ś] (tālavyādi). Because [sek] is not a ṣopadeśa [root, i.e. its s is not a substitute for an original ṣ], [its s in the reduplicated form] does not become ṣ: siseke [liṭ]. (86) śaki — in doubt (śaṅkāyām). śaṅkate [laṭ]. śaśaṅke [liṭ]. (87) aki — in marking (lakṣaṇe). aṅkate [laṭ]. ānaṅke [liṭ]. (88) vaki — in crookedness (kauṭilye). vaṅkate [laṭ]. (89) maki — in adorning (maṇḍane). maṅkate [laṭ]. (90) kaka — in laulya; laulya is pride and fickleness (garvaś cāpalyaṃ ca). kakate [laṭ]. cakake [liṭ]. (91) kuka, (92) vṛka — in taking (ādāne). kokate [laṭ]. cukuke [liṭ]. varkate [laṭ]. vavṛke [liṭ].

vārttika

ऋदुपधेभ्यो लिटः कित्त्वं गुणात्पूर्वप्रतिषेधेन

(vārttika) For [roots] having ṛ as penultimate (ṛdupadha), the kit-status (kittva) of liṭ [by 'asaṃyogāl liṭ kit' (SK 2242)] [prevails] over guṇa, by the precedence of the earlier [rule] in a conflict (pūrva-vipratiṣedha).

(वार्तिकम्) ॥{$ {!93 चक!} तृप्तौ प्रतीघाते च$} । चकते । चेके ।{$ {!94 ककि!} {!95 वकि!} {!96 श्वकि!} {!97 त्रकि!} {!98 ढौकृ!} {!99 त्रौकृ!} {!100 ष्वष्क!} {!101 वस्क!} {!102 मस्क!} {!103 टिकृ!} {!104 टीकृ!} {!105 तिकृ!} {!106 तीकृ!} {!107 रघि!} {!108 लघि!} गत्यर्थाः$} । कङ्कते । डुढौके । तुत्रौके ।

(93) caka — in being satisfied and in resisting (tṛptau pratīghāte ca). cakate [laṭ]. ceke [liṭ]. (94) kaki, (95) vaki, (96) śvaki, (97) traki, (98) ḍhaukṛ, (99) traukṛ, (100) ṣvaṣka, (101) vaska, (102) maska, (103) ṭikṛ, (104) ṭīkṛ, (105) tikṛ, (106) tīkṛ, (107) raghi, (108) laghi — having the sense of going (gatyarthāḥ). kaṅkate [laṭ]. ḍuḍhauke. tutrauke [both liṭ].

vārttika

सुब्धातुष्ठिवुष्वष्कतीनां सत्वप्रतिषेधो वक्तव्यः

(vārttika) It should be stated that s-substitution (satva) [by 'dhātvādeḥ ṣaḥ saḥ' (SK 2264)] is prohibited for nominal roots (subdhātu) and for ṣṭhivu and ṣvaṣk.

(वार्तिकम्) ॥ ष्वष्कते । षष्वष्के । अत्र तृतीयो दन्त्यादिरित्येके । लघि भोजननिवृत्तावपि ।{$ {!109 अघि!} {!110 वघि!} {!111 मघि!} गत्याक्षेपे$} । आक्षेपो निन्दा । गतौ गत्यारम्भे चेत्यन्ये । अङ्घते । आनङ्घे । वङ्घते । मङ्घते । मघि कैतवे च ।{$ {!112 राघृ!} {!113 लाघृ!} {!114 द्राघृ!} सामर्थ्ये $}। राघते । लाघते । ध्राघृ इत्यपि केचित् । द्राघृ आयामे च । आयामो दैर्घ्यम् । द्राघते ।{$ {!115 श्लाघृ!} कत्थने$} । श्लाघते ॥ अथ परस्मैपदिनः पञ्चाशत् ॥{$ {!116 फक्क!} नीचैर्गतौ$} । नीचैर्गतिः मन्दगमनमसद्व्यवहारश्च । फक्कति । पफक्क ।{$ {!117 तक!} हसने $}। तकति ।{$ {!118 तकि!} कृच्छ्रजीवने$} । तङ्कति ।{$ {!119 बुक्क!} भषणे$} । भषणं श्वरवः । बुक्कति ।{$ {!120 कख!} हसने$} । प्रनिकखति ।{$ {!121 ओखृ!} {!122 राखृ!} {!123 लाखृ!} {!124 द्राखृ!} {!125 ध्राखृ!} शोषणालमर्थयोः$} । ओखति । ओखांचकार ।{$ {!126 शाखृ!} {!127 श्लाखृ!} व्याप्तौ $}। शाखति ।{$ {!128 उख!} {!129 उखि!} {!130 वख!} {!131 वखि!} {!132 मख!} {!133 मखि!} {!134 णख!} {!135 णखि!} {!136 रख!} {!137 रखि!} {!138 लख!} {!139 लखि!} {!140 इख!} {!141 इखि!} {!142 ईखि!} {!143 वल्ग!} {!144 रगि!} {!145 लगि!} {!146 अगि!} {!147 वगि!} {!148 मगि!} {!149 तगि!} {!150 त्वगि!} {!151 श्रगि!} {!152 श्लगि!} {!153 इगि!} {!154 रिगि!} {!155 लिगि!} गत्यर्थाः$} । द्वितीयान्ताः पञ्चदश । तृतीयान्तास्त्रयोदश । इह खान्तेषु रिख त्रख त्रिखि शिखि इत्यपि चतुरः केचित्पठन्ति ॥

ṣvaṣkate [laṭ]. ṣaṣvaṣke [liṭ]. Here [in this vārttika] some say the third [item, ṣvaṣk,] begins with the dental [s] (dantyādi). laghi also [means] in abstaining from food (bhojananivṛttau). (109) aghi, (110) vaghi, (111) maghi — in gatyākṣepa. ākṣepa is censure (nindā). Others say: in going and in beginning to go (gatau gatyārambhe ca). aṅghate [laṭ]. ānaṅghe [liṭ]. vaṅghate. maṅghate [both laṭ]. maghi also [means] in deceit (kaitave). (112) rāghṛ, (113) lāghṛ, (114) drāghṛ — in being capable (sāmarthye). rāghate. lāghate [both laṭ]. Some [read] dhrāghṛ as well. drāghṛ also [means] in āyāma; āyāma is length (dairghya). drāghate [laṭ]. (115) ślāghṛ — in boasting (katthane). ślāghate [laṭ].

Now [come] the fifty [roots that take] parasmaipada (parasmaipadin). (116) phakka — in going low (nīcairgatau). Going low is slow going and wrong conduct (asadvyavahāra). phakkati [laṭ]. paphakka [liṭ]. (117) taka — in laughing (hasane). takati [laṭ]. (118) taki — in living in hardship (kṛcchrajīvane). taṅkati [laṭ]. (119) bukka — in bhaṣaṇa; bhaṣaṇa is the sound of a dog (śvarava). bukkati [laṭ]. (120) kakha — in laughing (hasane). pranikakhati [laṭ, with pra and ni; the n of ni is not made ṇ]. (121) okhṛ, (122) rākhṛ, (123) lākhṛ, (124) drākhṛ, (125) dhrākhṛ — in drying and in the sense of alam (śoṣaṇālamarthayoḥ). okhati [laṭ]. okhāṃcakāra [periphrastic liṭ with ām]. (126) śākhṛ, (127) ślākhṛ — in pervading (vyāptau). śākhati [laṭ]. (128) ukha, (129) ukhi, (130) vakha, (131) vakhi, (132) makha, (133) makhi, (134) ṇakha, (135) ṇakhi, (136) rakha, (137) rakhi, (138) lakha, (139) lakhi, (140) ikha, (141) ikhi, (142) īkhi, (143) valga, (144) ragi, (145) lagi, (146) agi, (147) vagi, (148) magi, (149) tagi, (150) tvagi, (151) śragi, (152) ślagi, (153) igi, (154) rigi, (155) ligi — having the sense of going (gatyarthāḥ). Fifteen end in the second [consonant of the ka-class, kh] (dvitīyānta); thirteen end in the third [g] (tṛtīyānta). Here, among those ending in kh, some recite four more as well: rikha, trakha, trikhi, śikhi.

Bālamanoramā

आदिर्ञिटुडवः - आदिः । 'भूवादयो धातवः' इत्यस्माद्धात्व इत्यनुवृत्तं षष्ठआ विपरिणम्यते । 'उपदेशेऽजनुनासिकः' इत्यस्मादुपदेशे इति, इदिति चानुवर्तते । आदिरिति इदिति च बहुत्वे एकवचनं । तदाह — उपदेश इति । ट्विकरणंद्वितीऽथु॑जित्येतदर्थम् । नन्दतीति । इदित्त्वान्नुम् । इदित्त्वादिति । आशीर्लिङि यासुटः कित्त्वेऽपि इदित्त्वादनिदितामिति नलोपो नेत्यर्थः । नन्द्यादिति.अन्त्यात्, अन्द्यादित्यस्याप्युपलक्षणं । चदीति । इदित्त्वान्नुमित्याह — चन्दतीति । त्रदीति । अदुपधोऽयम् । इदित्त्वान्नुमित्याह — त्रन्दतीति.क्रदि क्लदीति । अदुपधौ । क्लिदि परिदेवने इति । अनुदात्तेत्सुपठितस्येह पाठः परस्मैपदार्थः । शुन्ध शुद्धाविति । अकर्मकोऽयम् । शुन्धतीति । शुचिर्भवतीत्यर्थः । ननु शुधीत्येवमिदिदेवाऽयं कुतो न पठित इत्यत आह — नलोप इति । आशीर्लिङिअनिदिता॑मिति नलोपे शुध्यादिति रूपमिष्टम् । इदित्त्वे तु नलोपो न स्यादिति भावः । 'अथ कवर्गीयान्ता' इत्यादि 'लोकृ' इत्यन्तं स्पष्टम् । श्लोकृ इति । सङ्घातशब्दं व्याचष्टे — ग्रन्थ इति । ननु वाक्यसमुदायात्मकस्य ग्रन्थस्य अक्रियात्वात् कथं धात्वर्थत्वमित्याशङ्क्याह — स चेहेति । ग्रन्थनं ग्रन्थः — सङ्घीभावःष सङ्घीकरणं वा । तत्र सङ्घीभवनं सङ्घनिष्ठम् । सङ्घीकरणं तु सङ्घीकर्तृनिष्ठम् । तत्र सङ्घीभवनार्थकत्वेऽकर्मकः । सङ्घीकरणार्थत्वे सकर्मकः इत्यर्थः । श्लोकत इति । सङ्घीभवतीत्यर्थः । सङ्घीकरोततीति वा । द्रेकृ ध्रेकृ इति । शब्दनं शब्दः । [एच इगिति ह्रस्व इति । लिट एशि द्वित्वेहलादिः शेषे॑देद्रेक् ए इति स्थिते अभ्यासे एकारस्य ह्रस्वो भवन् 'एच इग्घ्रस्वादेशे' इति इकारो भवतीत्यर्थः] । दिध्रेके इति । अभ्यासे धकारस्य जश्त्वेन दकारः । एकारस्य तु ह्रस्व इकारः । रेकृ इति । शङ्का — संशयः, आक्षेपो वा । शीकृ सेचने इत्यारभ्य एतत्पर्यन्ता ऋदितः । सेकृ इति । आद्यौ एकारमध्यौ ऋदितौ । इतरे त्रयोऽदुपधा इदितः । त्रय इति । पञ्चसु आद्यास्त्रय इत्यर्थः । अषोपदेशत्वादिति । सेकृधातोः पर्युदासान्न षत्वमिति भावः । 'एच इग्घ्रस्वादेशे' इत्यभिप्रेत्याह — सादित्वाऽभावान्न षोपदेशत्वं । ततश्च सकारस्यादेशसकारत्वाऽभावान्न षत्वमिति भावः । 'एच इग्घ्रस्वादेशे' इत्यभिप्रेत्याह -सिसेक इत्यादि । 'सरुआङ्के' इत्यादावदित्त्वान्नुम् । शकीति । इदित्त्वान्नुमित्याह -शङ्कते । शशङ्क इति । अकीति । लक्षणं — चिह्नीकरणम् । अङ्क इति । इदित्त्वान्नुम् । आनङ्क इति ।तस्मान्नुड् द्विहलः॑इति नुट् ।वकि कौटिल्ये इत्यादि स्पष्टम् । कुक वृकेति । द्वितीय ऋदुपधः । शपि लगूपधगुणं मत्वा आह — कोकत इति । चुकुक इति ।असंयोगा॑दिति कित्त्वान्न लघूपधगुणः । अभ्यासे चुत्वं । लघूपधगुणे रपरत्वं मत्वाह — वर्कत इति । लिटिअसंयोगा॑दिति कित्त्वान्न गुण इति मत्वाह — ववृके इति । उरदत्वं, हलादिः शेषः । ननु कित्त्वात्परत्वाद्गुणः स्यात् । कृते गुणे रपरत्वे संयोगात्परत्वेन कित्त्वस्याप्रवृत्त्या अनित्यत्वादित्यत आह — ऋदुपधेभ्यो लिटः कित्त्वं गुणात् पूर्वविप्रतिषेधेनेति । चकेति । तृप्तावकर्मकः । प्रतिघाते सकर्मकः । एत्वाभ्यासलोपौ मत्वाह — चेक इति । ककीति । एते पञ्चदश धातवः । आद्याश्चत्वार इदितः । द्वितीयो वकारादिः । तृतीयस्तालव्यादिः । पञ्चमषष्ठौ दशमाद्याश्चत्वारश्च ऋदितः । दशमद्वादशौ इदुपधौ । रघिलघी इदितौ चतुर्थान्तौ । 'कङ्कते' इत्यादाविदित्वान्नुम् । डुढौके तुत्रौक इति । अभ्यासे ढस्य जश्त्वेन डकारः, ओकारस्य ह्रस्व उकारः । अथ ष्वष्कधातोः षोपदेशपरिगणनाद्धात्वादेरिति सत्वे प्राप्ते आह — सुब्धात्विति । षष्वष्क इति । संयुक्तहल्मध्यस्थत्वादेत्त्वाभ्यासलोपौ न, संयोगात्परत्वेन लिटः कित्त्वाऽभावाच्च । तृतीय इति । तथा च 'स्वष्कते' इति रूपं । केवलदन्त्यपरकसादित्वाऽभावेन षोपदेशत्वाऽभावः । टेकते इति । लघूपधगुणः । टीकत इति । दीर्घोपधत्वान्न गुणः । एवं तेकते तीकत इति । रङ्घते लङ्घते । इदित्त्वान्नुम् । लघि भोजननिवृत्तावपीति । निवृत्तिः- विमुखीभवनम् । लङ्घते । न भुङ्क्त इत्यर्थः । अघीति । त्रयोऽपि चतुर्थान्ता इदितः । आनङ्घ इति ।तस्मान्नुड् द्विहलः॑ इति नुट् । वङ्घत इति । इदित्त्वान्नुम् । लिटि तु ववङ्घे इति रूपम् । वादित्वात्संयुक्तहल्मद्यस्थत्वात्संयोगात्परत्वेन लिटः कित्त्वाऽभावाच्च एत्त्वाभ्यासलोपौ न । मघि कैतवे चेति । कैतवं वञ्चना । राघृ इचि त्रयोऽपि ऋदितः । सामर्थ्यं — कार्यक्षमीभवनम् । ध्राघृ इत्यपीति । चतुर्थादिमपि केचित् पठन्तीत्यर्थः । द्राघृ इति.आयामः — दीर्घीभवनम् । श्लाघृ कत्थन इति । कत्थनं-स्तुतिः । शीकृ इत्यादयो द्विचत्वारिंशदात्मनेपदिनो गताः । फक्क नीचैरित्यादि स्पष्टं । प्रनिकखतीति ।शेषे विभाषे॑त्यत्र अकखादाविति पर्युदासान्नेर्णत्वं नेति भावः । ओखृ इति । अलमर्थः- भूषणक्रिया, पर्याप्तिः, वारणं वा । ओखति । ओखांचकार.शाखृ श्लाखृ इति । श्लाघृ इति चतुर्थान्त आत्मनेपदेषु गतः । उख उखीति । पञ्चदशेति । 'ईखि इत्यन्ता' इति शेषः । त्रयोदशेति । 'वल्गादय' इति शेषः । तत्र इदित्त्वान्नुम् । आशीर्लिङि नलोपाऽभावश्च । पठन्तीति । तेषां मते खान्ता एकोनविंशतिरिति बोध्यम् । ओखतीति । शपि लघूपधगुणः ।

translator notes

commentary BM: 'dhātavaḥ' is carried forward (anuvṛtta) from 'bhūvādayo dhātavaḥ' and turned into the sixth case (ṣaṣṭhī); 'upadeśe' and 'it' are carried forward from 'upadeśe 'janunāsika it'. 'ādiḥ' and 'it' are singular used for the plural. Followed in sutra_en and k1.
commentary TB, printed under sk.2286.t1 (from 'ādir ñiṭuḍavaḥ'; OCR 'ādirviṭuḍavaḥ'): 'upadeśe' is supplied by anuvṛtti from 'upadeśe 'janunāsika'. Counter-example for 'upadeśe': ḍikārīyati [OCR unclear]. TB gives the purposes of the markers: ñi for 'ñītaḥ ktaḥ' (suptaḥ), ṭu for 'ṭvito 'thuc' (nandathuḥ), ḍu for 'ḍvitaḥ ktriḥ' (kṛtrimam). Agrees with BM on the anuvṛtti. Followed.
commentary BM: nandati — num because it is idit. On 'idittvān nalopo na': although the yāsuṭ of the āśīrliṅ is kit, there is no deletion of the n by 'aniditām', because the root is idit; nandyāt also stands for [the forms of the others, e.g.] antyāt, andyāt. Followed in the brackets on nandati and nandyāt.
commentary BM on śundha: it is intransitive (śundhati = 'becomes pure'). Why is it not recited as śudhi, as an idit? Because on 'nalopaḥ' the intended āśīrliṅ form is śudhyāt, with the n deleted by 'aniditām'; if it were idit the n would not be deleted. Followed in the bracket '[Because it is not idit,]'.
commentary BM on klidi paridevane: though recited among the anudātteta roots, it is recited here [again] for the sake of parasmaipada. Recorded (the kaumudī gives only ciklinda).
commentary TB (under sk.2286.t1) on klidi: the repetition gives parasmaipada even when the fruit of the action goes to the agent; it is not recited among the svaritet roots. Agrees with BM. Recorded.
commentary BM on ślokṛ: grantha, being an assemblage of sentences, is not an action, so how can it be a root meaning? Hence 'sa ceha…': grantha here is the process of stringing together, i.e. either becoming assembled (saṃghībhavana), which resides in the assemblage, or assembling (saṃghīkaraṇa), which resides in the agent. In the first sense the root is intransitive, in the second transitive. Followed: 'the activity either of what is being strung together or of the one who strings'.
commentary BM on didreke, didhreke: in the abhyāsa the e is shortened and, by 'eca ig ghrasvādeśe', becomes i; in didhreke the dh of the abhyāsa becomes d by jaśtva. Recorded.
commentary BM on sekṛ etc.: the first two have e in the middle and are ṛdit; the other three have a as penultimate and are idit. 'Three' means the first three of the five. On 'aṣopadeśatvāt': because sek is excluded [from the ṣopadeśa roots], it is not ṣopadeśa, so its s is not a substituted s and ṣatva does not apply in siseke. Followed in the brackets on siseke.
commentary BM on ānaṅke: nuṭ by 'tasmān nuḍ dvihalaḥ' (SK 2288). On cukuke: no laghūpadha-guṇa because liṭ is kit by 'asaṃyogāt' (SK 2242); cutva in the abhyāsa. On varkate: laghūpadha-guṇa with r. On vavṛke: no guṇa because of kittva; ur-substitution and halādiśeṣa [in the abhyāsa]. BM then raises the objection that guṇa, being later (para), should prevail over kittva. The rest of the passage is lost in our BM OCR; Wikisource uttara-1 p. 0075 supplies it: once guṇa and raparatva have applied, the liṭ follows a conjunct and kittva would not apply, so kittva is not nitya (anitya) — hence Bhaṭṭoji states the vārttika 'ṛdupadhebhyo liṭaḥ kittvaṃ guṇāt pūrvavipratiṣedhena'. Supports the English of k2 (kittva prevailing by pūrva-vipratiṣedha).
commentary TB (under sk.2286.t1) on cukuke: kittva by 'asaṃyogāt' overrides guṇa, even though guṇa is later (para), because kittva is nitya. Recorded; it bears on why the vārttika in k2 is needed for the ṛdupadha roots.
commentary BM on caka: intransitive in the sense 'being satisfied', transitive in the sense 'resisting'; ceke by e-substitution and abhyāsa-deletion. On kaki etc.: fifteen roots; kaṅkate etc. take num as idit; in ḍuḍhauke and tutrauke the abhyāsa ḍh becomes ḍ by jaśtva and au becomes u by shortening. Recorded.
commentary BM: ṣvaṣk, being listed among the ṣopadeśa roots, would get s by 'dhātvādeḥ ṣaḥ saḥ'; hence the vārttika. On ṣaṣvaṣke: no e-substitution and abhyāsa-deletion, because the a stands between conjoined consonants and liṭ is not kit after a conjunct. Recorded.
commentary TB (under sk.2286.t1): examples of subdhātus are ṣoḍayati (from ṣoḍan) and ṣaṇḍīyati; this vārttika is rejected (pratyākhyāta) in the Bhāṣya, because 'upadeśe' continues into 'dhātvādeḥ ṣaḥ saḥ' and nominal roots have no upadeśa, while ṣṭhivu and ṣvaṣk are [read] with a y [after the initial] (the OCR reads 'yakārādī'), which is deleted by 'lopo vyor vali' (SK 873). Recorded.
commentary BM on 'tṛtīyaḥ': [on this view] the form is svaṣkate, the root not being ṣopadeśa because it lacks an s followed only by a dental. Followed in taking 'the third' as ṣvaṣk, the third item of the vārttika.
commentary BM on laghi bhojananivṛttau: nivṛtti is turning away; laṅghate = 'does not eat'. On aghi etc.: all three are idit and end in the fourth [consonant of the class, gh]; ānaṅghe by nuṭ ('tasmān nuḍ dvihalaḥ'); liṭ of vaghi is vavaṅghe, with no e-substitution or abhyāsa-deletion. Recorded.
commentary BM on kakha: pranikakhati — the n of ni is not made ṇ, because kakh is excluded by 'akakhādau' in 'śeṣe vibhāṣā…'. Followed in the bracket on pranikakhati.
commentary TB (under sk.2286.t1) on kakha: the n of ni in pranikakhati is not made ṇ, kakh being excluded by 'akakhādau'. Agrees with BM.
commentary BM on okhṛ: alam-artha is adorning, sufficiency or warding off; okhati has laghūpadha-guṇa before śap. On 'fifteen' and 'thirteen': the fifteen end with īkhi, the thirteen begin with valga; they take num, being idit, and keep their n in the āśīrliṅ. For those who recite the four extra roots, the kh-final roots number nineteen. Followed in the list.
textual The digital source reads 'dvicātvāriṃśat'; NSP printed p. 356 (scan page-0366) prints 'dvicatvāriṃśat', the correct form. The English follows the print ('forty-two'). Spelling slip; for Ajai's printed copy.
textual The digital source reads 'guṇāt pūrvapratiṣedhena'. NSP printed p. 356 (scan page-0366) reads 'guṇāt pūrvavipratiṣedhena', and the sense requires it: the earlier rule (kittva, SK 2242) prevails over the later one (guṇa) in a conflict. The English follows the print. For Ajai's printed copy.
textual k3 and k5 each open with '(vārttikam) ||', an editorial tag of the digital source closing the preceding vārttika. NSP printed p. 356 (scan page-0366) marks both vārttikas (ṛdupadhebhyaḥ… and subdhātu…) with the printed sign before them instead. The tags are not reproduced; k2 and k4 are labelled '(vārttika)'.
textual BM's pratīkas include 'candati' and 'trandati' (for cadi and tradi) and a bracketed passage on 'eca ig ghrasvādeśe' for didreke. Neither the digital kaumudī nor NSP printed p. 356 (scan page-0366) has candati or trandati: the print reads 'cadi āhlāde | cacanda | tradi ceṣṭāyām | tatranda'. BM comments on the fuller kaumudī text attested in Wikisource uttara-1: p. 0074 reads 'cadi āhlāde candati | cacanda | tradi ceṣṭāyām trandati | tatranda', and p. 0075 reads 'drekṛ dhrekṛ śabdanotsāhayoḥ … eca ig ghrasvādeśe iti hrasvaḥ | didreke' (NSP 'śabdotsāhayoḥ', without the eca ig… sentence). The English follows the NSP kaumudī.
translator The numbers in parentheses are the dhātupāṭha serial numbers printed in the source. The bracketed lakāra labels ([laṭ], [liṭ], [āśīrliṅ]) are the translator's; the kaumudī cites the forms without comment. All are prathama-puruṣa singular: ātmanepada for the anudātteta group (75–115), parasmaipada elsewhere. The gloss of each root's meaning keeps the Sanskrit seventh-case word (saptamyanta) in parentheses.

SK 2290 · A 6.4.78V

अभ्यासस्यासवर्णे ॥ २२९० ॥

abhyāsasyāsavarṇe

abhyāsasyāsavarṇe — In place of [the final] i-vowel or u-vowel ['yvoḥ', carried forward (anuvṛtti) from SK 271] of a reduplicant (abhyāsa), [iyaṅ and uvaṅ — 'iyaṅuvaṅau' likewise carried forward (anuvṛtti) from SK 271 — come] when a dissimilar (asavarṇa) [ac — 'aci' carried forward (anuvṛtti) from SK 271 —] follows.

Rule. A final i-vowel or u-vowel of an abhyāsa is replaced by iyaṅ or uvaṅ when an unlike (asavarṇa) vowel follows. The ṅ is an it-marker: what comes is iy or uv. The words "i or u", "iyaṅ, uvaṅ" and "before a vowel" are carried forward from SK 271.

Example.

ukh + ṇal

→ doubling comes first (SK 2243), then SK 2179: u ukh a

→ guṇa of the root's light penultimate u: u okh a

→ the abhyāsa's u now stands before the unlike vowel o → uv: uv okh a

→ uvokha.

Applies when / blocked by. Why no ām? The guṇa vowel o gives an ic-initial root with a heavy vowel. By SK 2237 such a root takes ām in liṭ. But the guṇa was caused by ṇal. An operation caused by a combination cannot destroy that combination (the sannipāta-paribhāṣā). ām would cut the root off from ṇal. So no ām.

In the dual the ending atus is kit, so no guṇa:

u ukh atus → the abhyāsa's u stands before a like vowel, u → no uv

→ the two merge into ū → ūkhatuḥ, plural ūkhuḥ.

Should that ū be shortened, since it counts as part of the abhyāsa? No. The shortening of SK 2180 has already applied once. It applied first, like rain falling whether needed or not (parjanyavat). Bhaṭṭoji justifies the order by the maxim vārṇād āṅgaṃ balīyaḥ. It says an operation on the stem is stronger than one on sounds. He adds that the shortening is later. Bhaṭṭoji's commentators read "later" differently; scholars discuss this.

Roots listed after this rule.

ukhi: uṅkhati. vakha: vavakhatuḥ (v-initial, so no e by SK 2263). makha: mekhatuḥ (e by SK 2260).
159 ghagha: jaghāgha.
Then twenty-one c/j-final ātmanepada roots. 163 ṣaca: sacate, liṭ sece. 175 ṣṭuca: stocate, liṭ tuṣṭuce (t kept by SK 2259).
176 ṛja: arjate. For nuṭ, the r-element inside ṛ counts as a consonant. So ṛj has two consonants: liṭ ānṛje.
177 ṛji: ṛñjate; with pra, prārñjate (vṛddhi by SK 74); liṭ ṛñjāñcakre. 178 bhṛjī: bharjate, luṅ abharjiṣṭa.
179 ejṛ: ejāṃcakre. 182 īja: ījāṃcakre.
Then seventy-two parasmaipada roots ending in a palatal consonant (c, ch, j). 185 kuñca: n deleted in the āśīrliṅ, kucyāt. For 186 kruñca Bhaṭṭoji's text gives krucyāt. One of his commentators reads kruñcyāt instead, since its ñ is original; scholars discuss this.
188 añcu: acyāt in the sense "to go", but añcyāt in the sense "to honour" (SK 424).
mruñcu, mluñcu: luṅ amruñcīt, amluñcīt.

Watch out. "Unlike" is the key word. Before a like vowel there is no uv, and the two vowels simply merge: ūkhatuḥ, not *uvūkhatuḥ.

Siddhānta-kaumudī

अभ्यासस्य इवर्णोवर्णयोरियङुवङौ स्तोऽसवर्णेऽचि । उवोख । सन्निपातपरिभाषया इजादेः -SK 2237 इत्याम्न । ऊखतुः । ऊखुः । इह सवर्णदीर्घस्याभ्यासग्रहणेन ग्रहणाद्ध्रस्वः प्राप्तो न भवति । सकृत्प्रवृत्तत्वात् । आङ्गत्वादि पर्जन्यवल्लक्षणप्रवृत्त्या ह्रस्वे ततो दीर्घः । [(परिभाषा - ) वार्णादाङ्गं बलीयः] इति न्यायात् परत्वाच्च । उङ्खति । ववखतु-वङ्खति मेखतुः ॥ त्वगि कम्पने च ।{$ {!156 युगि!} {!157 जुगि!} {!158 बुगि!} वर्जने$} । युङ्गति ।{$ {!159 घघ!} हसने$} । घघति । जघाघ ।{$ {!160 मघि!} मण्डने$} । मङ्घति ।{$ {!161 शिघि!} आघ्राणे$} । शिङ्घति ॥ अथ चवर्गीयान्ताः ॥ तत्रानुदात्तेत एकविंशतिः ॥{$ {!162 वर्च!} दीप्तौ$} । वर्चते ।{$ {!163 षच!} सेचने सेवने च$} । सचते । सेचे । सचिता ।{$ {!164 लोचृ!} दर्शने$} । लोचते । लुलोचे ।{$ {!165 शच!} व्यक्तायां वाचि$} । शेचे ।{$ {!166 श्वच!} {!167 श्वचि!} गतौ$} । श्वचते । श्वञ्चते ।{$ {!168 कच!} बन्धने$} । कचते ।{$ {!169 कचि!} {!170 काचि!} दीप्तिबन्धनयोः $}। चकञ्चे । चकाञ्चे ।{$ {!171 मच!} {!172 मुचि!} कल्कने$} । कल्कनं दम्भः शाठ्यं च । कथनमित्यन्ये । मेचे । मुमुञ्चे ।{$ {!173 मचि!} धारणोच्छ्रायपूजनेषु$} । ममञ्चे ।{$ {!174 पचि!} व्यक्तीकरणे$} ॥ पञ्चते ।{$ {!175 ष्टुच!} प्रसादे$} । स्तोचते । तुष्टुचे ।{$ {!176 ऋज!} गतिस्थानार्जनोपार्जनेषु$} । अर्जते । नुड्विधौ ऋकारैकदेशो रेफो हल्त्वेन गृह्यते । तेन द्विहल्त्वान्नुट् । आनृजे ।{$ {!177 ऋजि!} {!178 भृजी!} भर्जने$} । ऋञ्जते । उपसर्गादृति -SK 74 इति वृद्धिः । प्रार्ञ्जते । ऋञ्जाञ्जक्रे । आर्ञ्जिष्ट । भर्जते । बभृज्जे । अभर्जिष्ट ।{$ {!179 एजृ!} {!180 भ्रेजृ!} {!181 भ्राजृ!} दीप्तौ$} । एजांचक्रे ।{$ {!182 ईज!} गतिकुत्सनयोः$} । ईजांचक्रे ॥ अथ द्विसप्ततिर्व्रज्यान्ताः परस्मैपदिनः ॥{$ {!183 शुच!} शोके$} । शोचति ।{$ {!184 कुच!} शब्दे तारे$} । कोचति ।{$ {!185 कुञ्च!} {!186 क्रुञ्च!} कौटिल्याल्पीभावयोः$} । अनिदिताम् -SK 415 इति नलोपः । कुच्यात् । क्रुच्यात् ।{$ {!187 लुञ्च!} अपनयने$} । लुच्यात् ।{$ {!188 अञ्चु!} गतिपूजनयोः$} । अच्यात् । गतौ नलोपः । पूजायां तु अञ्च्यात् ।{$ {!189 वञ्चु!} {!190 चञ्चु!} {!191 तञ्चु!} {!192 त्वञ्चु!} {!193 म्रुञ्चु!} {!194 म्लुञ्चु!} {!195 म्रुचु!} {!196 म्लुचु!} गत्यर्थाः$} । वच्यात् । चच्यात् । तच्यात् । त्वच्यात् । अम्रुञ्चीत् । अम्लुञ्चीत् ॥

In place of an i-vowel (ivarṇa) or u-vowel (uvarṇa) of a reduplicant (abhyāsa) [— 'yvoḥ' carried forward (anuvṛtti) from SK 271 —] iyaṅ and uvaṅ [likewise carried forward (anuvṛtti) from SK 271] come when a dissimilar (asavarṇa) ac [— 'aci' carried forward (anuvṛtti) from SK 271 —] follows.

uvokha [ukha, liṭ, prathama-puruṣa singular]. By the paribhāṣā on conjunction (sannipāta-paribhāṣā) [— an operation conditioned by a conjunction does not become the cause of destroying that conjunction —], ām does not come by ijādeś ca… (SK 2237) [even though the guṇa-vowel o makes the root one that begins with an ij and has a heavy vowel]. ūkhatuḥ; ūkhuḥ [liṭ, prathama-puruṣa dual and plural].

Here [in ūkhatuḥ and ūkhuḥ], the shortening (hrasva) [of hrasvaḥ (SK 2180)], which would be applicable because the long vowel produced by lengthening with a similar vowel (savarṇa-dīrgha) is included by the word 'abhyāsa' [— the single substitute (ekādeśa) counting as the end of the preceding element (SK 75) —], does not take place, because [that rule] has already applied once. For, since [the shortening] is an operation on the aṅga (āṅga), the rule applies in the manner of the rain-cloud (parjanyavat) [— whether or not it achieves anything —]; once the shortening [has been done], then [comes] the lengthening. [This order holds] by the maxim (paribhāṣā) "an operation on the aṅga (āṅga) is stronger than one concerning sounds (vārṇa)", and because [the shortening] is later (paratva).

uṅkhati [ukhi, laṭ]. vavakhatuḥ [vakha, liṭ]; vaṅkhati [vakhi]; mekhatuḥ [makha, liṭ].

tvagi [is read] also in the sense of trembling (kampana).

(156) yugi, (157) jugi, (158) bugi — in the sense of avoiding (varjana): yuṅgati.

(159) ghagha — in the sense of laughing (hasana): ghaghati; jaghāgha [liṭ].

(160) maghi — in the sense of adorning (maṇḍana): maṅghati.

(161) śighi — in the sense of smelling (āghrāṇa): śiṅghati.

Now the roots ending in a palatal (cavargīya). Among them, twenty-one have an anudātta vowel as it-marker (anudāttet).

(162) varca — in the sense of shining (dīpti): varcate.

(163) ṣaca — in the sense of sprinkling (secana) and of serving (sevana): sacate; sece [liṭ]; sacitā [luṭ].

(164) locṛ — in the sense of seeing (darśana): locate; luloce.

(165) śaca — in the sense of articulate speech (vyaktā vāk): śece.

(166) śvaca, (167) śvaci — in the sense of going (gati): śvacate; śvañcate.

(168) kaca — in the sense of binding (bandhana): kacate.

(169) kaci, (170) kāci — in the sense of shining and binding (dīpti, bandhana): cakañce; cakāñce.

(171) maca, (172) muci — in the sense of kalkana. kalkana is hypocrisy (dambha) and crookedness (śāṭhya); others say it is speaking (kathana). mece; mumuñce.

(173) maci — in the sense of holding, raising and honouring (dhāraṇa, ucchrāya, pūjana): mamañce.

(174) paci — in the sense of making manifest (vyaktīkaraṇa): pañcate.

(175) ṣṭuca — in the sense of becoming clear (prasāda): stocate; tuṣṭuce.

(176) ṛja — in the sense of going, standing, acquiring and procuring (gati, sthāna, arjana, upārjana): arjate. In an injunction of nuṭ (nuḍ-vidhi), the r that is part of the vowel ṛ is taken as a consonant (hal). Hence, because [the root] has two consonants (dvihal), nuṭ [comes by tasmān nuḍ dvihalaḥ (SK 2288)]: ānṛje [liṭ].

(177) ṛji, (178) bhṛjī — in the sense of roasting (bharjana): ṛñjate. vṛddhi [comes] by upasargād ṛti dhātau (SK 74): prārñjate. ṛñjāñcakre [liṭ]; ārñjiṣṭa [luṅ]. bharjate; babhṛje [liṭ]; abharjiṣṭa [luṅ].

(179) ejṛ, (180) bhrejṛ, (181) bhrājṛ — in the sense of shining (dīpti): ejāṃcakre [liṭ].

(182) īja — in the sense of going and reviling (gati, kutsana): ījāṃcakre.

Now seventy-two parasmaipadin [roots] up to vraja [— palatal-final ones (cavargīyānta), this being supplied (śeṣa)].

(183) śuca — in the sense of grief (śoka): śocati.

(184) kuca — in the sense of a high-pitched sound (tāra śabda): kocati.

(185) kuñca, (186) kruñca — in the sense of crookedness and becoming small (kauṭilya, alpībhāva). The n is elided by aniditāṃ hala upadhāyāḥ kṅiti (SK 415): kucyāt; krucyāt [āśīrliṅ].

(187) luñca — in the sense of removing (apanayana): lucyāt.

(188) añcu — in the sense of going and honouring (gati, pūjana): acyāt. In the sense of going the n is elided; but in the sense of honouring, añcyāt [— the elision being prohibited by nāñceḥ pūjāyām (SK 424)].

(189) vañcu, (190) cañcu, (191) tañcu, (192) tvañcu, (193) mruñcu, (194) mluñcu, (195) mrucu, (196) mlucu — meaning going: vacyāt; cacyāt; tacyāt; tvacyāt [āśīrliṅ]; amruñcīt; amluñcīt [luṅ, of mruñcu and mluñcu].

Tattvabodhinī

alignment inferredNSP p. 367–368

—पर्जन्यवल्लक्षणेति । उपयोगानुपयोगाविचारेण प्रवर्तमानं शास्त्रं हस्तस्थानेपि हस्तं प्रवर्तयतीत्यर्थः । तथा चैकस्मिँल्लक्ष्ये लक्षणं सकृदेव प्रवर्तत इति न तस्य पुनः प्रवृत्तिरिति भावः ॥—आङ्गं वलीय इति । नन्वत्र हस्तसवर्णदीर्घयोनिमित्तभेदात्समानाश्रयलाभावे कथमाङ्गस्य वलीयस्त्वमिति चेत् । सत्यम् । इष्टानुरोधेन स्थानिनमादाय क्वचित्समानाश्रयलाभ्युपगमात् । अत एवोङ्शब्दे इत्यस्माल्लिटि ऊवे उवाते इत्यादीष्टं सिध्यति । उवङः प्राक् सवर्णदीर्घ-प्रवृत्तौ तत्र सिध्येदिति दिक् ॥—परत्वाच्चेति । आपाततोऽयं हेतुः, हस्तस्याङ्गत्वेन वहिरङ्गलादन्तरङ्गं सवर्णदीर्घं प्रति परत्वोपन्यासस्यायुक्तलात् ॥—उङ्कतीति । इदित्वानुम् । लिटि उङ्कांचकार । आशिषि उख्यात् ॥—ववसतुरिति । वादिलादेत्याभ्यासलोपौ न । एखति । इङ्कति । इङ्कांचकार । ईखति । ईखांचकार । इङ्गति । इङ्गांचकार ॥—त्वगि कम्पने इति । अयं ‘उख उखि’इति दण्डके गतौ पठितस्य गतिविशेषे वृत्तिं बोधयितुं पठ्यते । अत एवानतिप्रयोजनलाद्वहुषु पुस्तकेषु न पठितः ॥—सेवने चेति । ‘यं पूरबो वृत्रहणं सचन्ते’ इत्यादौ सेवन्ते इत्यभियुक्तैर्व्याख्यातलात् । खरितेत्सु षच समवाय इति वक्ष्यते ॥ लोच् । ऋदिलात् ‘नागलोपि—’ इति हस्तनिषेधः । अल्लोचत् । ‘पचि । व्यक्तीकरणे’ । ‘पचि विस्तारवचने’ इति चुरादौ ॥ ऋज्ज गति । अर्जनं प्राधान्येन, उपार्जनं तु प्रासङ्गिकम् ॥—नुड्विधावि- त्यादि । ‘नुड्विधिलादेशविनामेषु तु प्रतिविधेयम्’ इति वचनान्नुडादिविधिषु वर्णैकदेशस्य वर्णत्वेन ग्रहणादिति भावः । यद्वा द्विहल्यग्रहणं भाष्यादौ प्रत्याख्यायते । न च आट आटतुरित्यत्रातिप्रसङ्गः । ‘अश्नोतेश्च’ इत्यनेन अवर्णोपधस्य यदि भवति तर्ह्यश्नोतेरेवेति नियमात्सिद्धमिष्टमित्यन्यत्र विस्तरः ॥—ऋजिभृजी । भजनं जलं विना तण्डुलादेः संतापविशेषः । इदित्वात् ‘श्वीदितो निष्ठायाम्’ इति नेट् । भृक्तः । भृक्तवान् ॥—एजृ भ्रेजृ भ्राजृ । भ्राजेर्ऋदित्करणमनुदात्तेत्त्वमात्रफलम् । ‘भ्राजभास—’ इत्यादिना चङ्परे णौ उपधाहस्वस्य विकल्पितत्वात् । अविभ्रजत् । अवभ्राजत् ॥—परस्मैपदिन इति । चवर्गीयान्ताः परस्मैपदिनः ॥—पूजायां त्विति । ‘नाञ्चेः पूजायाम्’ इति निषेधादिति भावः ॥—जृस्तम्भु ॥ स्तन्भुः सौत्रः । अजरत् । अजारीत् । अस्तमत् । अस्तम्भीत् । अश्वत् । अश्वताम् । अश्वन् । अश्वयीत् । ‘विभाषा धेट्द्भ्योः’ इति चङि अशिश्वियत् ॥ ‘अर्च पूजायाम्’ । अयं पूजादौ स्वरितेत् । इह पाठस्तु कर्तृगेऽपि फले परस्मैपदार्थः ॥ —दीर्घाभावादिति । स्वाभाविकहस्वस्थानिकदीर्घाभावादित्यर्थः

Bālamanoramā

अभ्यासस्यासवर्णे - लिटि णलः पित्त्वेन कित्तवाऽभावात्प्राप्तस्यापि लघूपधगुणस्य 'द्विर्वचनेऽचीति' निषिद्धतया गुरुमत्त्वाऽभावादामभावे सति पूर्वं द्वित्वे कृते हलादिशेषे पश्चात् 'वार्णादाङ्गं बलीय' इति परिभाषाया अन्तरङ्गमपि सवर्णदीर्गं बाधित्वा लघूपधगुणे कृते उ ओख अ इति स्थिते, उवर्णस्य यणि प्राप्ते — अभ्यासस्य । 'अचि श्नुधात्वि' त्यतोऽचीति, य्वोरियङुवङाविति चानुवर्तते । इश्च उश्च यू, तयोरिति विग्रहः । अभ्यासविशेषणमिदं ! तदन्तविधिः । तदाह — इवर्णोवर्णान्तस्येति । ङित्त्वादन्तादेशौ । उवोखेति ।अचि श्नुधात्वि॑त्यस्य तु नात्र प्राप्तिः, अजादौ प्रत्यये परत एव तत्प्रवृत्तेः, अभ्यासस्य अङ्गत्वाऽभावाच्च । ननु द्वित्वे कृते लघूपधगुणे सति इजादिगुरुमत्त्वादाम् स्यादित्यत आह — संनिपातेति । णलि परे विहितगुणसंपन्नामिजदिगुरुमत्त्वमाश्रित्य आमं गुणो न प्रवर्तयति, आमि सति धातोर्णल्परकत्वव्याघातादिति भावः । ऊखतुरिति । अपित्त्वेन कित्त्वाल्लघूपधगुणाऽभावे द्वित्वे हलादिशेषे सवर्णपरकत्वादभ्याससस्याऽसवर्ण इति इयङभावे सवर्णदीर्घे रूपमिति भावः । ननुऊखतु॑रित्यत्र ऊकारस्य सवर्णदीर्घसंपन्नस्य एकादेशतया पूर्वान्तत्वेनाऽभ्याससंबन्धित्वात् 'ह्रस्व' इत्यभ्यासस्याऽचो विधीयमानो ह्रस्वः प्राप्नोतीत्याशङ्कते — इहेति । अथ परहरति — न भवतीति । कुत इत्यत आह — सकृत्प्रवृत्तत्वादिति । तदेवोपपादयति — आङ्गत्वादिति.उ-उखतुरिति स्थिते पर्जन्यवल्लक्षणप्रवृत्त्या अभ्यासह्रस्वे सवर्णदीर्घेऊखतु॑रिति स्थितिः । तत्र ऊकारस्य पुनरभ्यासह्रस्वो न भवति ।लक्ष्ये लक्षणस्य सकृदेव प्रवृत्ति॑रिति न्यायादित्यर्थः । ननु वर्णमात्रापेक्षत्वेनाऽन्तरङ्गतया प्रथमं सवर्णदीर्घ एव स्यादिति ह्रस्वस्य प्रथमं प्रवृत्तिर्दुरुपपादेत्यत आह — वार्णादिति । तथा चानया परिभाषया बहिरङ्गोऽपि ह्रस्व एव प्रथमं प्रवर्तत इति भावः । परत्वाच्चेति । नन्विदमनुपपन्नम्, उक्तरीत्या अन्तरङ्गं सवर्णदीर्घं प्रति ह्रस्वस्य परत्वकथनाऽनौचित्यादिति चेन्न, परत्वादित्यस्य परकालप्राप्तकत्वादित्यर्थात् । अभ्यासविकारेषु परस्परं बाध्यबाधकभावाऽभावेन युगपदेव हलादिशेषे ह्रस्वे च कृते पश्चात्प्रवर्तमानस्य सवर्णदीर्घस्य पूर्व पूर्वमन्तरङ्गं, परं परं बहिरङ्ग॑मिति न्यायेन बहिरङ्गत्वादित्यलम् । उङ्खतीति । इदित्त्वान्नुम् । ववाखेति । वखधातोर्णलि उपधावृद्धिः । ववखतुरिति । वादित्वादेत्त्वाभ्यासलोपौ न । वङ्खतीति । वखिधातोरिदित्त्वान्नुम् । ववङ्ख । मेखतुरिति । एत्त्वाभ्यासलोपौ । [मङ्खतीति । मखिधातोरिदित्त्वाभ्यासलोपौ न । ममङ्खेति । संयुक्तहल्मद्यस्थत्वादेत्वाभ्यासलोपौ न । नखति नङ्खतीति । 'णो नः' इति नत्वम् । रखतीति । णलि तु उपधावृद्धिः । रराख । अतुसादावेत्वाभ्यासलोपौ — रेखतुरित्यादि । रङ्खतीति । इदित्त्वान्नुम् । ररङ्ख । एखतीति । इखधातोः शपि लघूपधगुणः । इयेख । ईखतुः । इङ्खतीति । इदित्त्वान्नुम् । इङ्खांचकार । ईङ्खतीति । अलधूपधत्वान्न गुणः । ईङ्खाचकार । वल्गतीति । लिटि ववल्ग ववल्गतुः । रङ्गतीति लङ्गतीति । ररङ्गतुः । अङ्गतीति । लिटि — आनङ्ग । वङ्गतीति । लिटि — ववङ्ग ववङ्गतुः । मङ्गतीति । लिटि — ममङ्ग ममङ्गतुः । तङ्गतीति । लिटि — ततङ्ग ततङ्गतुः । त्वङ्गतीति । लिटि तत्वङ्ग तत्वङ्गतुः । श्रङ्गतीति । लिटि — शश्रङ्ग शश्रङ्गतुः । श्लङ्गतीति । लिटि — शश्लङ्ग शश्लङ्गतुः । इङ्गतीति । लिटि इङ्गांचकार । रिङ्गतीति । लिटि — रिरिङ्ग रिरङ्गतुः । लिङ्गतीति । अथखान्तेषु रिखादिचतुर्णां मतान्तरसिद्धानामुदाहरणमाह — रेखतीति । शपि लघूपधगुणः । रिरेख रिरिखतुः । त्रखतीति । लिटि — तत्राख तत्रखतुः । त्रिङ्खतीति । लिटि — तित्रिङ्ख त्रित्रङ्खतुः । शिङ्खतीति । लिटि शिशिङ्ख शिशिङ्खतुः । त्वगि कम्पने चेति । चाद्गतौ । त्वङ्गति तत्वङ्ग । युगीति । त्रयोऽपि इदितः । युङ्गति बुङ्गति जुङ्गति । घघ हसने इति । घघति । णलि उपधावृद्धिः । जघाघ जघघतुः । लिण्निमित्तादेशादित्वादेत्त्वाभ्यासलोपौ न । मघि मण्डन इति । इदित्त्वान्नुमित्याह — मङ्घतीति । ममङ्घ ममङ्घतुः । शिघि आघ्राण इति । शिङ्घति शिशिङ्घ । फक्कादयः पञ्चाशद्गताः । वर्च दीप्ताविति । दीप्तिः- प्रकाशः । षच सेचन इति । अच्परकसादित्वात् षोपदेशोऽयम् । स्वरितेत्सु 'षच समवाये' इति वक्ष्यते । सेचेति । सत्वस्य लिण्निमित्तत्वाऽभावादादेशादित्वेऽपि एत्वाभ्यासलोपौ । दम्भः शाठं चेति । परविरुआम्भार्थ धर्माद्याचरणं दम्भः — कापटआऽपरपर्यायः ।कपटोऽस्त्री व्याजदम्भोपधयःर॑ इत्यमरः । शाठं कुटिलीभावः ।निकृतस्त्वनृजुः शठः॑ इत्यमरः । पचि व्यक्तीकरम इति । 'पचि विस्तारे' इति चुरादौ वक्ष्यते ।पचे॑त्येके । ष्टुच प्रसाद इति । ष्टुत्वसंपन्नष्टकारः । ततश्च दन्त्यपरकसादित्वात् षोपदेशोऽयम् । स्तोचत इति । षस्य सत्वे सति ष्टुत्वं निवर्तत इति भावः । तुष्टुचे इति । 'सर्पूर्वाः खयः' इति तकारशेषः । आदेशसकारत्वात् षत्वम् । ऋज गतीति । अर्जनं -संपादनम् । उपार्जनं — सेवनम् ।ऊर्जनेष्वि॑त्यन्ये । अर्जत इति । शपि लघूपधगुणः । रपरत्वम् । नुड्विधाविति । वार्तिकमिदम् । आनृज इति । लिटोऽसंयोगादिति कित्त्वाद्गुणाऽभावे द्वित्वे उदरत्वे रपरत्वे हलादिः शेषे अत आदेरिति दीर्घे नुडिति भावः । ऋजी भृजी इति.ऋदुपधौ द्वौ । आद्य इदित् । द्वितीयस्य ईदित्त्वात्श्वीदितो निष्ठाया॑मिति नेट् । इदित्त्वान्नुम् । अनुस्वारपरसवर्णौ । ऋञ्जांचक्र इति । नुमि सतिसंयोगे गुर्वि॑ति ऋकारस्य गुरुत्वादिजादेश्चेत्याम् । ऋञ्जिता । ऋञ्जिष्यते । ऋञ्जताम् । आर्ञ्जत । ऋञ्जेत । ऋञ्जिषीष्ट । अथ लुङि रूपं दर्शयति — आर्ञ्जिष्यत । भर्जत इति । शपिलघूपधगुणः । रपत्वम् । बभृजे । भर्जिता । भर्जिष्यते । भर्जताम् । अभर्जत । भर्जेत । भर्जिषीष्ट । लुङि रूपमाह — अभर्जिष्टेति । लुङस्तादेशः । च्लिः सिच् । इट् । गुणः । रपरत्वम् । अडागमः । षत्वं । ष्टुत्वम् । लृङि — अभर्जिष्यत । एजृ भ्रेजृ भ्राजृ इति । आद्ययोरृदित्वंनाग्लोपी॑त्यर्थम् । तृतीयस्य तु अकारेत्कत्वेऽप्यात्मनेपदं सिध्यति । ऋदित्त्वस्य न किञ्चित्फलमस्ति । न चनाग्लोपी॑ति चङ्परे णौ उपधाह्रस्वः फलं भवितुमर्हति,भ्राजभासे॑त्यादिना तत्र उपधाह्रस्वविकल्पस्य वक्ष्यमाणत्वात् । ईज गतीति । अलघूपधत्वान्न गुणः । ईजते । ईजांचक्र इति । इजादेश्चेत्याम् । वर्चादय एकविंशतिर्वृत्ताः । द्विसप्ततिरिति । 'चवर्गीयान्ता' इति शेषः । शुच शोक इति । स्मृत्वा क्लेशः — शोकः । शोचतीति । वियुक्तं पित्रादिकं स्मृत्वा क्लिश्नातीत्यर्थः । कुच शब्द इति । शब्दनं शब्दः । चुकोच चुकुचतुः । अकोचीत् । कुञ्च क्रुञ्चेति । उभावपि चवर्गपञ्चमोपधौ । कुञ्चतौ अनुस्वारपरसवर्णसंपन्नस्य नकार्थानिकञकारस्य धातुपाठे निर्देशः । धातुपाठे॒नकारजावनुस्वारपञ्चमौ॑ इत्यभियुक्तवादात् । तदाह — अनिदितामिति । अनुस्वारपरसवर्णयोरसिद्धतया नकारस्य सत्त्वेन आशीर्लिङिअनिदिता॑मिति नलोपे कुच्यादिति रूपमतित्यर्थः । लिटि तु चुकुञ्च चुकुञ्चतुरित्यादौ पित्त्वेन संयोगात्परत्वेन च कित्त्वाऽभावान्नलोपो न भवति । क्रुञ्चधातुस्तु स्वाभाविकञकारोपध एव, न त्वनुसारपरसवर्णसंपन्नञकारोपध इतिपरेश्च घाङ्कयो॑रिति सूत्रे भाष्यकैयटयोः स्थितम् । अतस्तस्याशीर्लिङिअनिदिता॑मिति नलोपस्य न प्रसक्तिरित्यभिप्रेत्योदाहरति । क्रुञ्च्यादिति । ञकाररहितपाठस्तु प्रामादिक इति शब्देन्दुशेखरे स्थितम् । लुञ्चेति । अयमपि नोपधः । अनुस्वारपरसवर्णसम्पन्नस्य ञकारस्य निर्देशः । तथा च आशीर्लिङि अनिदितामिति नलोपः । तदाह — लुच्यादिति । एवमञ्चुधातोरपि द्रष्टव्यम् । पूजायां त्विति ।नाञ्चेः पूजाया॑मिति निषेधादिति भावः । वञ्चु चञ्चु तञ्चु इति । आद्याः षट् नोपधाः । अनुस्वारपरसवर्णाभ्यां ञकारनिर्देशः । तथा च तेषामाशीर्लिङिअनिदिता॑मिति नलोपः । तदाह — वच्याद#इति । लुङि अम्रुञ्चीत् । अम्लुञ्चीदिति नोपधयो रूपम् । सिज्लोपः ।

translator notes

commentary BM: 'aci' is carried forward (anuvṛtti) from aci śnudhātubhruvāṃ yvor iyaṅuvaṅau [SK 271], and so is 'yvor iyaṅuvaṅau'; 'yū' is the dvandva 'i and u', and 'yvoḥ' qualifies the abhyāsa, so that it denotes what ends in them (tadantavidhi); iyaṅ and uvaṅ, being ṅit, replace the final. BM's gloss-pratīka reads 'ivarṇovarṇāntarasya' [sic]. SK 271 itself does not apply here: it operates only before an ac-initial pratyaya, and the abhyāsa is not an aṅga. Followed for the bracketed anuvṛtti of 'aci', 'yvoḥ' and 'iyaṅuvaṅau' in sutra_en and k1, and for '[the final]' in sutra_en.
commentary TB, printed under sk.2286.t1 (on 'asavarṇe 'ci'): 'asavarṇe' is there for the sake of ūkhatuḥ [where no uvaṅ comes]; 'aci' for iyāja, uvāya. Recorded; the kaumudī gives ūkhatuḥ without stating this.
commentary BM on uvokha: ṇal in liṭ, being pit, is not kit, so the laghūpadha-guṇa [SK 2189] is applicable, but it is prohibited [before doubling] by dvirvacane 'ci [SK 2243]; so there is no heavy vowel and no ām. Doubling comes first, then halādiśeṣa [SK 2179]; then, by the paribhāṣā vārṇād āṅgaṃ balīyaḥ, the laghūpadha-guṇa overrides even the antaraṅga savarṇa-dīrgha: u okh a; then uvaṅ comes in place of the u of the abhyāsa → uvokha. Recorded; the kaumudī gives only the form, and the English adds only the bracketed label.
commentary TB, printed under sk.2286.t1 (pratīka 'uvokheti', OCR 'uvosteti'): because of the prohibition dvirvacane 'ci, doubling comes first, then guṇa of the u by laghūpadha-guṇa, then uvaṅ for the abhyāsa; likewise iyeṣa takes iyaṅ. By force of the word 'asavarṇe', the guṇa here is not treated as its sthānin (sthānivat) when iyaṅ and the like are to be done. TB further reports that 'asavarṇe' is stated precisely to make known (jñāpana) the paribhāṣā vārṇād āṅgaṃ balīyaḥ: otherwise in iyeṣa and uvoṣa the antaraṅga savarṇa-dīrgha would apply first, leaving no ac to follow, and the word would be pointless; by it guṇa overrides yaṇ in bhavati and vṛddhi overrides yaṇ in kāra, but only where the two operations share a substrate (samānāśraya), so syona is unaffected. Recorded.
commentary BM on sannipāta-paribhāṣā: guṇa enjoined because ṇal follows cannot, through the ij-initial heavy form it produces, bring in ām, since with ām the root would no longer be followed by ṇal. Followed for the bracket after 'ijādeś ca…'. The wording of the paribhāṣā in the first bracket is the translator's (see translator note).
commentary TB, printed under sk.2286.t1 (on 'saṃnipātaparibhāṣayā'): with ām, the root would not be followed by liṭ. Others hold that 'gurumān' in ijādeś ca… [SK 2237] carries matup in the sense of constant connection (nityayoga), so that ām comes only for a root that is heavy throughout, such as edha, and there is no scope for ām here at all. Recorded; the English follows the kaumudī's sannipāta reason.
commentary BM on ūkhatuḥ: atus, being apit, is kit [SK 2242], so there is no laghūpadha-guṇa; after doubling and halādiśeṣa a similar vowel follows, so this rule gives no uvaṅ ('asavarṇe'), and savarṇa-dīrgha yields the form. On 'iha…': the ū produced by savarṇa-dīrgha, being a single substitute (ekādeśa), counts as the end of the preceding element and so belongs to the abhyāsa, and the shortening enjoined for the abhyāsa's vowel threatens; the kaumudī answers that it does not happen. In u-ukhatus, the abhyāsa-shortening applies first parjanyavat, then savarṇa-dīrgha gives ūkhatuḥ, and the ū is not shortened again, by the maxim that a rule applies to a given target only once (lakṣye lakṣaṇasya sakṛd eva pravṛttiḥ). Followed for the bracketed dual/plural label and the construal of the 'iha…' passage.
commentary TB, printed under sk.2286.t1: 'abhyāsagrahaṇena' means 'by [the ekādeśa] counting as the end of the preceding element' (pūrvasyāntavattvena). Followed for the bracket citing SK 75.
commentary TB (on 'parjanyavallakṣaṇa'): a rule that operates without considering whether it is of use makes short even what is already short; and since a rule applies to one target only once, it does not apply again. Followed for the bracket '[— whether or not it achieves anything —]'.
commentary BM on 'vārṇāt…' and 'paratvāc ca': Objection: savarṇa-dīrgha, depending on the sounds alone, is antaraṅga and should apply first. Answer: by this paribhāṣā the hrasva, though bahiraṅga, applies first. Objection: to call the hrasva 'later' (para) as against the antaraṅga savarṇa-dīrgha is improper. Answer: 'paratvāt' means 'because its occasion arises later' (parakālaprāptakatva); the abhyāsa operations do not block one another, so halādiśeṣa and hrasva are done together, and the savarṇa-dīrgha, applying afterwards, is bahiraṅga by the maxim 'the earlier is antaraṅga, the later bahiraṅga'. Recorded; TB reads 'paratvāc ca' otherwise (next note), so the English keeps 'because [the shortening] is later (paratva)' neutral.
commentary TB on 'paratvāc ca': this reason is only superficial (āpātataḥ), since the hrasva, being an aṅga operation, is bahiraṅga, and adducing paratva against the antaraṅga savarṇa-dīrgha is not right. On 'āṅgaṃ balīyaḥ': Objection: hrasva and savarṇa-dīrgha have different conditions and so no common substrate (samānāśraya); how can the āṅga operation be stronger? Answer: true, but a common substrate is sometimes admitted by taking the sthānin, in deference to the desired result; hence from uṅ śabde the liṭ forms ūve, uvāte are obtained, which would fail if savarṇa-dīrgha applied before uvaṅ. Recorded (disagrees with BM on 'paratvāc ca').
commentary BM on uṅkhati … mekhatuḥ: uṅkhati — num because ukhi is idit [SK 2262]; vavākha (BM's pratīka 'vavākheti') — upadhā-vṛddhi before ṇal; vavakhatuḥ — no e-substitution and abhyāsa-lopa, the root beginning with v [SK 2263]; vaṅkhati — from vakhi, num by idit-ness; vavaṅkha; mekhatuḥ — e-substitution and abhyāsa-lopa [SK 2260]. BM then gives forms for the remaining roots of the list (maṅkhati … śiṅkhati), which are not in the kaumudī. Followed for the bracketed root-names; the other forms are recorded, not translated.
commentary TB (OCR 'uṅkatīti', 'vavasatur iti', i.e. on 'uṅkhati' and 'vavakhatuḥ'): num by idit-ness; liṭ uṅkhāṃcakāra; āśīrliṅ given as 'ukhyāt'; vavakhatuḥ has no e-substitution or abhyāsa-lopa because it begins with v. TB adds ekhati, iṅkhati, iṅkhāṃcakāra, īkhati, īkhāṃcakāra, iṅgati, iṅgāṃcakāra. Recorded.
commentary BM on 'tvagi kampane ca': by 'ca', also in the sense of going: tvaṅgati, tatvaṅga. Followed for 'also'.
commentary TB on 'tvagi kampane': this entry is read to show that tvagi, read above in the 'ukha ukhi' group in the sense of going, is used of a particular kind of motion; being of little use, it is not read in many manuscripts. Followed for '[is read]'.
commentary BM on yugi … śighi: all three of yugi, jugi, bugi are idit: yuṅgati, buṅgati, juṅgati. ghagha: upadhā-vṛddhi before ṇal, jaghāgha; jaghaghatuḥ, with no e-substitution or abhyāsa-lopa, since the root begins with a substitute occasioned by liṭ. maṅghati by num; mamaṅgha; śiṅghati, śiśiṅgha. The fifty roots from phakka are finished. Recorded.
commentary BM on ṣaca … ṣṭuca: ṣaca is taught with ṣ (ṣopadeśa) because its s is followed by an ac; a svaritet 'ṣaca samavāye' will be given later. sece: the s is not a substitute occasioned by liṭ, so e-substitution and abhyāsa-lopa apply although the root begins with a substitute. dambha is practising dharma and the like to deceive others, i.e. kāpaṭya; śāṭhya is crookedness (both with Amara citations). paci: a 'paci vistāre' is given in the curādi class; some read 'pace'. ṣṭuca: its ṭ arises by ṣṭutva, so the root is ṣopadeśa (s followed by a dental); in stocate the ṣṭutva lapses once ṣ becomes s; in tuṣṭuce the t remains by śarpūrvāḥ khayaḥ [SK 2259], and ṣ comes because the s is a substitute. Followed for 'hypocrisy (dambha)' and 'crookedness (śāṭhya)'; the rest recorded.
commentary TB on 'sevane ca': because in 'yaṃ pūravo vṛtrahaṇaṃ sacante' the learned explain 'sacante' as 'sevante'; the svaritet 'ṣaca samavāye' is given later. locṛ: being ṛdit, shortening is prohibited by nāglopi…: alulocat. paci: 'paci vistāravacane' is in the curādi class. ṛja: arjana is the primary sense, upārjana incidental. Recorded.
commentary BM on ṛja and 'nuḍvidhau…': arjana is obtaining (sampādana); upārjana is serving (sevana); others read 'ūrjaneṣu'. arjate: guṇa before śap, with r following (raparatva). BM calls 'nuḍvidhau…' a vārttika. ānṛje: liṭ is kit by asaṃyogāl liṭ kit [SK 2242], so no guṇa; doubling, ur at [SK 2244] with raparatva, halādiśeṣa, lengthening by ata ādeḥ [SK 2248], then nuṭ. Recorded. BM's gloss of upārjana is not adopted ('procuring' renders the word); the sentence is not labelled a vārttika in the English, since the print gives it no vārttika sign (see textual note).
commentary TB on 'nuḍvidhau…' (OCR 'nuṅgidhāvi-'): the point is that in the rules of nuṭ and the like a part of a sound is taken as a sound, on the strength of the dictum '…vidhi-lādeśa-vināmeṣu … pratividheyam' (OCR 'udvidhilādeśavināmeṣu tu pratividheyam'; the print reads 'nuḍvidhi-lādeśa-vināmeṣu …'). Alternatively, the word 'dvihalaḥ' is rejected in the Bhāṣya and elsewhere, and there is no overextension to āṭa, āṭatuḥ, because aśnoteś ca restricts nuṭ, for an a-penultimate root, to aś alone. Recorded.
textual NSP printed p. 358 (scan page-0368), footnote 1: 'eoṅsūtrabhāṣye spaṣṭam idam' ('this is clear in the Bhāṣya on the sūtra e o ṅ'). It belongs with TB's discussion of 'nuḍvidhau…' (the dictum that a part of ṛ, the r, counts as a sound), and no unit files it; recorded here.
commentary BM on ṛji, bhṛjī: both have ṛ as penultimate. The first is idit; the second is īdit, so iṭ is barred in the niṣṭhā by śvīdito niṣṭhāyām. ṛji takes num by idit-ness, then anusvāra and parasavarṇa. ṛñjāṃcakre: once num is added the ṛ is heavy by saṃyoge guru, so ām comes by ijādeś ca [SK 2237]. BM lists ṛñjitā, ṛñjiṣyate, ṛñjatām, ārñjata, ṛñjeta, ṛñjiṣīṣṭa, and gives ārñjiṣṭa as the luṅ. bharjate: guṇa before śap with raparatva; babhṛje; bharjitā, bharjiṣyate, bharjatām, abharjata, bharjeta, bharjiṣīṣṭa; abharjiṣṭa: ta replaces luṅ, cli → sic, iṭ, guṇa, raparatva, aṭ, ṣatva, ṣṭutva; lṛṅ abharjiṣyata. Followed for 'ṛñjāñcakre' and 'babhṛje' (see textual notes).
commentary TB on ṛji, bhṛjī: bharjana is a particular heating of rice grains and the like without water; bhṛjī being īdit, there is no iṭ in the niṣṭhā by śvīdito niṣṭhāyām: bhṛktaḥ, bhṛktavān. Recorded.
commentary BM on ejṛ, bhrejṛ, bhrājṛ: the ṛ-it of the first two serves nāglopi…; for the third, ātmanepada would follow even from an a-it, and its ṛ-it has no result at all, since the shortening of the penultimate before ṇi followed by caṅ is in any case made optional for it by bhrājabhāsa…. ījāṃcakre: īja is not light-penultimate, so no guṇa; ām by ijādeś ca. Recorded.
commentary TB (OCR 'pūjṛ bhrejṛ bhrājṛ'; the print reads 'ejṛ'): the ṛ-it of bhrāj has only its anudātta-it-hood as its result, because bhrājabhāsa… makes the penultimate shortening before ṇi followed by caṅ optional: abibhrajat, ababhrājat. Recorded (differs from BM, which allows the ṛ-it no result).
commentary BM on 'dvisaptatiḥ': 'cavargīyāntāḥ' is to be supplied (iti śeṣaḥ). Followed for the bracket after 'up to vraja'. BM also glosses śoka as distress on remembering [something], śocati as 'grieves remembering a separated father or the like'; for kuca, śabda as sounding, with cukoca, cukucatuḥ, akocīt.
commentary TB on 'parasmaipadina iti': [the seventy-two are] palatal-final (cavargīyānta) parasmaipadins. Followed (agrees with BM).
commentary BM on kuñca, kruñca: both have a palatal nasal as penultimate. In kuñc the dhātupāṭha writes ñ, which arises from n by anusvāra and parasavarṇa, on the authority of the saying that in the dhātupāṭha anusvāra and fifth-nasals are born of n; since anusvāra and parasavarṇa are asiddha, the n is present, and so aniditām… elides it in the āśīrliṅ: kucyāt. In liṭ (cukuñca, cukuñcatuḥ) there is no elision, the ending being pit or following a conjunct and so not kit. kruñc, however, has a natural ñ as penultimate, not one arising from anusvāra and parasavarṇa, as the Bhāṣya and Kaiyaṭa hold under pareś ca ghāṅkayoḥ; the text then reads 'so for it there is elision of n by aniditām in the āśīrliṅ' and takes up lucyāt. The same holds for añcu. The text is cut short in our BM OCR; see the next note.
commentary BM on 'pūjāyāṃ tu': because of the prohibition nāñceḥ pūjāyām. Followed for the bracket citing SK 424.
commentary TB on 'pūjāyāṃ tu' (OCR 'nāmbeḥ'): because of the prohibition nāñceḥ pūjāyām. Followed (agrees with BM).
commentary BM on vañcu … mlucu: the first six have n as penultimate, written as ñ by anusvāra and parasavarṇa, so aniditām… elides the n in the āśīrliṅ (vacyāt …). In the luṅ, amruñcīt and amluñcīt are the forms of the two n-penultimate roots, with elision of sic [by iṭa īṭi]. Followed for '[luṅ, of mruñcu and mluñcu]'.
textual NSP printed p. 357 (scan page-0367): the print reads 'āṅgatvād dhi' and 'hrasve kṛte tato dīrghaḥ'. Our text reads 'āṅgatvādi' and 'hrasve tato dīrghaḥ', lacking 'kṛte'. The English follows the print: 'For, since [the shortening] is an operation on the aṅga', and '[has been done]' is supplied in brackets. Mūla discrepancy for Ajai's printed copy.
textual NSP printed p. 357 (scan page-0367): the print too reads 'uṅkhati | vavakhatu-vaṅkhati mekhatuḥ ||', with a hyphen and no visarga or daṇḍa after 'vavakhatu'. BM's pratīkas ('vavakhatur iti', 'vaṅkhatīti', 'mekhatur iti') and TB's ('vavakhatur iti', OCR 'vavasatur iti') show three forms, vavakhatuḥ, vaṅkhati, mekhatuḥ, and the English gives them so. The NSP string is a compression of a fuller kaumudī list: Wikisource uttara-1 p. 0078 reads 'uṅkhati | vavākha | vavakhatuḥ | vaṅkhati | mekhatuḥ | maṅkhati | mamaṅkha | nakhati | naṅkhati | rakhati | rekhatuḥ | raṅkhati | ekhati | iṅkhati | īṅkhati | valgati | raṅgati …'. BM's pratīka 'vavākheti' and its forms for the remaining roots (maṅkhati … śiṅkhati) comment on that fuller text; BM is not adding forms of its own. The English follows the NSP kaumudī and does not supply them.
textual NSP printed p. 358 (scan page-0368): our 'ṛñjāñjakre' — the print's conjunct before -kre appears to be ñc ('ṛñjāñcakre'), and BM's pratīka reads 'ṛñjāṃcakra'. Wikisource uttara-1 p. 0079 reads 'ṛñjāṃcakre'. The English gives ṛñjāñcakre. The scan is small at this point; the reading ñc is probable, not certain.
textual NSP printed p. 358 (scan page-0368): our text reads 'babhṛjje', and the scan clearly prints the same, '(b/v)abhṛjje' with jj (the raw OCR's 'vabhṛje' is a misreading). The Wikisource kaumudī (uttara-1 p. 0079) reads 'babhṛje', and so does BM's list of forms. The English gives babhṛje, departing from both our text and the print on the witness of Wikisource and BM (see translator note). Mūla reading for Ajai's decision.
textual NSP printed p. 358 (scan page-0368): the print reads 'dvisaptatir vrajyantāḥ', our text 'dvisaptatir vrajyāntāḥ'. Both mean 'up to vraja'; the English is unaffected.
textual The bracketed '(paribhāṣā - )' before 'vārṇād āṅgaṃ balīyaḥ' is editorial; the print marks the maxim with '(pa)'. The kaumudī itself calls it a nyāya, rendered 'maxim (paribhāṣā)'. The sentence 'nuḍvidhau ṛkāraikadeśo repho haltvena gṛhyate' has no vārttika sign in the print (NSP printed pp. 357–358, scan pages 0367–0368), though BM calls it a vārttika; it is rendered as Bhaṭṭoji's prose.
textual Filing: TB on the opening of this unit ('asavarṇe 'cīti', 'uvokheti', 'saṃnipātaparibhāṣayeti', 'abhyāsagrahaṇeneti') is printed at the tail of sk.2286.t1. sk.2290.t1 in turn carries TB belonging to SK 2291 (from '—jṛstambhu' to the end, including 'arca pūjāyām' and 'dīrghābhāvād iti'). The raw NSP OCR of printed p. 357 (scan page-0367) skips the sūtra heading and the first line of this unit; the scan was read directly. Collation (.work/collate-p44/batch06.md) reports the same SK 2290 readings as the textual notes above (āṅgatvād dhi, kṛte, ṛñjāñcakre, vrajyantāḥ; uṅkhati… as V).
translator The wording of the sannipāta-paribhāṣā in brackets (sannipātalakṣaṇo vidhir animittaṃ tadvighātasya) is supplied by the translator; the kaumudī names the paribhāṣā only. The bracketed lakāra labels (liṭ, luṅ, luṭ, laṭ, āśīrliṅ) and root-names are the translator's, drawn from BM where BM gives them.
translator babhṛje: bhṛj ends in a single consonant, so the ātmanepada liṭ ending e is kit by asaṃyogāl liṭ kit (SK 2242) and takes no guṇa, and bhṛjī, being īdit, takes no num; nothing in the grammar gives a doubled j. The transmitted 'babhṛjje' is therefore taken as a misprint, and the reading 'babhṛje' of BM and the Wikisource kaumudī is followed (pending Ajai's decision; see textual note).
commentary BM on kruñc, in full (our BM OCR skips a line; Wikisource uttara-1 p. 0080): since kruñc has a natural ñ as penultimate, 'there is no occasion for elision of n by aniditām in its āśīrliṅ' (nalopasya na prasaktiḥ), and with that in mind Bhaṭṭoji gives the example kruñcyāt; the reading without ñ (krucyāt) is a scribal error (prāmādika), as the Śabdenduśekhara states. BM then takes up luñca, which is n-penultimate, so lucyāt. BM thus rejects the kaumudī's 'krucyāt' as transmitted here. The English translates our kaumudī (and the print) neutrally, 'kucyāt; krucyāt'; BM's reading is recorded here (§16).
textual 'krucyāt': our text reads 'kucyāt | krucyāt |', and NSP printed p. 358 (scan page-0368) prints the same 'krucyāt'. The Wikisource kaumudī (uttara-1 p. 0080) reads 'kucyāt | kuñcyāt |' (evidently for kruñcyāt, the r lost), agreeing with BM's pratīka. Mūla reading for Ajai's decision; the English keeps the transmitted krucyāt.

SK 2291 · A 3.1.58V

जॄस्तम्भुम्रुचुम्लुचुग्रुचुग्लुचुग्लुञ्चुश्विभ्यश्च ॥ २२९१ ॥

jṝstambhumrucumlucugrucuglucugluñcuśvibhyaśca

jṝstambhumrucumlucugrucuglucugluñcuśvibhyaś ca — And after jṝ, stambhu, mrucu, mlucu, grucu, glucu, gluñcu and śvi, [aṅ optionally (vā) replaces cli — 'cleḥ' carried forward (anuvṛtti) from 'cleḥ sic' (SK 2222), 'aṅ' from 'asyativaktikhyātibhyo 'ṅ' (SK 2438), 'vā' from 'irito vā' (SK 2269)].

Rule. After jṝ, stambhu, mrucu, mlucu, grucu, glucu, gluñcu and śvi, aṅ optionally replaces cli. "cli" comes from SK 2222, "aṅ" from SK 2438, "optionally" from SK 2269.

Example.

a + mruc + cli + t

→ with aṅ: no guṇa → amrucat

→ without aṅ: sic with iṭ, guṇa, sic lost by SK 2266 → amrocīt.

Likewise amlucat / amlocīt, agrucat / agrocīt, aglucat / aglocīt.

gluñc: aglucat / agluñcīt.

Applies when / blocked by. In aglucat from gluñc the n is lost. One of Bhaṭṭoji's commentators reports that the author of the Vṛtti, a running commentary on the sūtras, keeps the n, since glucu and gluñcu are named separately. Scholars discuss this.

Roots listed after this rule.

202 ṣasja "to go": the initial ṣ becomes s (SK 2264). The second s becomes ś before j, then j itself: sajjati; also ātmanepada sajjate.
204 arca "to honour": liṭ ānarca, with nuṭ.
209 ācchi "to stretch": āñchati. In liṭ the abhyāsa's ā is shortened: a āñch a. The t in SK 2248 (ata ādeḥ) takes in only a naturally short a. This a is not naturally short, so it is not lengthened, and no nuṭ comes. The vowels merge: āñcha. On the view that the t is only for ease of saying, nuṭ comes: ānāñcha.
211 hurcchā: hūrchati, with ū by SK 2265.
215 ucchi: uñchati, liṭ uñchāṃcakāra.
224 arja: ānarja. 225 ṣarja: sarjati, sasarja.
230 aja "to go, to throw": ajati. Its forms were given in III.B (SK 2292–2296) and continue below.

Siddhānta-kaumudī

एभ्यश्च्लेरङ् वा स्यात् । अम्रुचत् । अम्रोचीत् । अम्लुचत् । अम्लोचीत् ।{$ {!197 ग्रुचु!} {!198 ग्लुचु!} {!199 कुजु!} {!200 खुजु!} स्तेयकरणे$} । जुग्रोच । अग्रुचत् । अग्रोचत् । जुग्लोच । अग्लुचत् । अग्लोचीत् । अकोजीत् । अखोजीत् ।{$ {!201 ग्लुञ्चु!} {!202 षस्ज!} गतौ$} । अङ् । अग्लुचत् । अग्लुञ्चीत् । सस्य श्रुत्वेन शः, जश्त्वेन जः । सज्जति । अयमात्मनेपद्यपि । सज्जते(कुजि){$ {!203 गुजि!} अव्यक्ते शब्दे$} । गुञ्चति । गुञ्ज्यात् ।{$ {!204 अर्च!} पूजायाम्$} । आनर्च ।{$ {!205 म्लेच्छ!} अव्यक्ते शब्दे$} । अस्फुटेऽपशब्दे चेत्यर्थः । म्लेच्छति । मिम्लेच्छ ।{$ {!206 लच्छ!} {!207 लाच्छि!} लक्षणे$} । ललच्छ । ललाञ्छ ।{$ {!208 वाच्छि!} इच्छायाम्$} । वाञ्छति ।{$ {!209 आच्छि!} आयामे$} । आञ्छति । अत आदेः - SK 1248 इत्यत्र तपरकरणं स्वाभाविकह्रस्वपरिग्रहार्थम् । तेन दीर्घाभावान्न नुट् । आञ्छ । तपरकरणं मुखसुखार्थमिति मते तु नुट् । आनाञ्छ ।{$ {!210 ह्रीच्छ!} लज्जायाम्$} । जिह्रीच्छ ।{$ {!211 हुर्च्छा!} कौटिल्ये$} । कौटिल्यमपसरणमिति मैत्रेयः । उपधायां च SK 2265 इति दार्घः । हूर्छति ।{$ {!212 मुर्च्छा!} मोहसमुच्छ्राययोः$} । मूर्छति ।{$ {!213 स्फुर्च्छा!} विस्तृतौ$} । स्फूर्च्छति ।{$ {!214 युच्छ!} प्रमादे$} । युच्छति ।{$ {!215 उच्छि!} उञ्छे$} । उञ्छः कणश आदानं कणिशाद्यर्जनं शिलमिति यादवः । उञ्छति । उञ्छांचकार ।{$ {!216 उच्छी!} विवासे$} । विवासः समाप्तिः । प्रायेणायं विपूर्वः । व्युच्छति ।{$ {!217 ध्रज!} {!218 ध्रजि!} {!219 धृज!} {!220 धृजि!} {!221 ध्वज!} {!222 ध्वजि!} गतौ$} । ध्रजति । ध्रञ्जति । धर्जति । धृञ्जति । ध्वजति । ध्वञ्जति ।{$ {!223 कूज!} अव्यक्ते शब्दे $}। चुकूज ।{$ {!224 अर्ज!} {!225 षर्ज!} अर्जने$} । अर्जति आनर्ज । सर्जति । ससर्ज ।{$ {!226 गर्ज!} शब्दे$} । गर्जति ।{$ {!227 तर्ज!} भर्त्सने$} । तर्जति ।{$ {!228 कर्ज!} व्यथने$} । चकर्ज ।{$ {!229 खर्ज!} पूजने च$} । चखर्ज ।{$ {!230 अज!} गतिक्षेपणयोः$} । अजति ॥

After these, aṅ optionally replaces cli [— 'cleḥ' carried forward (anuvṛtti) from SK 2222, 'aṅ' from SK 2438, 'vā' from SK 2269]. amrucat / amrocīt [luṅ of mrucu]. amlucat / amlocīt [luṅ of mlucu]. (197) grucu, (198) glucu, (199) kuju, (200) khuju — in stealing (steyakaraṇe). jugroca [liṭ]. agrucat / [agrocīt] [luṅ]. jugloca [liṭ]. aglucat / aglocīt [luṅ]. akojīt. akhojīt [luṅ]. (201) gluñcu, (202) ṣasja — in going (gatau). aṅ [optionally, by this rule]: aglucat / agluñcīt [luṅ]. [In ṣasj, after the initial ṣ has become s,] the [second] s is replaced by ś by ścutva, and [that ś] by j by jaśtva: sajjati [laṭ]. This [root] also takes ātmanepada: sajjate. (kuji.) (203) guji — in inarticulate sound (avyakte śabde). guñjati [laṭ]. guñjyāt [āśīrliṅ]. (204) arca — in honouring (pūjāyām). ānarca [liṭ]. (205) mleccha — in inarticulate sound (avyakte śabde), that is, in indistinct and incorrect speech (asphuṭe 'paśabde ca). mlecchati [laṭ]. mimleccha [liṭ]. (206) laccha, (207) lācchi — in marking (lakṣaṇe). lalaccha. lalāñcha [both liṭ]. (208) vācchi — in desiring (icchāyām). vāñchati [laṭ]. (209) ācchi — in stretching (āyāme). āñchati [laṭ]. In 'ata ādeḥ' (SK 2248) the t-marking (taparakaraṇa) serves to take in only a naturally short [a]. Hence, since there is no lengthening [by that rule], there is no nuṭ [by 'tasmān nuḍ dvihalaḥ' (SK 2288)]: āñcha [liṭ]. But on the view that the t-marking is only for ease of utterance (mukhasukhārtha), there is nuṭ: ānāñcha. (210) hrīccha — in being ashamed (lajjāyām). jihrīccha [liṭ]. (211) hurcchā — in kauṭilya. kauṭilya is moving away (apasaraṇa), says Maitreya. Lengthening by 'upadhāyāṃ ca' (SK 2265): hūrchati [laṭ]. (212) murcchā — in fainting and in rising (mohasamucchrāyayoḥ). mūrchati [laṭ]. (213) sphurcchā — in spreading (vistṛtau). sphūrcchati [laṭ]. (214) yuccha — in negligence (pramāde). yucchati [laṭ]. (215) ucchi — in uñcha. uñcha is taking [grain] grain by grain; gathering ears of corn is śila — so Yādava. uñchati [laṭ]. uñchāṃcakāra [periphrastic liṭ with ām]. (216) ucchī — in vivāsa; vivāsa is ending (samāpti). It is mostly preceded by vi: vyucchati [laṭ]. (217) dhraja, (218) dhraji, (219) dhṛja, (220) dhṛji, (221) dhvaja, (222) dhvaji — in going (gatau). dhrajati. dhrañjati. dharjati. dhṛñjati. dhvajati. dhvañjati [all laṭ]. (223) kūja — in inarticulate sound (avyakte śabde). cukūja [liṭ]. (224) arja, (225) ṣarja — in acquiring (arjane). arjati [laṭ], ānarja [liṭ]. sarjati [laṭ]. sasarja [liṭ]. (226) garja — in sounding (śabde). garjati [laṭ]. (227) tarja — in threatening (bhartsane). tarjati [laṭ]. (228) karja — in paining (vyathane). cakarja [liṭ]. (229) kharja — in honouring (pūjane), too (ca). cakharja [liṭ]. (230) aja — in going and in throwing (gatikṣepaṇayoḥ). ajati [laṭ].

Tattvabodhinī

alignment inferredNSP p. 368–369

—मुखसुखार्थमिति । कृतहस्वस्थानिकदीर्घाकारात्परस्यापि उद् भवत्येवेति भावः । ‘युच्छ प्रमादे’ ॥—युच्छतीति । अन्तरङ्गत्वात् ‘छे च’ इति तुकि लघूपधत्वाभावान्न गुणः । न च ‘वार्णादाङ्गं वलीयः’ इति वाच्यम् । आङ्गवार्णयोर्युगपत्प्रवृत्तावेव आङ्गस्य वलीयस्त्वात् । न च युच्छेति चकारलकारानुच्चार्येतां किमनेन तुग्विधिनेति शङ्काम् । वहुषु धातुरूपेषु चकारलकारयोरुच्चारणे गौरवात् ‘छे च’ इत्यस्य शिवच्छायेत्यादावावश्यकत्वाच्च ॥—अजेर्व्य—। वी इति च्छेदः । तेन संवीतः संवीतिरित्यादि सिध्यति ॥—आर्धधातुकविषय इति । तेन वीभावोत्तरं यङि वेवीयते इत्यादि सिध्यति, परसप्तम्यां तु हलादित्वाभावायङ् न स्यादिति भावः । यङ् लक् तु अस्मान्न भवति । लका यङोऽपहारे आर्धधातुकविषयत्वाभावान्नार्धधातुकाभिव्यक्तिरिति वीभावस्यैवाप्रसक्तेः । एतच्च ‘न लुमता—’ इति सुत्रे कैयटे स्पष्टम् । अघजपोः किम् । समाजः । ‘समुदोरजः पशुषु’ इत्यप् । समजः । उदजः ॥ —विव्यतुरिति । ‘एनेकाचः—’ इति यण् ॥—लोपाजादेश एवेति । एतच्च ‘न पदान्त—’ इति सूत्र एवास्माभिरुपपादितम् ॥—एकाच इतीति । अजेरुदात्तवेऽपि वीभावोऽनुदात्तः, ऊद्दन्तादिभिन्ना एकाचोऽजन्ताः सर्वेऽप्यनुदात्ता इत्यन्युपगमात् ॥—कृसृभृ—। ‘डुकृञ् करणे’ । ‘कृञ् हिंसायाम्’ । इह निरनुवन्धग्रहणादेकानुबन्धद्व्यनुबन्धयोरुभयोर्ग्रहणम् । एवमग्रेऽपि ‘भृञ् भरणे’ । ‘डुभृञ् धारणपोषणयोरित्युभयोर्ग्रहणम् । ‘सृ गतौ’ । ‘वृङ् संभक्तौ’ । ‘वृञ् वरणे’ । इह निरनुवन्धकग्रहणाद्भिन्नानुवन्धयोरप्युभयोर्ग्रहणम् ॥ कृ सृ भृ एषामनुदात्तलात् ‘एकाच उपदेश—’ इति प्रकृत्याश्रये निषेधे प्राप्ते वृङ्वृञोस्तूदात्तलात् ‘श्र्युकः किति’ इति प्रत्ययाश्रये निषेधे प्राप्ते नियमोऽयमित्याह—क्रादीनां चतुर्णामिति । इह स्तुद्वादीनां चतुर्णां ग्रहणस्य भारद्वाजनियमप्रापितेण्निषेधोऽपि प्रयोजनमिति बोधयितुमष्टानां ग्रहणमिति नोक्तम् ॥—इण्निषेध इति । ‘नेड्वशि—’ इति प्रक्रमान्ननापादितस्यैवाभावस्य नियमो नतु विभाषावलम्ब्यस्यापि । ‘अनन्तरस्य—’ इति न्यायादपि संनिहितस्यैव नियम उचितः । तेन सिषेधिथ । सिषेद्ध । सिषिधिव । सिषिध्व इत्याद्युभयं भवति

Bālamanoramā

जृस्तम्भुम्रुचुम्लुचुग्रुचुग्लुचुग्लुञ्चुश्विभ्यश्च - जृस्तन्भु ।च्लेऋः सि॑जित्यतश्च्लेरिति,अस्यतिवक्तिख्यातिभ्यः॑ इत्यतोऽङिति,इरितो वेत्यतो वेति चानुवर्तते । तदाह — एभ्यश्च्लेरङ् वेति ।जृष् वयोहानौ॑,स्तम्भुः॑सौत्रो धातुः,म्रचुम्लुचू गत्यर्थौ॒॑ग्रुचु ग्लुचु स्तेयकरणे॑,ग्लुञ्चु गतौ, — इत्येतेभ्य इत्यर्थः । अम्रुचदिति । च्लेरङि सति ङित्त्वान्न लघूपधगुणः । अम्रोचीदिति । अङभावेइट ईटी॑ति सिज्लोपः । ग्रुचु ग्लुचु इति ।जृस्तन्भु॑इत्यङ् वेत्याह — अग्रुचत् अग्रोचीदिति । आद्यस्य रूपे । अथ द्वितीयस्य अङ्विकल्पमुदाहरति — अग्लुचत् अग्लोचीदिति । अङि सति ङित्त्वान्न लघूपधगुणः । अङभावे सिज्लोपः । ग्लुञ्चु षस्जेति । आद्यो नोपधः, द्वितीयस्तु षोपदेशः, अच्परकसादित्वात् । त्तर आद्यस्य लुङि विशेषमाह — अङ्वेति ।जृस्तम्भ्वित्येनेने॑ति शेषः । ग्लुचुग्लुञ्च्वोः पृथग्ग्रहणसामर्थ्यान्नलोपो नेति वृत्तिकृतम् । ग्लुञ्च्यात् । सस्येति । धात्वादेः षस्य सत्वे सस्ज् स्थिते, द्वितीयस्य सकारस्य श्चुत्वेन शकार इत्यर्थः । तस्येति । शकारस्यझलां जश् झशी॑ति जकार इत्यर्थः । गुजीति । इदित्त्वादाशीर्लिङि नलोपो नेत्याह — लच्छतीति रूपम् । ललच्छ ललच्छतुः । आछीति । लिटि णलि द्वित्वे हलादिशेषे अभ्यासह्रस्वे अ आञ्छ् अ इति स्थितेअत आदे॑रिति दीर्घं,तस्मान्नुड्द्विहल॑ इति च नुटमाशङ्क्याह — अत आदेरिति । तत्र हि दीर्घस्याकारस्य दीर्घविधौ प्रयोजनाऽभावादेव ह्रस्वाकारस्य दीर्घैति सिद्धावत इति तपरकरणं स्वाभवाकिस्यैव ह्रस्वाकारस्य परिग्रहार्थमित्यर्थः । ततः किमित्यत आह — तेनेति ।अत आदे॑रिति दीर्घविधौ स्वाभाविकह्रस्वाकारस्यैव ग्रहणेन,अत आदे॑रिति दीर्घस्याऽभावान्न नुडित्यर्थः । आञ्छेति । द्वित्वे हलादिशेषेऽभ्यासह्रस्वे सवर्णदीर्घ इति भावः । मुखसुखार्थमिति । तथा च ह्रस्वस्थानिकदीर्घाकारादपि परसय् नुड् भवत्येवेति भावः ।ह्यीछ लज्जाया॑मित्यादि स्पष्टम् । युछ प्रमाद इति । यकारादिरुदुपधोऽयम् । युच्छतीति । अन्तरङ्गत्वात्छे चे॑ति तुकि लघूपधत्वाऽभावान्न गुणः । उञ्छांचकारेति । नुमि कृते 'संयोगे गुरु' इत्युकारस्य गुरुत्वात्इजादेश्चे॑त्यामिति भावः । धृजेति । आद्यौ ऋदुपधौ । इतरे चत्वारोऽदुपधाः । द्वितीयचतुर्थषष्ठा इदितः । धर्जतीति । शपि लघूपधगुणः । रपरत्वम् । दधर्ज दधृजतुः । धृज्यात् । अधर्जीत् । धृञ्जतीति । इदित्त्वान्नुम् । दधृञ्ज । इदित्त्वान्नलोपो न । धृञ्ज्यात् । अधृञ्जीत् । ध्रजतीति । णलि — दध्राज दध्रजतुः । अध्राजीत् — अध्रजीत् । ध्रञ्जतीति । अदुपधोऽयम् । दध्रञ्ज । इदित्त्वान्नलोपो न — दध्रञ्जतुः । ध्वजतीति । दध्वाज । ध्वञ्जतीति । दध्वञ्ज । कूज अव्यक्त इति । स्पष्टम् । सर्जतीत्यत्र षोपदेशत्वात्षत्वम् । अज गतीति । लटि अजतीत्यादि सिद्धवत्कृत्य लिटि विशेषमाह — अजेव्र्यघञपोः ।वी॑ति दीर्घान्तं लुप्तप्रथमाकम् । 'आर्धधातुके' इत्यधिकृतं । विषयसप्तम्येषा, नतु परसप्तमी, व्याख्यानात् । तदाह — आर्धधातुकविषय इत्यादि । अजेरिति इका निर्देशः । अजधातोरित्यर्थः । आर्धधातुक इति परसप्तम्याश्रयणेतु वेवीयत इति न स्यात्, वीभावात्प्रागजादित्वाद्यङसंभवात् । विषयसप्तम्याश्रयणे तु यङि विवक्षिते वीभावे सति हलादित्वाद्यङ् निर्बाधः । अघञपोः किम् । घञि समाजः । 'समुदोरजः पशुषु' इत्यपि समजः । अत्रअघञपोरिति न वक्तव्यं ।वा लिटी॑त्यतो वेत्यनुवर्तते । व्यवस्थितविभाषेयं । घञि अपि च न भवति । ल्युटि वलादावार्धधातुके च विकल्पः । अन्यत्र तु आर्धधातुके नित्य॑मिति भाष्यकयटयोः स्थितं । तदाह — वलादावार्धधातुके वेष्यत इति । उक्तव्यवस्थितविभाषोपलक्षणमिदं । विवायेति । लिटो णलि विवक्षिते वीभावे सति णलि द्वित्वेऽभ्यासह्रस्वे 'अचो ञ्णिति' इति व#ऋद्धावायादेश इति भावः । विव्यतुरिति । वीभावे सति अतुसि द्वित्वेऽभ्यासह्रस्वेअसंयोगा॑दिति कित्त्वाद्गुणाऽभावे इयङपवादे 'एरनेकाचः' इति यणि रूपम् । एवमुसि विव्युरिति रूपं । ननु विव्यतुः विव्युरित्यत्र द्वितीयवकारस्य यकारात्मकहल्परकत्वात्उपधायां चे॑तीकारस्य दीर्घः स्यादित्याशह्क्य ईकारस्थानिकस्य यकारस्यअचः परस्मि॑न्नति स्थानिवत्त्वेन द्वितीयवकारस्य हल्परकत्वाऽभावात्तस्मिन्वकारे परे इकारस्य न दीर्घ इति परिहरति — अत्र वकारस्येत्यादि अच्पर[क]त्वमित्यन्तम् । ननु दीर्घविधौन पदान्ते॑ति निषेधात्कथमिह यकारस्य स्थानिवत्तवमित्याशङ्क्य निराकरोति — न च न पदान्तेति निषेध इति । 'शङ्क्य' इति शेषः । कुत इत्यत आह-स्वरदीर्घेति । इत्युक्तेरिति ।वार्तिककृते॑ति शेषः । थलि एकाचेति । अजधातोरनुदात्तोपदेशानन्तर्भावेऽपिवी॑ति तदादेशोऽनुदात्तः, अजन्तेषु ऊदृदन्तादिचतुर्दशभिन्नधातूनामनुदात्तत्वाभ्युपगमादिति भावः ।

translator notes

commentary BM: 'cleḥ' is carried forward (anuvartate) from 'cleḥ sic', 'aṅ' from 'asyativaktikhyātibhyo 'ṅ', and 'vā' from 'irito vā'; hence 'after these, aṅ optionally replaces cli'. The roots are jṝṣ vayohānau, the sautra root stambhu, mrucu and mlucu (roots of going), grucu and glucu (stealing), gluñcu (going) and śvi. Followed in sutra_en and k1.
commentary BM on amrucat / amrocīt: with aṅ, which is ṅit, there is no laghūpadha-guṇa; without aṅ, sic is deleted by 'iṭa īṭi'. On grucu, glucu: 'jṝstambhu…' makes aṅ optional, giving agrucat / agrocīt for the first and aglucat / aglocīt for the second. Supports the reading agrocīt (see the textual note).
commentary BM on gluñcu: with aṅ [the n is deleted, aglucat]; but the Vṛttikāra holds that, because glucu and gluñcu are named separately [in the sūtra], the n is not deleted; āśīrliṅ gluñcyāt. The English follows the kaumudī's aglucat; the Vṛtti view is recorded.
commentary BM on 'sasya': ṣasja is ṣopadeśa (its ṣ is followed by a vowel); after the initial ṣ becomes s by 'dhātvādeḥ ṣaḥ saḥ' (SK 2264), giving sasj, the second s becomes ś by ścutva ('stoḥ ścunā ścuḥ', SK 111), and that ś becomes j by 'jhalāṃ jaś jhaśi'. Followed in the brackets ('the [second] s') and in reading 'ścutvena' (see the textual note).
commentary BM on ācchi: in liṭ, after doubling, halādiśeṣa and shortening of the abhyāsa, one has a-āñch-a; one might expect lengthening by 'ata ādeḥ' and then nuṭ by 'tasmān nuḍ dvihalaḥ'. But lengthening an already long ā would be pointless, so a short a is already implied in 'ata ādeḥ'; the t-marking therefore restricts it to a naturally short a. Hence no lengthening by 'ata ādeḥ' and no nuṭ; āñcha arises by savarṇadīrgha. On 'mukhasukhārtham': then nuṭ follows even after a long ā that replaced a derived short a. Followed in the brackets.
commentary TB, printed under sk.2290.t1 (tail, from '—dīrghābhāvād iti'): 'no lengthening' means no long ā in place of a naturally short a. TB under sk.2291.t1 on 'mukhasukhārtham': nuṭ comes even after a long ā that replaced a shortened [ā]. Agrees with BM. Followed.
commentary TB, printed under sk.2290.t1 (tail, from '—jṝstambhu'): stanbhu is a sautra root. TB gives luṅ forms not in the kaumudī: ajarat / ajārīt, astabhat / astambhīt, aśvat, aśvatām, aśvan / aśvayīt, and with caṅ by 'vibhāṣā dheṭśvyoḥ', aśiśviyat. On arca pūjāyām: this root is svaritet 'in the pūjādi [group]' (so TB); its recitation here gives parasmaipada even when the fruit goes to the agent. Recorded.
commentary TB (sk.2291.t1) on yucchati: tuk by 'che ca' (SK 146), being antaraṅga, comes first; the penultimate is then no longer light, so there is no guṇa. 'vārṇād āṅgaṃ balīyaḥ' does not apply, since the āṅga rule prevails only when both apply at once. Recorded.
commentary BM on yucchati: yuccha is y-initial with u as penultimate; tuk by 'che ca', being antaraṅga, comes first, and the penultimate is then not light, so there is no guṇa. Agrees with TB. Recorded.
commentary BM on uñchāṃcakāra: after num the u is heavy by 'saṃyoge guru', so ām comes by 'ijādeś ca'. On dhraja etc.: the first two [of dhṛja, dhṛji] have ṛ as penultimate, the other four a; the second, fourth and sixth are idit. BM adds liṭ, āśīrliṅ and luṅ forms (dadharja, dadhṛjatuḥ, dhṛjyāt, adharjīt; dadhṛñja, dhṛñjyāt, adhṛñjīt; dadhrāja, adhrājīt / adhrajīt; dadhrañja; dadhvāja; dadhvañja). sarjati has s from ṣ, the root being ṣopadeśa. Recorded.
textual The digital source reads 'agrucat | agrocat |'. NSP printed p. 358 (scan page-0368) reads 'agrucat | agrocīt |', as do BM and the parallel pairs (amrocīt, aglocīt). The English follows the print: agrocīt, in square brackets. For Ajai's printed copy.
textual The digital source reads 'sasya śrutvena śaḥ'. NSP printed p. 358 (scan page-0368) prints a ligature that is best read 'ścutvena', and BM's gloss has 'ścutvena'; 'śrutva' is no operation. The English follows 'ścutva'. For Ajai's printed copy.
textual The digital source reads 'guji avyakte śabde | guñcati | guñjyāt'. NSP printed p. 358 (scan page-0368) reads 'guñjati'. The English follows the print. For Ajai's printed copy.
textual The digital source reads 'upadhāyāṃ ca (SK 2265) iti dārghaḥ'. NSP printed p. 358 (scan page-0368) reads 'dīrghaḥ'. The English follows the print ('lengthening'). Typographical slip.
textual Both the digital source and NSP printed p. 358 (scan page-0368) cite 'ata ādeḥ' as SK 1248. The rule is SK 2248 (A 7.4.70); 1248 is a misprint in the 1915 print carried into the digital text. The English gives SK 2248. For Ajai's printed copy.
textual The parenthesis '(kuji)' after sajjate is in NSP printed p. 358 (scan page-0368) as well, with a mark over the ku that appears to be the cue for NSP footnote 2 on that page. That footnote is not filed in any unit's editorial_notes, and the OCR page lacks it. It reads (scan): 'nikuñjakuñjau vā klībe latādipihitodare' iti mūlasya kuñjaśabdasya vyākhyāyāṃ 'kuñjir āvaraṇārtho lokāt' iti kṣīrasvāmī kuñjidhātusattvam āha, ity asyāvaśyakatvam. In English: in explaining the word kuñja in the [Amara] verse, Kṣīrasvāmin says 'kuñji means covering, from common usage', which affirms that a root kuji (kuñj) exists; hence the parenthesis is needed. The English keeps '(kuji.)' as transmitted.
textual The digital sūtra field reads 'jṝ-'. NSP printed p. 358 (scan page-0368) prints 'jṛstambhu…'. BM names the root 'jṝṣ vayohānau'. The English keeps jṝ.
textual Collation (.work/collate-p44/batch06.md, V): (212) our text reads 'mūrchati' with Wikisource uttara-1 p. 0081; NSP printed p. 358 (scan page-0368) prints 'mūrcchati' (the neighbouring hūrchati and sphūrcchati agree with the print). The English gives mūrchati as transmitted. For Ajai's printed copy.
translator The numbers in parentheses are the dhātupāṭha serial numbers printed in the source. The bracketed lakāra labels are the translator's; the forms are prathama-puruṣa singular parasmaipada unless marked otherwise. Pairs written 'X / Y' are the kaumudī's two consecutive luṅ forms: with aṅ, and without it (sic with iṭ).

SK 2292 · A 2.4.56V

अजेर्व्यघञपोः ॥ २२९२ ॥

ajervyaghañapoḥ

ajer vy aghañapoḥ — [In the domain of an ārdhadhātuka (ārdhadhātuke, the adhikāra, read as a seventh-case word of domain, viṣayasaptamī)] vī replaces aj, except [where] ghañ or ap [is to follow] [; on BM's reading 'vā' is also carried forward (anuvṛtti) from vā liṭi, SK 2437, as an option fixed to particular domains (vyavasthitavibhāṣā)].

Rule. vī replaces the root aj in the domain of an ārdhadhātuka affix. The affixes ghañ and ap are excepted. These are two affixes that make nouns from a root. "In the domain" means when such an affix is intended, before it is added.

Example.

aj + ṇal → vī replaces aj → vī + a

→ doubling: vī vī a → the abhyāsa is shortened: vi vī a

→ vṛddhi of the root's ī before ṇal: vi vai a → ai becomes āy: vivāya.

vī + atus → doubling, shortening → vi vī atus

→ atus is kit, so no guṇa → ī becomes y (SK 272) → vivyatuḥ; plural vivyuḥ.

Applies when / blocked by. A vārttika adds: before an ārdhadhātuka beginning with a val consonant, vī is optional. One of Bhaṭṭoji's commentators takes the rule's option as fixed by domain (a vyavasthitavibhāṣā). vī never comes with ghañ and ap, is optional before lyuṭ and val-initial affixes, and comes always elsewhere.

Why "in the domain"? So that vī can be made before yaṅ is added. Then the root begins with a consonant, and yaṅ can follow: vevīyate. Why not with ghañ and ap? samājaḥ, samajaḥ.

In vivyatuḥ the second v now stands before y, a consonant. Would SK 2265 lengthen the i before it? No. The y stands in place of the vowel ī, and by SK 50 it counts as that vowel. SK 51 does not stop this. A vārttika explains: in lengthening, only a deletion that replaces a vowel loses this status.

Watch out. What about thal? vī counts as anudātta, a root with a low-toned vowel. By SK 2246 such a root refuses iṭ. The next four rules take up the question.

Siddhānta-kaumudī

अजेर्वी इत्ययमादेशः स्यादार्धधातुकविषये घञमपं च वर्जयित्वा ।

In place of aj, the substitute vī is to come in the domain of an ārdhadhātuka (ārdhadhātukaviṣaye), ghañ and ap excepted.

vārttika

वलादावार्धधातुके वेष्यते

(vārttika) Before an ārdhadhātuka beginning with val, [vī] is desired optionally.

(वार्तिकम्) ॥ विवाय । विव्यतुः । विव्युः । अत्र वकारस्य हल्परत्वात् उपधायां च SK 2265 इति दीर्घ प्राप्ते अचः परस्मिन्-SK 50 इति स्थानिवद्भावेनाच्परत्वम् । नच न पदान्त-SK 51 इति निषेधः ।

vivāya [liṭ, prathama-puruṣa singular]. vivyatuḥ [dual]. vivyuḥ [plural]. Here [in vivyatuḥ and vivyuḥ], since the [second] v is followed by a hal [the y that replaces ī], lengthening [of the i before it] by upadhāyāṃ ca (SK 2265) is applicable; [but] by sthānivadbhāva under acaḥ parasmin… (SK 50) [the v] counts as followed by an ac. Nor [should one suspect] the prohibition [of sthānivadbhāva in lengthening] by na padānta… (SK 51),

vārttika

स्वरदीर्घयलोपेषु लोपाजादेश एव न स्थानिवत् इत्युक्तेः

because it has been stated [by the vārttika-author]: (vārttika) "In [rules of] accent (svara), lengthening (dīrgha) and y-deletion (yalopa), only a deletion that substitutes for an ac (lopājādeśa) is not treated as sthānivat."

(वार्तिकम्) ॥ थलि एकाचः SK 2246 इतीण्निषेधे प्राप्ते ॥

When, in thal, the prohibition of iṭ by ekāca upadeśe 'nudāttāt (SK 2246) is applicable [— vī counting as anudātta —] …

translator notes

commentary BM, printed inside sk.2291.b1 (from 'ajer vyaghañapoḥ' to the end of that block): 'vī' ends in long ī, with its first-case ending elided; 'ārdhadhātuke' is the adhikāra, and it is a seventh-case of domain (viṣayasaptamī), not of what follows (parasaptamī), by explanation (vyākhyāna) — hence Bhaṭṭoji's 'ārdhadhātukaviṣaye'. With parasaptamī, vevīyate would not arise, since before vī the root begins with an ac and yaṅ cannot come; with viṣayasaptamī, vī is made when yaṅ is intended and yaṅ, the root now beginning with a hal, is unobstructed. 'ajeḥ' is cited with the ik, meaning 'of the root aj'. Why 'aghañapoḥ'? samājaḥ (ghañ); samajaḥ (ap by samudor ajaḥ paśuṣu). Followed: 'in the domain of an ārdhadhātuka' in sutra_en and k1.
commentary BM: 'aghañapoḥ' need not be stated: 'vā' is carried forward (anuvṛtti) from vā liṭi (SK 2437), and it is a vyavasthitavibhāṣā — not in ghañ and ap, optional in lyuṭ and in an ārdhadhātuka beginning with val, obligatory in any other ārdhadhātuka; so the Bhāṣya and Kaiyaṭa. Bhaṭṭoji states this with the vārttika 'valādāv…', which BM calls an indication (upalakṣaṇa) of the vyavasthitavibhāṣā just described. Followed: the carried-forward 'vā' is given in sutra_en, marked as BM's reading; k1 keeps the sūtra's own exception of ghañ and ap.
commentary BM: vivāya — when ṇal of liṭ is intended, vī; doubling; shortening of the abhyāsa; vṛddhi by aco ñṇiti; āy. vivyatuḥ — vī; doubling of it before atus; shortening of the abhyāsa; no guṇa, the affix being kit by asaṃyogāl liṭ kit; then yaṇ by er anekācaḥ…, the exception to iyaṅ; vivyuḥ likewise with us. On the objection that the second v, being followed by the y (a hal), would make the i before it long by upadhāyāṃ ca, the answer is that the y, having ī as its original (sthānin), is sthānivat by acaḥ parasmin…, so that v is not followed by a hal. On 'na ca na padānta iti niṣedhaḥ', 'śaṅkyaḥ' ('is to be suspected') is to be supplied. Followed for the bracketed 'second v', 'the y that replaces ī', 'the i before it' and 'should one suspect' in k3; the derivations of the three forms are recorded, not added.
commentary BM on 'ity ukteḥ': 'vārttikakṛtā' ('by the author of the vārttika') is to be supplied (śeṣa). Followed: the bracket in k4.
commentary BM on 'thali ekāca…': although aj is not among the roots taught anudātta, its substitute vī is anudātta, since all monosyllabic ac-final roots other than the fourteen ending in ū, ṝ etc. are held to be anudātta. Followed for the bracket '— vī counting as anudātta —' in k5.
commentary TB, printed inside sk.2291.t1 (from '—ajervya—' up to '—kṛsvṛbhṛ—'): the division is 'vī' (long), hence saṃvītaḥ, saṃvītiḥ; with 'ārdhadhātukaviṣaye', yaṅ after vī gives vevīyate, whereas with parasaptamī the root would not begin with a hal and yaṅ would not come; yaṅ-luk does not arise from this [substitute], because when yaṅ is removed by luk there is no ārdhadhātuka domain and so vī is not applicable (so Kaiyaṭa on na lumatā…). Why 'aghañapoḥ'? samājaḥ; with ap (samudor ajaḥ paśuṣu) samajaḥ, udajaḥ. Followed for 'in the domain of' (agrees with BM).
commentary TB on 'vivyatuḥ': yaṇ by er anekācaḥ…; on 'lopājādeśa eva': this has been established by us under 'na padānta…'. Recorded.
commentary TB on 'ekāca iti': even though aj is udātta, the substitute vī is anudātta, because all ac-final monosyllabic roots other than those ending in ū, ṝ and the rest are accepted as anudātta. Followed (agrees with BM).
textual The '(vārttikam)' tag at the head of k3 is editorial and belongs to the vārttika in k2 (the print marks vārttikas with a sign before them); likewise the tag at the head of k5 belongs to k4. Neither is rendered. Collation (.work/collate-p44/batch06.md, NSP p. 359, scan page-0369): ours 'dīrgha prāpte' → print 'dīrghe prāpte' (seventh-case word (saptamyanta); Wikisource agrees with the print). The English follows the print.
textual Collation (batch06, NSP p. 359, scan page-0369): in the print the vārttika ends at 'na sthānivat', and 'ity ukteḥ' is Bhaṭṭoji's prose; ours puts 'ity ukteḥ' inside the vārttika block. The English renders 'because it has been stated' as Bhaṭṭoji's words introducing the quoted vārttika.
textual SK 2292 has no BM or TB block of its own: its BM is the tail of sk.2291.b1 and its TB is inside sk.2291.t1 (see .work/sk-run/p44-notes.md). The sūtra begins on NSP p. 358 (scan page-0368) and the unit closes on p. 359.
translator k5 is an incomplete clause that leads into the next sūtra, kṛsṛbhṛvṛstudrusruśruvo liṭi (SK 2293), which restricts the iṭ-prohibition. The paradigm labels in k3 are the translator's.

SK 2293 · A 7.2.13V

कृसृभृवृस्तुद्रुस्रुश्रुवो लिटि ॥ २२९३ ॥

kṛsṛbhṛvṛstudrusruśruvo liṭi

kṛsṛbhṛvṛstudrusruśruvo liṭi — After kṛ, sṛ, bhṛ, vṛ, stu, dru, sru and śru, [iṭ does not come — 'na' and 'iṭ' carried forward (anuvṛtti) from neḍ vaśi kṛti (SK 2981) —] to liṭ.

Rule. After kṛ, sṛ, bhṛ, vṛ, stu, dru, sru and śru, the liṭ endings take no iṭ. "No" and "iṭ" are carried forward from SK 2981.

Example. Bhaṭṭoji gives no forms here. Bhaṭṭoji's commentators give:

tu stu + tha → no iṭ → tuṣṭotha.

tu stu + va → no iṭ → tuṣṭuva.

Applies when / blocked by. Bhaṭṭoji explains why the first four are named. It is a restriction (niyama). A bar on iṭ may rest on the root, as in SK 2246, or on the affix, as in SK 2381. In liṭ, any such bar holds only for kṛ, sṛ, bhṛ and vṛ. So every other root takes iṭ in liṭ. This is called the krādiniyama, "the restriction to kṛ and the rest". Bhaṭṭoji's commentators give examples: bibhidiva, babhūviva.

The other four, stu, dru, sru and śru, are named for two jobs. They block the iṭ that Bhāradvāja's view (SK 2296) would give in thal: tuṣṭotha. And they block the iṭ that the restriction itself would give before v and m: tuṣṭuva, tuṣṭuma.

Watch out. The restriction concerns only a bar on iṭ that comes from SK 2981 and its section. A root whose iṭ is merely optional, like ṣidhū, keeps its option. So siṣidhiva and siṣidhva both occur, Bhaṭṭoji's commentators say.

Siddhānta-kaumudī

एभ्यो लिट इण्न स्यात् । क्रादीनां चतुर्णां ग्रहणं नियमार्थम् । प्रकृत्याश्रयः प्रत्ययाश्रयो वा यावानिण्निषेधः स लिटि चेत्तर्हि क्रादिभ्य एव नान्येभ्य इति । ततश्चतुर्णां थलि भारद्वाजनियमप्रापितस्य वमादिषु क्रादिनियमप्रापितस्य चेटो निषेधार्थम् ॥

After these [eight], iṭ does not come to liṭ [— 'na' and 'iṭ' being carried forward (anuvṛtti) from neḍ vaśi kṛti (SK 2981)].

The mention of the four beginning with kṛ [— kṛ, sṛ, bhṛ, vṛ —] is for a restriction (niyama): whatever prohibition of iṭ there is, whether based on the base (prakṛtyāśraya) [— as by ekāca upadeśe 'nudāttāt (SK 2246) —] or based on the affix (pratyayāśraya) [— as by śryukaḥ kiti (SK 2381) —], if it [is to apply] in liṭ, then [it applies] only after kṛ and the others, not after any others.

[The mention] of the four [roots] other than those (tataḥ) [— that is, other than kṛ, sṛ, bhṛ, vṛ: stu, dru, sru and śru —] serves to prohibit iṭ: in thal, [the iṭ] brought in by Bhāradvāja's restriction [ṛto bhāradvājasya (SK 2296)]; and before v, m and the rest, [the iṭ] brought in by the restriction [made by the mention] of kṛ and the others.

Tattvabodhinī

alignment inferredNSP p. 369

—नान्येभ्य इति । तेन पेचिव, वभूविवेत्यादि सिद्धम् । न चैवं क्रादिनियमेनैव ‘नेडुशि कृति’ इति निषेधस्याप्यग्रहतौ सेदिवान् जक्षिवानित्यादि सिध्यत्येवेति ‘वस्वेकाजाद्वसाम्’ इतीड्विधानं किमर्थमिति शङ्काम् । तस्य नियमार्थत्वेन व्याख्यास्यमानलात् । अन्यथा वभूवानित्यत्रापीडागमः स्यादिति । नन्विह क्रादिभ्यश्चेदिण् स्यात्तर्हि लिब्येवेति विपरीतनियमः किं न स्यात् । तथा च कर्ता अकार्षीदित्यादाविडागमः स्यादिति चेत् । मैवम् । ‘कृते ग्रन्थे’ ‘तमधीष्टो भृतः’ ‘परिवृतो रथः’ इत्यादिनिदेशविरोधापत्तेः ॥—वमादिष्विति । आदिशब्देन सेध्वेवहिमहीनां ग्रहणम् । तुष्टुवे । तुष्टुध्वे । तुष्टुवहे । तुष्टुमहे इत्यादि । स्यादेतत् । अस्तु प्रकृत्याश्रयनिषेधस्य नियमः प्रत्ययाश्रयस्य तु न संभवति । वृग्रहणस्य ववर्थेत्यत्राप्राप्तनिषेधप्रापकलात् । न ह्यत्र प्रत्ययाश्रयो निषेधः प्राप्नोति थलोऽकित्वात् । नापि प्रकृत्याश्रयः वृञ् उदात्तलात् । न चैवमपि वृङो नियमार्थलमस्तिति वाच्यम् । तस्य विशिष्याग्रहणात् । यद्यपि विशिष्य ग्रहणं वृञोऽपि नास्ति, तथाप्यप्राप्तनिषेधप्राप्तिफलकलात् वृ इति वृञ् एव ग्रहणं भवेत्, विधिनियमयोर्विधिरेव ज्यायानिति न्यायात् । एवं च वभूविवेत्यादौ ‘श्युकः किति’ इतीण्निषेधो दुर्वारं इति चेत् । अत्राहुः । ‘बभूथाततन्थजगृभ्मववर्थे’ति इति सूत्रेण छन्दसि ववर्थेति निपातनाद्भाषायां वृञस्थल इटः स्वीकर्तव्यतया वृग्रहणस्य थलविषयलायोगाद्भादीनां च कित्वेन नियमस्य सुस्थलादिति

Bālamanoramā

कृसृभृवृस्तुद्रुस्रुश्रुवो लिटि - कृसृ । कृ सृ भृ वृ स्तु द्रु रुआउ श्रु इत्यष्टानां समाहारद्वन्द्वात्पञ्चमी । लिटीति षष्ठर्थे सप्तमी । 'नेड्वशि कृती' त्यतो नेति इडिति चानुवर्तते । तदाह — एभ्य इति । ननुएकाच उपेदशेऽनुदात्ता॑दिति, 'श्र्युकः किति' इति च सिद्धे किमर्थमिदं सूत्रमित्यत आह -क्रादीनामिति । कृ सृ भृ वृ इत्येतेषामित्यर्थः । नियमस्वरूपमाह - प्रकृत्याश्रय इत्यादि । कृ सृ भृ इत्येषां त्रयाणामनुदात्तोपदेशान्तर्भूतानामेकाच उपदेश इति यः प्रकृत्याश्रयो निषेधः, यश्च वृधातोःश्र्युकः किती॑ति पत्र्ययाश्रयो निषेधः, तदुभयमपि यदि लिटि स्यात्तर्हि कृसृभृवृ इत्येभ्य एव परस्य लिटो भवति, नतु तदन्येभ्यः परस्येत्यर्थः । तेन बिभिदिव बिभिदिमेत्यादौ 'एकाच उपदेशे' इति निषेधः, बभूविव बभूविमेत्यादौश्र्युकः किती॑ति निषेधश्च न भवति । अथ स्तुद्रुरुआउश्रुवां ग्रहणस्य प्रयोजनमाह — — तत इति ।अन्येषा॑मिति शेषः । चतुर्णामिति ।ग्रहम॑मिति शेषः । ततः = तेभ्यः कृसृभृवृ इत्येभ्यः — अन्येषां स्तुद्रुरुआउश्रुवां ग्रहणं थलि तुष्टोथ दुद्रोथ सुरुआओथ शुश्रोथ इत्यत्रऋतो भारद्वाजस्ये॑ति वक्ष्यमामेनऋदन्तस्यैव थलि नेट् अन्यस्य तु स्यादेवे॑ति नियमेन प्र#आप्तस्य इटो निषेधार्थम्, तथा तुष्टुव तुष्टुमेत्यादौ 'कृसृभृवृ' इत्युक्तेनक्रादिभ्य एव परस्य लिट इण्निषेधः, अन्येभ्यस्तु परस्य इट् स्यादेवे॑ति नियमेन प्राप्तस्य इटो निषेदार्थं चेत्यर्थः । तदेवमजेस्थलि वीभावे 'एकाचः' इति निषेधाऽभावादिडागमो निर्बाध इति स्थितम् ।

translator notes

commentary BM: the fifth case is from a collective dvandva (samāhāradvandva) of the eight roots; 'liṭi' is a seventh case in the sense of the sixth. 'na' and 'iṭ' are carried forward (anuvartate) from 'neḍ vaśi kṛti' [SK 2981]. Followed for the bracketed anuvṛtti in sutra_en and k1; '[eight]' in k1 is from BM.
commentary BM: Objection: since 'ekāca upadeśe 'nudāttāt' and 'śryukaḥ kiti' already give the result, what is this sūtra for? Answer: 'krādīnām…', i.e. of kṛ, sṛ, bhṛ, vṛ. The prohibition based on the base is the one by 'ekāca upadeśe…' for kṛ, sṛ, bhṛ, which are among the anudātta roots; the one based on the affix is that of vṛ by 'śryukaḥ kiti'; if either is in liṭ, it applies to liṭ only after kṛ, sṛ, bhṛ, vṛ. So there is no 'ekāca upadeśe' prohibition in bibhidiva, bibhidima, nor a 'śryukaḥ kiti' prohibition in babhūviva, babhūvima. Followed for the four named in brackets and for the bracketed rule-names of the two kinds of prohibition.
commentary BM on 'tataḥ…': 'tataḥ' is an ablative, 'than those' (tebhyaḥ), i.e. kṛ, sṛ, bhṛ, vṛ, with 'anyeṣām' (of the others) supplied; with 'caturṇām', 'grahaṇam' (the mention) is to be supplied (iti śeṣaḥ). So 'tataḥ' is not the connective 'hence'. The mention of stu, dru, sru, śru serves to prohibit the iṭ that would come in thal — tuṣṭotha, dudrotha, susrotha, śuśrotha — by the restriction of 'ṛto bhāradvājasya' (only a ṛ-final root has no iṭ in thal; others do), and the iṭ that would come in tuṣṭuva, tuṣṭuma and the like by the restriction of this very sūtra (the iṭ-prohibition only after kṛ etc.; after others iṭ does come). BM concludes that for aj, with vī substituted in thal, iṭ is unobstructed, since 'ekācaḥ' does not prohibit it. Followed: k1 renders 'tataḥ' as 'other than those (tataḥ)', with no connective 'hence', and supplies '[the mention]' and '[roots]'; the example forms are recorded, not added to k1.
commentary TB, printed at the tail of sk.2291.t1 (from '—kṛsvṛbhṛ—' on): kṛ covers both ḍukṛñ karaṇe and kṛñ hiṃsāyām, bhṛ both bhṛñ bharaṇe and ḍubhṛñ, vṛ both vṛṅ saṃbhaktau and vṛñ varaṇe, being mentioned without anubandhas. kṛ, sṛ, bhṛ, being anudātta, are liable to the base-based prohibition of 'ekāca upadeśe…', and vṛṅ, vṛñ, being udātta, to the affix-based one of 'śryukaḥ kiti'; hence the restriction. Bhaṭṭoji does not say 'the mention of the eight' in order to show that the mention of stu, dru and the rest also has the prohibition of the iṭ brought by Bhāradvāja's restriction as its purpose. Followed for 'the four beginning with kṛ' as kṛ, sṛ, bhṛ, vṛ and for the construal of the last sentence.
commentary TB, printed at the tail of sk.2291.t1, on 'iṇniṣedhaḥ': only the absence [of iṭ] established by the section beginning with 'neḍ vaśi…' is restricted, not one that rests on an option; by the maxim 'anantarasya…' too, the restriction properly concerns the nearest. Hence both siṣedhitha / siṣeddha and siṣidhiva / siṣidhva occur. Recorded; the English keeps 'whatever prohibition of iṭ there is' as in the source.
commentary TB (sk.2293.t1) on 'nānyebhyaḥ': hence peciva, babhūviva and the like are established. The iṭ-injunction 'vasv ekājādghasām' is not made redundant, since it will be explained as a restriction; otherwise babhūvān too would take iṭ. Why not the reverse restriction, 'if iṭ after kṛ etc., then only in liṭ', which would give iṭ in kartā, akārṣīt? That would contradict usages such as 'kṛte granthe', 'tam adhīṣṭo bhṛtaḥ', 'parivṛto rathaḥ'. Recorded.
commentary TB (sk.2293.t1) on 'vamādiṣu': 'ādi' takes in se, dhve, vahi, mahi — tuṣṭuṣe, tuṣṭudhve, tuṣṭuvahe, tuṣṭumahe and so on (the OCR repeats 'tuṣṭuve'). TB then raises the objection that the affix-based prohibition cannot really be restricted, since the mention of vṛ serves to bring an otherwise inapplicable prohibition in vavartha; answer: since vavartha is a Vedic nipātana in 'babhūthātatanthajagṛmbhavavartheti nigame' [SK 2527], vṛñ takes iṭ in thal in the classical language, so the mention of vṛ cannot concern thal, and the restriction stands for bhū and the like, where the affix is kit. Followed for 'v, m and the rest'; the rest recorded.
commentary TB, printed under sk.2296.t1 (on 'ṛto bhāradvājasya'): one way of securing all the desired forms is that the very mention of stu and the rest in the kṛ-sūtra blocks both iṭs, by force of the prohibition section being begun earlier; 'taking this for granted, [the sentence] tataś caturṇāṃ thali bhāradvājaniyamaprāpitasya vamādiṣu krādiniyamaprāpitasya ceṭo niṣedhārtham is set down in the mūla too'. Followed (agrees with BM on the construal of the last sentence).
textual Filing: the opening of TB on this sūtra ('—kṛsvṛbhṛ—' through 'siṣidhva ity ādy ubhayaṃ bhavati') is printed at the tail of sk.2291.t1, after TB on SK 2292; sk.2293.t1 begins at 'nānyebhya iti'. Collation (.work/collate-p44/batch07.md): SK 2293 is clean against the print (NSP printed p. 359, scan page-0369; the OCR's 'kṛṣvabhṛvṛ…', 'yali', 'vamādipu' are OCR misreadings). The scan confirms 'tataś caturṇām' (tataḥ + caturṇām, no 'ca').
translator The kaumudī gives no example forms here; the examples cited in the notes come from BM and TB. '[is to apply]' and '[it applies]' supply the verbs of the elliptical 'sa liṭi cet tarhi krādibhya eva nānyebhyaḥ'.

SK 2294 · A 7.2.61V

अचस्तास्वत् थल्यनिटो नित्यम् ॥ २२९४ ॥

acastāsvat thalyaniṭo nityam

acas tāsvat thaly aniṭo nityam — After [a dhātu] ending in an ac [in upadeśa — 'upadeśe' drawn back (apakṛṣṭa) from the next sūtra, 'upadeśe 'tvataḥ', SK 2295] which is necessarily without iṭ [in tās — 'tāsi' carried forward (anuvṛtti) from 'tāsi ca kḷpaḥ', SK 2352], [iṭ — carried forward from 'gamer iṭ parasmaipadeṣu', SK 2401 — does] not [occur — 'na' carried forward from 'na vṛdbhyaś caturbhyaḥ', SK 2348] in thal (thali, a seventh-case word (saptamyanta) in the sense of the sixth), just as in tās (tāsvat).

Rule. Take a root that ends in a vowel as taught, and that never takes iṭ before tās. After such a root, thal takes no iṭ either, just as tās does not. "As taught" is drawn back from SK 2295.

Example.

vī → luṭ vetā: vī never takes iṭ before tās

→ so thal too has no iṭ: vi vī + tha → guṇa → vivetha.

Bhaṭṭoji's commentators add cicetha and juhotha.

Applies when / blocked by. Bhaṭṭoji's commentators give a counter-example for each word:

"vowel-final": bibheditha.
"as taught": jahartha from hṛ. After guṇa, har ends in a consonant; the rule still applies to hṛ as taught.
"never": sasvaritha from svṛ, which takes iṭ optionally (SK 2279).
"before tās": lulavitha from lū, which takes iṭ.
"thal": papiva, papima.

Siddhānta-kaumudī

उपदेशेऽजन्तो यो धातुस्तासौ नित्यानिट् ततः परस्य थल इण्न स्यात् ॥

After a dhātu that ends in ac in upadeśa and is necessarily aniṭ in tās, the thal that follows does not take iṭ.

Tattvabodhinī

NSP p. 369

—अचस्तास्वत्—। उत्तरसूत्रादुपदेश इत्यपकृष्यते तच्चाजन्तस्य विशेषणमित्याह—उपदेशोऽजन्त इति । धातुरित्याक्षेपाल्लभ्यते । न ह्यधातोस्थल् संभवति । नित्यग्रहणमनिटो विशेषणम् । क्व च नित्यमनिडित्यपेक्षायां संनिधानात्तासावेवेति विज्ञायते । ‘तासि च कुपः’ इति सन्निहितं वाऽनुवर्तते । ‘न वृन्द्यः’ इत्यस्मान्नेत्यनुवर्तते, तदाह—तासौ नित्यानिट् ततः परस्येति । तासाविव तास्वदिति सप्तम्यन्ताद्वतिः । यथा तासौ न भवति एवं थल्यपीत्यर्थः । अच इति किम् । विभेदिथ । रुरोधिथ । उपदेशे इति किम् । जहर्थं । इह परत्वान्नित्यत्वाच्च गुणे रपरत्वे च कृते अजन्तलाभावादेतस्याप्रवृत्ताविट् प्रसज्येतेत्युपदेश इत्युक्तम् । थलीति किम् । पपिव पपिम । नित्यमनिटः किम् । सस्वरिथ । सस्वर्थं । नायं तासौ नित्यमनिट् । ‘स्वरतिसूति—’ इति विकल्पितेद्लात् । इह तासीति नेति चानुवृत्त्यैवेष्टसिद्धेस्तास्वदित्येतन्नातीवोपयुज्यत इति केचित् । अन्ये तु यस्य तासौ विद्यमानत्वं तस्मादेव परस्य थल इण्निषेध इत्येतल्लाभार्थं तत् । तेन उवयिथ, जघसिथेत्यत्र न निषेध इत्याहुः

Bālamanoramā

अचस्तास्वत् थल्यनिटो नित्यम् - अत तस्य थलीडागमस्य भारद्वाजनियमाद्विकल्पं वक्ष्यस्तदुपयोगत्वेन सूत्रद्वयमुपन्यस्यति -अचस्तास्वत् । अधातोस्थलोऽभावाद्धातोरिति लभ्यते । 'अच ' इति तद्विशेषणम् । तदन्तविधिः । 'उपदेशेऽत्वत' इत्युत्तरसूत्रादुपदेश इत्यपकृष्यत इतिऋतो भारद्वाजस्ये॑ति सूत्रभाष्ये स्थितम् । उपदेशे अजन्तादित्यन्वयः । 'अनिट' इति बहुव्रीहेः पञ्चमी । नित्यमिड्विहीनादित्यन्वयः । 'तासि च कॢप' इत्यतस्तासीत्यनुवर्तते । तासौ नित्यमनिट इत्यन्वयः । थलीति षष्ठर्थे सप्तमी ।गमेरिट् परस्मैपदेष्वि॑त्यत इडिति,न वृद्भ्यश्चतुभ्र्य॑ इत्यतो नेति चानुवर्तते ।तास्व॑दिति सप्तम्यान्तद्वतिः । तदाह — उपदेशे योऽजन्त इत्यादि, इण्न स्यादित्यन्तम् ।तास्व॑ — दिति सेषः । यथा तासि नेट् तथा थल्यपि नेडित्यर्थः । चिचेथ जुहोथेत्याद्युदाहरणम् । अत्र क्रादिनियमप्राप्त इण्न भवति । अजन्तात्किम् । बिभेदिथ । उपदेश इति किम् । 'ह्मञ्' जहर्थ । इह गुणे रपरत्वेऽजन्तत्वाऽभावादिण्निषेधो न स्यादित्युपदेशग्रहणम् । नित्यग्रहणं किम् । 'स्वृ गतौ' सस्वरिथ ।स्वरितसूती॑ति तासौ विकल्पितेट्कत्वान्न निषेधः । तासौ किम् । लूत्वा लुलविथ । थलः किम् ।पपिव पिम । इह तासीत्यनुव#ऋत्त्यैव सिद्धेःतास्व॑दिति नातीवोपयुज्यत इति केचित् । वस्तुतस्तु यस्तासौ विद्यते तस्मादेव परस्य थल इण्निषेधार्थ तास्वदित्यावश्यकम् । तेनलिटन्यतरस्या॑मित्यदो घस्लृभावे जघसिथेत्यत्र न निषेधः, घसस्तासावभावादति — अद भक्षम इति धातौ मूल एव वक्ष्यते ।यस्तासावस्ति अनिट् चे॑ति भाष्यम् । एव वेञो वयादेशेऽपि न निषेध ति बोध्यम् ।

translator notes

commentary BM introduces this sūtra and the next as preparing for Bhāradvāja's option of iṭ in thal (SK 2296). 'dhātoḥ' is understood because thal cannot occur after anything but a dhātu, and 'acaḥ' qualifies it (tadantavidhi); 'upadeśe' is drawn back (apakṛṣyate) from the following sūtra 'upadeśe 'tvataḥ', as stated in the Bhāṣya on 'ṛto bhāradvājasya', and construed 'ending in ac in upadeśa'; 'aniṭaḥ' is the fifth case of a bahuvrīhi, construed with 'nityam' ('necessarily without iṭ'); 'tāsi' is carried forward (anuvartate) from 'tāsi ca kḷpaḥ'; 'thali' is a seventh case in the sense of the sixth; 'iṭ' is carried forward from 'gamer iṭ parasmaipadeṣu' and 'na' from 'na vṛdbhyaś caturbhyaḥ'; 'tāsvat' has vati after a seventh case: 'as iṭ does not occur in tās, so not in thal either'. Followed in sutra_en and k1.
commentary TB: 'upadeśe' is drawn back from the next sūtra and qualifies 'ajanta'; 'dhātu' is understood by implication (ākṣepa); 'nityam' qualifies 'aniṭaḥ', and 'where necessarily aniṭ?' is answered 'in tās' by proximity, or 'tāsi' is carried forward from 'tāsi ca kḷpaḥ'; 'na' is carried forward from 'na vṛdbhyaḥ'; 'tāsvat' has vati after a seventh case. Agrees with BM (TB names no source for 'iṭ'); followed.
commentary BM: examples cicetha, juhotha — the iṭ that the krādi-restriction (SK 2293) would bring does not occur. Counter-examples: 'ajantāt' — bibheditha; 'upadeśe' — jahartha from hṛñ (after guṇa and r the root no longer ends in ac, so without 'upadeśe' the prohibition would fail); 'nityam' — sasvaritha from svṛ, which is optionally iṭ in tās by 'svaratisūti…' (SK 2279); 'tāsau' — lulavitha (lū, seṭ); 'thali' — papiva, papima. Some think 'tāsvat' hardly needed since 'tāsi' is carried forward; in fact it is needed so that the prohibition applies only after what actually occurs in tās: hence no prohibition in jaghasitha (ghasḷ for ad, which has no tās; the Bhāṣya's 'yas tāsāv asti aniṭ ca') nor with vay for veñ. Recorded; the kaumudī gives only the gloss.
commentary TB gives the same counter-examples (bibheditha and a second form OCR'd 'srodhitha'; jahartha, where guṇa and r-addition by priority and nityatva would leave the root no longer ac-final; papiva, papima; sasvaritha, sasvartha) and the same two views on 'tāsvat', citing uvayitha and jaghasitha. Agrees with BM; recorded.
textual Collation (.work/collate-p44/batch07.md; scan page-0369): SK 2294 clean.

SK 2295 · A 7.2.62V

उपदेशेऽत्वतः ॥ २२९५ ॥

upadeśe'tvataḥ

upadeśe 'tvataḥ — [For thal ('thali') there is no iṭ, as in tās ('tāsvat', 'na') — carried forward (anuvṛtti), with everything except 'acaḥ', from acas tāsvat thaly aniṭo nityam, SK 2294 —] after [a root] that has a short a (at) in its taught form (upadeśa) [and is invariably without iṭ (aniṭo nityam) — also carried forward from SK 2294].

Rule. The same holds for a root that has short a in its taught form and never takes iṭ before tās. After it, thal takes no iṭ. Everything of SK 2294 except "vowel-final" is carried forward.

Example. Bhaṭṭoji's commentators give:

pac never takes iṭ before tās → thal without iṭ → papaktha.

Likewise śaśaktha from śak.

Applies when / blocked by. Counter-examples from Bhaṭṭoji's commentators. Why "as taught"? cakarṣitha. Why "short a"? bibheditha. Why short, not long? rarādhitha. Why "before tās"? jagrahitha. Why "never"? ānañjitha.

Siddhānta-kaumudī

उपदेशे अकारवतस्तासौ नित्यानिटः परस्य थल इण्न स्यात् ॥

Of thal that follows [a root] which has a (akāravat) in its taught form (upadeśa) and which is invariably without iṭ (nityāniṭ) in tās, there is no iṭ [— all but 'acaḥ' carried forward (anuvṛtti) from SK 2294].

Tattvabodhinī

NSP p. 369

—उपदेशोऽत्वतः । पपक्थ । इयष्ठ । उपदेशे किम् । कर्ष्टा । चकर्षिथ । अकारवदिति किम् । भेत्ता । विभेदिथ । तपरकरणं किम् । राद्धा । रराधिथ । तासौ किम् । जिघृक्षति । जग्रहिथ । ‘सनि ग्रहगुहोश्च’ इति सनि नित्यमनिट् । क्रान्तः । चक्रमिथ । ऊदित्वेन क्लायां वेट्कलात् ‘यस्य विभाषा’ इति निष्ठायां नेट् । नित्यानिटः किम् । अङ्क्ता । अजिता । आनञ्जिथ । किं च नित्यग्रहणानुवर्तनाच्चक्रमिथेत्यपि सिध्यति । नहि क्रमिस्तासौ नित्यानिट् । ‘स्नुक्रमोरनात्मनेपदनिमित्ते’ इति परस्मैपदे सेट्कलात्

Bālamanoramā

उपदेशेऽत्वतः - उपदेशेऽत्वतः । 'अत्वत' इति च्छेदः । अत् = ह्रस्वाकारः, सोऽस्याऽस्तीति अत्वान् । 'तसौ मत्वर्थ' इति भत्वान्न जश्त्वम् । अचेति वर्जं पूर्वसूत्रं, तत्र यदनुवृत्तं तदप्यनुवर्तते । तदाह — उपदेशेऽकारवत इति ।शक्लृ शशक्थ, 'पच्' पपक्थेत्युदाहरणम् । अत्र क्रादिनियमप्राप्त इण्न भवति । उपदेशे किम् ।कृष विलेखने॑ । चकर्षिथ । अत्वत इति किम् । बिभेदिथ । तपरः किम् । रराधिथ । तासौ किम् । जग्रहिथजिघृक्षती॑त्यत्रसनि ग्रहगुहोश्चे॑ति सनि नित्यमनिट् , न तु तासौ । नित्येति किम् ।अञ्ज॑, आनञ्जथ ।ऊदित्त्वात्तासौ वे॑डिति भाष्यम् । चक्रमिथेत्यप्युदाहरणम्, स्नुक्रमो॑रिति नियमेनात्मनेपदे तासावनिट्कत्वेऽपि परस्मैपदे सेट्कत्वात् ।

translator notes

commentary BM: the division is 'atvataḥ'; at = short a, 'atvān' = that which has it; by tasau matvarthe (SK 1896) it is bha, so there is no jaśtva. The preceding sūtra (SK 2294) is carried forward except for 'acaḥ', together with whatever was carried forward into it; hence Bhaṭṭoji's 'upadeśe akāravataḥ …'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM's examples: śaklṛ — śaśaktha; pac — papaktha: here the iṭ that the kṛ-ādi restriction (SK 2293) would bring does not come. Counter-examples: upadeśe kim? kṛṣa vilekhane — cakarṣitha; atvataḥ kim? bibheditha; why the t (tapara)? rarādhitha; tāsau kim? jagrahitha — in jighṛkṣati grah is invariably aniṭ in san by sani grahaguhoś ca (SK 2610), but not in tās; nitya kim? añj — ānañjitha (OCR 'ānañjatha'), being ūdit it is optionally iṭ in tās (Bhāṣya); cakramitha is also an example, since kram, though aniṭ in tās in the ātmanepada by snukramoḥ … (SK 2323), is seṭ in the parasmaipada. Recorded: the kaumudī gives no examples.
commentary TB: papaktha, iyaṣṭha (OCR 'iyaṣṭa'); upadeśe kim? karṣṭā (OCR unclear), cakarṣitha; akāravat kim? bhettā, bibheditha; tapara kim? rāddhā, rarādhitha; tāsau kim? jighṛkṣati, jagrahitha (sani grahaguhoś ca); krāntaḥ, cakramitha — being ūdit kram is optionally iṭ in ktvā, so by yasya vibhāṣā (SK 3025) no iṭ in the niṣṭhā; nityāniṭaḥ kim? aṅktā, añjitā, ānañjitha; and by carrying forward 'nitya', cakramitha too is secured, kram not being nityāniṭ in tās, as it is seṭ in the parasmaipada by snukramoḥ …. Agrees with BM; followed for 'invariably without iṭ in tās'.
textual Collation (.work/collate-p44/batch07.md): SK 2295 is clean against the print (NSP p. 359 = scan page-0369).

SK 2296 · A 7.2.63V

ऋतो भारद्वाजस्य ॥ २२९६ ॥

ṛto bhāradvājasya

ṛto bhāradvājasya — In the view of Bhāradvāja, [iṭ does not occur (na … iṭ) for thal (thali) after a root that is necessarily aniṭ in tās (tāsau nityam aniṭaḥ) — 'tāsau nityam aniṭaḥ', 'thali', 'na' and 'iṭ' carried forward (anuvṛtti) from SK 2294, which itself inherits 'na' and 'iṭ'] [only when that root] ends in short ṛ (ṛtaḥ).

Rule. In the view of the grammarian Bhāradvāja, only a root ending in short ṛ refuses iṭ in thal. That is, among roots that never take iṭ before tās. Any other such root takes iṭ in thal. Set beside SK 2294–2295, Bhāradvāja's view gives an option.

Example.

vī + thal → with iṭ (Bhāradvāja): vi vay i tha → vivayitha

→ without iṭ (SK 2294): vivetha.

Where aj is not replaced (by the vārttika under SK 2292), aj takes iṭ: ājitha.

The rest of the paradigm of aj:

liṭ: vivyathuḥ, vivya; uttama vivāya / vivaya (SK 2283); vivyiva, vivyima with iṭ by the krādiniyama.
luṭ vetā / ajitā; lṛṭ veṣyati / ajiṣyati.
loṭ ajatu; laṅ ājat; vidhiliṅ ajet; āśīrliṅ vīyāt.

Applies when / blocked by. Bhaṭṭoji sums up SK 2293–2296 in a verse:

A root ending in a vowel other than ṛ, or having short a, that never takes iṭ before tās, takes iṭ optionally in thal.
Such a root ending in ṛ never takes iṭ in thal.
Any root other than the eight of SK 2293 takes iṭ in liṭ.

Do stu, dru, sru and śru get the option too? No, says Bhaṭṭoji. Bhāradvāja's view cancels only the bar of the two rules just before it, SK 2294 and 2295. This follows the maxim anantarasya: a rule acts on what immediately precedes it. SK 2293 stands further back.

Bhaṭṭoji's commentators add examples of the option: papitha / papātha, pecitha / papaktha.

Watch out. A ṛ-final root like hṛ is aniṭ in thal by both views: jahartha. Bhāradvāja only adds iṭ to the other roots.

Siddhānta-kaumudī

तासौ नित्यानिट ऋदन्तादेव थलो नेट् भारद्वाजस्य मतेन । तेनान्यस्य स्यादेव । अयमत्र संग्रहः ॥ अजन्तोऽकारवान्वा यस्तास्यनिट् थलि वेडयम् । ऋदन्त ईदृङ् नित्यानिट् क्राद्यन्यो लिटि सेड् भवेत् ॥ 1 ॥ न च स्तुद्रुस्रुश्रुवामपि थलि विकल्पः शङ्कयः । अचस्तास्वत् - SK 2294 इति उपदेशेऽत्वतः SK 2295 इति च योगद्वयप्रापितस्यैव हि प्रतिषेधस्य भारद्वाजनियमो निवर्तकः । [(परिभाषा - ) अनन्तरस्य] इति न्यायात् । विवयिथ । विवेथ । आजिथ । विव्यथुः । विव्य । विवाय । विवय । विव्यिव । विव्यिम । वेता । अजिता । वेष्यति । अजिष्यति । अजतु । आजत् । अजेत् । वीयात् ॥

In the view of Bhāradvāja, iṭ does not occur for thal only after [a root] ending in ṛ that is necessarily aniṭ in tās. Therefore, for another [such root, not ending in ṛ, iṭ] does occur. Here is the summary (saṃgraha) on this: "A [root] ending in ac [other than ṛ] or having [short] a, which is aniṭ in tās — this takes iṭ optionally (veṭ) in thal. One ending in ṛ, of this kind, is necessarily aniṭ [in thal]. [A root] other than kṛ and the rest [the eight of SK 2293] is seṭ in liṭ." (1) And it should not be suspected that for stu, dru, sru and śru too there is an option [of iṭ] in thal. For Bhāradvāja's restriction (niyama) cancels only that prohibition [of iṭ] which is brought about by the two rules 'acas tāsvat…' (SK 2294) and 'upadeśe 'tvataḥ' (SK 2295), by the maxim (paribhāṣā) 'anantarasya' ['an injunction or a prohibition applies to what immediately precedes']. [Forms of aj (with the substitute vī by SK 2292), liṭ, madhyama-puruṣa singular:] vivayitha, vivetha, ājitha. [madhyama-puruṣa dual:] vivyathuḥ. [madhyama-puruṣa plural:] vivya. [uttama-puruṣa singular:] vivāya, vivaya. [uttama-puruṣa dual:] vivyiva. [uttama-puruṣa plural:] vivyima. [luṭ:] vetā, ajitā. [lṛṭ:] veṣyati, ajiṣyati. [loṭ:] ajatu. [laṅ:] ājat. [vidhiliṅ:] ajet. [āśīrliṅ:] vīyāt.

Tattvabodhinī

NSP p. 369–370

—ऋतो भारद्वाजस्य । तपरकरणात्कृगप्रभृतिषु दीर्घान्तेषु नायं निषेधः प्रवर्तते । हस्वान्तेषु हृञ्भृञादिषु ‘अचस्तास्वत्—’ इत्येव सिद्धं, वृञ्वृङौ तु यद्यपि सेटौ तथापि वृङः थलेव नास्ति, आत्मनेपदित्वात् वृञ्स्य छन्दसि ‘ववर्थं’ इति निपातनाद्भवरिथेति भाषायामित्य भाव्यम् । तसान्नियमोऽयमेलाह—ऋदन्तादेवेति । जहर्थः । दधर्थः ॥—अन्यस्य स्यादेवेति । एवं च भारद्वाजमते स्यादन्यमते न स्यादिति विकल्पः फलितः । पपिथ पपाथ । पेचिथ । पपक्थ । इयजिथ इयष्ट ॥—अकारवानिति । हस्ताकारवानिलश्चैः ॥—ईदृगिति । यस्तास्यनिट् स ऋदन्तः थलि निल्यानिट् भवतीलश्चैः । ननु सुद्धुमुखेवामपि थलि भारद्वाजनियमादिद् स्यात् । न चैवं कादिसूत्रे तेषां पठनं निरर्थकं स्यादिति वाच्यम् । तत्पठनस्य वमादिश्चिण्निवृत्त्यर्थतया सफल्लात् । अन्यथा कादिनियमात्तत्र इडागमो दुर्वारः स्यादित्याशङ्क्याह—न चेति ।—योगद्धेवेति । कादियोगप्रापितस्य तु न निवर्तकं इति भावः । कृत इलाकाङ्क्षायामाह—अनन्तरस्येति । न चैवम् ‘उपदेशेऽखतः’ इत्यस्यैव वाधः स्यादिति वाच्यम् । अत्यत्सु धातुषु ऋदन्तलादर्शनेन यथालतः थलि इण्निषेधस्तर्हि ऋदन्तादेवेति नियन्तृमशक्यलात् । ननु तर्हि ‘अचस्ताखत्—’ इत्यस्यैव वाधोऽस्तु तत्कथं योगद्धयप्रापितस्येत्युक्तम् । अत्राहुः । उपदेशेऽचस्ताखदित्येवं सूत्रे कृतेऽपि तास्वत्थलीलादिपदानामिबोपदेशपदस्याप्यनुवृत्तिसंभवे अत्यत इति सूत्रे उपदेशपदस्याच इति पूर्वसूत्रे तु तास्वत्थलीलादेश्वाकरणादुभयोः समानयोगक्षेम इति ज्ञायते । तस्मादिष्टानुरोधाच्च योगद्धयमपि भारद्वाजनियमेन वाध्यते । यदि तु ‘उपदेशेऽखतोऽचस्ताखत्थल्यनिटो नित्यम्’ इति एको योगः स्वीक्रियते तदात्र नास्त्येव शङ्कालेशोऽपीति बोध्यमिति । अन्ये तु व्याचक्षते ‘अचस्ताखत्—’ इति सूत्रानन्तरमेव ‘ऋतो भारद्वाजस्य’ इति पठनीयं द्वयोरनन्तरमस्यारम्भादिह तास्वत्थल्यनिटो नित्यं तासीत्यनुबलं योऽयं तासि निल्यानिटस्थलि इण्निषेधः स भारद्वाजमते ऋकारान्तस्यैवेति व्याख्यायते अनेन सर्वेष्टसिद्धिः । यद्वा कादिसूत्रे स्तुप्रभृतीनां ग्रहणमेवेड्ढयस्यापि वाधकमस्तु । पुरस्तात्प्रतिषेधकाण्डारम्भसामर्थ्यात् । अनाश्रितबिधानविशेषमिण्मात्रमनारम्याधीतेन प्रतिषेधेन यथा वाधेतेत्येतदर्थो हि स आरम्भः । अमुमेवार्थं सिद्धवत्कृत्य ततश्चतुर्णां थलि भारद्वाजनियमप्रापितस्य वमादिषु कादिनियमप्रापितस्य चेटो निषेधार्थमिति मूलेऽप्युपनिबद्धमिति ॥—विवियव विवियमेति । कादिनियमान्नित्यमिट्

Bālamanoramā

ऋतो भारद्वाजस्य - ऋतो भा । तासौ नित्यमनिट इति, थलीति, नेति, इडिति चानुवर्तते । भारद्वाजस्य मते ऋदन्ताद्धातोः परस्य थलो नेडिति फलितं । ह्मञ्धृञादौअचस्तास्व॑दित्येव सिद्धम् । अतो नियमार्थमिदमित्याह — ऋदन्तादेवेति । अनृदन्तात्परस्य तु थल इट् स्यादेवेत्येवकारार्थः । तदाह — अन्यस्य स्यादेवेति । ऋदन्तभिन्नात्परस्य थल इट् स्यादेवेत्यर्थः । तथा च ऋदन्तभिन्नाद्धातोः परस्य थलो नेण्निवृत्तिरति भारद्वाजमते फलतीति न वैयथ्र्यमिति भावः । तथा च अनृदन्ताद्धातोः परस्य थलो भारद्वाजमते इट्,मतान्तरे तु अचस्तास्वदिति उपदेशेऽत्वत ति च तत्र नेडति विकल्पः फलतीति भावः । तद्यथा — पपिथ-पपाथ । पेचिथ- पपक्थ । अयमत्रेति । कृसृभृवृस्तुद्रुरुआउश्रुवो लिटी॑ति,अचस्तास्वत्थल्यनिटो नित्य॑मिति, 'उपदेशेऽत्वत' इति,ऋतो भारद्वाजस्ये॑ति च सूत्रचतुष्टयस्य विषयाणां सङ्ग्रहो वक्ष्यत इत्यर्थः । अजन्त इति । यो धातुः ऋदन्तभिन्नाऽजन्तो ह्रस्वाकारवान् वा तासौ नित्याऽनिट् नित्याऽनिडित्यर्थः ।अचस्तास्व॑दिति पाणिनिमतेऋतो भारद्वाजस्ये॑ति भारद्वाजमतेऽपि तस्य अनिट्कत्वादिति भावः । क्राद्यन्य इति । क्राद्यष्टभ्योऽन्यो धातुर्लिटि नित्यं सेडित्यर्थः । क्राद्यष्टभ्य एव परस्य लिटि नेडिति कृसृभृवृ इति सूत्रेण नियमितत्वादिति भावः । नन्वत्र क्राद्यन्य इत्युक्त्या क्रादीनामष्टानां लिटि नित्यानिट्कत्ववगतं तदनुपपन्नं, स्तुद्रुरुआउश्रुवामृदन्तभिन्नत्वेन तेभ्यस्थलि अचस्तास्वदिति निषेधस्य भारद्वाजमतेऽप्रवृत्त्या इड्विकल्पस्य दुर्वारत्वात् । नचैवं सति कृसृभृवृ इति सूत्रे स्तुद्रुरुआउश्रुग्रहणमनर्थकमिति वाच्यं, तुष्टुव तुष्टुमेत्यादौ वमादिषु क्रादिनियमप्राप्तस्य इटो निवृत्त्या चरितार्थत्वादित्याशङ्क्य निराकरोति — न चेति । कुत इत्यत आह — अचस्तास्वदिति । ऋदन्तादेव परस्य थल इण्निषेधः, अनृदन्तात्परस्य तु थल इण्निषेधो नेति भारद्वाजीयं मतम् । अयं च इण्निषेधस्य निषेधः 'अचस्त्वास्व' दिति 'उपदेशेऽत्वत' इतिच सूत्रद्वयप्राप्तस्यैव इण्निषेधस्य पक्षे निवर्तको न तुक्रादिसूत्रप्राप्तस्य इट् प्रतिषेधस्यापीत्यर्थः । कुत इत्यत आह — अनन्तरस्येति ।अचस्तास्व॑दिति 'उपदेशेऽत्वत' इतिऋतो भारद्वाजस्ये॑तिच सूत्रक्रमः । कृसृभृवृ इति सूत्रं तु ततः प्राग्बहुव्यवहितमिति भावः । किंच 'नेड्वशि कृती' त्यादिप्रतिषेधकाण्डोत्तरम्आर्धधातुकस्येड्वलादे॑ रिति विधिकाण्डारम्भसामर्थ्यादपि स्तुद्रुस्रुश्रुवामिण्निषेधो भारद्वाजनियमं बाधत इति 'नेड्वशि कृती' त्यत्र ,वस्वेकाजाद्धसा॑मित्यत्र च भाष्ये स्पष्टम् । ततश्च प्रकृते अजेस्थलि वीभावे तस्य अजन्तत्वात्तासौ नित्याऽनिट्त्त्वाच्च इड्विकल्प इति सिद्धं । तदाह -विवयिथ विवेथेति । सिबादेशस्य थलः पित्त्वादसंयोगादिति कित्त्वाऽभावाद्गुणः । इट्पक्षेऽयादेशः । आजिथेति ।वलादावार्धधातुके वेष्यते इति वीभावाऽभावपक्षे अजधातोरनुदात्तोपदेशबहिर्भूतत्वादिट् । द्वित्वम् । हलादिः शेषः ।अत आदे॑रिति दीर्घः । विव्यथुरिति । अथुसि वीभावे द्वित्वे अभ्यासह्रस्वे असंयोगादिति कित्त्वाद्गुणाऽभावे इयङपवादे 'एरनेकाच' इति यणि रूपम् । विव्येति । थस्य अकारे वीभावादि । विवाय विवयेति ।णलुत्तमो वे॑ति णित्त्वविकल्पाद्वृद्धिविकल्पः । विव्यिव विव्यिमेति ।क्राद्यन्यो लिटि सेड्भवे॑दिति नित्यमिटि यण् । वेता अजितेति । लुटि तासि वीभावविकल्पः । वेष्यति अजिष्यतीति । लृटि स्ये वीभावविकल्पः । वीयादिति । आशीर्लिङादेशस्य आर्धधातुकत्वाद्वीभावः ।

translator notes

commentary BM: 'tāsau nityam aniṭaḥ', 'thali', 'na' and 'iṭ' are carried forward (anuvartate); the result is that in Bhāradvāja's view iṭ does not occur for thal after a ṛ-final root. Since for hṛ, dhṛ etc. this already follows from 'acas tāsvat' (SK 2294), the rule is a restriction (niyama): hence Bhaṭṭoji's 'ṛdantād eva'; the force of eva is that after a root not ending in ṛ iṭ does occur. Followed in sutra_en and k1.
commentary TB: because of the t (taparakaraṇa, 'ṛt'), the prohibition does not apply to roots ending in long ṝ such as kṝ; for short-ṛ roots like hṛñ and bhṛñ it is already given by 'acas tāsvat', and vṛñ/vṛṅ are seṭ anyway (vṛṅ has no thal, being ātmanepadin; ṛgvedic 'vavartha' is a nipātana, so in the bhāṣā 'vavaritha'); therefore it is a restriction, and Bhaṭṭoji says 'ṛdantād eva': jahartha, dadhartha. Agrees with BM; followed ('short ṛ').
commentary BM on 'anyasya syād eva': after a root not ending in ṛ, iṭ occurs for thal in Bhāradvāja's view, while in the other view the prohibition of SK 2294/2295 holds, so an option results: papitha/papātha, pecitha/papaktha. Recorded; the kaumudī states the option in the saṃgraha ('thali veḍ ayam'), and the English adds nothing in the first sentence.
commentary TB on 'anyasya syād eva': iṭ in Bhāradvāja's view, none in the other's, hence an option: papitha/papātha, pecitha/papaktha, iyajitha/iyaṣṭha. Agrees with BM; recorded.
commentary BM on the saṃgraha: it gathers the domains of the four rules SK 2293, 2294, 2295 and this one. 'ajantaḥ' means a root ending in an ac other than ṛ (ṛdantabhinnaḥ); 'akāravān' means having short a; such a root, necessarily aniṭ in tās, is aniṭ in thal by 'acas tāsvat' in Pāṇini's view but not in Bhāradvāja's, hence veṭ. 'krādyanyaḥ': a root other than the eight, kṛ etc., is always seṭ in liṭ, because SK 2293 restricts the prohibition of iṭ in liṭ to those eight. Followed in the brackets 'ending in ac [other than ṛ]' and 'the eight of SK 2293'.
commentary TB: 'akāravān' = having short a (hrasvākāravān); 'īdṛk' = a ṛ-final root that is aniṭ in tās is necessarily aniṭ in thal. Agrees with BM; followed ('[short] a', 'of this kind').
commentary BM on 'na ca…': the objection is that 'krādyanyaḥ' implies the eight are necessarily aniṭ in liṭ, whereas stu, dru, sru, śru, not being ṛ-final, fall outside the prohibition of 'acas tāsvat' in Bhāradvāja's view and so would have an option in thal (their mention in SK 2293 being justified by blocking iṭ before va/ma, e.g. tuṣṭuva, tuṣṭuma). Answer: Bhāradvāja's negation of the prohibition cancels, optionally, only the prohibition from the two rules SK 2294 and 2295, which immediately precede it ('anantarasya'); SK 2293 stands far earlier. BM adds, as in the Bhāṣya on 'neḍ vaśi kṛti' and 'vasv ekājādghasām', that the prohibition section's being placed before the injunction 'ārdhadhātukasyeḍ valādeḥ' also lets the prohibition for stu etc. override Bhāradvāja's niyama. Followed in the voice (objection rejected) and the identification of the two rules.
commentary TB on 'yogadvaya…' and 'anantarasya': it raises the objection that by 'anantarasya' only 'upadeśe 'tvataḥ' should be cancelled, and answers that since 'upadeśe' is carried into 'acas tāsvat' and 'tāsvat thali…' into 'upadeśe 'tvataḥ', the two are of equal standing (samānayogakṣema) and are cancelled together (were they one rule, no doubt would arise at all). It records others' view that the rule should be read right after 'acas tāsvat', and an alternative that the naming of stu etc. in SK 2293 itself blocks both iṭs, on the strength of the prohibition section. Recorded; the English follows the kaumudī's 'two rules'.
commentary BM on the forms: aj takes vī by 'ajer vy aghañapoḥ' (SK 2292); vī being ac-final and necessarily aniṭ in tās, iṭ is optional in thal: vivayitha / vivetha: thal (for sip) is pit and so not kit under 'asaṃyogāt…', hence guṇa; with iṭ, ay-substitution; ājitha where, by the vārttika 'valādāv ārdhadhātuke veṣyate', vī is not substituted and aj, not anudātta in upadeśa, takes iṭ (doubling, halādiśeṣa, lengthening by 'ata ādeḥ'); vivyathuḥ with kit by 'asaṃyogāt…', no guṇa, and yaṇ by 'er anekācaḥ…' (SK 272) in place of iyaṅ; vivya likewise; vivāya/vivaya by optional ṇit-hood ('ṇal uttamo vā', SK 2283); vivyiva, vivyima with obligatory iṭ ('krādyanyo liṭi seḍ') and yaṇ; vetā/ajitā and veṣyati/ajiṣyati by optional vī before tās and sya; vīyāt with vī since the āśīrliṅ ending is ārdhadhātuka. Followed in the bracketed labels; the steps themselves are recorded only (the kaumudī gives the forms).
textual NSP printed p. 360 (scan page-0370, read): the print reads 'na ca studrvādīnām api' ('of stu, dru and the rest'); our text reads 'stu-dru-sru-śruvām api', naming the four. The sense is the same; the English keeps the transmitted wording. Collation (.work/collate-p44/batch07.md) classes this as A (ours matches BM's paraphrase, not Bhaṭṭoji's text; Wikisource agrees with the print), and reports 'vikalpaḥ śaṅkayaḥ' → print 'śaṅkyaḥ' as C (ligature unclear; 'śaṅkayaḥ' is not a form). The English renders 'śaṅkyaḥ' ('should be suspected'). For Ajai's printed copy.
textual The bracketed tag '(paribhāṣā - )' before 'anantarasya' in the digital source is editorial; NSP printed p. 360 (scan page-0370) marks the maxim with '(pa)' and reads 'anantarasyeti nyāyāt'. The maxim is quoted only by its first word; the bracketed English gives its sense. The rest of the kaumudī, including all seventeen forms (vivayitha … vīyāt), agrees with the print.
translator The first sentence renders 'thalo neṭ' literally as 'iṭ does not occur for thal'. The bracketed labels (lakāra, person, number) on the forms are the translator's.

SK 2297 · A 7.2.1V

सिचि वृद्धिः परस्मैपदेषु ॥ २२९७ ॥

sici vṛddhiḥ parasmaipadeṣu

sici vṛddhiḥ parasmaipadeṣu — Vṛddhi [replaces the ik — brought in by the word vṛddhi through 'iko guṇavṛddhī' — at the end of an aṅga (under the adhikāra 'aṅgasya')] when sic [followed by] parasmaipada [endings] follows.

Rule. An aṅga that ends in an ik vowel (i, u, ṛ) takes vṛddhi of that vowel before sic followed by a parasmaipada ending.

Example.

a + vī + s + īt (luṅ of aj with vī; no iṭ by SK 2246)

→ vṛddhi of ī: ai → a vai s īt → s becomes ṣ → avaiṣīt.

Without vī: āj + i + s + ī + t → ājīt.

lṛṅ: aveṣyat / ājiṣyat.

Applies when / blocked by. In ājīt the vṛddhi of SK 2267 is blocked by SK 2268, since the sic has iṭ. The long ā comes from āṭ merging with a. Bhaṭṭoji's commentators say the rule concerns only a final ik. So a consonant takes no vṛddhi, as in akoṣīt. One of them gives the counter-example for "parasmaipada": adhaviṣṭa.

Roots listed after this rule. 231 teja, 232 khaja, 233 khaji, 234 ejṛ (ejāṃcakāra), 235 ṭuosphūrjā (sphūrjati, pusphūrja). Then 236 kṣi "to waste away":

laṭ kṣayati;
liṭ cikṣāya, cikṣiyatuḥ, cikṣiyuḥ;
thal cikṣayitha / cikṣetha (the option of SK 2296);
cikṣiyiva, cikṣiyima (iṭ by the krādiniyama);
luṭ kṣetā.

Siddhānta-kaumudī

इगन्ताङ्गस्य वृद्धिः स्यात्परस्मैपदपरे सिचि । अवैषीत् । आजीत् । अवेष्यत् । आजिष्यत् ।{$ {!231 तेज!} पालने$} । तेजति ।{$ {!232 खज!} मन्थे$} । खजति ।{$ {!233 खजि!} गतिवैकल्ये$} । खञ्जति ।{$ {!234 एजृ!} कम्पने$} । एजांचकार ।{$ {!235 टुओस्फूर्जा!} वज्रनिर्घोषे$} । स्फूर्जति । पुस्फूर्ज ।{$ {!236 क्षि!} क्षये$} । अकर्मकः । अन्तर्भावितण्यर्थस्तु सकर्मकः । क्षयति । चिक्षाय । चिक्षियतुः । चिक्षियुः । चिक्षयिथ । चिक्षेथ । चिक्षियिव । चिक्षियिम । क्षेता ॥

Vṛddhi replaces [the final ik of] an aṅga ending in ik when sic followed by a parasmaipada [ending] follows. [So, for aj, luṅ:] avaiṣīt [with the substitute vī], ājīt [without it]. [lṛṅ:] aveṣyat, ājiṣyat. (231) teja — in protecting (pālane). tejati. (232) khaja — in churning (manthe). khajati. (233) khaji — in defective motion (gativaikalye). khañjati. (234) ejṛ — in trembling (kampane). ejāṃcakāra [liṭ]. (235) ṭuosphūrjā — in the crash of the thunderbolt (vajranirghoṣe). sphūrjati. pusphūrja [liṭ]. (236) kṣi — in wasting away (kṣaye). It is intransitive (akarmaka); but when the sense of the causative (ṇic) is included within it (antarbhāvitaṇyartha) it is transitive (sakarmaka). kṣayati. [liṭ, parasmaipada, prathama-puruṣa:] cikṣāya, cikṣiyatuḥ, cikṣiyuḥ. [madhyama-puruṣa singular:] cikṣayitha, cikṣetha. [uttama-puruṣa dual:] cikṣiyiva. [uttama-puruṣa plural:] cikṣiyima. [luṭ:] kṣetā.

Tattvabodhinī

alignment inferredNSP p. 370

—सिञ्चि वृद्धिः—। ‘इको गुणवृद्धी’ इति परिभाषोपस्थानादाह—इगन्तेति । परस्यैपदेश्विति किम् । अधबिष्ट । अधोष्ठ । सिञ्चि किम् । एति । विभर्ति । गुणं वाधिला वृद्धिः स्यात् । खज मन्थे । कजेति केचित्पठन्ति । एजू कम्पने । दीप्तौ लात्मनेपदी गतः । टुओस्फूर्जा । ‘ट्रितोऽशुच्’ । स्फूर्जशुः । ‘ओदितश्व’ इति निष्ठानलार्थंभोकारः । स्फूर्णैः । स्फूर्णबान् । आकारस्तु ‘ओदितश्व’ इति निष्ठायामिटो निषेधार्थः, ‘विभापा भावादिकर्मणोः’ इति विकल्पार्थश्च । स्फूर्णं स्फूर्जितमनेनत्यादि । ‘उपधायां च’ इति दीर्घस्यानित्यलङ्गापनार्थमिह दीर्घोपदेशः । तेन हुर्छति मुर्छति इत्यपि भवतीति केचित् । क्षि क्षये । अजन्तेष्वस्य पाठो युक्तः । ‘क्षि निवासगत्यो’रिति तुदादौ ॥—अकृत्सार्व—। दीर्घग्रहणेन ‘अचश्च’ इति परिभाषोपस्थानादाह—अजन्तेति

Bālamanoramā

सिचि वृद्धिः परस्मैपदेषु - अथ लुङि सिचि वीभावेसार्वधातुकार्धधातुकयो॑रिति गुणे प्राप्ते — सिचि वृद्धिः । इगन्तस्येति । वृद्धिश्रुत्या इक इत्युपस्थितमङ्गस्येत्यधिकृतस्य विशेषणं, तदन्तविधिरिति भावः । एवं च अकोषीत्यादौ व्यञ्जनस्य न वृद्धिः । अवैषीदिति । लुङिस्तिप् । इकारलोपः । सिचि वीभावः । 'एकाच' इति इण्निषेधः । वृद्धिः । अडागमः । षत्वम् । आजीदिति । सिज्लोपः ।वदव्रजे॑ति हलन्तलक्षणायां वृद्धौनेटी॑ति निषिद्धायामाडागमेआटश्चे॑ति वृद्धिः । लृङि अवेष्यत् आजिष्यत् । तेज पालन इत्यादि । स्पष्टम् । एजृ कम्पन इति । दीप्तौ त्वात्मनेपदी गतः । टु ओ स्फूर्जेति । 'आदिर्ञिटुडव' इति टुरित्, उपदेशेऽनुनासिकत्वादोकार आकारश्च इत् ।ट्वितोऽथु॑जित्थथुच्,आदितश्चे॑ति निष्ठानत्वम्,ओदितश्चे॑ति निष्ठायामिण्निषेधश्च । तत्फलानि ।उपधायां चे॑ति दीर्घस्याऽनित्यत्वज्ञापनार्थमिह दीर्घ ऊकारः पठितः । तेन हुर्छतीत्यादौ न दीर्घ इत्याहुः । स्फूर्जतीति । लिटि — पुस्फूर्ज, अस्फूर्जीत् । क्षि क्षय इति । क्षयो — नाशः । अन्तर्भावितण्यर्थ इति । नाशनार्थक इत्यर्थः । अजन्तेष्वेवास्य पाठो युक्तः । क्षयतीति । नश्यतीत्यर्थः,नाशयतीति वा । शपि गुणेऽयादेशः । चिक्षायेति । णलि वृद्धिः । आयादेशः । चिक्षियतुरिति ।असंयोगा॑दिति कित्त्वान् गुणः । इयङ् । चिक्षयिथ — चिक्षेथेति । पित्त्वेन कित्त्वाऽभावाद्गुणः । अजन्तत्वात्तासौ नित्याऽनिट्त्वाच्च भारद्वाजनियमात्थलि वेट् । इट्पक्षेऽयादेशः । चिक्षियथुः । चिक्षिय । चिक्षाय चिक्षय । वस्मसोस्तु क्रादिनियमान्नित्मिट् । तदाह -चिक्षियिव चिक्षियिमेति । क्षेता । क्षेष्यति । क्षयतु । अक्षयत् । क्षयेत् ।

translator notes

commentary BM: the rule comes where guṇa by 'sārvadhātukārdhadhātukayoḥ' would apply after sic in luṅ once vī is substituted; by the word 'vṛddhi' the ik is supplied ('iko guṇavṛddhī'), qualifies the aṅga under heading, and tadantavidhi gives 'an aṅga ending in ik' — hence no vṛddhi of a consonant in akoṣīt and the like. Followed in sutra_en and k1.
commentary TB: 'iganta' because the paribhāṣā 'iko guṇavṛddhī' is present (agrees with BM). Counter-examples: for 'parasmaipadeṣu' adhaviṣṭa, adhoṣṭa; for 'sici' eti, bibharti, where vṛddhi would otherwise block guṇa. Recorded.
commentary BM on the forms: avaiṣīt — luṅ, tip, deletion of i, sic, vī for aj, no iṭ by 'ekācaḥ…' (SK 2246), vṛddhi by this rule, aṭ, ṣ; ājīt — [aj kept, with iṭ,] sic deleted, the vṛddhi due to consonant-final roots under 'vadavraja…' being forbidden by 'neṭi', āṭ, and vṛddhi by 'āṭaś ca'; in lṛṅ aveṣyat, ājiṣyat. Followed in the bracketed labels; the steps are recorded only.
commentary BM on the roots: ejṛ in the sense 'shine' is ātmanepadin and has gone before. In ṭuosphūrjā, ṭu is it by 'ādir ñiṭuḍavaḥ' and the o and ā are it, being nasal in upadeśa: their effects are athuc ('ṭvito 'thuc'), and for the niṣṭhā the n-substitute and the prohibition of iṭ; the long ū is recited to show that lengthening by 'upadhāyāṃ ca' is not obligatory, hence hurchati. Recorded; not in the kaumudī.
commentary TB on the roots: ejṛ in the sense 'shine' has gone before (as BM). In ṭuosphūrjā the o is for niṣṭhā n-substitution ('oditaś ca': sphūrṇaḥ), the ā for prohibiting iṭ in the niṣṭhā and for the option of 'vibhāṣā bhāvādikarmaṇoḥ'; some read 'kaja' for 'khaja'. Recorded; not in the kaumudī.
commentary BM on kṣi: kṣaya = destruction (nāśa); 'antarbhāvitaṇyarthaḥ' means 'having the sense of destroying' (nāśanārthaka), so kṣayati is 'perishes' or 'destroys'; its recitation would properly be among the ac-final roots. Followed ('wasting away'; transitive with the causative sense included).
commentary BM on the liṭ of kṣi: cikṣāya — vṛddhi before ṇal and āy; cikṣiyatuḥ — kit by 'asaṃyogāl liṭ kit' (SK 2242), so no guṇa, and iyaṅ; cikṣayitha / cikṣetha — thal being pit is not kit, so guṇa; as the root is ac-final and necessarily aniṭ in tās, Bhāradvāja's restriction gives iṭ optionally in thal, with ay in the iṭ-variant; before va and ma iṭ is obligatory by the krādi-restriction (SK 2293): cikṣiyiva, cikṣiyima. BM also supplies cikṣiyathuḥ, cikṣiya, cikṣāya/cikṣaya, kṣeṣyati, kṣayatu, akṣayat, kṣayet, which the kaumudī does not give. Followed in the bracketed labels; the rest recorded.
textual Collation (.work/collate-p44/batch07.md; scan page-0370): SK 2297 clean; the paradigm cikṣāya … kṣetā matches the print. The last item of sk.2297.t1 (after the pratīka on kṣi, '…ṇopasthānād āha — ajanteti') is TB on the 'ajantāṅgasya' of SK 2298.
translator The kaumudī's first four forms continue the treatment of aj (vī) from SK 2296. The bracketed lakāra/person/number labels are the translator's. Numbers (231)–(236) are the Dhātupāṭha serial numbers printed in the source.

SK 2298 · A 7.4.25V

अकृत्सार्वधातुकयोर्दीर्घः ॥ २२९८ ॥

akṛtsārvadhātukayordīrghaḥ

akṛtsārvadhātukayor dīrghaḥ — [In place of the ac — brought in by the word dīrgha through 'acaś ca' (SK 35) — at the end of an aṅga (under the adhikāra 'aṅgasya')] a long vowel (dīrgha) [is substituted when a pratyaya beginning with y follows — the seventh-case word (saptamyanta) 'yi' carried forward (anuvṛtti) from 'ayaṅ yi kṅiti' (SK 2649)], but not when that [pratyaya] is a kṛt or a sārvadhātuka.

Rule. An aṅga ending in a vowel lengthens that vowel before an affix beginning with y. The affix must be neither a kṛt affix nor a sārvadhātuka affix. "y" is carried forward from SK 2649.

Example.

kṣi + yāt (āśīrliṅ; yāsuṭ is ārdhadhātuka) → i becomes ī → kṣīyāt.

luṅ by SK 2297: akṣaiṣīt.

Applies when / blocked by. Bhaṭṭoji's commentators give the counter-examples. A kṛt affix: prakṛtya. A sārvadhātuka affix: cinuyāt.

Roots listed after this rule.

237 kṣīja: cikṣīja. 244 tuja: tojati, tutoja.
253 vraja "to go": vṛddhi by SK 2267 is obligatory: avrājīt.
Then thirty-six ṭ-class ātmanepada roots. 254 aṭṭa: aṭṭate, liṭ ānaṭṭe (nuṭ). 256 ceṣṭa: aceṣṭiṣṭa. 261 aṭhi: aṇṭhate, ānaṇṭhe. 267 eṭha: eṭhāṃcakre.
Then parasmaipada roots to the end of the ṭ-class. 290 śauṭṛ: śuśauṭa.
294 kaṭe "to rain, to cover": liṭ cakāṭa. In its luṅ, SK 2284 would offer optional vṛddhi. The next rule answers.

Siddhānta-kaumudī

अजन्ताङ्गस्य दीर्घः स्याद्यादौ प्रत्यये परे न तु कृत्सार्वधातुकयोः । क्षीयात् । अक्षैषीत् ।{$ {!237 क्षीज!} अव्यक्तेशब्दे$} । कूजिना सहायं पठितुं युक्तः । चिक्षीज ।{$ {!238 लज!} {!239 लजि!} भर्जने$} ।{$ {!240 लाज!} {!241 लाजि!} भर्त्सने च $}।{$ {!242 जज!} {!243 जजि!} युद्धे$} ।{$ {!244 तुज!} हिंसायाम्$} । तोजति । तुतोज ।{$ {!245 तुजि!} पालने$} ।{$ {!246 गज!} {!247 गजि!} {!248 गृज!} {!249 गृजि!} {!250 मुज!} {!251 मुजि!} शब्दार्थाः$} । गज मदने च ।{$ {!252 वज!} {!253 व्रज!} गतौ$} । वदव्रज - SK 2267 इति वृद्धिः । अव्राजीत् । अथ टवर्गीयान्ताः शाङ्यन्ता अनुदात्तेतः षट्त्रिंशत् ॥{$ {!254 अट्ट!} अतिक्रमणहिंसयोः$} । दोपधोऽयम् । तोपध इत्येके । अट्टते । आनट्टे ।{$ {!255 वेष्ट!} वेष्टने$} । विवेष्ट ।{$ {!256 चेष्ट!} चेष्टायाम्$} । अचेष्टिष्ट ।{$ {!257 गोष्ट!} {!258 लोष्ट!} संघाते$} । जुगोष्टे । लुलोष्टे ।{$ {!259 घट्ट!} चलने$} । जघट्टे ।{$ {!260 स्फुट!} {!261 अठि!} गतौ$} । अण्ठते । आनण्ठे ।{$ {!262 वठि!} एकचर्यायाम्$} । ववण्ठे ।{$ {!263 मठि!} {!264 कठि!} शोके$} । शोक इह आध्यानम् । मण्ठते । कण्ठते ।{$ {!265 मुठि!} पालने$} । मुण्ठते ।{$ {!266 हेठ!} विबाधायाम्$} । जिहेठे ।{$ {!267 एठ!} च$} । एठांचक्रे ।{$ {!268 हिडि!} गत्यनादरयोः$} । हिण्डते । जिहिण्डे ।{$ {!269 हुडि!} संघाते$} । जुहुण्डे ।{$ {!270 कुडि!} दाहे$} । चुकुण्डे ।{$ {!271 वडि!} विभजने$} ।{$ {!272 मडि!} च$} । ववण्डे ।{$ {!273 भडि!} परिभाषणे$} । परिहासः सनिन्दोपालम्भश्च परिभाषणम् । बभण्डे ।{$ {!274 पिडि!} संघाते$} । पिपिण्डे ।{$ {!275 मुडि!} मार्जने$} । मार्जनं शुद्धिर्न्यग्भावश्च । मुण्डते ।{$ {!276 तुडि!} तोडने$} । तोडनं दारणं हिंसनं च । तुण्डते ।{$ {!277 हुडि!} वरणे$} । वरणं स्वीकारः । हरण इत्येके । हुण्डते ।{$ {!278 चडि!} कोपे$} । चण्डते ।{$ {!279 शडि!} रुजायां संघाते च$} । शण्डते ।{$ {!280 तडि!} ताडने$} । तण्डते ।{$ {!281 पडि!} गतौ$} । पण्डते ।{$ {!282 कडि!} मदे$} । कण्डते ।{$ {!283 खडि!} मन्थे$} ।{$ {!284 हेडृ!} {!285 होडृ!} अनादरे$} । जिहेडे । जुहोडे ।{$ {!286 बाडृ!} आप्लाव्ये $}। बशादिः । आप्लाव्यमाप्लवः । बाडते ।{$ {!287 द्राडृ!} {!288 ध्राडृ!} विशरणे$} । द्राडते । ध्राडते ।{$ {!289 शाडृ!} श्लाघायाम्$} । शाडते ॥ अथ आ टवर्गीयान्तसमाप्तेः परस्मैपदिनः ॥{$ {!290 शौटृ!} गर्वे$} । शौटति । शुशौट ।{$ {!291 यौटृ!} बन्धे$} । यौटति ।{$ {!292 म्लेटृ!} {!293 म्रेडृ!} उन्मादे$} । द्वितीयो डान्तः । टान्तमध्ये पाठस्त्वर्थसाम्यान्नाथतिवत् । म्लेडति । म्रेडति ।{$ {!294 कटे!} वर्षावरणयोः$} । चटे इत्येके । चकाट । सिचि अतो हलादेर्लघोः SK 2284 इति वृद्धौ प्राप्तायाम् ॥

A long vowel (dīrgha) replaces [the final vowel of] an aṅga ending in ac (ajantāṅga) when a pratyaya beginning with y (yādi) follows; but not when [that pratyaya] is a kṛt or a sārvadhātuka. kṣīyāt [āśīrliṅ; the ī by this rule]. akṣaiṣīt [luṅ]. (237) kṣīja — in inarticulate sound (avyakte śabde). It would be proper to recite it together with kūj (kūjinā) [the root kūja, recited just before in the same sense]. cikṣīja [liṭ]. (238) laja, (239) laji — in frying (bharjane). (240) lāja, (241) lāji — in reviling (bhartsane), and (ca) [in frying]. (242) jaja, (243) jaji — in fighting (yuddhe). (244) tuja — in injuring (hiṃsāyām). tojati [laṭ]. tutoja [liṭ]. (245) tuji — in protecting (pālane). (246) gaja, (247) gaji, (248) gṛja, (249) gṛji, (250) muja, (251) muji — having the sense of sound (śabdārthāḥ). gaja is also (ca) in intoxication (madane). (252) vaja, (253) vraja — in going (gatau). vṛddhi [in the sic of luṅ] by 'vadavraja…' (SK 2267) [obligatorily, the mention of vraja there excluding the optional vṛddhi of 'ato halāder laghoḥ']: avrājīt [luṅ].

Now [come] the thirty-six [roots] ending in a consonant of the ṭa-class (ṭavargīyānta), up to śāḍṛ, which have an anudātta vowel as it (anudātteta) [and so take ātmanepada]. (254) aṭṭa — in transgressing and injuring (atikramaṇahiṃsayoḥ). This has d as its penultimate (dopadha) [in the original enunciation]. Some say it has t as its penultimate (topadha). aṭṭate [laṭ]. ānaṭṭe [liṭ]. (255) veṣṭa — in wrapping (veṣṭane). viveṣṭe [liṭ]. (256) ceṣṭa — in exertion (ceṣṭāyām). aceṣṭiṣṭa [luṅ]. (257) goṣṭa, (258) loṣṭa — in heaping together (saṃghāte). jugoṣṭe. luloṣṭe [both liṭ]. (259) ghaṭṭa — in moving (calane). jaghaṭṭe [liṭ]. (260) sphuṭa — [in opening out (vikasane). sphoṭate [laṭ]. pusphuṭe [liṭ].] (261) aṭhi — in going (gatau). aṇṭhate [laṭ]. ānaṇṭhe [liṭ]. (262) vaṭhi — in going about alone (ekacaryāyām). vavaṇṭhe [liṭ]. (263) maṭhi, (264) kaṭhi — in grief (śoke). Grief here is anxious longing (ādhyāna). maṇṭhate. kaṇṭhate [both laṭ]. (265) muṭhi — in protecting (pālane). muṇṭhate [laṭ]. (266) heṭha — in harassing (vibādhāyām). jiheṭhe [liṭ]. (267) eṭha — likewise (ca). eṭhāṃcakre [periphrastic liṭ with ām]. (268) hiḍi — in going and in disregard (gatyanādarayoḥ). hiṇḍate [laṭ]. jihiṇḍe [liṭ]. (269) huḍi — in heaping together (saṃghāte). juhuṇḍe [liṭ]. (270) kuḍi — in burning (dāhe). cukuṇḍe [liṭ]. (271) vaḍi — in dividing (vibhajane). (272) maḍi — likewise (ca) [in dividing]. vavaṇḍe [liṭ of vaḍi]. (273) bhaḍi — in paribhāṣaṇa. paribhāṣaṇa is joking (parihāsa) and reproach accompanied by censure (sanindopālambha). babhaṇḍe [liṭ]. (274) piḍi — in heaping together (saṃghāte). pipiṇḍe [liṭ]. (275) muḍi — in mārjana. mārjana is cleansing (śuddhi) and bringing low (nyagbhāva). muṇḍate [laṭ]. (276) tuḍi — in toḍana. toḍana is splitting (dāraṇa) and injuring (hiṃsana). tuṇḍate [laṭ]. (277) huḍi — in choosing (varaṇe). varaṇa is accepting (svīkāra). Some [read] haraṇe, 'in taking away'. huṇḍate [laṭ]. (278) caḍi — in anger (kope). caṇḍate [laṭ]. (279) śaḍi — in pain (rujāyām) and in heaping together (saṃghāte). śaṇḍate [laṭ]. (280) taḍi — in beating (tāḍane). taṇḍate [laṭ]. (281) paḍi — in going (gatau). paṇḍate [laṭ]. (282) kaḍi — in intoxication (made). kaṇḍate [laṭ]. (283) khaḍi — in churning (manthe). (284) heḍṛ, (285) hoḍṛ — in disregard (anādare). jiheḍe. juhoḍe [both liṭ]. (286) bāḍṛ — in āplāvya. It has b as its initial (baśādi) [not v]. āplāvya is plunging into water (āplava). bāḍate [laṭ]. (287) drāḍṛ, (288) dhrāḍṛ — in falling apart (viśaraṇe). drāḍate. dhrāḍate [both laṭ]. (289) śāḍṛ — in praising (ślāghāyām). śāḍate [laṭ].

Now, up to the close of the [roots] ending in a consonant of the ṭa-class (ā ṭavargīyāntasamāpteḥ), [come roots that take] parasmaipada (parasmaipadin). (290) śauṭṛ — in pride (garve). śauṭati [laṭ]. śuśauṭa [liṭ]. (291) yauṭṛ — in binding (bandhe). yauṭati [laṭ]. (292) mleṭṛ, (293) mreḍṛ — in madness (unmāde). The second ends in ḍ. Its recitation among the ṭ-final [roots], however, is due to sameness of meaning, as with nāthati [nāthṛ, which ends in th yet is recited among the dh-final roots because its meaning is that of nādhṛ]. mleḍati. mreḍati [both laṭ]. (294) kaṭe — in raining and covering (varṣāvaraṇayoḥ). Some [read] caṭe. cakāṭa [liṭ]. In [luṅ, before] sic, when vṛddhi [optionally] presents itself by 'ato halāder laghoḥ' (SK 2284) — [the sentence is completed by the next rule, SK 2299].

Tattvabodhinī

alignment inferredNSP p. 370–372

—यादौ प्रत्यय इति । ‘अयङ् यि कृति’ इत्यतो यीत्यनुबलं अङ्गाक्षिप्तप्रत्ययस्तेन विशेष्यते विशेषणेन तदादिविधिः । ‘यस्मिन्विधिः—’ इति परिभाषोपस्थानादिति भावः ॥—न त्विति । कृचकारे । प्रकृत्य । ग्रहत्य । उचैःकृत्य । तुकं वाधिला परलात् दीर्घः स्यात् । तुग्विधिस्तु अमिचित् । सोममुत् । इत्यादौ चरितार्थः । त्यपः पित्त्वमप्यनुदातार्थतया चरितार्थमित्याहुः । सार्वधातुकयकारे तु चिनुयात् सुनुयात् ॥—कूजिनेति । अर्थैक्यादेकत्र पाठ उचित इति भावः ॥—लज लजि । लज्यात् लज्यात् ॥ लज प्रकाशने इति कथादौ ॥—भर्त्सने चेति । चात् भर्जने । लुजि पालने । भापार्थोऽयं युजादौ । गूज मजि । उ नीला व कृष्णा । Cyan Kosha मदनं मदः चित्तविकारः । वज्र व्रज । वादिलादेलाभ्यासलोपौ न । ववज्रतुः । ववज्रतुः ॥—शाङ्यन्ता इति । शाङ् श्लाघायामित्यन्ता इत्यर्थः ॥—दोपधोऽयमिति । तथा च ष्टुलशास्त्रस्यासिद्धलात् ‘न न्द्राः—’ इति द्विलनिषेधेन दकारं विहाय टिशब्दस्य द्वित्वे पश्चाहकारस्य द्वत्वे चत्वें च अटिटिषते आटिटित्यादि सिध्यति । टोपधत्वे तु अटिटिषते । आटिटिति स्यादिति भावः ॥—तोपध इति । अस्मिन्नु पक्षे अतिटिषते । आतिटित्यादि बोध्यम् । हलादिःशेषेण टकारनिवृत्तौ तन्निमित्तस्यापि ष्टुलस्य निवृत्तलादिति नव्याः । मनोरमायां तु ‘पूर्वत्रासिद्धीयमद्विर्वचने’ इति ष्टुलस्यासिद्धलाभावाट्टकारद्वयसहितस्य द्वित्वे हलादिःशेषे अटिटिषते आटिटित्यादि सिध्यतीत्युक्तम् । ‘निमित्तापाये नैमित्तिकस्याप्यपायः’ इति लनित्यमिति तदाशयः ॥—आनट्टे इति । इह ‘न न्द्राः—’ इति निषेधो न । तत्र द्वितीयस्येत्यनुवर्तनात् द्वितीयैकाच एव नदराणां निषेधात् । घट्ट चलने । अयं चुरादावपि । स्फुट । अयं कुटादावपि । आनण्टे इति । ‘तस्मान्नुड् द्विहलः’ इति नुट् । वण्ठते इति । सहायं विना चरतीत्यर्थः । मडि च । पृथक्पाठादयं वेष्टनेपीत्याहुः । मडि भूषायामित्यप्रे परस्मैपदिषु । मडि । ‘यः सनिन्द उपालम्भस्तत्र स्यात्परिभाषणम्’ इत्यमरः । शडि । ‘शण्डोऽसुरपुरोहितः’ । द्राड् । विशरणमवयवविभागः । शाड् । डलयोरैक्यात् शालते इति काश्यपः ॥ शौट्ट गर्वे । अस्योणादिषु ईरन्वक्ष्यते । ‘तदेतदतिशौटीर्यमौडुलोमेर्न मृष्यति’ इति कल्पतरुः । कटे ॥—हयन्तक्षण—॥ अग्रहीत् । टुचम् । अवमीत् । हय गतौ । अहयीत् । क्षणु हिंसायाम् । अक्षणीत् । श्वस् प्राणने । अश्वसीत् । जागृ निद्राक्षये । अजागरीत् । ण्यन्ते छन्दसि ‘नोनयतिध्वनयति—’ इत्यादिना चडि निषिद्धे औनयीदिति उदाहरणम् । टुओश्चि । अश्वयीत् ॥—इडादौ सिचीति । इडादौ किम् । दह भस्मीकरणे । अधाक्षीत् । किट खिट ॥—इट किटेति । किटिगतौ पठिष्यते । इह पाठस्त्वर्थभेदात् । जट झट । जेटतुः । जझटतुः । इह लादेशादिलादेलाभ्यासलोपौ न । खट । ‘अन्द्रापुषिलटिखटिकणिविशिभ्यः कन्’ । खट्टा । णट नृतौ । प्रणटति । णोपदेशपर्युदासेनाटीति सवृद्धिकनिर्देशेन नट अवस्यन्दने इति चौरादिकस्यैव ग्रहणादयं णोपदेश एव । हट दीतौ । हाटकं सुवर्णम् । ‘संज्ञायां च’ इति ण्वुल् वाहुलकादस्त्रियामपि । न्नाट । पचायजन्ताटाप् । ‘सटा जटाकेसरयोः’ । चिट । ‘सर्वधातुभ्यः—’ इति औणादिक इन् । चेदिः । ‘कृदिका- रात्-’ इति डीष् । चेटी । विट् । इगुपधलक्षणः कः । विटः ॥—इयायेति । द्वित्वे कृते णलि वृद्धौ सत्यामायादेशः । ‘अभ्यासस्यासवर्णे’ इति इयङ् ॥—इयतुरिति । द्वित्वे कृते ‘एरनेकाच-’ इति यणं वाधित्वा अन्तरङ्गत्वात्सवर्णदीर्घः । ततः ‘अचि श्रुधातु-’ इतीयङ् । एकादेशस्य पूर्वान्तत्वेन अभ्यासग्रहणेन ग्रहणात् । ‘अभ्यासस्यासवर्णे’ इत्यनेनेत्येके । केचित्तु ‘वार्णादाङ्गं वलीयः’ इति दीर्घं वाधित्वा यण् । न चेह समानाश्रयत्वं नेति वाच्यम् । अभ्यासोत्तरस्येकारस्य सवर्णदीर्घयणौ प्रति स्थानित्वेन तयोः समानाश्रयत्वात् । अत एव इयतुरित्यत्र ‘इणो यण्’ इति यणि ततो ‘दीर्घ इणः किति’ इत्यभ्यासस्य दीर्घो विधीयते । अन्यथा सूत्रमिदं निर्विषयं स्यात्, अभ्यासाभावादित्याहुः । स्यादेतत् । णल्थलोस्त्वभ्यासस्येयङ् दुर्लभः । तस्मिन्कर्तव्ये ‘अचः परस्मिन्-’ इति वृद्धिगुणयोः स्थानिवद्भावेन असवर्णे इति प्रतिषेधादिति चेत् । मैवम् । असवर्णग्रहणसामर्थ्यादेव स्थानिवत्त्वस्याप्रवृत्तेः । ननु नास्ति सामर्थ्यम् । इयति इयत् इत्यादौ सावकाशत्वादिति चेत् । अत्राहुः । न ह्येकमुदाहरणं योगारम्भं प्रयोजयति । अन्यथा ह्यभ्यासस्यार्ताविति न्रूयात् । एवं चान्तरङ्गत्वात्सवर्णदीर्घे कृते ततो वृद्धिगुणयोः सतोः णलि आय, थलि एथ, इद्पक्षे तु अयिथेति स्यादित्याशङ्कापि न कार्या । ‘अभ्यासस्यासवर्णे’ इत्यस्य वैयर्थ्यापत्तेरिति । एता । एष्यति । ‘अकृत्सार्व-’ इति दीर्घः । ईयात् । ऐषीत् । कुडि । वैकल्यमविवेकः । तुडृ । तोडनं दारणं हिंसनं च । रोडृ लोडृ । उन्मादश्चित्तविभ्रमः । गडि वदनैकदेशे । टवर्गीयप्रकरणादिह पाठस्तु उचितः । अन्तत्यादिषु तु पञ्चैते न तिङ्विषया इति मतान्तरं बोधयितुं प्रसङ्गादुपन्यस्तः । तिपृ तेपृ

Bālamanoramā

अकृत्सार्वधातुकयोर्दीर्घः - आशीर्लिङि विशेषमाह — अकृत्सार्व । अङ्गस्येत्यधिकृतम् ।अयडि क्ङिती॑त्यतो यीतिसप्तम्यन्तमनुवृत्तमङ्गाक्षिप्तप्रत्ययविशेषणं, तदादिविधिः । दीर्घश्रुत्या 'अच' इत्युपस्थितमङ्गविशेषणं । तदन्तविधिः ।तदाह — अजन्तस्येत्यादिना । अकृत्सार्वधातुकयोरिति किम् । प्रकृत्य । तुकं बाधित्वा परत्वाद्दीर्घो न । चिनुयात् । सार्वधातुकत्वान्न दीर्घः । क्षीजेति । ईदुपधः । कूजिनेति ।कूज अव्यक्ते शब्दे॑ इत्यनुपदमेव पठितं, तत्रैवकुज क्षीज अव्यक्ते शब्दे॑ इति पठितुं युक्तमित्यर्थः, अर्थैक्यादिति भावः । लज लजि । भत्र्सन इति क्वचित्पाठः ।भत्र्सनं त्वपवादगी॑रित्यमरः । द्वितीय इदित् । आशीर्लिङि — लञ्ज्यात् । लाज लाजि । भर्जन इति क्वचित्पाठः । आदुपधौ । द्वितीय इदित् । जज जजीत्यादि । स्पष्टम् । वज व्रजेति । आद्यस्य असंयुक्तहल्मद्यस्थाऽकारवत्त्वेऽपिन शसददवादिगुणाना॑मित्येत्त्वाभ्यासलोपौ नेत्याह — ववजतुरिति । अवाजीत् । अवजीत् । द्वितीयस्य तु संयुक्तहल्मध्यस्थाऽकारवत्त्वादेवैत्त्वाऽभ्यासलोपयोर्न प्रसक्तिः ।अव्राजी॑दित्यत्रअतो हलादे॑रिति वृद्धिविकल्पमाशङ्क्याह - वदव्रजेति वृद्धिरिति । हलन्तत्वादेव सिद्धे व्रजग्रहणस्यअतो हलादे॑रिति विकल्पनिरासार्थत्वनादिति भावः । शुचादयो द्विसप्ततिर्वृत्ताः । शाड्रन्ता इति ।शाडृ श्याघाया॑मित्यन्ता इत्यर्थः । 'शाडन्ता' इति क्वचित्पाठः । अट्टेति । तवर्गतृतीयोपधोऽयम् । चर्त्वष्टुत्वाभ्यां टोपधनिर्देशः । तदाह — दोपधोऽयमिति । तथा च अट्टधातोः सनि इटि अट्टिस् इति स्थिते ष्टुत्वचर्त्वयोरसिद्धत्वादजादेर्द्वितीयस्येति प्रवर्तमानं द्वित्वंन न्द्राः संयोगादय॑ इति दकारं विहाय टिस् इत्यस्य भवति । ततो हलादिशेषे दकारस्य ष्टुत्वचर्त्वयोः 'अट्टिटिषते' इतीष्टं सिध्यति । स्वाभावकमूर्धन्योपधत्वे 'न न्द्रा' इति निषेधाऽभावाट्टकारद्वयसहितस्यैव द्वित्वे हलादिशेषेण द्वितीयटकारस्य निवृत्तौ अटिट्टिषते इत्यनिष्टं प्रसज्येतेति भावः । तोपध इत्यन्य इति । ष्टुत्वेन टोपधनिर्देश इति भावः । अस्मिन्पक्षे सनि द्वित्वे कर्तव्ये ष्टुत्वस्याऽसिद्धत्वेऽपि 'न न्द्रा' इति निषेधाऽभावात्तकारविशिष्टस्य त्टिस् इत्यस्य द्वित्वे हलादिशेषेण टकारस्य निवृत्त्या अतिट्टिषते इति रूपमिति भाव- । आनट्टे इति । इह 'न न्द्रा' इति निषेधो न, तत्र द्वितीयस्यैकाच इत्यनुवृत्तेः । घट्ट चलन इति । अयं चुरादावपि । स्फुट विकसन इति । अयं कुटादावपि । अठि गताव#इति । लिटि नुमि द्वित्वे हलादिशेषेअत आदे॑रिति दीर्घेतस्मान्नुड् द्विहल॑ इति नुडिति मत्वाह — आनण्ठ इति । वठि एकचर्यायामिति । असहायचर्यायमित्यर्थः । मडि चेति । विभाजन इत्यनुषज्यते ।मडि भूषाया॑मिति परस्मैपदेषु वक्ष्यते । शाडृ श्लाघायमिति । डलयोरैक्याच्छालत इति काश्यपः । इत्यट्टादयः षट्तिंरशद्गताः । अथ टवर्गीयान्ता [गडन्ता] इति ।गडि वदनैकदेशे॑इत्यन्ता इत्यर्थः । म्लेट्ट म्रेड्ट इति । एदुपधौ । द्वितीयो डान्त इति । टवर्गतृतीयान्त इत्यर्थः । ननु टान्तेष्वस्य कथं पाठः चुड्ड भावकरण इत्यारभ्यानुक्रम्यमाणेष्वेवास्य पठित्वं युक्तत्वादित्यत आह — टान्तमध्ये इति । नाथतिवदि त । 'एध वृद्धा' वित्यारभ्यानुक्रान्तेषु तवर्गचतुर्थान्तेषु यथानाथृ नाधृ याच्ञे॑ति तवर्गद्वितीयान्तस्यापि अर्थसाम्यात्पाठः, तद्वदित्यर्थः । कटे इति । कण्ठआदिः । चटे इति । तालव्यादिः । आद्यस्य लिटि अभ्यासस्य चुत्वमित्याह — चकाटेति । चकटतुः । द्वितीयस्य चेटतुः । वैरूप्यापादकाऽऽदेशादित्वाऽभावादेत्त्वाभ्यासलोपौ । प्राप्तायामिति । हलन्तलक्षणाया नित्यवृद्धेर्नेटीति निषेधात्अतो हलादे॑रिति वैकल्पिकवृद्धौ प्राप्तायामित्यर्थः ।

translator notes

commentary TB, printed under sk.2297.t1 (tail; the OCR there is truncated to 'kṣi ṇopasthānād āha — ajanteti', NSP printed p. 360 (scan page-0370) reads '—akṛtsārva— | dīrghagrahaṇena acaś ca iti paribhāṣopasthānād āha — ajanteti'): the word dīrgha brings in the paribhāṣā 'acaś ca', hence 'ending in ac'. TB on 'yādau pratyaye' (sk.2298.t1): 'yi' is carried forward from 'ayaṅ yi kṅiti'; the pratyaya implied by 'aṅga' is qualified by it, and by the paribhāṣā 'yasmin vidhis tadādāv algrahaṇe' this is a tadādividhi ('beginning with y'). Followed in sutra_en and block.
commentary BM: 'aṅgasya' is the adhikāra; the seventh-case word 'yi' is carried forward (anuvṛtta) from 'ayaṅ yi kṅiti' and qualifies the pratyaya implied by 'aṅga' (tadādividhi); 'ac', present through the word dīrgha, qualifies the aṅga (tadantavidhi). Counter-examples: prakṛtya (kṛt: without 'akṛt' the dīrgha, being later (para), would block tuk) and cinuyāt (sārvadhātuka). Followed in sutra_en and block.
commentary BM on 'kūjinā': kūja avyakte śabde was recited just before (anupadam); it would be proper to recite 'kuja [so the digital BM] kṣīja avyakte śabde' in that very place, because the meaning is one. Followed in the bracket on kūj.
commentary TB on 'kūjinā': recitation in one place is proper because the meaning is one. Agrees with BM.
commentary TB on 'bhartsane ca': by 'ca', also in frying (bharjane). Followed: 'and (ca) [in frying]'.
commentary BM records variant readings: bhartsane for laja/laji, bharjane for lāja/lāji; laja/lāja and laji/lāji differ as a-/ā-penultimate, the second of each pair having i as it (idit), e.g. āśīrliṅ lañjyāt. Recorded.
commentary BM on 'vadavraja… iti vṛddhiḥ': since vraja is hal-final, vṛddhi would follow anyway from the 'halanta' part of SK 2267; naming vraja there serves to exclude the optional vṛddhi of 'ato halāder laghoḥ'. BM adds that vaja, though its a stands between single consonants, takes no e-substitution and abhyāsa-deletion because of 'na śasadadavādiguṇānām' (SK 2263): vavajatuḥ; luṅ avājīt/avajīt. Followed in the bracket on obligatory vṛddhi.
textual The digital source reads 'śāṅyantāḥ' (with ṅ). NSP printed p. 361 (scan page-0371) prints a ḍ+ya ligature, 'śāḍyantāḥ'; BM's pratīka reads 'śāḍrantāḥ' (śāḍṛ + antāḥ) and records a variant 'śāḍantāḥ'. The English follows the sense given by BM and TB, 'up to śāḍṛ'.
commentary BM: 'śāḍrantāḥ' means 'up to (and including) śāḍṛ ślāghāyām'. BM also notes that the 72 roots beginning with śuc are finished here. Followed.
commentary TB: 'śāḍyantāḥ' means 'up to (and including) śāḍṛ ślāghāyām'. Followed.
commentary BM on 'dopadho 'yam': the penultimate is the third of the ta-class (d); the written ṭ-penultimate is due to cartva and ṣṭutva. Hence in the sannanta (desiderative), ṣṭutva and cartva being asiddha, the doubling under 'ajāder dvitīyasya' (SK 2176) leaves out the d by 'na ndrāḥ saṃyogādayaḥ' (SK 2446) and falls on 'ṭis', giving the intended aṭṭiṭiṣate; with a natural retroflex penultimate, 'na ndrāḥ' would not apply and the undesired aṭiṭṭiṣate would result. On the topadha view the doubling takes in the t, giving atiṭṭiṣate. On ānaṭṭe: 'na ndrāḥ' does not apply, because 'dvitīyasya ekācaḥ' is carried into it. Followed only in the bracket '[in the original enunciation]'; the rest recorded.
commentary TB on 'dopadha' and 'topadha' gives the sannanta (desiderative) and luṅ forms for each view (the OCR loses the conjuncts; not reproduced here). It reports a navya view that, once ṭ is removed by halādiśeṣa, the ṣṭutva it conditioned goes too, and cites the 'Manoramā' [Prauḍha-manoramā] as denying asiddhatva of ṣṭutva for doubling by 'pūrvatrāsiddhīyam advirvacane'. On ānaṭṭe it agrees with BM that 'na ndrāḥ' is limited to the second syllable. Recorded.
textual The digital source reads 'viveṣṭa' for the liṭ of veṣṭa; NSP printed p. 361 (scan page-0371) prints 'viveṣṭe', the expected ātmanepada form of this anudātteta root. The English gives viveṣṭe. For Ajai's printed copy.
textual The digital source runs (260) sphuṭa and (261) aṭhi together under one gloss, 'gatau'. NSP printed p. 361 (scan page-0371) reads 'sphuṭa vikasane | sphoṭate | pusphuṭe | aṭhi gatau |'. The missing words are supplied in square brackets. For Ajai's printed copy.
commentary BM's pratīka 'sphuṭa vikasana iti' (with the remark that this root is also in the kuṭādi group) presupposes the fuller text of the print. Supports the bracketed supplement.
commentary BM on ānaṇṭhe: in liṭ, after num, doubling and halādiśeṣa, the abhyāsa a is lengthened by 'ata ādeḥ' and nuṭ follows by 'tasmān nuḍ dvihalaḥ' (SK 2288). Recorded (the kaumudī gives only the form).
commentary TB on ānaṇṭhe: the nuṭ is by 'tasmān nuḍ dvihalaḥ' (SK 2288). Agrees with BM. Recorded.
commentary BM: ekacaryā means going about without a companion (asahāyacaryā). Followed: 'going about alone'.
commentary TB glosses vaṇṭhate as 'moves without a companion'. Agrees with BM; followed.
textual The digital source reads 'vaḍi vibhajane'; NSP printed p. 361 (scan page-0371) reads 'vibhājane', and BM on maḍi says 'vibhājana' is carried over. The sense 'dividing' is the same; the English keeps the transmitted wording.
commentary BM on 'maḍi ca': 'vibhājane' is supplied from the preceding entry (anuṣajyate); maḍi bhūṣāyām will be given among the parasmaipadins. Followed: '[in dividing]'.
commentary TB on 'maḍi ca': because it is recited separately, some say it also means wrapping (veṣṭana); maḍi bhūṣāyām comes later among the parasmaipadins. The 'also' is consistent with the English '[in dividing]'. Recorded.
commentary BM's pratīka reads 'atha ṭavargīyāntā [gaḍantā]', glossed 'up to gaḍi vadanaikadeśe'. The digital text and NSP printed p. 361 (scan page-0371) read 'atha ā ṭavargīyāntasamāpteḥ parasmaipadinaḥ'. The extent is the same, since gaḍi closes the ṭa-class-final list (sk.2299). The English follows the transmitted text. Recorded.
commentary BM on mleṭṛ, mreḍṛ: both have e as penultimate; 'the second ends in ḍ' means it ends in the third of the ṭa-class. On 'nāthativat': among the dh-final roots that begin with edha vṛddhau, nāthṛ, which ends in th, is recited with nādhṛ yācñe because of sameness of meaning; the case here is similar. Followed in the bracket on nāthati.
textual The laṭ of the first root is given as 'mleḍati' both in the digital source and in NSP printed p. 361 (scan page-0371). BM reads the root as mleṭṛ, and the text itself says only the second root ends in ḍ, so 'mleṭati' would be expected. The transmitted form is kept in the English. The print is not a digitization error; flagged for Ajai.
commentary BM on 'prāptāyām': the obligatory vṛddhi for a hal-final root (SK 2267) is prohibited by 'neṭi' (SK 2268) when iṭ follows, so the optional vṛddhi of 'ato halāder laghoḥ' presents itself; SK 2299 then blocks it. BM adds: kaṭe begins with k, caṭe with c; cakāṭa (cutva of the abhyāsa), cakaṭatuḥ; for caṭe, ceṭatuḥ with e-substitution and abhyāsa-deletion. Followed: 'optionally'.
translator The numbers in parentheses are the dhātupāṭha serial numbers printed in the source. The bracketed lakāra labels ([laṭ], [liṭ], [luṅ], [āśīrliṅ]) are the translator's; they name forms the kaumudī cites without comment. All are prathama-puruṣa singular: ātmanepada for the anudātteta group (254–289) and parasmaipada elsewhere. Where the kaumudī breaks off at the end, it continues into SK 2299, which blocks the vṛddhi for roots such as kaṭe, which have e as it (edit): akaṭīt.

SK 2299 · A 7.2.5V

ह्म्यन्तक्षणश्वसजागृणिश्व्येदिताम् ॥ २२९९ ॥

hmyantakṣaṇaśvasajāgṛṇiśvyeditām

hmyantakṣaṇaśvasajāgṛṇiśvyeditām — [Vṛddhi does not (na) take place — 'vṛddhiḥ' carried forward (anuvṛtti) from 'sici vṛddhiḥ parasmaipadeṣu' (SK 2297), 'na' from 'neṭi' (SK 2268) —] for [a root] ending in h, m or y, for kṣaṇ, śvas, jāgṛ, for [an aṅga ending in] ṇi, for śvi, and for [roots] having e as it (edit), [when sic beginning with iṭ follows — 'sici' carried forward (anuvṛtti) from SK 2297, 'iṭi' from SK 2268].

Rule. Before a sic that begins with iṭ, sic-vṛddhi does not come for these roots:

roots ending in h, m or y;
kṣaṇ, śvas and jāgṛ;
aṅgas ending in ṇi (ṇic or ṇiṅ);
śvi;
roots marked with e (edit roots).

"vṛddhi" and "sic" come from SK 2297; "not" and "iṭ" from SK 2268.

Example.

a + kaṭ + i + s + ī + t (kaṭe is edit)

→ SK 2284 would allow vṛddhi → this rule blocks it

→ akaṭīt, never *akāṭīt.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives an example for each item: agrahīt (h), avamīt (m), ahayīt (y), akṣaṇīt, aśvasīt, ajāgarīt, aśvayīt. Why "iṭ-initial sic"? adhākṣīt, from dah, has vṛddhi.

Roots listed after this rule.

295 aṭa: liṭ āṭa, āṭatuḥ. 296 paṭa: papāṭa, peṭatuḥ (SK 2260).
300 vaṭa: vavāṭa, vavaṭatuḥ, vavaṭitha (v-initial: SK 2263 blocks e).
318–320 iṭa, kiṭa, kaṭī "to go": eṭati, keṭati, kaṭati. The roots i and ī are read into the end of this entry. So: ayati; liṭ iyāya, iyatuḥ, iyuḥ; thal iyayitha / iyetha. In iyāya the abhyāsa's i becomes iy before ā (SK 2290). Bhaṭṭoji's commentators derive iyatuḥ differently; scholars discuss this.
329 sphuṭir: irit, so aṅ is optional: asphuṭat / asphoṭīt.
330 paṭha: peṭhatuḥ, peṭhitha; luṅ apaṭhīt / apāṭhīt (SK 2284; not edit).
348 aḍḍa: ānaḍḍa. 358 aḍa: āḍa, āḍatuḥ.
Then the p-class ātmanepada roots. 362 tipṛ "to ooze" is anudātta (aniṭ). tepate; liṭ titipe; madhyama singular titipiṣe, with iṭ by the krādiniyama; luṭ teptā; lṛṭ tepsyate.

Watch out. The rule blocks only vṛddhi before an iṭ-initial sic. kaṭī, with ī instead of e, is not edit. One of Bhaṭṭoji's commentators gives it both akaṭīt and akāṭīt.

Siddhānta-kaumudī

हमयान्तस्य क्षणादेर्ण्यन्त्य श्वयतेरेदितश्च वृद्धिर्न स्यादिडादौ सिचि । अकटीत् ।{$ {!295 अट!} {!296 पट!} गतौ $}। आट । आटतुः । आटुः । पपाट । पेटतुः । पेटुः ।{$ {!297 रट!} परिभाषणे$} । रराट ।{$ {!298 लट!} बाल्ये$} । ललाट ।{$ {!299 शट!} रुजाविशरणगत्यवसादनेषु$} । शशाट ।{$ {!300 वट!} वेष्टने$} । ववाट । ववटतुः । ववटुः । ववटिथ ।{$ {!301 किट!} {!302 खिट!} त्रासे $}। केटति । खेटति ।{$ {!303 शिट!} {!304 षिट!} अनादरे $}। शेटति । शिशेट । सेटति सिषेट ।{$ {!305 जट!} {!306 झट!} संघाते $}।{$ {!307 भट!} भृतौ$} ।{$ {!308 तट!} उच्छ्राये$} ।{$ {!309 खट!} काङ्क्षायां {!310 णट!} नृत्तौ$} ।{$ {!311 पिट!} शब्दसंघातयोः$} ।{$ {!312 हट!} दीप्तौ$} ।{$ {!313 षट!} अवयवे$} ।{$ {!314 लुट!} विलोडने$} । डान्तोऽयमित्येके ।{$ {!315 चिट!} परप्रेष्ये$} ।{$ {!316 विट!} शब्दे$} ।{$ {!317 बिट!} आक्रोशे$} । बशादिः । हिटेत्येके{$ {!318 इट!} {!319 किट!} {!320 कटी!} गतौ$} । एटति । केटति । कटति । ईकारः श्वीदितो निष्ठायाम् SK 3039 इतीण्निषेधार्थः । केचित्तु इदितं मत्वा नुमि कृते कण्टतीत्यादि वदन्ति । अन्ते च इ ई इति प्रश्लिष्य । अयति । इयाय । इयतुः । इयुः । इययिथ । इयेथ । इयाय । इयय । दीर्घस्यतु इजादेश्च-SK 2237 इत्यामि अयांचकारेत्याद्युदाहरन्ति ।{$ {!321 मडि!} भूषायाम्$} ।{$ {!322 कुडि!} वैकल्ये$} । कुण्डति । कुण्डत इति तु दाहे गतम् ।{$ {!323 मुड!} {!324 प्रुड!} मर्दने$} ।{$ {!325 चुडि!} अल्पीभावे$} ।{$ {!326 मुडि!} खण्डने$} । मुण्डति । पुडि चेत्येके । पुण्डति{$ {!327 रुटि!} {!328 लुटि!} स्तेये$} । रुण्टति । लुण्टति । रुठि लुठि इत्येके । रुडि लुडि इत्यपरे{$ {!329 स्फुटिर्!} विशरणे$} । इरित्वादङ्वा । अस्फुटत् । अस्फोटीत् । स्फुटि इत्यपि केचित् । इदित्त्वान्नुम् । स्फुण्टति ।{$ {!330 पठ!} व्यक्तायां वाचि$} । पेठतुः । पेठिथ । अपठीत् । अपाठीत् ।{$ {!331 वठ!} स्थौल्ये$} । ववठतुः । ववठिथ ।{$ {!332 मठ!} मदनिवासयोः$} ।{$ {!333 कठ!} कृच्छ्रजीवे$} ।{$ {!334 रट!} परिभाषणे$} । रठेत्येके ।{$ {!335 हठ!} प्लुतिशठत्वयोः$} । बलात्कार इत्येके । हठति । जहाठ ।{$ {!336 रुठ!} {!337 लुठ!} {!338 उठ!} उपघाते$} । ओठति । ऊठेत्येके । ऊठति । ऊठांचकार ।{$ {!339 पिठ!} हिंसासंक्लेशनयोः$} ।{$ {!340 शठ!} कैतवे च$} ।{$ {!341 शुठ!} प्रतिघाते$} । शोठति । शुठीति स्वामी । शुण्ठति ।{$ {!342 कुठि!} च$} । कुण्ठति ।{$ {!343 लुठि!} आलस्ये प्रतिघाते च$} ।{$ {!344 शुठि!} शोषणे$} ।{$ {!345 रुठि!} {!346 लुठि!} गतौ$} ।{$ {!347 चुड्ड!} भावकरणे$} । भावकरणमभिप्रायसूचनम् । चुड्डति । चुचुड्ड ।{$ {!348 अड्ड!} अभियोगे$} । अड्डति । आनड्ड ।{$ {!349 कड्ड!} कार्कश्ये$} । कड्डति । चुड्डादयस्रयो दोपधाः । तेन क्विपि, चुत् । अत् । कत् । इत्यादि ।{$ {!350 क्रीडृ!} विहारे$} । चिक्रीड ।{$ {!351 तुडृ!} तोडने$} । तोडति । तुतोड । तूड इत्येके ।{$ {!352 हुडृ!} {!353 हूडृ!} {!354 होडृ!} गतौ$} । हुड्यात् । हूड्यात् । होड्यात् ।{$ {!355 रौडृ!} अनादरे$} ।{$ {!356 रोडृ!} {!357 लोडृ!} उन्मादे$} ।{$ {!358 अड!} उद्यमे$} । अडति । आड । आडतुः । आडुः ।{$ {!359 लड!} विलासे$} । लडति । लडयोर्लळयोश्चैकत्वस्मरणाल्ललतीति स्वम्यादयः ।{$ {!360 कड!} मदे$} । कडति । कडि इत्येके । कण्डति ।{$ {!361 गडि!} वदनैकदेशे $}। गण्डति । इति टवर्गीयान्ताः ॥ अथ पवर्गीयान्ताः । तत्रानुदात्तेतः स्तोभत्यन्ताश्चतुस्त्रिंशत् ।{$ {!362 तिपृ!} {!363 तेपृ!} {!364 ष्टिपृ!} {!365 ष्टेपृ!} क्षरणार्थाः$} । आद्योऽनुदात्तः । क्षीरस्वामी त्वयं सेडिति बभ्राम । तेपते । तितिपे । क्रादिनियमादिट् । तितिपिषे । तेप्ता । तेप्स्यते ॥

For [a root] ending in h, m or y, for kṣaṇ and the rest [śvas and jāgṛ], for [an aṅga] ending in ṇi, for śvi (śvayati), and for [a root] having e as it (edit), vṛddhi [— carried forward (anuvṛtti) from SK 2297 —] does not take place [— 'na' from SK 2268 —] when sic beginning with iṭ follows [— 'sici' from SK 2297, 'iṭi' from SK 2268]. akaṭīt [luṅ of kaṭe, which is edit; so the optional vṛddhi of 'ato halāder laghoḥ' (SK 2284) is blocked]. (295) aṭa, (296) paṭa — in going (gatau). āṭa. āṭatuḥ. āṭuḥ [liṭ of aṭa]. papāṭa. peṭatuḥ. peṭuḥ [liṭ of paṭa]. (297) raṭa — in speaking (paribhāṣaṇe). rarāṭa [liṭ]. (298) laṭa — in childishness (bālye). lalāṭa [liṭ]. (299) śaṭa — in pain, splitting, going and exhaustion (rujāviśaraṇagatyavasādaneṣu). śaśāṭa [liṭ]. (300) vaṭa — in wrapping (veṣṭane). vavāṭa. vavaṭatuḥ. vavaṭuḥ. vavaṭitha [liṭ]. (301) kiṭa, (302) khiṭa — in fear (trāse). keṭati. kheṭati [both laṭ]. (303) śiṭa, (304) ṣiṭa — in disregard (anādare). śeṭati [laṭ]. śiśeṭa [liṭ]. seṭati [laṭ]. siṣeṭa [liṭ]. (305) jaṭa, (306) jhaṭa — in heaping together (saṃghāte). (307) bhaṭa — in hire (bhṛtau). (308) taṭa — in rising (ucchrāye). (309) khaṭa — in desiring (kāṅkṣāyām). (310) ṇaṭa — in dancing (nṛttau). (311) piṭa — in sounding and heaping together (śabdasaṃghātayoḥ). (312) haṭa — in shining (dīptau). (313) ṣaṭa — in being a part (avayave). (314) luṭa — in stirring (viloḍane). Some say this ends in ḍ. (315) ciṭa — in being sent by another (parapreṣye). (316) viṭa — in sounding (śabde). (317) biṭa — in reviling (ākrośe). It has b as its initial (baśādi). Some [read] hiṭa. (318) iṭa, (319) kiṭa, (320) kaṭī — in going (gatau). eṭati. keṭati. kaṭati [all laṭ]. The ī [of kaṭī] serves to prohibit iṭ by 'śvīdito niṣṭhāyām' (SK 3039). Some, however, taking it as having i as it (idit), say kaṇṭati etc., after num has been added. And, taking i and ī as joined by coalescence (praśleṣa) at the end [of this entry, as two further roots]: ayati [laṭ]. iyāya. iyatuḥ. iyuḥ [liṭ, prathama-puruṣa]. iyayitha / iyetha [madhyama-puruṣa singular]. iyāya / iyaya [uttama-puruṣa singular]. For the long [ī], however, [they] cite ayāṃcakāra and so on, with ām by 'ijādeś ca…' (SK 2237). (321) maḍi — in adorning (bhūṣāyām). (322) kuḍi — in deficiency [of judgment] (vaikalye). kuṇḍati [laṭ]. kuṇḍate, however, has gone before under [kuḍi in the sense of] burning (dāhe). (323) muḍa, (324) pruḍa — in crushing (mardane). (325) cuḍi — in becoming small (alpībhāve). (326) muḍi — in breaking (khaṇḍane). muṇḍati [laṭ]. Some [read] puḍi too: puṇḍati. (327) ruṭi, (328) luṭi — in stealing (steye). ruṇṭati. luṇṭati [both laṭ]. Some [read] ruṭhi, luṭhi; others ruḍi, luḍi. (329) sphuṭir — in splitting (viśaraṇe). Because it has ir as it (irit), aṅ is optional: asphuṭat / asphoṭīt [luṅ]. Some [read] sphuṭi as well; because it is idit, num: sphuṇṭati [laṭ]. (330) paṭha — in articulate speech (vyaktāyāṃ vāci). peṭhatuḥ. peṭhitha [liṭ]. apaṭhīt / apāṭhīt [luṅ]. (331) vaṭha — in stoutness (sthaulye). vavaṭhatuḥ. vavaṭhitha [liṭ]. (332) maṭha — in intoxication and dwelling (madanivāsayoḥ). (333) kaṭha — in living in hardship (kṛcchrajīvane). (334) raṭa — in speaking (paribhāṣaṇe). Some [read] raṭha. (335) haṭha — in leaping and in wickedness (plutiśaṭhatvayoḥ). Some say: in violence (balātkāre). haṭhati [laṭ]. jahāṭha [liṭ]. (336) ruṭha, (337) luṭha, (338) uṭha — in striking (upaghāte). oṭhati [laṭ]. Some [read] ūṭha: ūṭhati [laṭ], ūṭhāṃcakāra [periphrastic liṭ with ām]. (339) piṭha — in injuring and afflicting (hiṃsāsaṃkleśanayoḥ). (340) śaṭha — in deceit (kaitave) too (ca). (341) śuṭha — in obstructing (pratighāte). śoṭhati [laṭ]. Svāmin [reads] śuṭhi: śuṇṭhati. (342) kuṭhi — likewise (ca). kuṇṭhati [laṭ]. (343) luṭhi — in idleness and in obstructing (ālasye pratighāte ca). (344) śuṭhi — in drying (śoṣaṇe). (345) ruṭhi, (346) luṭhi — in going (gatau). (347) cuḍḍa — in bhāvakaraṇa; bhāvakaraṇa is indicating one's intention (abhiprāyasūcana). cuḍḍati [laṭ]. cucuḍḍa [liṭ]. (348) aḍḍa — in attacking (abhiyoge). aḍḍati [laṭ]. ānaḍḍa [liṭ]. (349) kaḍḍa — in harshness (kārkaśye). kaḍḍati [laṭ]. The three beginning with cuḍḍa have d as penultimate (dopadha). Hence with kvip: cut, at, kat, and so on. (350) krīḍṛ — in playing (vihāre). cikrīḍa [liṭ]. (351) tuḍṛ — in splitting (toḍane). toḍati [laṭ]. tutoḍa [liṭ]. Some [read] tūḍa. (352) huḍṛ, (353) hūḍṛ, (354) hoḍṛ — in going (gatau). huḍyāt. hūḍyāt. hoḍyāt [āśīrliṅ]. (355) rauḍṛ — in disregard (anādare). (356) roḍṛ, (357) loḍṛ — in madness (unmāde). (358) aḍa — in exertion (udyame). aḍati [laṭ]. āḍa. āḍatuḥ. āḍuḥ [liṭ]. (359) laḍa — in sporting (vilāse). laḍati [laṭ]. Svāmin and others [give] lalati, because tradition teaches (smaraṇa) that ḍ and l, and l and ḷ, are one. (360) kaḍa — in intoxication (made). kaḍati [laṭ]. Some [read] kaḍi: kaṇḍati. (361) gaḍi — in [being] a part of the face (vadanaikadeśe). gaṇḍati [laṭ]. Thus the [roots] ending in a consonant of the ṭa-class (ṭavargīyānta) [are finished].

Now [come the roots] ending in a consonant of the pa-class (pavargīyānta). Among them, those having an anudātta vowel as it (anudātteta) [and so taking ātmanepada], up to stobhati, are thirty-four. (362) tipṛ, (363) tepṛ, (364) ṣṭipṛ, (365) ṣṭepṛ — having the sense of oozing (kṣaraṇārthāḥ). The first is anudātta [and so takes no iṭ]. Kṣīrasvāmin, however, erred in taking it as seṭ. tepate [laṭ]. titipe [liṭ]. iṭ by the restriction to kṛ and the rest (krādiniyama): titipiṣe [liṭ, madhyama-puruṣa singular]. teptā [luṭ]. tepsyate [lṛṭ].

Bālamanoramā

ह्म्यन्तक्षणश्वसजागृणिश्व्येदिताम् - ह्रन्त । ह्रन्त क्षम आस जागृ इआ एदित् — एषां द्वन्द्वात्षष्ठी । ह् म् य् इत्येते वर्णा येषामन्तेते ह्रन्ताः । तदाह — हमयान्तस्येति । क्षणादेरिति । आदिना आस जागृ इत्यनयोग्र्रहणम् । ण्यन्तस्येति । प्रत्ययग्रहणपरिभाषया णिग्रहणेन तदन्तग्रहणमिति भावः । आयतेरिति । इआधातोरित्यर्थः । एदित इति । एत् इद्यस्येति विग्रहः । वृद्धिर्न स्यादिति ।सिचि वृद्धि॑रित्यतो,नेटी॑त्यतश्च तदनुवृत्तेरिति भावः । इडादौ सिचीति ।सिचि वृद्धि॑रित्यतः सिचीति,नेटी॑त्यत इटीति चानुवर्तत इति भावः । अकटीदिति । एदित्वान्न वृद्धिः । अट पटेति ।अत आदे॑रिति दीर्घं मत्वाह - आटेति । पेटतुरिति । एत्त्वाभ्यासलोपौ । वटवेष्टने । ववटतुरिति ।न शसददवादिगुणाना॑मिति निषेधः । ववटिथेति । अत्रथलि च सेटी॑ति प्राप्तस्यन शसददे॑ति निषेधः । किट खिट त्रास इति । यद्यपि 'इट किट कटी गता' विति अग्रे किटधातुः पठते, तथाप्यर्थ भेदात्पुनरिह पाठः । खिट त्रासे,किट गतौ चेति पठितुं युक्तम् । शिट षिटेति । आद्यस्तालव्यादिः । द्वितीयस्तु षोपदेशः । जट झटेति । आद्यस्य अवैरूप्यापादकादेशादित्वादेत्त्वाऽभ्यासलोपौ । द्वितीयस्य तु न । जेटतुः जझटतुः । णट नृत्ताविति । णोपदेशेः । चुरादारेव नाटेः पर्युदासादयं णोपदेश एव । प्रणटति । इट किट कटी गताविति ।कटे वर्षाऽवरणयो॑रिति कटिः पूर्वमेदित्पठितः । इह ईदित्पठते । एदित्त्वाऽभावात् ह्रन्तेति वृद्धिनिषेधो न भवति । अकटीत् अकाटीत् । ननु तर्हि कटेत्येव कुतो न पठत इत्यत आह — ईकार इति । केचित्त्विति । कटि इति ह्रस्वान्तपाठं मत्वा इदित्त्वान्नुमि कृते अनुस्वारे परसवर्णे च कण्टतीति वदन्तीत्यर्थः । अन्ये त्विति । उदाहरन्तीत्यन्वयः । प्रश्लिष्येति । कटीत्यनन्तरम् इ ई इति धातुद्वयं सवर्णदीर्घेण प्रश्लिष्य निर्दिष्टमिति भावः । अयतीति । इधातोर्लटि शपि गुणेऽयादेशः । इयायेति । णलि द्वित्वे वृद्धौ आयादेशे 'अभ्यासस्याऽसवर्णे' इति इयङ् । इयुतिरिति । इकारोऽत्र ह्रस्वः । तथाहि — इ-अतुसिति स्थिते कित्त्वाऽद्गुणाऽभावेद्विर्वचनेऽची॑ति निषेधाद्यणभावे 'इ' इत्यस्य द्वित्वे इ इ अ — तुसिति स्थिते सवर्णपरकत्वादभ्यासस्य इयङभावे सति 'वार्णादाङ्गं बलीय' इति सवर्णदीर्घं बाधित्वा 'एरनेकाच' इत्युत्तरखण्डस्य यणिइयतु॑रिति रूपम् । इधातोर्भारद्वाजनियमात्थलि वेट् । तत्र इट्पक्षे रूपमाह — इययिथेति । थलि द्वित्वे इटि पित्त्वेन कित्त्वाऽभावाद्गुणेऽयादेशेऽभ्यासस्य इयङ् । न चाऽचः परस्मिन्निति गुणस्य स्थानिवत्त्वेनाऽसवर्णपरत्वाऽभावात्कथमभ्यासस्य इयङिति वाच्यम्, असवर्णग्रहणसामर्थ्यादेव स्थानिवत्त्वाऽप्रसक्तेः । एवं णलि इयायेत्यत्रापि वृद्धेर्न स्थानिवत्त्वम् । थलि इडभावपक्षे रूपमाह — इयेथेति । थलि द्वित्वे गुणेऽभ्यासस्येयङ् । अथुसि इयथुः । इयेति । थस्य अकारादेशे द्वित्वे उत्तरखण्डस्य 'एरनेकाच' इति यणि रूपम् ।णलुत्तमो वे॑ति णित्त्वपक्षे आह-इयायेति । द्वित्वे पित्त्वेन कित्त्वाऽभावाद्वृद्धावायादेशेऽभ्यासस्य इयङ् । णित्त्वाभावे आह — इययेति । द्वित्त्वे पित्त्वेन कित्त्वाऽभावाद्गुणेऽयादेशेऽभ्यासस्येयङ् । वसि मसि च क्रादिनियमान्नित्यमिटि द्वित्वे उत्तरखण्डस्य 'एरनेकाच' इति यणि इयिव इयिमेति रूपम् । एता एष्यति अयतु आयत् अयेत् । आशीर्लिङि तुअकृत्सार्वधातुकयो॑रिति दीर्घः । ईयात् । सिचि वृद्धिः । ऐषीत् । ऐष्यत् । दीर्घस्य त्विति । दीर्घस्य ईधातोरित्यर्थः । तस्य लिटं वर्जयित्वा लडादिषु पूर्ववत् । लिटि विशेषमाह — अयाञ्चकारेति । ईधातोरामि गुणे अयादेशः, अनुप्रयोगश्च । कुडि वैकल्य इति । वैकल्यमविवेक इत्याहुः । अपूर्णभावो वा । मुड प्रुड मर्दन इत्यादि । स्पष्टम् । पठधातोर्लिटि अतुसादौ किति एत्वाभ्यासलोपौ । तदाह - पेठतुरिति । पेठिथेति । पित्त्वेन अकित्त्वेऽपिथलि च सेटी॑त्येत्त्वाभ्यासलौपौ । अपठीत् अपाठीदिति ।अतो हलादेर्लघो॑रिति वृद्धिविकल्पः । वठ स्थौल्य इति । स्थौल्यं — स्थूलीभवनम् ।न शसददवादिगुणाना॑मित्येत्वाभ्यासलोपनिषेध इति मत्वाह — ववठतुः । ववठिथेति । दोपधा इति । ष्टुत्वेन डोपधनिर्देश इति भावः । चुदिति । चुड्डधातोः क्विपि हल्ङ्यादिना सुलोपे द्वितीयस्य डस्य संयोगान्तलोपे ष्टुत्वनिवृत्तौ 'वावसाने' इति चर्त्त्वे चुदिति रूपम् । अदिति । अड्डधातोः क्विपि पूर्ववद्रूपम् । कदिति । कड्डधातोः क्विपि रूपम् । इत्यादीति । आदिना जश्त्वेन चुदित्यादिसङ्ग्रहः । एकत्वस्मरणादिति ।शिक्षादा॑विति शेषः । गडडि वदनेति । तवर्गान्तेषु गडीति गतम् । परस्मैपदिनः शौटु गर्व इत्यादयो गताः । तिपृ इति । प्रथमतृतीयाविदुपधौ । द्वितीयचतुर्थौ एदुपधौ । तृतीयचतुर्थौ षोपदेशौ च,तकारस्य ष्टुत्वेन टकारस्य निर्दिष्टतया दन्त्यपरकसादित्वात् । आद्य इति । तिपृधातुरित्यर्थः । भाष्यादावनुदात्तोपदेशेष्वस्य पाठादिति भावः । बभ्रामेति । भाष्यविरुद्धत्वादिति भावः । आद्यस्योदाहरति — तेपत इति । शपि लघूपधगुणः । तितिप इति ।असंयोगा॑दिति कित्त्वान्न गुणः । अथ तितिपिष इत्यत्र 'एकाच उपदेश' इति निषेधमाशङ्क्याह - क्रादिनियमादिति । तेप्स्यत इति । लोडादौ तु तेपतामा, अतेपत, तेपेत । अथाशीर्लिङि सीयुटि सुटि तिप्सीष्टेति रूपं वक्ष्यति । तत्र लघूपधगुणे प्राप्ते — ।

translator notes

commentary BM: the compound is a dvandva of 'hmanta, kṣaṇa, śvasa, jāgṛ, ṇi, śvi, edit' in the sixth case; hmanta = 'those having h, m or y at the end'. 'kṣaṇādi' takes in śvas and jāgṛ. On 'ṇyantasya': by the paribhāṣā on mention of a pratyaya, ṇi means [an aṅga] ending in ṇi. 'edit' = 'that of which e is it'. 'vṛddhir na syāt' because vṛddhi is carried forward (anuvṛtti) from 'sici vṛddhiḥ' and na from 'neṭi'; 'iḍādau sici' because 'sici' is carried forward from 'sici vṛddhiḥ' and 'iṭi' from 'neṭi'. Followed in sutra_en and k1.
commentary TB, printed under sk.2298.t1 (tail, from '—hmyantakṣaṇa—' to 'tipṛ tepṛ'), gives an example for each item: agrahīt (h), avamīt (ṭuvamu, m), ahayīt (haya gatau, y), akṣaṇīt (kṣaṇu hiṃsāyām), aśvasīt (śvas prāṇane), ajāgarīt (jāgṛ nidrākṣaye); for ṇi, aunayīt in the Veda, where caṅ is prohibited by 'ūnayati-dhvanayati…'; for śvi, aśvayīt. On 'iḍādau sici': counter-example adhākṣīt (dah). Recorded.
commentary BM on akaṭīt: no vṛddhi because [kaṭe] is edit. On kaṭī (320): 'kaṭe varṣāvaraṇayoḥ' was recited earlier as edit; here it is recited with ī (īdit). Not being edit, it does not come under this rule's prohibition of vṛddhi: akaṭīt / akāṭīt. Followed in the bracket on akaṭīt; the kaṭī forms are recorded.
commentary BM on āṭa: lengthening by 'ata ādeḥ'. On peṭatuḥ: e-substitution and abhyāsa-deletion. On vavaṭatuḥ, vavaṭitha: these are prohibited by 'na śasadadavādiguṇānām' (SK 2263), which in vavaṭitha blocks what 'thali ca seṭi' would give. Recorded; the kaumudī gives only the forms.
commentary BM on kiṭa khiṭa trāse: although kiṭa appears again below in 'iṭa kiṭa kaṭī gatau', it is recited again here for a different meaning; BM says the proper reading would be 'khiṭa trāse, kiṭa gatau ca'. Recorded.
commentary TB on kiṭa khiṭa trāse: kiṭa is recited separately [here and among the roots of going] because the meaning differs. Agrees with BM. Recorded.
commentary BM on jaṭa, jhaṭa: the first takes e-substitution and abhyāsa-deletion (jeṭatuḥ); the second does not, because its abhyāsa begins with a substitute that changes the form (jajhaṭatuḥ). On ṇaṭa: it is ṇopadeśa, since only the curādi nāṭ is excluded: praṇaṭati. Recorded.
commentary TB on jaṭa, jhaṭa gives the same two forms (jeṭatuḥ, jajhaṭatuḥ) for the same reason, and on ṇaṭa the same ṇopadeśa point (praṇaṭati). Agrees with BM. Recorded.
commentary BM on 'anye tu … udāharanti': BM's pratīka runs 'anye tv iti', construed with 'udāharanti'. BM thus takes the i/ī forms as the view of 'others', who read the roots i and ī run together with kaṭī by savarṇadīrgha. The digital text and NSP printed p. 362 (scan page-0372) read 'ante ca i ī iti praśliṣya'. The English keeps the transmitted wording and leaves the subject of 'udāharanti' unexpressed, as '[they]'.
commentary BM derives the forms of i. ayati: guṇa before śap and ay-substitution. iyāya: after doubling, vṛddhi and āy-substitution, iyaṅ in the abhyāsa by 'abhyāsasyāsavarṇe' (SK 2290). iyatuḥ: before the kit atus there is no guṇa; 'dvirvacane 'ci' prevents yaṇ before doubling, giving i-i-atus. Since the abhyāsa is followed by a savarṇa there is no iyaṅ. By 'vārṇād āṅgaṃ balīyaḥ', the yaṇ of the second i by 'er anekācaḥ' (SK 272) blocks savarṇadīrgha. For thal, iṭ is optional by the Bhāradvāja restriction: iyayitha / iyetha. For the uttama-puruṣa singular, ṇal is optionally ṇit ('ṇal uttamo vā'): iyāya / iyaya. Guṇa and vṛddhi are not sthānivat here, because the word 'asavarṇe' would otherwise have no scope. BM adds etā, eṣyati, īyāt, aiṣīt; for ī, ām with guṇa and ay: ayāṃcakāra. Recorded.
commentary TB (under sk.2298.t1) on iyatuḥ differs from BM. After doubling, savarṇadīrgha, being antaraṅga, blocks the yaṇ of 'er anekācaḥ'. Then iyaṅ comes by 'aci śnudhātu…', the single substitute counting as the end of the abhyāsa; some say by 'abhyāsasyāsavarṇe'. 'Others' (kecit) hold, as BM does, that by 'vārṇād āṅgaṃ balīyaḥ' yaṇ blocks the long vowel. TB also says that in ṇal and thal guṇa and vṛddhi are not sthānivat, because the word 'asavarṇe' would otherwise lack scope. The kaumudī gives only the form; the English is neutral and both routes are recorded (§16).
commentary BM on paṭha: peṭhatuḥ with e-substitution and abhyāsa-deletion before the kit atus; peṭhitha by 'thali ca seṭi', although thal is not kit, being pit; apaṭhīt / apāṭhīt by the optional vṛddhi of 'ato halāder laghoḥ'. On vaṭha: vavaṭhatuḥ, vavaṭhitha because 'na śasadadavādiguṇānām' prohibits e-substitution and abhyāsa-deletion. Recorded.
commentary BM on 'dopadhāḥ': the written ḍ-penultimate is due to ṣṭutva. cut: kvip of cuḍḍ, deletion of su by 'hal-ṅy-ābbhyaḥ…', deletion of the second d as the final of a conjunct, ṣṭutva then lapsing, and cartva by 'vā 'vasāne'. at and kat likewise; 'ādi' takes in cud etc. with jaśtva. Recorded.
commentary BM on 'ekatvasmaraṇāt': the words 'in the Śikṣā and the like' are to be supplied. Recorded.
commentary BM on tipṛ etc.: the first and third have i as penultimate, the second and fourth e; the third and fourth are ṣopadeśa, the t having become ṭ by ṣṭutva. 'The first' means tipṛ, because the Bhāṣya and others recite it among the anudātta roots, hence Kṣīrasvāmin 'erred'. BM says the kaumudī's forms are of the first root: tepate by laghūpadha-guṇa; titipe without guṇa, because liṭ is kit by 'asaṃyogāt'; titipiṣe with iṭ, which 'ekāca upadeśe…' would otherwise prohibit, by the krādi restriction. Followed in reading the paradigm as that of tipṛ; the labels are the translator's.
textual The digital source reads 'kṣaṇāder ṇyantya śvayateḥ'. NSP printed p. 361 (scan page-0371) reads 'kṣaṇāder ṇyantasya śvayateḥ', and BM's pratīka is 'ṇyantasyeti'. The English follows the print. For Ajai's printed copy.
textual The digital source reads 'kaṭha kṛcchrajīve'. NSP printed p. 362 (scan page-0372) reads 'kṛcchrajīvane', matching taki kṛcchrajīvane in SK 2289. The English follows the print. For Ajai's printed copy.
textual The digital source reads 'svamyādayaḥ'. NSP printed p. 362 (scan page-0372) reads 'svāmyādayaḥ' ('Svāmin and others'). It also reads 'cuḍḍādayas trayo' where the digital text has 'cuḍḍādayasrayo'. The English follows the print in both places. These are typographical slips.
textual For (310) the digital source reads 'ṇaṭa nṛttau'; NSP printed p. 361 (scan page-0371) and TB read 'nṛtau', and BM reads 'nṛttau'. The sense ('in dancing') is the same; the English keeps the transmitted word.
textual NSP printed p. 362 (scan page-0372) numbers the fourth root of 362–365 as 364 a second time (a misprint in the print); the digital source has 365. No effect on the English.
textual The digital source reads 'iyaya | dīrghasyatu ijādeś ca…'; NSP printed p. 362 (scan page-0372, read) prints 'dīrgha-|stu' across the line break, i.e. 'dīrghas tu' (the raw OCR's 'dīrghasyatu' is a misreading); collation batch07 class A. The English ('For the long [ī], however') follows the print. For Ajai's printed copy.
commentary TB, printed under sk.2298.t1; the OCR drops a line after 'kuḍi | vaikalyam-', and the scan (NSP printed p. 362, scan page-0372, read) has: 'kuḍi | vaikalyam avivekaḥ | tuḍṛ | toḍanaṃ dāraṇaṃ hiṃsanaṃ ca | roḍṛ loḍṛ | unmādaś cittavibhramaḥ | gaḍi vadanaikadeśe | ṭavargīyaprakaraṇād iha pāṭhas tu ucitaḥ | antatyādiṣu tu pañcaite na tiṅviṣayā iti matāntaraṃ bodhayituṃ prasaṅgād upanyastaḥ'. So vaikalya = lack of discernment (followed: 'deficiency [of judgment]'); toḍana = splitting and injuring (consistent with 'splitting'); unmāda = derangement of mind. On gaḍi: its recitation here, in the ṭa-class section, is proper; [its mention] among antati etc., where these five are said not to take tiṅ endings, is made incidentally to report another view. Recorded.
translator The numbers in parentheses are the dhātupāṭha serial numbers printed in the source. The bracketed lakāra labels ([laṭ], [liṭ], [luṅ], [āśīrliṅ], [luṭ], [lṛṭ]) are the translator's. Forms are prathama-puruṣa singular unless labelled: parasmaipada for 295–361, ātmanepada for 362 onward. 'X / Y' marks the kaumudī's two consecutive alternatives. The paradigm of tipṛ breaks off here; it continues in SK 2300 (tipsīṣṭa, atipta).

SK 2300 · A 1.2.11कित्त्वातिदेशः

लिङ्सिचावात्मनेपदेषु ॥ २३०० ॥

liṅsicāvātmanepadeṣu

liṅsicāv ātmanepadeṣu — [After a hal that is near an ik — 'ikaḥ' and 'jhal' carried forward (anuvṛtti) from 'iko jhal' (SK 2612), 'hal' from 'halantāc ca' (SK 2613)] a liṅ and a sic followed by ātmanepada endings [— both beginning with jhal — are kit — 'kit' carried forward (anuvṛtti) from 'asaṃyogāl liṭ kit' (SK 2242)].

Rule. Take a root ending in a consonant that stands next to an ik vowel. After it, a liṅ affix and a sic followed by an ātmanepada ending are kit, if they begin with a jhal. Being kit, they allow no guṇa. "ik" and "jhal" come from SK 2612, "consonant" from SK 2613, "kit" from SK 2242.

Example.

tip + sīṣṭa (āśīrliṅ)

→ the liṅ affix begins with s, a jhal, and follows p next to i → kit

→ no guṇa of i → tipsīṣṭa; tipsīyāstām, tipsīran.

luṅ: a + tip + s + ta → sic is kit, no guṇa

→ s lost between p and t (SK 2281) → atipta; atipsātām, atipsata.

Applies when / blocked by. "Followed by ātmanepada" qualifies only sic. The ātmanepada endings replace liṅ itself, so they cannot follow it. Bhaṭṭoji's commentators give the counter-examples. Why "ik"? yakṣīṣṭa, where kit would bring saṃprasāraṇa, the change of the ya of yaj to i. Why "ātmanepada"? adrākṣīt, where kit would block the augment am.

A sic with iṭ begins with i, not a jhal. So it is not kit by this rule.

Roots listed after this rule. 363 tepṛ: tepate, liṭ titepe. 364 ṣṭipṛ: liṭ tiṣṭipe (t kept by SK 2259). 365 ṣṭepṛ: tiṣṭepe. 366 glepṛ: glepate. 367 ṭuvepṛ: vepate. 374 trapūṣ "to be ashamed": trapate.

Watch out. Compare tepṛ, with e. Bhaṭṭoji's commentators note that titepe keeps its e. With i or u the kit liṭ would have blocked guṇa. That is why tepṛ is taught with e.

Siddhānta-kaumudī

इक्समीपाद्धलः परौ झलादी लिङ् आत्मनेपदपरः सिच्चेत्येतौ कितौ स्तः । कित्त्वान्न गुणः । तिप्सीष्ट । तिप्सीयास्ताम् । तिप्सीरन् । लुङि । झलौ झलि-SK 2281 इति सलोपः । अतिप्त । अतिप्साताम् । अतिप्सत । तेपते । तितेपे । तिष्टिपे । तिष्टिपाते । तिष्टिपिरे । तिष्टिपे । तिष्टेपाते । तिष्टेपिरे ॥ तेपृ कम्पने च ।{$ {!366 ग्लेपृ!} दैन्ये$} । ग्लेपते ।{$ {!367 टुवेपृ!} कम्पने$} । वेपते ।{$ {!368 केपृ!} {!369 गेपृ!} {!370 ग्लेपृ!} च$} । चात्कम्पने गतौ च । सूत्रविभागादिति स्वामी । मैत्रेयस्तु चकारमन्तरेण पठित्वा कम्पने इत्यपेक्षत इत्याह । ग्लेपेरर्थभेदात्पुनः पाठः ।{$ {!371 मेपृ!} {!372 रेपृ!} {!373 लेपृ!} गतौ$} ।{$ {!374 त्रपूष्!} लज्जायाम्$} । त्रपते ॥

Coming after a hal that is near an ik (ik-samīpa), these two, when they begin with a jhal (jhalādī) — a liṅ, and a sic that is followed by ātmanepada (ātmanepadapara) — are kit. Because they are kit, there is no guṇa. tipsīṣṭa. tipsīyāstām. tipsīran [āśīrliṅ of tipṛ]. In luṅ, deletion of the s by 'jhalo jhali' (SK 2281): atipta. atipsātām. atipsata. tepate [laṭ of tepṛ]. titepe [liṭ]. tiṣṭipe. tiṣṭipāte. tiṣṭipire [liṭ of ṣṭipṛ]. tiṣṭepe. tiṣṭepāte. tiṣṭepire [liṭ of ṣṭepṛ]. tepṛ — also (ca) in trembling (kampane). (366) glepṛ — in misery (dainye). glepate [laṭ]. (367) ṭuvepṛ — in trembling (kampane). vepate [laṭ]. (368) kepṛ, (369) gepṛ, (370) glepṛ — likewise (ca). By 'ca': in trembling and in going. [This follows] from the separate listing (sūtravibhāga) — so Svāmin [Kṣīrasvāmin]. Maitreya, however, reads [the entry] without 'ca' and says that it requires [the sense] 'kampane' [to be supplied]. glepṛ is recited again because of the difference of meaning. (371) mepṛ, (372) repṛ, (373) lepṛ — in going (gatau). (374) trapūṣ — in being ashamed (lajjāyām). trapate [laṭ].

Tattvabodhinī

NSP p. 372–373

—लिङ्सिचावात्मनेपदेषु । ‘इको झल्’ ‘हलन्ताच्च’ इति वर्तते । ‘असंयोगाल्लिट् कित्’ इत्यतः किदिति च तदाह—इक्समीपादित्यादि । इकः किम् । यक्षीष्ट । सति कित्वे संप्रसारणं स्यात् । आत्मनेपदेति किम् । अद्राक्षीत् । कित्वे सति ‘सृजिदृशोर्झल्यमकिति’ इत्यम् न स्यात् । आत्मनेपदपरत्वं सिच एव विशेषणं न तु लिङ्स्थानिकस्यात्मनेपदस्य । लिङ्गः परत्वासंभवात् ॥ तेपृ कम्पने च । चकारात्क्षरणार्थस्य लाभादस्य पूर्वत्र पाठस्त्यक्तुं शक्यः । केचित्तु तिपृ तेपृ इति पठन्ति ॥ टुवेपृ । वेपथुः । केपृ गेपृ ग्लेपृ च । योगविभागात्पूर्वोत्तरार्थौ चकारेणानुकृष्येते, तदाह—चात्कम्पने गतौ चेति । योगविभागसामर्थ्यादेवार्थद्वयलाभे चकारो व्यर्थ इत्यन्ये ॥—पुनः पाठ इति । दैन्ये पठितस्य कम्पनावर्थलाभार्थमिति भावः ॥—तृफल—॥ तरतेरकारस्य गुणशब्देन भावितलात्फलभजोर्वैरूप्यसंपादकादेशादिलात् त्रपतेस्त्वेकहल्मध्यस्थलाभावादप्राप्ते विधिरयम् । तेरतुः । तेरुः । फेलतुः । फेलुः । भेजतुः । भेजुः ॥ अवि शब्दे । अस्मात् ‘गुरोश्च हलः’ इति अप्रत्यये अम्बाशब्दः । तिस्रः अम्बा अकारोकारमकारात्मकाः शब्दा यस्य इति वहुत्रीहौ ‘शेषाद्विभाषा’ इति कप्रत्यये त्र्यम्बक इत्येके । केचित्तु त्रीणि अम्बकानि नेत्राणि यस्येति विगृहन्ति ।—अभिरभी इति । ‘सर्वधातुभ्योऽसुन्’ इत्यधिकारे ‘उदके नुम्भौ च’ इति वक्ष्यमाणलात् धालन्तरेणापि अम्भःशब्दः सिद्ध्यतीति बोध्यम् । अम्भस्तोयम् । तस्यापत्यमाम्भिः भीष्मः । ‘अम्भसो लोपश्च’ इति बाह्वादिपाठादित्रि सलोपः ॥—तद्वीजं त्विति । पूर्वसवर्णप्रवृत्तेः षलाप्रवृत्तेश्च वीजमित्यर्थः

Bālamanoramā

लिङ्सिचावात्मनेपदेषु - लिङ् । इको झलिति, हलन्ताच्चेति च सूत्रमनुवर्तते ।असंयोगा॑दित्यतः किदिति च । इक इति सामीप्ये षष्ठी, हलि अन्वेति । तदाह — इक्समीपादित्यादिना । आत्मनेपदपरकत्वं सिच एव विशेषणं, न तु लिङः, लिङादेशस्यात्मनेपदस्य लिङः परत्वाऽसंभवात् । इकः किम् ।वह्वक्षीष्ट । सति तु कित्त्वेवचिस्वपी॑ति संप्रसारणं स्यात् । आत्मनेपदेषु किम् । अद्राक्षीत् । इह कित्त्वे सतिसृजिदृशोर्झल्यमकिती॑त्यम्न स्यात् । अतिप्तेति । लुङस्तादेशे, च्लिः, सिच् ।झलो झली॑ति लोपः । आत्मनेपदपरकत्वेन सिचः कित्त्वान्न लघूपधगुणः । अथ तेपृधातोरेदुपधत्वस्य प्रयोजनमाह — तितेपे इति । इदुदुपधत्वे तु कित्त्वाद्गुणो न स्यादिति भावः । सेट्कोऽयमिति सूचयति — तेपितेति । तेपिषीष्ट । अतेपिष्ट । ष्टिपृधातोस्तु 'धात्वादेः षः स' इति सत्वे ष्टुत्वनिवृत्त्या लटि स्तेपत इति रूपं सिद्धवत्कृत्य लिटि रूपमाह — तिष्टिप इति । 'शर्पूर्वाः खयः' इति तकारः शिष्यते, षकारस्य निवृत्तौ ष्टुत्वनिवृत्तेः । कित्त्वान्न गुणः । तिष्टेप इति । ष्टेपृधातो रूपम् । तेपृ कम्पने चेति । चात्क्षरणे । वस्तुतस्तु चकारेण क्षरणार्थस्य लाभात्पूरवत्रास्य पाटस्त्यक्तुं शक्यः । केचित्तुदेपृ॑इति वर्गतृतीयादिं पठन्ति । चात्कम्पने गतौ चेति । अनुक्तसमुच्चयार्थश्चकार इति भाव- । एतच्च टु वेपृ केपृ गेपृ कम्पन इत्येव सिद्धे पृथ॒क्पाठाल्लभ्यते । अर्थभेदादिति । ग्लेपृ दैन्ये॑ इति पूर्वं पठितम् । #इह त्वर्थभेदात्पुनः पाठः । अन्यथाग्लेपृ दैन्ये कम्पने गतौ चे॑ति गौरवं स्यादिति भावः । त्रपूषिति । ऊकारः षकारश्च इत् । अदुपधः ।

translator notes

commentary BM: the sūtras 'iko jhal' and 'halantāc ca' are carried forward (anuvartate), and 'kit' from 'asaṃyogāt…'; 'ikaḥ' is a sixth-case word (ṣaṣṭhyanta) in the sense of proximity (sāmīpye ṣaṣṭhī) and is construed with 'hal' — hence Bhaṭṭoji's 'ik-samīpād dhalaḥ'. Being followed by ātmanepada qualifies only sic, not liṅ, since an ātmanepada ending, which is itself the substitute of liṅ, cannot come after liṅ. Followed in sutra_en and in k1 (the ātmanepada condition is attached to sic only; the jhal condition, carried from 'iko jhal', to both).
commentary TB, same points as BM: 'iko jhal' and 'halantāc ca' continue, and 'kit' from 'asaṃyogāl liṭ kit'; ātmanepada-following qualifies only sic, not the ātmanepada that replaces liṅ, because it cannot follow liṅ. Followed.
commentary TB counter-examples: 'ikaḥ' — yakṣīṣṭa (yaj), where kit-status would bring saṃprasāraṇa [by vacisvapiyajādīnāṃ kiti, SK 2409]; 'ātmanepadeṣu' — adrākṣīt, where kit-status would block the am-augment of 'sṛjidṛśor jhaly amakiti' (SK 2405). Recorded; not in the kaumudī.
commentary BM gives the same two counter-examples: for 'ikaḥ', printed 'vahvakṣīṣṭa' in the digital text, where kit-status would bring saṃprasāraṇa by vacisvapi…; for 'ātmanepadeṣu', adrākṣīt, where it would block the am-augment. Agrees with TB. Recorded; not in the kaumudī.
commentary BM on atipta: luṅ, ta; cli, sic; deletion [of s] by 'jhalo jhali'; because sic followed by ātmanepada is kit, there is no guṇa of the light penultimate. On titepe: this shows why tepṛ is recited with e as penultimate — with i or u as penultimate the kit [liṭ, asaṃyogāl liṭ kit] would bar guṇa. BM also cites a pratīka 'tepitā' (not in our kaumudī nor in NSP printed p. 362, scan page-0372) as showing the root is seṭ, adding tepiṣīṣṭa, atepiṣṭa. On tiṣṭipe: for ṣṭipṛ, s replaces ṣ by 'dhātvādeḥ ṣaḥ saḥ' and the ṣṭutva lapses (laṭ stepate); in liṭ the t is retained by 'śarpūrvāḥ khayaḥ' (SK 2259); kit, so no guṇa; tiṣṭepe is the form of ṣṭepṛ. Followed for the root labels in brackets; the derivational detail recorded.
commentary BM on 'tepṛ kampane ca': by 'ca', also in dripping (kṣaraṇa); indeed since 'ca' yields kṣaraṇa its earlier recitation could be dropped. Some read 'depṛ', with the third of the class. On 'cāt kampane gatau ca': 'ca' gathers what is not stated (anuktasamuccaya); this is inferred from the separate listing, since 'ṭuvepṛ kepṛ gepṛ kampane' alone would have sufficed. On 'arthabhedāt': glepṛ dainye was recited before; recited again here because of the difference of meaning — otherwise 'glepṛ dainye kampane gatau ca' would be cumbersome. On trapūṣ: ū and ṣ are it; it has a as penultimate. Followed for 'also (ca)' and for 'in trembling and in going'.
commentary TB on 'tepṛ kampane ca': 'ca' yields the sense kṣaraṇa, so its earlier recitation could be dropped; some read [two other roots; the OCR is garbled and the scan unclear here]. On ṭuvepṛ: vepathuḥ. On 'kepṛ gepṛ glepṛ ca': because of the separate listing (yogavibhāga) 'ca' draws in the senses of the preceding and following entries — hence 'cāt kampane gatau ca'; others say 'ca' is superfluous, both senses being got from the separate listing itself. On 'punaḥ pāṭha': it is for getting the sense kampana etc. for glepṛ, already recited in dainya. Followed: 'in trembling and in going'; the disagreement over the need for 'ca' concerns the dhātupāṭha, not Bhaṭṭoji's sentence, and is recorded.
textual The digital source reads the fourth liṭ form as 'tiṣṭipe', repeating the first form. NSP printed p. 362 (scan page-0372) prints 'tiṣṭepe', the liṭ of ṣṭepṛ, heading the second triplet (tiṣṭepe, tiṣṭepāte, tiṣṭepire), as BM's 'tiṣṭepa iti — ṣṭepṛ dhātor rūpam' also requires. The English follows the print. For Ajai's printed copy.
textual Scan check (NSP printed pp. 362–363, scan pages 0372–0373): the rest of the kaumudī matches the print (tipsīṣṭa, tipsīyāstām, tipsīran, atipta, atipsātām, atipsata, tepate, titepe, tiṣṭipe, tiṣṭipāte, tiṣṭipire, …, trapūṣ, trapate). TB on this sūtra is printed in its own sk.2300.t1, which also carries the TB for SK 2301 (from 'tṛphala…' on); the TB for the roots tipṛ… (end of SK 2299's kaumudī) is a bare pratīka 'tipṛ tepṛ' at the tail of sk.2298.t1.
textual Collation (.work/collate-p44/batch07.md, NSP printed p. 362, scan page-0372): the digital source quotes the sūtra as 'jhalau jhali'; the print reads 'jhalo jhali', the name of SK 2281. The English gives jhalo jhali. The same report confirms the tiṣṭepe slot above.
translator 'jhalādī' (so our text, with long ī; collation batch07 reports no difference from the print here) is a masculine dual, qualifying both liṅ and sic; hence 'these two, when they begin with a jhal'. A sic that has taken iṭ does not begin with a jhal and so is not kit by this rule. (Same construal as SK 2368.)
translator The dhātupāṭha serial numbers in parentheses are printed in the source; the bracketed lakāra and root labels are the translator's. tipsīṣṭa etc. are the āśīrliṅ, and atipta etc. the luṅ, of tipṛ (the root introduced at the end of SK 2299), which is aniṭ. 'tepṛ kampane ca' is the entry of tepṛ (363) repeated with an added sense, and carries no number.

SK 2301 · A 6.4.122V

तॄफलभजत्रपश्च ॥ २३०१ ॥

tṝphalabhajatrapaśca

tṝphalabhajatrapaś ca — And for tṝ, phal, bhaj and trap [in place of the a — 'ataḥ' and 'liṭi' carried forward (anuvṛtti) from ata ekahalmadhye 'nādeśāder liṭi, SK 2260 — e comes, and elision of the abhyāsa — 'et' and 'abhyāsalopaś ca' carried forward (anuvṛtti) from ghvasor ed dhāv abhyāsalopaś ca, SK 2471 — before a kit liṭ — 'kiti' carried forward (anuvṛtti) from gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi, SK 2363 — and before thal with iṭ — thali ca seṭi, SK 2261, carried forward (anuvṛtti)].

Rule. For tṝ, phal, bhaj and trap, the a becomes e and the abhyāsa is deleted. This happens before a kit liṭ ending and before thal with iṭ. The conditions are carried forward from SK 2260, 2471, 2363 and 2261.

Example.

trap + e (kit liṭ) → no reduplicated form survives

→ a becomes e → trepe; dual trepāte, plural trepire.

Applies when / blocked by. Bhaṭṭoji's commentators say why each root needs naming. The a of tṝ comes from guṇa, which SK 2263 would block. phal and bhaj have an abhyāsa with a changed sound. trap has a after a conjunct, not between single consonants. One of them gives the forms teratuḥ, phelatuḥ, bhejatuḥ.

trap is ūdit, so iṭ is optional (SK 2279): luṭ trapitā / traptā, āśīrliṅ trapiṣīṣṭa / trapsīṣṭa.

Roots listed after this rule.

375 kapi "to move": kampate, cakampe.
376–378 rabi, labi, abi "to sound": rarambe, lalambe, ānambe (nuṭ by SK 2288).
386 ṣṭabhi "to obstruct": stambhate. With ud: uttambhate, the s becoming like the d before it (SK 118). With vi: vistambhate, with no ṣ. SK 2272 takes only the sautra root, not ṣṭabhi. Mādhava finds the basis in the two spellings: SK 118 names the root with m, SK 2272 with n. Some say the ṭ of this root is original; for them, ṣṭambhate, liṭ ṭaṣṭambhe.
388 jabhi, 389 jṛbhi "to bend the body" lead into the next rule.

Watch out. The rule reaches thal only with iṭ. It is the pair of SK 2260 and 2261 applied to four named roots.

Siddhānta-kaumudī

एषामत एकारोऽभ्यासलोपश्च स्यात्किति लिटि सेटि थलि च । त्रेपे । त्रेपाते । त्रेपिरे । ऊदित्वादिड्वा । त्रपिता । त्रप्ता । त्रपिषीष्ठ । त्रप्सीष्ट ।{$ {!375 कपि!} चलने$} । कम्पते । चकम्पे ।{$ {!376 रबि!} {!377 लबि!} {!378 अबि!} शब्दे$} । ररम्बे । ललम्बे । आनम्बे ।{$ {!379 लबि!} अवस्रंसने च$} ।{$ {!380 कबृ!} वर्णे$} । चकबे ।{$ {!381 क्लीबृ!} अधार्ष्ट्ये$} । चिक्लीबे ।{$ {!382 क्षीबृ!} मदे$} । क्षीबते ।{$ {!383 शीभृ!} कत्थने$} । शीभते ।{$ {!384 चीभृ!} च$} ।{$ {!385 रेभृ!} शब्दे$} । रिरेभे । अभिरभी क्वचित्पठ्यते । अम्भते । रम्भते ।{$ {!386 ष्टभि!} {!387 स्कभि!} प्रतिबन्धे$} । स्तम्भते । उत्तम्भते । उदः स्थास्तम्भोः-SK 118 इति पूर्वसवर्णः । विस्तम्भते । स्तन्भेः-SK 2272 इति षत्वं तु न भवति । श्नुविधौ निर्दिष्टस्य सौत्रस्यैव तत्र ग्रहणात् । तद्बीजं तु उदः स्थास्तम्भोः-SK 118 इति पवर्गीयोपधपाठः, स्तन्भेः SK 2272 इति तवर्गीयोपधपाठश्चेति । माधवः । केचिदस्य टकार औपदेशिक इत्याहुः । तन्मते, ष्टम्भते । टष्टम्भे ।{$ {!388 जभि!} {!389 जृभि!} गात्रविनामे$} ॥

For these [four roots, tṝ, phal, bhaj and trap], in place of the a, e is to come, and elision of the abhyāsa (abhyāsalopa), when a kit liṭ follows, and when thal with iṭ (seṭ) follows [carried forward (anuvṛtti): 'ataḥ', 'liṭi' from SK 2260; 'et', 'abhyāsalopaś ca' from SK 2471; 'kiti' from SK 2363; 'thali ca seṭi', SK 2261].

[liṭ of trap:] trepe. trepāte. trepire.

Because [trap] is ūdit, iṭ is optional: [luṭ:] trapitā, traptā. [āśīrliṅ:] trapiṣīṣṭa, trapsīṣṭa.

(375) kapi — in moving (calana). kampate. cakampe.

(376) rabi, (377) labi, (378) abi — in sound (śabda). rarambe. lalambe. ānambe.

(379) labi — also (ca) in hanging down (avasraṃsana).

(380) kabṛ — in colour (varṇa). cakabe.

(381) klībṛ — in lack of boldness (adhārṣṭya). ciklībe.

(382) kṣībṛ — in intoxication (mada). kṣībate.

(383) śībhṛ — in boasting (katthana). śībhate.

(384) cībhṛ — likewise (ca).

(385) rebhṛ — in sound (śabda). rirebhe.

abhi and rabhi are read in some places (kvacit): ambhate. rambhate.

(386) ṣṭabhi, (387) skabhi — in obstructing (pratibandha). stambhate. uttambhate: [the s of stambh becomes] the savarṇa of the preceding [d] (pūrvasavarṇa) by udaḥ sthāstambhoḥ [pūrvasya] (SK 118). vistambhate: the ṣ-substitution (ṣatva) by stanbheḥ (SK 2272), however, does not take place, because there only the sūtra-root (sautra) named in the rule prescribing śnu is taken. The basis (bīja) for this is the reading with a labial penultimate (pavargīyopadha) in udaḥ sthāstambhoḥ (SK 118) and the reading with a dental penultimate (tavargīyopadha) in stanbheḥ (SK 2272) — so Mādhava.

Some say that the ṭ of this [root] is original (aupadeśika). On their view: ṣṭambhate; ṭaṣṭambhe [liṭ].

(388) jabhi, (389) jṛbhi — in bending the body (gātravināma).

Bālamanoramā

तॄफलभजत्रपश्च - संयुक्तहल्मध्यस्थत्वादेत्त्वाभ्यासलोपयोरप्राप्तावाह — तृफल । 'अत एकहल्मध्ये' इत्यतोऽत इति लिटीति चानवर्तते ।ध्वसो॑रित्यत एदिति, अभ्यासलोपश्चेति च,गमहने॑त्यस्मात्कितीति,थलि च सेटी॑ति सूत्रं च । तदाह — एषामिति । गुणशब्देन भाविताऽकारवत्त्वाद्वरूपादेशादित्वादेकहल्मध्यस्थत्वाऽभावाच्चाऽप्राप्ते विधिरियम् । आन्ब इति । द्विहल्त्वान्नुट् । ष्टभि स्कभीति । आद्यः षोपदेशः,ष्टुत्वेन तकारस्य टकारनिर्देशेन दन्त्यपरकसादित्वात् । ततः षस्य सत्वे ष्टुत्वस्य निवृत्तिः । तदाह -स्तम्भत् इति । नुम्यनुस्वार इति । इदित्त्वान्नुमिनश्चापदान्तस्ये॑ति तस्यानुस्वारः ।नुस्वारस्य ययी॑ति तस्य परसवर्णौ मकारः ।ष्टम्भे॑त्येव पाठे तु प्रतिपदोक्तत्वात्उदः स्थे॑त्यत्राऽस्यैव ग्रहणं स्यादिति भावः । पूर्वसवर्ण इति । सकारस्य थकारः । तस्यखरि चे॑ति चर्त्वे तकार इत्यर्थः । अत्र यद्वक्तव्यं तदुदः स्थास्तम्भोरित्यत्र हल्सन्धौ प्रपञ्चितम् । विस्तम्भत इति ।सात्पदाद्यो॑रिति षत्वनिषेध इति भावः । नन्वेवमपिस्तम्भे॑रिति षत्वं कुतो न स्यादित्यत आह - स्तम्भेरिति षत्वं तु नेति । कुत इत्यत आह — श्नविधाविति ।स्तन्भुस्तुन्बुस्कन्भुस्कुन्भुस्कुञ्भ्यः श्नुश्चे॑ति सूत्रे निर्दिष्टस्यैव प्रतिपदोक्तस्य षत्वविधौ ग्रहणादित्यर्थः । नन्वेवं सतिउदः स्थास्तम्भो॑रिति पूर्वसवर्णविधावपि सौत्रस्यैव ग्रहणं स्यादित्यत आह — तद्बीजं त्विति । षत्वविधौ सौत्रस्यैव ग्रहणं, पूर्वसवर्णविधौ तु तदन्यस्यापीत्यत्र प्रमाणमित्यर्थः । ननु पूर्वसवर्णविधौ मोपधस्य, षत्वविधौ तु नोपधस्य पाठ इत्यत्र किं प्रमाणमित्यत आह — इति माधव इति । पाणिनिशिष्यपरम्परैव तत्र प्रमाणमिति भावः । लिटि 'शपूर्वाः खयः' इति षकारस्य निवृत्तौ ष्टुत्वनिवृत्त्या तकारः शिष्यते । तस्तम्भे । टकार औपदेशिक इति । स्वाभाविक एव टकारो नतु ष्टुत्वसंपन्न इत्यर्थः । तन्मते इति । तथा च षकारस्यापि स्वाभाविकत्वात् षत्वविधौ स्तन्भेरेव ग्रहणेऽपि षकारो निर्बाध इति भावः । टष्टम्भ इति । 'शर्पूर्वा' इतिटकार एव शिष्यत इति भावः । जभी जृभि गात्रविनाम इति । गात्रस्य विनामः = वक्रभावः । आद्य इदित् । द्वितीय इदित् । आद्यस्य इदित्त्वंश्वीदितो निष्ठाया॑मिति इण्निषेधार्थम् ।

translator notes

commentary BM: the rule is stated because, the consonants standing in a conjunct [or otherwise outside the conditions], e and abhyāsa-lopa were not due. 'ataḥ' and 'liṭi' are carried forward (anuvartate) from ata ekahalmadhye…; 'et' and 'abhyāsalopaś ca' from ghvasoḥ [ghvasor ed dhāv abhyāsalopaś ca]; 'kiti' from gamahana…; and the sūtra thali ca seṭi. Hence Bhaṭṭoji's gloss. The rule applies where it was not due because [the a of tṝ] is brought about by guṇa, [phal and bhaj] are ādeśādi with a form-altering substitute, and [trap] does not have the a between single consonants. Followed in sutra_en and k1 for all the bracketed anuvṛttis.
commentary TB (printed under sk.2300.t1, from '—tṛphala—' on): the rule prescribes what was not due — the a of tṝ is brought about by guṇa; phal and bhaj are ādeśādi through a substitute producing difference of form (vairūpya); trap lacks the position between single consonants. It gives teratuḥ, teruḥ, phelatuḥ, pheluḥ, bhejatuḥ, bhejuḥ. Followed for '[four roots]' (agrees with BM); the forms of tṝ, phal, bhaj are recorded, not added.
commentary BM on ānambe: nuṭ because [the root] has two consonants [tasmān nuḍ dvihalaḥ, SK 2288]. Recorded.
commentary TB (printed under sk.2300.t1): 'abi śabde' — from it, with the affix a by guroś ca halaḥ, the word ambā; some derive tryambaka as a bahuvrīhi 'he who has three ambās, the sounds a, u and m', with kap by śeṣād vibhāṣā; others take it as 'he who has three eyes (ambaka)'. On 'abhirabhī': since ambhas will be derived by udake num bhau ca under sarvadhātubhyo 'sun, the word is obtained from another root too; ambhas is water, and its descendant Bhīṣma is āmbhi. Recorded; not in the kaumudī.
commentary BM on ṣṭabhi skabhi: the first is ṣopadeśa, since its t is cited as ṭ by ṣṭutva, the root beginning with s followed by a dental; when ṣ is replaced by s [dhātvādeḥ ṣaḥ saḥ, SK 2264] the ṣṭutva lapses — hence stambhate. BM glosses a pratīka 'numy anusvāra' (not in our kaumudī or the print): idit, so num [idito num dhātoḥ, SK 2262], anusvāra of it, and m by anusvārasya yayi parasavarṇaḥ. Were the root read only as ṣṭambh, it alone, being named expressly (pratipadokta), would be taken in udaḥ sthā…. 'pūrvasavarṇa': the s becomes th, and then t by khari ca. vistambhate: ṣatva is barred by sātpadādyoḥ. Objection: why not ṣatva by stambheḥ? Answer ('śnuvidhau'): in the ṣatva rule only the pratipadokta root named in stanbhustunbhuskanbhuskunbhuskuñbhyaḥ śnuś ca is taken. Objection: then udaḥ sthāstambhoḥ would also take only the sūtra root. Answer ('tadbījaṃ tu'): this is the evidence that the ṣatva rule takes the sūtra root only, while the pūrvasavarṇa rule takes the other too; and for the m-penultimate reading in the one and n-penultimate in the other, the authority is the succession of Pāṇini's pupils ('iti Mādhavaḥ'). Followed for '[the s of stambh becomes] the savarṇa of the preceding [d]' and for the sense of 'śnuvidhau nirdiṣṭasya sautrasya'.
commentary BM on the liṭ of the ṣopadeśa root: ṣ drops [from the abhyāsa] by śarpūrvāḥ khayaḥ, the ṣṭutva lapses and t remains — tastambhe (not in the kaumudī). 'ṭakāra aupadeśikaḥ' means the ṭ is natural, not produced by ṣṭutva; on that view the ṣ too is natural, so even with stanbheḥ taking only its own root the ṣ stands unhindered. ṭaṣṭambhe: by śarpūrvāḥ khayaḥ (SK 2259) the ṭ alone remains [in the abhyāsa]. Followed for 'original (aupadeśika)' and for the bracketed '[liṭ]'.
commentary TB (printed under sk.2300.t1) on 'tadbījaṃ tu': the basis for the application of pūrvasavarṇa and the non-application of ṣatva. Followed (agrees with BM).
commentary BM on 'jabhī jṛbhi gātravināme': gātravināma is crookedness of the body; BM reads the first root as īdit (the ī being for the iṭ-prohibition in the niṣṭhā by śvīdito niṣṭhāyām, SK 3039) and the second as idit. Recorded; see the textual note on the citation forms.
textual The fourth trap form reads 'trapiṣīṣṭha' in our text, and the scan (NSP scan page-0373, printed p. 363) also seems to show a closed ṭh-glyph, unlike the ṭ of trapsīṣṭa beside it (so the batch-7 collation, .work/collate-p44/batch07.md). The form beside trapsīṣṭa must be the āśīrliṅ prathama-puruṣa singular 'trapiṣīṣṭa', which Wikisource reads; 'trapiṣīṣṭha' is no form of the paradigm. The English gives trapiṣīṣṭa. Proposed for Ajai's printed copy: trapiṣīṣṭha → trapiṣīṣṭa (a probable misprint shared by the print).
textual Our text 'abhirabhī kvacit paṭhyate' has the singular verb; NSP scan page-0373 (printed p. 363) reads the dual 'paṭhyete', as the two roots require (Wikisource agrees). The English ('are read') follows the print. For Ajai's printed copy.
textual Citation forms: our text '(388) jabhi, (389) jṛbhi'; NSP scan page-0373 prints 'jabhi … jṛbhī'; BM (and Wikisource) read 'jabhī … jṛbhi', and BM explains the ī of the first root. The English keeps our text; the i/ī does not affect Bhaṭṭoji's sentence here. Scan otherwise agrees with our text, including 'ṣṭambhate', 'ṭaṣṭambhe', 'tadbījaṃ tu …' and 'iti Mādhavaḥ'; kabṛ, klībṛ, kṣībṛ show v for b on the scan, the known b/v limit.
translator SK 2301 has no TB block of its own; its TB is printed inside sk.2300.t1 (see p44-notes). The lakāra labels in brackets are supplied: trepe etc. are liṭ, trapitā/traptā luṭ, trapiṣīṣṭa/trapsīṣṭa āśīrliṅ. 'ūditvād iḍ vā' rests on svaratisūtisūyatidhūñūdito vā (SK 2279), which the kaumudī does not name. In 'udaḥ sthāstambhoḥ' the kaumudī cites the sūtra by its first words; 'pūrvasya' is supplied in brackets.

SK 2302 · A 7.1.61V

रधिजभोरचि ॥ २३०२ ॥

radhijabhoraci

radhijabhor aci — [The augment num — carried forward (anuvṛtti) from idito num dhātoḥ (SK 2262) —] is added to radh ('radhi', the root named with the vowel i) and jabh when an ac follows.

Rule. The roots radh and jabh take the augment num when a vowel follows. "num" is carried forward from SK 2262. These roots are not idit, so SK 2262 alone would not give it.

Example.

jabh + a + te (the a of śap is a vowel) → num after the last vowel: ja-m-bh

→ jambhate. liṭ jajambhe; luṭ jambhitā (iṭ is a vowel); luṅ jambhiṣṭa.

Applies when / blocked by. Before a consonant there is no num. Bhaṭṭoji's commentators give raddhā and jabdham. jṛmbhate and jajṛmbhe get their n from jṛbhi's own i-marker, not from this rule.

Roots listed after this rule. 390 śalbha: śaśalbhe. 391 valbha: vavalbhe. 393 śrambhu: śrambhate, srambhate. 394 ṣṭubhu "to stop": stobhate; with vi viṣṭobhate (SK 2270); liṭ tuṣṭubhe; luṅ vyaṣṭobhiṣṭa (SK 2276). Then the parasmaipada roots begin with 395 gupū "to protect".

Siddhānta-kaumudī

एतयोर्नुमागमः स्यादचि । जम्भते । जजम्भे । जम्भिता । जम्भिष्ट । जृम्भते । जजृम्भे ।{$ {!390 शल्भ!} कत्थने$} । शशल्भे ।{$ {!391 वल्भ!} भोजने$} । दन्त्योष्ठ्यादिः । ववल्भे ।{$ {!392 गल्भ!} धाष्टर्थे$} । गल्भते ।{$ {!393 श्रम्भु!} प्रमादे$} । तालव्यादिर्दन्त्यादिश्च । श्रम्भते । स्रम्भते ।{$ {!394 ष्टुभु!} स्तम्भे$} । स्तोभते । विष्टोभते । तुष्टुभे । व्यष्टोभिष्ट ॥ अथ परस्मौपदिनः ॥{$ {!395 गुपू!} रक्षणे$} ॥

Let these two receive the augment num when an ac follows. jambhate [laṭ]. jajambhe [liṭ]. jambhitā [luṭ]. jambhiṣṭa [luṅ]. jṛmbhate. jajṛmbhe. 390 śalbha katthane — [the root] śalbh, in the sense of boasting (katthana). śaśalbhe. 391 valbha bhojane — [the root] valbh, in the sense of eating. It begins with the labio-dental (dantyoṣṭhya) [v]. vavalbhe. 392 galbha dhārṣṭye — [the root] galbh, in the sense of boldness (dhārṣṭya). galbhate. 393 śrambhu pramāde — [the root] śrambh, in the sense of negligence (pramāda). It begins with a palatal and also with a dental [i.e. it is read both as śrambh and as srambh]. śrambhate. srambhate. 394 ṣṭubhu stambhe — [the root] stubh, in the sense of stopping (stambha). stobhate. viṣṭobhate. tuṣṭubhe. vyaṣṭobhiṣṭa. Now the parasmaipadin roots. 395 gupū rakṣaṇe — [the root] gup, in the sense of protecting.

Tattvabodhinī

NSP p. 373

—रधिजभोरचि । रन्धयति । परापि वृद्धिर्नित्येन नुमा वाध्यते । अचीति किम् । रद्धा । जब्धा

Bālamanoramā

रधिजभोरचि - रधिजभोः ।रध हिंसाया॑मिति श्यन्विकरणस्य चतुर्थान्तस्य इका निर्देशः ।इदितो नुम् धातो॑रित्यतो नुमित्यनुवर्तते । तदाह — एतयोरिति । अनिदित्त्वान्नुम्विधिः । जम्भत इति । शपि नुम् ।जम्भिते॑त्यादाविटि अच्परकत्वान्नुम् । अचि किम् । रद्धा । जब्धम् । श्रम्भु इति । अकारमध्यः । ष्टुभु स्तम्भ इति । ष्टुत्वेन तकारस्य टः । षोपदेशोऽयम् । विष्टोभत इति ।उपसर्गात्सुनोती॑ति षत्वम् । व्यष्टोभिष्टेति ।प्राक्सितादड्व्यवायेऽपी॑ति षत्वम् । तिपृ इत्यादयः स्तोभत्यन्ता अनुदात्तेतो गताः । गुपू रक्,ण इति । ऊदिदयम् ।

translator notes

commentary BM: 'radhi' names, with the marker ik (i), the fourth-class root radha hiṃsāyām (śyan-vikaraṇa); 'num' is carried forward (anuvartate) from idito num dhātoḥ (SK 2262) — hence 'etayoḥ … numāgamaḥ'. The rule is needed because these roots are not idit. Followed: bracketed anuvṛtti in sutra_en.
commentary BM on the forms: jambhate — num with śap; jambhitā etc. — num because iṭ, an ac, follows. Counterexamples for 'aci': raddhā, jabdham. śrambhu has a as its medial vowel; in ṣṭubhu the t has become ṭ by ṣṭutva, and the root is ṣopadeśa; viṣṭobhate — ṣ by upasargāt sunoti…; vyaṣṭobhiṣṭa — ṣ by prāk sitād aḍvyavāye 'pi. BM adds that the ātmanepadin (anudātta-it) roots from tipṛ to stobhati end here, and that gupū is ūdit. Followed: the root named stubh (with ṣ in the dhātupāṭha form) and the bracketed tense labels; the rest recorded.
commentary TB: randhayati — the vṛddhi [by ṇic], although later, is blocked by the nitya num; counterexamples for 'aci': raddhā, jabdhā. Recorded; the kaumudī's examples are of jabh only.
textual Collation (.work/collate-p44/batch07.md, NSP printed p. 363, scan page-0373): (1) our text reads 'dhāṣṭarthe' for the meaning of galbh; the print (and Wikisource) has 'dhārṣṭye' ('boldness'), which the English follows. (2) The section heading reads 'atha parasmaupadinaḥ' in ours; the print has 'atha parasmaipadinaḥ', which the English follows. Both are digitization slips in the mūla.
translator jṛmbhate, jajṛmbhe are of jṛbhi (SK 2301 end), whose num comes from its i-marker (idito num dhātoḥ), not from this sūtra; the kaumudī simply continues the paradigm of the pair 'jabhi, jṛbhi gātravināme' begun at the end of SK 2301.

SK 2303 · A 3.1.28V

गुपूधूपविच्छिपणिपनिभ्य आयः ॥ २३०३ ॥

gupūdhūpavicchipaṇipanibhya āyaḥ

gupūdhūpavicchipaṇipanibhya āyaḥ — After gupū, dhūpa, vicchi, paṇi and pani [— roots (dhātu), 'dhātoḥ' carried forward (anuvṛtti) from 'dhātor ekāco halādeḥ…' (SK 2629) —] the suffix āya [comes, in their own sense (svārthe)].

Rule. The affix āya comes after gupū, dhūpa, vicchi, paṇi and pani. It adds no meaning: it comes "in their own sense" (svārthe). "After a root" is carried forward from SK 2629.

Example.

gup + āya → guṇa of the light penultimate u (SK 2189) → gopāya.

Applies when / blocked by. āya comes after a root, so it is ārdhadhātuka. That is why guṇa applies, Bhaṭṭoji's commentators say.

Watch out. āya ends in a. That final a matters for the accent, one of Bhaṭṭoji's commentators notes, and it is deleted by SK 2308.

Siddhānta-kaumudī

एभ्य आयप्रत्ययः स्यात्स्वार्थे । पुगन्त-SK 2189 इति गुणः ॥

After these [gupū, dhūpa, vicchi, paṇi, pani — roots (dhātu), 'dhātoḥ' carried forward (anuvṛtti) from SK 2629] the suffix (pratyaya) āya is to come, in their own sense (svārthe). Guṇa [of the u of gup] is by 'puganta…' (SK 2189).

Bālamanoramā

गुपूधूपविच्छिपणिपनिभ्य आयः - गुपूधूप । एभ्य इति । गुपू धूप विच्छि पणि पनि इत्येभ्य इत्यर्थः । अर्थनिर्देशाऽभावादाह — स्वार्थ इति । आयप्रत्ययः अकारान्तः । तत्फलं तुगोपायतं नः सुमनस्यमान॑ इत्यत्र गोपायेत्यस्य धातुस्वरेणान्तोदात्तत्वेन शबकारेण एकदेशस्यापिएकादेश उदात्तेनोपादात्तः॑ इत्युदात्तत्वे,त॑मित्यस्य अदुपदेशात् परलसार्वधातुकत्वेन अनुदात्तस्यउदात्तादनुदात्तस्य स्वरितः॑ इति स्वरितत्वमिति बोध्यम् । 'धातोरेकाच' इत्यतो धातोरित्यनुवृत्त्या धातोरिति विहितत्वादायप्रत्ययस्यार्धधातुकत्त्वात्कार्यं गुणादि भवति । तदाह - पुगन्तेति गुण इति ।

translator notes

commentary BM: 'ebhyaḥ' = after gupū, dhūpa, vicchi, paṇi, pani. Since no meaning is stated in the sūtra, Bhaṭṭoji supplies 'svārthe'. Followed: '[in their own sense]' in sutra_en.
commentary BM: 'dhātoḥ' is carried forward (anuvṛtti) from 'dhātor ekācaḥ…'; since āya is introduced after a root (dhātu), it is ārdhadhātuka, and the operations conditioned by that, guṇa and the rest, take place — which is what 'puganta… iti guṇaḥ' says. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM: the suffix āya ends in a; the point of this is the accent in 'gopāyataṃ naḥ sumanasyamānaḥ': gopāya is end-acute by the root accent, the single substitute with the a of śap is acute by 'ekādeśa udāttenodāttaḥ', and the ending 'tam', being anudātta as a lasārvadhātuka, becomes svarita by 'udāttād anudāttasya svaritaḥ'. Recorded; the kaumudī does not discuss it.
textual No TB block is filed under sk2303, and NSP p. 363 (scan page-0373) prints no TB on this sūtra. TB makes the same accent argument for the a-final āya under sk.2308.t1, at '—gopāyām iti' (NSP p. 364 = scan page-0374). Collation (.work/collate-p44/batch07.md): SK 2303 clean against the print.

SK 2304 · A 3.1.32धातुसंज्ञा

सनाद्यन्ता धातवः ॥ २३०४ ॥

sanādyantā dhātavaḥ

sanādyantā dhātavaḥ — [Forms] that end in the pratyayas beginning with san [and reaching up to the ṇiṅ of kamer ṇiṅ, SK 2310] are termed dhātu.

Rule. A form that ends in one of the affixes from san to ṇiṅ (SK 2310) is called a dhātu, a root.

Example.

gopāya ends in āya → it is a dhātu

→ it takes laṭ and the other lakāras → with śap: gopāya + a + ti → gopāyati.

Applies when / blocked by. Bhaṭṭoji's commentators list the twelve affixes: san, kyac, kāmyac, kyaṅ, kyaṣ, kvip, ṇic, yaṅ, yak, āya, īyaṅ and ṇiṅ. Of these, san is the desiderative affix. īyaṅ is the affix of the rule ṛter īyaṅ, read just before SK 2305. The rule says anta "ending in". In a naming rule, the mention of an affix does not by itself take in what ends in it. So the word is needed.

Watch out. gopāya is not in the dhātupāṭha. Without this rule it could not take verb endings.

Siddhānta-kaumudī

सनादयः कमेर्णिङन्ताः प्रत्यया अन्ते येषां ते धातुसंज्ञाः स्युः । धातुत्वाल्लडादयः । गोपायति ॥

Those [forms] at whose end stand the pratyayas that begin with san and reach up to the ṇiṅ [taught in 'kamer ṇiṅ' (SK 2310)] receive the designation (saṃjñā) dhātu. Because [gopāya] is a dhātu, laṭ and the other lakāras [come after it]: gopāyati.

Tattvabodhinī

NSP p. 373

—सनाद्यन्ताः—॥—सनादय इति । ‘सनक्यच्छाम्यच्छयङ्क्यषोऽधाचारक्तिप् णिज्यङौ तथा । यगाय ईयङ् णिङ् चेति द्वादशामी सनादयः’ ॥—धातुत्वादिति । प्रत्ययविशिष्टस्य धातुलादित्यर्थः । सुप्तिङन्तमित्यनेन ‘संज्ञाविधौ प्रत्ययग्रहणे तदन्तप्रहणं नास्ति’ इति ज्ञापितलाद्विशिष्टस्य धातुसंज्ञालाभाय अस्मिन् सूत्रे अन्तप्रहणं कृतम् । ‘भूवादयो धातवः’ इत्यस्यानन्तरं सनाद्यन्ताश्चेति न सूत्रितम् । सनादयो द्वादशैवेति निर्धारणालाभापत्तेः । ‘सनाद्यन्ता धातवः’ इत्यस्यानन्तरं तु ‘भूवादयश्च’ इति पठित्वा धातव इत्येतत्तत्रत्यक्तुं शक्यम् ॥—आयादयः—। आयेयङ्णिङ इत्यर्थः

Bālamanoramā

सनाद्यन्ता धातवः - नन्वायप्रत्ययान्तस्य भ्वादिषु पाठाऽभावेन धातुत्वाऽभावात् कथमस्माल्लडादय इत्यत आह — सनाद्यन्ताः ।गुप्तिज्किद्भ्यः स॑नित्यारभ्यकमेर्णि॑ङित्यन्तैः सूत्रैः सनादिप्रत्ययान्विधाय सूत्रमिदं पठितम् । सन् आदिर्येषां ते सनादयो णिङ्प्रत्ययपर्यन्ताः, ते अन्ते येषां ते सनाद्यन्ता इति विग्रहः । तदाह -सनादयः इति ।सन्क्यच्काम्यच्क्यङ्क्यषोऽथाचारक्विब्णिज्यङौ तथा । यगाय ईयङ् णिङ् चेति द्वादशाऽमी सनादयः॑ इति । सङग्रहः । संज्ञाविधौ प्रत्ययग्रहणे तदन्तग्रहणप्रतिषेधादिह तदन्तग्रहणम् । धातुत्वादिति । आयप्रत्यान्तस्येत्यर्थः । गोपायतीति । शपि 'अतो गणे' इति पररूपम् ।

translator notes

commentary BM: the question is how laṭ etc. can come after a form ending in the affix āya, which is not read among bhū etc. and so is no dhātu. This sūtra is read after the sūtras from 'guptijkidbhyaḥ san' [SK 2393] to 'kamer ṇiṅ' [SK 2310], which prescribe san and the rest. Analysis: 'those of which san is the first' are sanādayaḥ, reaching up to the affix ṇiṅ; 'those at whose end they stand' are sanādyantāḥ. The summary verse counts twelve: san, kyac, kāmyac, kyaṅ, kyaṣ, [ācāra-]kvip, ṇic, yaṅ, yak, āya, īyaṅ and ṇiṅ. 'anta' is needed because in a saṃjñā rule a mention of an affix does not take in what ends in it. Followed: 'up to the ṇiṅ', the bahuvrīhi 'at whose end stand', and '[forms]'.
commentary TB gives the same verse of twelve. The sūtra says 'anta' because 'suptiṅantam' indicates (jñāpita) that in a saṃjñā rule a mention of an affix does not include what ends in it; 'anta' secures the designation for the whole formed with the affix. It was not placed as 'sanādyantāś ca' right after 'bhūvādayo dhātavaḥ' [SK 18], because then the sanādis could not be fixed at twelve; one could instead read 'bhūvādayaś ca' after this sūtra and take 'dhātavaḥ' from here. Agrees with BM; followed.
commentary BM on 'dhātutvāt': that is, of what ends in the affix āya. gopāyati: with śap, pararūpa by 'ato guṇe'. Followed for '[gopāya]'.
commentary TB on 'dhātutvāt': because [the root] as qualified by the affix is a dhātu. Agrees with BM; followed.
textual The tail of sk.2304.t1 ('—āyādayaḥ—. āyeyaṅṇiṅa ity arthaḥ') is TB on the next sūtra, 'āyādaya ārdhadhātuke vā' (SK 2305): it glosses āyādayaḥ as āya, īyaṅ and ṇiṅ.
textual Collation (.work/collate-p44/batch07.md, NSP printed p. 363 = scan page-0373): clean.
translator gopāya is the form of gup with āya (SK 2303), with guṇa by 'pugantalaghūpadhasya ca'. 'the other lakāras' renders 'laḍādayaḥ'.

SK 2305 · A 3.1.31V

आयादय आर्धधातुके वा ॥ २३०५ ॥

āyādaya ārdhadhātuke vā

āyādaya ārdhadhātuke vā — āya and the rest [āya, īyaṅ, ṇiṅ, the affixes of the three preceding sūtras] occur optionally in the domain of an ārdhadhātuka [affix — 'ārdhadhātuke' being a seventh-case word of domain (viṣayasaptamī), i.e. when an ārdhadhātuka is intended].

Rule. The affixes āya, īyaṅ and ṇiṅ are optional when an ārdhadhātuka affix is intended.

Example.

gup, liṭ intended → with āya: gopāya + ām … → gopāyāṃcakāra

→ without āya: jugopa.

Applies when / blocked by. "When intended" reads the seventh case as one of domain (a viṣayasaptamī). Bhaṭṭoji's commentators say why. If it meant "when an ārdhadhātuka follows", āya would be added after the affix. Then in gopāyitā the base would not end in a when the ārdhadhātuka is taught, and SK 2308 could not delete the a.

Watch out. The rule covers only three affixes, āya, īyaṅ and ṇiṅ. They are the affixes of the three rules just before it in the Aṣṭādhyāyī, not all twelve of SK 2304.

Siddhānta-kaumudī

आर्धधातुकविवक्षायामायादयो वा स्युः ॥

When an ārdhadhātuka [affix] is intended (ārdhadhātukavivakṣāyām), āya and the rest [āya, īyaṅ, ṇiṅ] occur optionally.

Tattvabodhinī

alignment inferredNSP p. 373

—विवक्षायामिति । परसप्तम्यां तु आर्धधातुकोपदेशकाले यददन्तमित्यनुपदं वक्ष्यमाणं न संगच्छेतेति भावः । अन्ये तु ‘गुपू रक्षणे’ इत्यस्मात् क्तिनि पश्चादाय्प्रत्यये गोपायतिरित्यनिष्टं प्रसज्येत, विवक्षायामि- त्युक्ते तु आय्प्रत्यये कृते क्तिनं वाधित्वा ‘अप्रत्ययात्’ इत्यकारप्रत्यये टापि च गोपाया धूपायेति सिध्यतीत्याहुः

Bālamanoramā

आयादय आर्धधातुके वा - आयादयः । आय आदिर्येषां ते आयादयः ।आय ईयङ्णिङ् चेति त्रय आयादयो मताः॑ । गुपूधूपविच्छिपणिपनिभ्य आयः, ऋतेरीयङ्, कमेर्णिङित्युत्तरमस्य सूत्रस्य पाठात् । विवक्षायामिति । 'आर्धधातुके' इति विषयसप्तमीति भावः । परसप्तमीत्वे तु गोपायितेत्यत्र अतो लोपो न स्यात्, आर्धधातुकोपदेशकालेऽदन्तत्वाऽभावादिति भावः ।

translator notes

commentary BM: 'āyādayaḥ' = those of which āya is the first — 'āya, īyaṅ and ṇiṅ: these three are held to be the āyādi', because this sūtra is read right after gupūdhūpavicchipaṇipanibhya āyaḥ, ṛter īyaṅ and kamer ṇiṅ. Followed: the three are named in brackets in sutra_en and k1.
commentary BM on 'vivakṣāyām': 'ārdhadhātuke' is a seventh case of domain (viṣayasaptamī). Were it a seventh case of what follows (parasaptamī), the elision of a (ato lopaḥ) would not occur in gopāyitā, since at the time the ārdhadhātuka is taught (ārdhadhātukopadeśakāle) [the base] would not yet end in a. Followed: 'when an ārdhadhātuka is intended' in k1 and the bracketed viṣayasaptamī in sutra_en.
commentary TB on 'vivakṣāyām': with a parasaptamī, what is stated shortly after — '[the base] that ends in a at the time the ārdhadhātuka is taught' — would not fit. Others say: from gupū rakṣaṇe, with ktin first and āya afterwards, an unwanted *gopāyati [as a ktin-noun] would result; saying 'vivakṣāyām' lets āya be made first, so that the affix a by a pratyayāt, blocking ktin, and then ṭāp give gopāyā, dhūpāyā. Agrees with BM on the viṣayasaptamī; followed.
commentary TB, printed at the tail of sk.2304.t1: 'āyādayaḥ' — that is, āya, īyaṅ and ṇiṅ. Agrees with BM; followed.
textual Collation (.work/collate-p44/batch07.md; NSP p. 363, scan page-0373): SK 2305 clean.

SK 2306 · A 3.1.35V

कास्प्रत्ययादाममन्त्रे लिटि ॥ २३०६ ॥

kāspratyayādāmamantre liṭi

kāspratyayād ām amantre liṭi — After the root kās and after [a root ending in] an affix (pratyaya), ām comes before liṭ, except in a mantra.

Rule. In liṭ, the affix ām comes after the root kās and after a root that ends in an affix. This does not happen in a mantra.

Example.

gopāya + liṭ → gopāya ends in the affix āya → gopāya + ām.

Applies when / blocked by. A vārttika says: with kās, mention roots of more than one vowel (anekāc). Bhaṭṭoji explains: remove the word "affix" from the rule and put "of more than one vowel" in its place. So ām comes after kās and after any root of more than one vowel. Bhaṭṭoji's commentators give the reason: roots like cakās and jāgṛ also need ām. Some hold that ām comes even after a one-vowel root ending in an affix; scholars discuss this.

In a mantra there is no ām: one of Bhaṭṭoji's commentators gives kṛṣṇo nonāva.

Siddhānta-kaumudī

कास्धातोः प्रत्ययान्तेभ्यश्चाम् स्याल्लिटि न तु मन्त्र ।

After the root kās, and after [roots] ending in an affix (pratyayānta), ām comes before liṭ — but not in a mantra.

vārttika

कास्यनेकाज् ग्रहणं कर्तव्यम्

(vārttika) With kās, mention of [roots] having more than one vowel (anekāc) is to be made.

(वार्तिकम्) ॥ सूत्रे प्रत्ययग्रहणमपनीय तत्स्थानेऽकाचेति वाच्यमित्यर्थः ॥

The meaning is: in the sūtra, removing the word 'pratyaya', one should state 'anekāc' in its place.

Tattvabodhinī

NSP p. 373

—कास्प्रत्यया—। अमन्त्रेति किम् । कृष्णो नोनाव । अच्छन्दसीति तु नोक्तम् । मन्त्रभिन्ने छन्दसि आम इष्टत्वात् । यथा पुत्रमामन्त्रयामास । प्रत्ययान्तत्वादाम् । ‘अथ ह शुनःशेप ईक्षांचक्रे’ । ‘इजादेश्व’ इत्याम् । इह च छुम्पचकासदरिद्रादिभ्य आमोऽप्राप्तौ ‘कास्यनेकाच—’ इति वार्तिकमारभ्यते ॥—प्रत्ययग्रहणमपनीयेति । अन्यथा अ इवाचरति अति । अस्य लिटि औ अतुरित्यादि वक्ष्यमाणं न सिद्धेदिति भावः । अन्ये तु भाष्यवार्तिकयोः प्रत्ययग्रहणमपनीयेत्यनुक्त्या प्रत्ययान्तादेकाचोप्याम् भवत्येव । अ इवाचरति इत्याचारे क्विपि लिटि आंचकार आंचकतुरित्यादीत्याहुः

Bālamanoramā

कास्प्रत्ययादाममन्त्रे लिटि - तथा च लिटि आयप्रत्ययस्य विकल्पः स्थितः । तत्र आयप्रत्ययपक्षे आह -कास्प्रत्ययात् । आम् — अमन्त्रे इति च्छेदः । चकासृ दीप्तौ, जागृ निद्राक्षये इत्यादिभ्योऽपि लिटि आमिष्यते । प्रत्ययान्ताच्चेति लभ्यते । ततश्च अ इवाचरति अति । क्विबन्ताल्लडादयः । लिटि औ अतुरित्यादीष्टं न सिध्येत्, प्रत्ययान्तत्वेन आमः प्रसङ्गात् । यदि तु कासृधातोश्च, अनेकाचः प्रत्ययान्ताच्चेति व्याख्यायेत, तदा चकासृजाग्रादिभ्यो न स्यादित्यत आह — प्रत्यग्रहणमपनीयेति । तथाच कास्धातोरनेकाचश्च आमित्येतावदेव लभ्यत इति नोक्तदोषद्वयमिति भावः । वस्तुतस्तु अ इवाचरति अतीत्यादि नास्त्येवेति सुब्धातुनिरूपणे वक्ष्यते । तथा च गोपया — आमिति स्थितम् ।

translator notes

commentary BM: the placing of the rule — with āya optional before ārdhadhātuka (SK 2305), in liṭ, in the option where āya is taken, this sūtra applies [the root being then pratyayānta]; so gopāya + ām results. Split as 'ām — amantre'. Followed for the division ām / amantre in sutra_en.
commentary BM: ām is wanted in liṭ also after cakāsṛ dīptau, jāgṛ nidrākṣaye and the like, which the sūtra does not give; and 'pratyayāt' as read would cover a iva ācarati → at (liṭ after the kvip-ending at), where the desired au, atuḥ… would not result, ām being occasioned by pratyayāntatva. If the vārttika were explained as 'after kās and after a pratyayānta of more than one vowel', cakās, jāgṛ etc. would still get no ām; hence Bhaṭṭoji says 'pratyayagrahaṇam apanīya' — the rule then yields just 'after kās and after an anekāc root', and neither defect arises. In fact, BM adds, 'a iva ācarati ati' does not exist, as will be said in the treatment of denominal roots. Followed in k3 for taking the vārttika as replacing 'pratyaya' by 'anekāc'.
commentary TB: 'amantre' — why? kṛṣṇo nonāva [in a mantra, no ām]. 'acchandasi' is not said, because ām is wanted in chandas other than mantra: putram āmantrayām āsa (ām because pratyayānta); atha ha śunaḥśepa īkṣāṃcakre (ām by ijādeś ca, SK 2237). The vārttika 'kāsy anekāc…' is begun because ām is otherwise not obtained after chumpa, cakās, daridrā and the like. On 'pratyayagrahaṇam apanīya': otherwise from at (a iva ācarati) the forms au, atuḥ… would not result. Others, noting that the Bhāṣya and the vārttika do not say 'removing pratyaya', hold that ām comes even after a pratyayānta of one vowel: āṃcakāra, āṃcakratuḥ from the kvip-ending a. Recorded; the English follows Bhaṭṭoji's gloss (BM, TB's main view) and does not adopt the 'others' view.
textual Our text reads 'na tu mantra' (ending with a single daṇḍa), and so does the print as it stands (NSP p. 363, scan page-0373: 'na tu mantra' followed by a double daṇḍa, the e-mātrā not visible, perhaps lost type; batch-7 collation, .work/collate-p44/batch07.md, class V). Wikisource has the expected seventh-case form (saptamyanta) 'mantre'; the English renders that sense ('not in a mantra').
textual Our k3 opens with the tag '(vārttikam)', which is editorial in the digital source; the print marks the vārttika in k2 with its sign. k3 itself is Bhaṭṭoji's gloss on the vārttika, so it is not labelled '(vārttika)'.
textual Our text reads 'tatsthāne 'kāceti vācyam' ('akāc'); the 1915 print reads 'tatsthāne 'nekāca iti vācyam' (NSP p. 363, scan page-0373, checked on the scan; not reported in the batch-7 collation). The syllable 'ne' is lost in ours, turning 'anekāc' (having more than one vowel) into 'akāc'. The English follows the print and the vārttika it glosses ('anekāc'). Mūla correction for Ajai.

SK 2307 · A 6.4.46आर्धधातुके इत्यधिकारः (द्वितीयः)

आर्धधातुके ॥ २३०७ ॥

ārdhadhātuke

ārdhadhātuke — With respect to an ārdhadhātuka [affix]: a heading (adhikāra).

Rule. This is a heading (adhikāra): "before an ārdhadhātuka affix". Its sense is read into the rules that follow, beginning with SK 2308. It is the second heading of this wording; the first is A 2.4.35 (SK 2432).

Example. A heading has no example of its own. In SK 2308, the a of gopāya is deleted before an ārdhadhātuka, ām.

Watch out. No commentator here states how far the heading runs. Treat it as governing the rules that need it, such as SK 2308 and SK 2313.

Siddhānta-kaumudī

इत्यधिकृत्य ॥

Taking this as the heading (adhikāra) [the following rules are stated].

translator notes

commentary BM, printed under sk.2308.b1 (on the next sūtra, 'ato lopaḥ'): 'ārdhadhātuke' is the heading (adhikṛtam) and is repeated there (āvartate): once it is construed with 'upadeśe' (in the upadeśa of an ārdhadhātuka), once as the following condition of the deletion (paranimitta). Recorded; the kaumudī says only 'ity adhikṛtya', so the English leaves the heading's case-sense open.
translator This is the heading 'ārdhadhātuke' of 6.4.46, distinct from the like-worded heading 2.4.35 (SK 2432); the digital source labels it the second (dvitīyaḥ) such adhikāra. No commentator here states its extent, and none is supplied. There is no BM or TB block on this unit in the source, and the neighbours' TB (sk.2306.t1, sk.2308.t1) does not comment on it.

SK 2308 · A 6.4.48V

अतो लोपः ॥ २३०८ ॥

ato lopaḥ

ato lopaḥ — Deletion (lopa) of a [— the a of what ends in a at the time of enunciation (upadeśa) of the ārdhadhātuka: 'upadeśe' carried forward (anuvṛtti) from anudāttopadeśavanati… (SK 2428); 'ārdhadhātuke', the heading (adhikāra) set up at SK 2307, taken twice (āvṛtti), once construed with 'upadeśe' —] [and, by the second 'ārdhadhātuke', when an ārdhadhātuka follows].

Rule. The a of a stem is deleted before an ārdhadhātuka affix. The stem must end in a at the moment the ārdhadhātuka affix is taught. "At the moment it is taught" (upadeśe) comes from SK 2428. The heading "ārdhadhātuka" is read twice: once with upadeśe, once as the following condition.

Example.

gopāya + ām → the a of gopāya is deleted → gopāy + ām

→ with the auxiliary: gopāyāṃcakāra, gopāyāṃbabhūva, gopāyām āsa.

Without āya (SK 2305): jugopa, jugupatuḥ.

Applies when / blocked by. gupū is ūdit, so iṭ is optional before thal (SK 2279): jugopitha / jugoptha. The other lakāras show up to three shapes: with āya, without āya but with iṭ, and without either:

luṭ gopāyitā / gopitā / goptā;
āśīrliṅ gopāyyāt / gupyāt;
luṅ agopāyīt / agopīt / agaupsīt.

Why "when the ārdhadhātuka is taught"? Bhaṭṭoji's commentators give at and pat, from ay and pay with kvip. kvip is an affix that disappears entirely, leaving the root itself as the word. At that moment these stems end in y, so no a is deleted. Why "before an ārdhadhātuka"? So that in kathayati the deletion counts as still present (SK 50). The penultimate then takes no vṛddhi.

Roots listed after this rule.

396 dhūpa "to heat": dhūpāyati; liṭ dhūpāyāṃcakāra / dudhūpa; luṭ dhūpāyitāsi / dhūpitāsi.
403 cupa: copati, cucopa.
405 tumpa "to injure": tumpati; liṭ tutumpa, tutumpatuḥ. A liṭ ending after a conjunct is not kit, so the n stays. The āśīrliṅ is kit (SK 2216), so the n goes: tupyāt.
A gaṇasūtra (a rule-line inside a list of words) adds the augment suṭ (s) after pra when a cow is the agent: prastumpati gauḥ. It names the root with -ti, so the intensive with luk of yaṅ is excluded: pratotumpīti.
415 arba: ānarba. 430–431 ṣṛbhu, ṣṛmbhu: sarbhati, sasarbha; sṛmbhati, sṛbhyāt.
Then roots ending in a nasal. 434–436 ghiṇi, ghuṇi, ghṛṇi: ghiṇṇate, jighiṇṇe.
439 paṇa "to transact, to praise", 440 pana "to praise". pan is used only in praise. By association with it, paṇ takes āya only in the sense of praising: paṇāyati. In transacting: paṇate, liṭ peṇe. The ātmanepada marker has done its work on the bare root, so paṇāyati is parasmaipada. Likewise panāyati, panāyāṃcakāra, pene.
442 kṣamūṣ "to endure": kṣamate; liṭ cakṣame, cakṣamiṣe / cakṣaṃse, cakṣamidhve / cakṣandhve, cakṣamivahe.

Watch out. The deleted a is the a of the stem gopāya, not the a of ām. Without the deletion, the vowels would merge anyway into gopāyām. One of Bhaṭṭoji's commentators says the deletion is still the proper route.

Siddhānta-kaumudī

आर्धधातुकोपदेशकाले यदकारान्तं तस्याकारस्य लोपः स्यादार्धधातुके परे । गोपायांचकार । गोनपायांबभूव । गोपायामास । जुगोप । जुगुपतुः । ऊदित्वाद्वेट् । जुगोपिथ । जुगोप्थ । गोपायिता । गोपिता । गोप्ता । गोपाय्यात् । गुप्यात् । अगोपायीत् । अगोपीत् । अगौप्सीत् ।{$ {!396 धूप!} संतापे$} । धूपायति । धूपायांचकार । दुधूप । धूपायितासि । धूपितासि ।{$ {!397 जप!} {!398 जल्प!} व्यक्तायां वाचि$} । जप मानसे च ।{$ {!399 चप!} सान्त्वने$} ।{$ {!400 षप!} समवाये $}। समवायः संबन्धः सम्यगवबोधो वा । सपति ।{$ {!401 रप!} {!402 लप!} व्यक्तायां वाचि$} ।{$ {!403 चुप!} मन्दायां गतौ$} । चोपति । चुचोप । चोपिता ।{$ {!404 तुप!} {!405 तुम्प!} {!406 त्रुप!} {!407 त्रुम्प!} {!408 तुफ!} {!409 तुम्फ!} {!410 त्रुफ!} {!411 त्रुम्फ!} हिंसार्थाः$} । तोपति । तुतोप । तुम्पति । तुतुम्प । तुतुम्पतुः । संयोगात्परस्य लिटः कित्त्वान्नलोपो न । किदाशिषि SK 2216 इति कित्वान्नलोपः । तुप्यात् । (गणसूत्रम् -) प्रात्तुम्पतौ गवि कर्तरि इति पारस्करादिगणे पाठात्सुट् । प्रस्तुम्पति गौः । श्तिपा निर्देशाद्यङ्लुकि न । प्रतोतुम्पीति । त्रोपति । त्रुम्पति । तोफति । तुम्फति । त्रोफति । त्रुम्फति । इहाद्यौ द्वौ पञ्चमषष्ठौ च नीरेफाः । अन्येसरेफाः । आद्याश्चत्वारः प्रथमान्ताः । ततो द्वितायान्ताः । अष्टावप्युकारवन्तः ।{$ {!412 पर्प!} {!413 रफ!} {!414 रफि!} {!415 अर्ब!} {!416 पर्ब!} {!417 लर्ब!} {!418 बर्ब!} {!419 मर्ब!} {!420 कर्ब!} {!421 खर्ब!} {!422 गर्ब!} {!423 शर्ब!} {!424 षर्ब!} {!425 चर्ब!} गतौ$} । आद्यः प्रथमान्तः । ततो द्वौ द्वितीयान्तौ । तत एकादश तृतीयान्ताः । द्वितीयतृतीयौ मुक्त्वा सर्वे रोपधाः । पर्पति । पपर्प । रफति । रम्फति । अर्बति । आनर्ब । पर्बति । लर्बति । बर्बति । पवर्गीयादिरयम् । मर्बति । कर्बति । खर्बति । गर्बति । शर्बति । सर्बति । चर्बति ।{$ {!426 कुबि!} आच्छादने$} । कुम्बति ।{$ {!427 लुबि!} {!428 तुबि!} अर्दने$} । लुम्बति । तुम्बति ।{$ {!429 चुबि!} वक्रसंयोगे$} । चुम्बति ।{$ {!430 षृभु!} {!431 षृम्भु!} हिंसार्थौ $}। सर्भति । ससर्भ । सर्भिता । सृम्भति । ससृम्भ । सृभ्यात् । षिभु । षिम्भु इत्येके । सेभति । सिम्भति ।{$ {!432 शुभ!} {!433 शुम्भ!} भाषणे$} । भासने इत्येके । हिंसायामित्यन्ये ॥ अथानुनासिकान्ताः ॥ तत्र कम्यन्ता अनुतात्तेतो दश ॥{$ {!434 घिणि!} {!435 घुणि!} {!436 घृणि!} ग्रहणे$} । नुम् । ष्टुत्वम् । घिण्णते । जिघिण्णे । घुण्णते । जुघुण्णे । घृण्णते । जघृण्णे ।{$ {!437 घुण!} {!438 घूर्ण!} भ्रमणे$} । घोणते । घूर्णते । इमौ तुदादौ परस्मैपदिनौ ।{$ {!439 पण!} व्यवहारे स्तुतौ च$} ।{$ {!440 पन!} च$} । स्तुतावित्येव संबध्यते । पृथङ्निर्देशात् । पनिसाहचर्यात्पणेरपिस्तुतावेवायप्रत्ययः । व्यवहारे तु पणते । पेणे । पणितेत्यादि । स्तुतावनुबन्धस्य केवले चरितार्थात्वादायप्रत्ययान्तान्नात्मनेपदम् । पणायति । पणायांचकार । पेणे । पणायितासि । पणितासे । पणाय्यात् । पनायति । पनायांचकार । पेने ।{$ {!441 भाम!} क्रोधे$} । भामते । बभामे ।{$ {!442 क्षमूष्!} सहने$} । क्षमते । चक्षमे । चक्षमिषे । चक्षंसे । चक्षमिध्वे । चक्षन्ध्वे । चक्षमिवहे ॥

Whatever ends in a at the time the ārdhadhātuka is enunciated (ārdhadhātukopadeśakāle) [— 'upadeśe' carried forward (anuvṛtti) from SK 2428 and construed with 'ārdhadhātuke', the heading (adhikāra) of SK 2307 —], its a is deleted (lopa) when an ārdhadhātuka follows [— 'ārdhadhātuke' taken a second time (āvṛtti) as the following condition]. gopāyāṃcakāra, gopāyāṃbabhūva, gopāyām āsa [periphrastic liṭ; in gopāya + ām the a of gopāya is deleted by this rule]. jugopa, jugupatuḥ [liṭ without āya]. Because [gupū] has ū as it (ūdit), iṭ is optional [before thal and the like]: jugopitha, jugoptha. gopāyitā, gopitā, goptā [luṭ]. gopāyyāt, gupyāt [āśīrliṅ]. agopāyīt, agopīt, agaupsīt [luṅ]. (396) dhūpa — in heating (saṃtāpe). dhūpāyati [laṭ]. dhūpāyāṃcakāra, dudhūpa [liṭ]. dhūpāyitāsi, dhūpitāsi [luṭ]. (397) japa, (398) jalpa — in articulate speech (vyaktāyāṃ vāci). japa also (ca) in mental [speech] (mānase). (399) capa — in soothing (sāntvane). (400) ṣapa — in samavāya. samavāya is connection (saṃbandha) or right understanding (samyagavabodha). sapati [laṭ]. (401) rapa, (402) lapa — in articulate speech (vyaktāyāṃ vāci). (403) cupa — in slow going (mandāyāṃ gatau). copati [laṭ]. cucopa [liṭ]. copitā [luṭ]. (404) tupa, (405) tumpa, (406) trupa, (407) trumpa, (408) tupha, (409) tumpha, (410) trupha, (411) trumpha — having the sense of injuring (hiṃsārthāḥ). topati [laṭ]. tutopa [liṭ]. tumpati [laṭ]. tutumpa, tutumpatuḥ [liṭ]. Since a liṭ that follows a conjunct (saṃyoga) is not kit, the n is not deleted [in tutumpatuḥ]. By kidāśiṣi (SK 2216) [the āśīrliṅ affix] is kit, so the n is deleted: tupyāt [āśīrliṅ of tumpa]. (gaṇasūtra) 'prāt tumpatau gavi kartari' — 'after pra, when tumpati follows, the kartṛ being a cow': because this is recited in the pāraskarādi group (gaṇa), the augment suṭ [comes]: prastumpati gauḥ. Because [the root] is designated with śtip (tumpati), [the suṭ does] not [come] in yaṅluk: pratotumpīti. tropati. trumpati. tophati. tumphati. trophati. trumphati [all laṭ]. Here the first two and the fifth and sixth are without r (nīrepha); the others have r (sarepha). The first four end in the first [consonant of their class] (prathamānta); the next [four] end in the second (dvitīyānta). All eight have u. (412) parpa, (413) rapha, (414) raphi, (415) arba, (416) parba, (417) larba, (418) barba, (419) marba, (420) karba, (421) kharba, (422) garba, (423) śarba, (424) ṣarba, (425) carba — in going (gatau). The first ends in the first [consonant of its class]; the next two in the second; the next eleven in the third. Leaving out the second and third, all have r as penultimate (ropadha). parpati [laṭ]. paparpa [liṭ]. raphati. ramphati. arbati [laṭ]. ānarba [liṭ]. parbati. larbati. barbati — this one begins with a consonant of the pa-class (pavargīyādi). marbati. karbati. kharbati. garbati. śarbati. sarbati. carbati [all laṭ]. (426) kubi — in covering (ācchādane). kumbati. (427) lubi, (428) tubi — in tormenting (ardane). lumbati. tumbati. (429) cubi — in contact of the mouth (vaktrasaṃyoge). cumbati. (430) ṣṛbhu, (431) ṣṛmbhu — having the sense of injuring (hiṃsārthau). sarbhati [laṭ]. sasarbha [liṭ]. sarbhitā [luṭ]. sṛmbhati [laṭ]. sasṛmbha [liṭ]. sṛbhyāt [āśīrliṅ of ṣṛmbhu, the n deleted]. Some [read] ṣibhu, ṣimbhu: sebhati, simbhati. (432) śubha, (433) śumbha — in speaking (bhāṣaṇe). Some [read] 'in shining (bhāsane)'; others 'in injuring (hiṃsāyām)'.

Now [come the roots] ending in a nasal (anunāsikānta). Among them the ten [roots] up to kam(u) (kamyanta) have an anudātta vowel as it (anudātteta). (434) ghiṇi, (435) ghuṇi, (436) ghṛṇi — in taking (grahaṇe). num [by the i-it]; ṣṭutva [n → ṇ]. ghiṇṇate [laṭ]. jighiṇṇe [liṭ]. ghuṇṇate. jughuṇṇe. ghṛṇṇate. jaghṛṇṇe. (437) ghuṇa, (438) ghūrṇa — in whirling (bhramaṇe). ghoṇate. ghūrṇate [laṭ]. These two [recur] in the tudādi [class] as parasmaipadin. (439) paṇa — in transacting (vyavahāre) and in praising (stutau). (440) pana — and (ca) [in praising]. [pana] is connected with 'in praising' only, because it is mentioned separately. By association with pan (panisāhacarya), the affix āya [of gupūdhūpavicchipaṇipanibhya āyaḥ, SK 2303] comes after paṇ too only in [the sense of] praising. In transacting, however: paṇate [laṭ], peṇe [liṭ], paṇitā [luṭ] and so on. In praising, since the it-marker (anubandha) has its purpose fulfilled in the bare [root] (kevala), there is no ātmanepada after [the root] ending in the affix āya: paṇāyati [laṭ]. paṇāyāṃcakāra, peṇe [liṭ]. paṇāyitāsi, paṇitāse [luṭ]. paṇāyyāt [āśīrliṅ]. panāyati [laṭ]. panāyāṃcakāra, pene [liṭ]. (441) bhāma — in anger (krodhe). bhāmate [laṭ]. babhāme [liṭ]. (442) kṣamūṣ — in enduring (sahane). kṣamate [laṭ]. cakṣame, cakṣamiṣe, cakṣaṃse, cakṣamidhve, cakṣandhve, cakṣamivahe [liṭ; iṭ optional because of the ū-it].

Tattvabodhinī

NSP p. 373–374

—अतो लोपः । अनुदात्तोपदेश इति सूत्रादुपदेश इत्यनुवर्तते । तदाह—आर्धधातुकोपदेशेत्यादि । उपदेशे इति किम् । अय पय गतौ । आभ्यां क्रिपि ‘वेरपृक्तलोपाद्वलि लोपः पूर्वविप्रतिषेधेन’ इति वार्तिकात् ‘लोपो व्योः—’ इति यलोपे ‘अतो लोपः’ इति लोपो माभूत् । अत् यत् । इह ‘ह्रस्वस्य पिति—’ इति तुक् । आर्धधातुके पर इति किम् । कथयते । वृद्धौ कर्तव्यायां ‘अचः परस्मिन्—’ इति स्थानिवत्त्वं यथा स्यात् ॥—गोपायामिति । नन्विह आयप्रत्ययस्यादन्ततामाश्रित्य लोपकरणे फलाभावादुच्चारणार्थं एव तत्राकारोदित्यति चेत् । अत्राहुः । ‘गोपायतं नः’ इत्यत्र गोपायशब्दस्य धातुलात् धातोरन्त उदात्तो भवति ततः शबकारेणैकादेशेऽपि ‘एकादेश उदात्तेन—’ इत्युदात्त एव, तकाराकारस्तु ‘तास्यनुदात्तेन्द्रियदुपदेशात्’ इत्यनुदात्तः ततश्च ‘उदात्तादनुदात्तस्ये’ति स्वरिति भवति । ‘स्वरितात्संहितायामनुदात्तानाम्’ इति न इत्यस्य एकश्रुतिः । आयप्रत्ययस्य अनदन्तत्वे नेदमिष्टं सिध्यतीति ॥—स्तुतावेवेति । भट्टिस्तु व्यवहारेऽपि आयं प्रायुक्त । ‘न चोपलेभे वणिजां पणायाम्’ इति । वणिजां व्यवहारमित्यर्थः । ‘अ प्रत्ययात्’ इति आयप्रत्ययान्तादकारप्रत्यये टाप् ॥—चक्षंस इति । इह ‘अनुनासिकस्य क्रिष्टालोः—’ इत्युपधादीर्घो न कृतः संज्ञापूर्वकविधेरनित्यलादिति स्थितस्य गतिमुत्प्रेक्षयन्ति ॥ कमु कान्तौ ॥ अस्य णिङ्भावे ‘उदितो वा’ इति क्लायामिङ्गिकल्पः । कमित्वा । कान्त्वा । निष्ठायां तु ‘यस्य विभाषा’ इति निषेधात्कान्तः

Bālamanoramā

अतो लोपः - अतो लोपः ।अनुदात्तोपदेशवनती॑त्यत उपदेशग्रहणमनुवर्तते । आर्धधातुक इत्यधिकृतम् । तदिह आवर्तते । एकमुपदेशे अन्वेति । द्वितीयं तु लोपे परनिमित्तम् । तदाह — आर्धधातुकोपदेश इतत्यादिना । आर्धधातुकोपदेश इति किम् । अय पय गतौ, आभ्यां क्विपि,लोपो व्यो॑रिति लोपे,ह्रस्वस्य पिती॑ति तुकि, अपृक्तलोपे अत् पत् इतीष्टे । अत्र यलोपे सति अतो लोपो न भवति, आर्धधातुकोपदेशकाले धातोर्यकारान्तत्वात् । 'आर्धधातुकोपदेश' इत्यत्र आर्धधातुकग्रहणाऽभावेचिकीर्षित॑मित्यत्र अल्लोपो न स्यात्, सन उपदेशकाले नकारान्तत्वात् । आर्धधातुकग्रहणे तु न दोषः, अनुबन्धविनिर्मुक्तात्सन्प्रत्ययादेव क्तप्रत्ययस्य आर्धधातुकस्योत्पत्तेः । आर्धधातुके पर इति किम् । कथयति । चुरादावदन्तोऽयम् । अत्र उपधावृद्धिर्न भवति,अचः परस्मि॑न्नित्यल्लोपस्य स्थानिवत्त्वात् । आर्धधातुके पर इत्यनुक्तौ तु अल्लोपस्य परनिमित्तकत्वाऽभावात्स्थानिवत्त्वं न स्यात् । तथा च प्रकृते गोपाय — आमिति स्थिते अतो लोपे गोपायामिति सिध्यति । यद्यपि सवर्णदीर्घेणाप्येतत्सिद्धं, तथापि न्याय्यत्वादतो लोप उपन्यस्तः । आयप्रत्ययाऽभावपक्षे आह — जुगोपेति । पित्त्वेन कित्त्वाऽभावाल्लघूपधगुणः । जुगुपतुरिति । कित्त्वान्न गुणः । ऊदित्त्वाद्वेडिति ।थलादा॑विति शेषः । जुगुपिव — जुगुप्व । जुगुप्म । क्रादिनियमस्तु नञ्प्राप्तस्यैवाऽभावस्य, नतु विभाषादिलभ्यस्येति षिधू शास्त्र इत्यत्रोक्तम् । गोपायितेति । लुटि आयप्रत्ययपक्षे नित्यमिट् । आयप्रत्ययाऽभावपक्षे इड्विकल्पः । ऊदित्त्वस्य केवले चरितार्थत्वात् । तदाह — गोपिता गोप्तेति । गोपायिष्यति गोपिष्यति गोप्स्यति । गोपायतु । अगोपायत् । गोपायेत् । आशीर्लिङ आयप्रत्ययपक्षे आह — अगोपायीदिति । आयप्रत्ययाऽभावपक्षे इटि रूपमाह - अगोपीदिति ।इट ईटी॑ति सिज्लोपः ।नेटी॑ति हलन्तलक्षवृद्धेर्निषेधः । इडभावे तु इटः परत्वाऽभावान्न सिल्जोल इत्याह — अगौप्सीदिति ।वदव्रजे॑ति वृद्धिः । अगोपायिष्यत् अगोपिष्यत् अगोप्स्यत् । धूप संताप इति ।गूपूधूपे॑त्यायः । आर्धधातुके तद्विकल्पः । षप समवाय इति । षोपदेशोऽयम् । चुप मन्दायामिति । चवर्गप्रथमादिरयम् । चवर्गद्वितीयादिस्त्वनिट्कः । तुप तुम्पेति । अष्टावप्युदुपधाः, तृतीयचतुर्थौ सप्तमाष्टमौ च रेफवन्त इति मूले स्पष्टीभविष्यति ।तुतुम्पतु॑रित्यत्र नलोपमाशङ्क्याह — संयोगादिति । आशीर्लिङि विशेषमाह — किदाशिषीति । प्रात्तुम्पताविति । श्तिपा निर्देशोऽयम् । प्रात् — प्रेत्युपसर्गात् — तुम्पधातौ परे सुट् स्याद्गवि कर्तरि सतीत्यर्थः । तुपधातोः सुट् आद्यवयवः । सुड्विधावस्मिन् तुम्पताविति श्तिपा निर्देशस्य प्रयोजनमाह — यङ्लुकि नेति ।शपाऽनुबन्धेने॑त्युक्तेरिति भावः । षृभु षृम्भु इति । ऋदुपधौ षोपदेशौ । सृभ्यादिति । आशीर्लिङि अनिदित्त्वान्नलोपः । षिभु षिम्भु इत्येक इति । आद्य इदुपधो, द्वितीयो मोपधः । शुभ शुम्भेति । द्वितीयस्य आशीर्लिङि अनिदित्त्वान्नलोपः । इतिगुपू॑इत्यादयः पवर्गीयान्ताः परस्मैपदिनो गताः । कम्यन्ता इति । 'कमु कान्तौ' इत्येतत्पर्यन्ता इत्यर्थः । घुण घूर्णेति । द्वितीयस्य दीर्घपाटः स्पष्टार्थः,उपधायां चे॑त्येव दीर्घसिद्धेः । केचित्तु घुर्णेति ह्रस्वमेव पठन्ति । स्तुतावित्येवेति । न तु व्यवहार इत्येवकारार्थः । पृथङ्निर्देशादिति । अन्यथापण पन व्यवहारे स्तुतौ चे॑त्येव निर्दिशेदिति भावः । यद्यपि पृथङ्निर्देशो यथासङ्ख्यनिवृत्त्यर्थ इत्यपि वक्तुं शक्यं, तथापि संप्रदायानुरोधादेवमुक्तम् । पनिसाहचर्यादिति । पनधातुः स्तुतावेव वर्तते, तत्साहचर्याद्गुपूधूपविच्छेत्यत्र पणधातुरपिस्तुत्यर्थक एव गृह्रते, न तु व्यवहारार्थकः । अतः स्तुतार्वव पणधातोरायप्रत्ययो न तु व्यवहारे इत्यर्थः । क्रेतव्यद्रव्यस्य मूल्यनिर्धारणाय प्रश्नप्रतिवचनात्मको व्यवहारः । ननु स्तुतौ पणायतीति रूपं वक्ष्यमाणमनुपपन्नं, पणधातोरनुदात्तेत्त्वेनात्मनेपदापत्तेः । न च आयप्रत्ययान्तस्यानुदात्तेत्वं नेति शङ्क्यं, पणधातौ श्रुतस्यानुदात्तेत्त्वस्य 'आनर्थक्यात्तदङ्ग' न्यायेन आयप्रत्ययान्तेऽन्वयोपपत्तेरित्यत आह -स्तुताविति । अनुबन्धस्य अनुदात्तात्मकस्य इतः, — याअर्धधातुकविषये कदाचिदायप्रत्ययविनिर्मुक्ते चरितार्थत्वादायप्रत्ययान्तादात्मनेपदं नेत्यर्थः । एवं च तुल्यन्यायत्वादेकाच उपदेश इति निषेधोऽपि नेति सूचितम् । क्षमष् सहन इति ।षद्भदादिभ्योऽ॑ङित्यर्थं षित्त्वम् । ऊदित्त्वादिड्विकल्पं मत्वाह — चक्षमिषे चक्षंस इति । इडभावपक्षेअनुनासिकस्य क्विझलो॑रिति दीर्घस्तु न भवति, क्विसाहचर्येण तिङ्भिन्नस्यैव झलादेस्तत्र ग्रहणात् । वहिमह्रोरिडभावपक्षे विशेषमाह — म्वोश्च ।मो नो धातो॑रित्यनुवर्तते । तदाह — मान्तस्येति । णत्वमिति । षात्परत्वादट्कुप्वाङिति नकारस्य णत्वमित्यर्थः । कमु कान्ताविति ।उदितो वे॑ति क्त्वायामिड्विकल्पार्थमुदित्त्वम् । कान्तिशब्दस्य प्रभापरत्वभ्रमं व#आरयति — कान्तिरच्छेति ।स्वर्गकाम॑इत्यादौ कमेरिच्छायां प्रयोगबाहुल्यदर्शनादिति भावः ।कामोऽभिलाषस्तर्षश्चे॑ त्यमरः ।

Footnotes (NSP 1915 ed.)

NSP p. 374 चक्षंसे इति—‘अनुनासिकस्य—’ इति दीर्घस्तु न, क्विसाहचर्येण तिङ्भिन्नस्यैव झलादेर्ग्रहणात् ।

translator notes

translator The bracketed labels after the forms (laṭ, liṭ, luṭ, āśīrliṅ, luṅ) are the translator's identification; Bhaṭṭoji lists the forms only. The numbers in parentheses are the running serial numbers of the roots (dhātu) as printed in the source. The glosses '[liṭ without āya]' and '[iṭ optional because of the ū-it]' for cakṣamiṣe/cakṣaṃse are supplied from BM (see below): the āya is optional before an ārdhadhātuka by āyādaya ārdhadhātuke vā (SK 2305).
commentary BM: 'upadeśa' is carried forward (anuvartate) from anudāttopadeśavanati… [SK 2428]; 'ārdhadhātuke' is the heading (adhikṛtam) and is here repeated (āvartate): once it is construed with 'upadeśe', the second time it is the following condition (paranimitta) of the deletion; hence Bhaṭṭoji's 'ārdhadhātukopadeśe …'. Why 'at the upadeśa of the ārdhadhātuka'? From ay, pay 'to go' with kvip, the y deleted by lopo vyoḥ, tuk by hrasvasya piti and loss of the apṛkta [v], at and pat are wanted: no deletion of a there, since at the ārdhadhātuka's upadeśa the root ends in y. Without the word 'ārdhadhātuka' [in 'ārdhadhātukopadeśe'], cikīrṣita would not lose its a, san ending in n at its own upadeśa; with it there is no fault, since the ārdhadhātuka kta is introduced after san freed of its anubandha. Why 'when an ārdhadhātuka follows'? In kathayati (a curādi root ending in a) there is no vṛddhi of the penultimate, because the a-deletion, having a following condition, is sthānivat by acaḥ parasmin; without that condition it would not be. Followed for the bracketed anuvṛtti of 'upadeśe', the heading 'ārdhadhātuke' and its āvṛtti in sutra_en and k1.
commentary TB: 'upadeśe' is carried forward from anudāttopadeśa…, hence Bhaṭṭoji's 'ārdhadhātukopadeśa…'. Counterexamples: ay, pay with kvip (the y deleted by lopo vyoḥ under the vārttika 'ver apṛktalopād val lopaḥ pūrvavipratiṣedhena', tuk by hrasvasya piti), where ato lopaḥ must not apply; and kathayate, for 'when an ārdhadhātuka follows', so that the deletion is sthānivat by acaḥ parasmin when vṛddhi is to be done. Followed (agrees with BM on 'upadeśe'; TB does not speak of the āvṛtti).
commentary BM on gupū: with gopāya + ām, deletion by ato lopaḥ gives gopāyām; savarṇadīrgha would give the same, but the deletion is cited as the proper (nyāyya) course. jugopa — guṇa of the light penultimate, [ṇal] being pit and so not kit; jugupatuḥ — kit, so no guṇa; 'ūditvād veṭ' — supply 'before thal and the like' (thalādau iti śeṣaḥ): jugupiva/jugupva, jugupma, the krādi restriction applying only to an absence of iṭ due to a negation, not to one due to option. luṭ: with āya, iṭ always; without āya, iṭ optional, the ū-it being fulfilled in the bare root: gopitā, goptā. agopīt — sic lost by iṭa īṭi, vṛddhi of the final consonant (halanta) blocked by neṭi; agaupsīt — without iṭ no loss of sic, vṛddhi by vadavraja…. Followed for '[before thal and the like]' (BM's supplied 'thalādau') and for the bracketed deletion in gopāya + ām; the rest recorded.
commentary TB on gopāyām: objection — the a of āya is only for pronunciation, since deleting it has no result; answer — in 'gopāyataṃ naḥ' the a-final gopāya, being a root, has final udātta, the single substitute with the a of śap stays udātta, the a of ta is anudātta and becomes svarita after the udātta, and na takes monotone (ekaśruti); this wanted accent needs āya to end in a. Recorded; the kaumudī does not argue it.
commentary BM on the middle roots: dhūpa — āya by gupūdhūpa…, optional before an ārdhadhātuka; ṣapa is ṣopadeśa; cupa begins with the first of the ca-class (the root beginning with the second is aniṭ); tupa, tumpa etc. — all eight have u as penultimate, the third, fourth, seventh and eighth have r, as the mūla will make clear; 'saṃyogāt…' answers the doubt about n-loss in tutumpatuḥ; 'kidāśiṣi' states the special case of āśīrliṅ. 'prāt tumpatau' is designated with śtip: after the upasarga pra, when the root tump follows, suṭ comes when a cow is kartṛ, the suṭ being the initial part of tump; the purpose of the śtip is 'not in yaṅluk', by the maxim that [a root designated] with śtip [excludes yaṅluk]. ṣṛbhu, ṣṛmbhu have ṛ as penultimate and are ṣopadeśa; sṛbhyāt — n lost in āśīrliṅ because [ṣṛmbhu] is not idit; ṣibhu has i as penultimate, [ṣimbhu] has m; śumbha likewise loses n in āśīrliṅ. With these the parasmaipadin roots ending in the pa-class, from gupū on, are done. Followed for 'Since a liṭ that follows a conjunct is not kit' (see the textual note), for 'suṭ … when a cow is the kartṛ', and for 'sṛbhyāt [āśīrliṅ of ṣṛmbhu, the n deleted]'; the rest recorded.
commentary BM on the nasal-final roots: 'kamyanta' means 'up to kamu kāntau' (kamu kāntau ity etatparyantāḥ). Followed: 'the ten [roots] up to kam(u)'. ghūrṇa is recited with long ū only for clarity, since upadhāyāṃ ca [SK 2265] gives the lengthening anyway; some read ghurṇa. 'stutau ity eva' — the 'eva' means 'not in transacting'; 'because mentioned separately' — otherwise [Pāṇini] would have recited 'paṇa pana vyavahāre stutau ca'; the separate mention could also be to block a one-to-one pairing (yathāsaṃkhya), but the explanation follows the tradition. By association with pan, which is used only in praising, the paṇ of gupūdhūpavicchipaṇipani… is taken only in the sense of praising; vyavahāra is the question-and-answer that fixes the price of goods to be bought. Objection: paṇāyati should be ātmanepada, the anudātta-it of paṇ passing to the āya-derivative by the maxim 'ānarthakyāt tadaṅge'; answer: the anudātta it-marker has its purpose fulfilled in the bare root, used without āya in the ārdhadhātuka domain, so no ātmanepada after the āya-derivative; by the same reasoning the ekāca upadeśe iṭ-prohibition does not apply either. kṣamūṣ — the ṣ-it serves aṅ (ṣidbhidādibhyo 'ṅ); iṭ optional because of the ū-it: cakṣamiṣe, cakṣaṃse, and in the iṭ-less form no lengthening by anunāsikasya kvijhaloḥ [SK 2666], since by association with kvi only a jhal-initial [affix] other than tiṅ is meant there. Followed for 'in praising only', 'because it is mentioned separately', the application of panisāhacarya to the āya of SK 2303, and the bare-root reasoning in k1; the rest recorded.
commentary TB: 'stutau eva' — but Bhaṭṭi used āya in the sense of transacting as well: 'na copalebhe vaṇijāṃ paṇāyām', i.e. the transacting of the merchants (paṇāyā with the a-affix by 'a pratyayāt' and ṭāp). On cakṣaṃse: the lengthening of the penultimate by anunāsikasya kvijhaloḥ is not done here; people suggest (utprekṣayanti) a justification, that a rule taught through a technical name (saṃjñāpūrvaka-vidhi) is not obligatory (anitya). Recorded; the English keeps Bhaṭṭoji's statement and forms unchanged.
textual NSP footnote, printed under sk.2308.n1 (NSP printed p. 364, scan page-0374): on cakṣaṃse (OCR 'cakṣuṃse'), the lengthening by anunāsikasya… does not take place, since by association with kvi only a jhal-initial [affix] other than tiṅ is taken. Same explanation as BM.
textual NSP printed p. 364 (scan page-0374) reads 'saṃyogāt parasya liṭaḥ kittvābhāvān nalopo na'; our text has 'kittvān nalopo na', which lacks '-abhāvāt' and says the opposite ('because it is kit'). The English follows the print; BM ('the doubt about n-loss in tutumpatuḥ') and asaṃyogāl liṭ kit (SK 2242) agree with it. For Ajai's printed copy.
textual NSP printed p. 364 (scan page-0374) reads 'gopāyāṃbabhūva'; our text has 'gonapāyāṃbabhūva' with a stray n. The English follows the print.
textual NSP printed p. 364 (scan page-0374): the print reads 'anudātteto daśa' (ours 'anutātteto'), 'tato dvitīyāntāḥ' (ours 'dvitāyāntāḥ') and 'caritārthatvāt' (ours 'caritārthātvāt'); spelling slips in our text, the English follows the print.
textual cubi: our text and the raw NSP OCR read 'vakrasaṃyoge'; Wikisource (uttara-1/0097) reads 'vaktrasaṃyoge'. At the scan's size (NSP printed p. 364, scan page-0374) the conjunct kr cannot be told from ktr with certainty, and the collation report (batch 8) does not flag it. The English follows 'vaktra' ('contact of the mouth'), since 'crooked contact' gives no sense for cumbati; this is a proposed reading, not a confirmed one.
textual The digital source tags 'prāt tumpatau gavi kartari' as '(gaṇasūtram -)'; the 1915 print (printed p. 364, scan page-0374) marks it with '(ga)'. It is a gaṇasūtra of the pāraskarādi group, so the label is kept.
textual Filing: sk.2308.b1 (BM) runs on past this unit into the next sūtra, mvoś ca (SK 2309: 'mo no dhātoḥ' carried forward; ṇatva by aṭkupvāṅ…) and kamu kāntau (the u-it for optional iṭ in ktvā; 'kānti' means desire, not lustre); sk.2308.t1 (TB) likewise ends with kamu kāntau (kamitvā, kāntvā; kānta). SK 2309 has no BM or TB of its own.
textual The collation report .work/collate-p44/batch08.md lists the same five class-A slips for SK 2308 as the notes above (gonapāyāṃbabhūva, kittvān nalopo na, dvitāyāntāḥ, anutātteto, caritārthātvāt), all confirmed on the scan here.

SK 2309 · A 8.2.65V

म्वोश्च ॥ २३०९ ॥

mvośca

mvoś ca — And when m or v follows, [n replaces the m of a dhātu ending in m — carried forward (anuvṛtti) from 'mo no dhātoḥ' (SK 341)].

Rule. The m of a root ending in m becomes n when m or v follows. This is carried forward from SK 341, mo no dhātoḥ.

Example.

cakṣam + vahe (liṭ, uttama dual, without iṭ)

→ m before v becomes n → cakṣan vahe

→ n after ṣ becomes ṇ (SK 197) → cakṣaṇvahe.

Plural: cakṣamimahe with iṭ, cakṣaṇmahe without.

Applies when / blocked by. kṣamūṣ is ūdit, so each form comes with and without iṭ. Only the form without iṭ brings m next to m or v. Other forms: lṛṭ kṣamiṣyate / kṣaṃsyate; vidhiliṅ kṣameta; āśīrliṅ kṣamiṣīṣṭa / kṣaṃsīṣṭa; luṅ akṣamiṣṭa / akṣaṃsta.

Roots listed after this rule. 443 kamu, "in longing". Bhaṭṭoji glosses kānti here as desire.

Siddhānta-kaumudī

मान्तस्य धातोर्मस्य नकारादेशः स्यान्मकारे वकारे च परे णत्वम् । चक्षण्वहे । चक्षमिमहे । चक्षण्महे । क्षमिष्यते । क्षंस्यते । क्षमेत । आशिषि, क्षमिषीष्ट । क्षंसीष्ट । अक्षमिष्ट । अक्षंस्त ।{$ {!443 कमु!} कान्तौ$} । कान्तिरिच्छा ॥

n is to replace the m of a dhātu ending in m [— carried forward (anuvṛtti) from 'mo no dhātoḥ' (SK 341) —] when m or v follows. [Then] ṇatva [by 'aṭkupvāṅnumvyavāye 'pi' (SK 197), the n standing after ṣ]. [kṣamūṣ, liṭ, uttama-puruṣa:] cakṣaṇvahe [dual, without iṭ]; cakṣamimahe [plural, with iṭ]; cakṣaṇmahe [plural, without iṭ]. [lṛṭ:] kṣamiṣyate, kṣaṃsyate. [vidhiliṅ:] kṣameta. In the āśīrliṅ: kṣamiṣīṣṭa, kṣaṃsīṣṭa. [luṅ:] akṣamiṣṭa, akṣaṃsta. 443 kamu, 'in longing' (kāntau). kānti [here] is desire (icchā).

translator notes

commentary BM, printed at the tail of sk.2308.b1 ('vahimahor iḍabhāvapakṣe viśeṣam āha — mvoś ca'): the rule gives the special form in the option without iṭ before vahi and mahi; 'mo no dhātoḥ' is carried forward (anuvartate), hence 'māntasya'; 'ṇatvam' = ṇ for the n by 'aṭkupvāṅ…', because it follows ṣ. On kamu: the u-marker (udit) is for optional iṭ before ktvā ('udito vā'); 'kānti' is glossed as desire to exclude the sense 'radiance', since kam is mostly used for desiring (svargakāma); Amara: 'kāmo 'bhilāṣas tarṣaś ca'. Followed: the anuvṛtti and the ṇatva rule bracketed in sutra_en and k1.
commentary TB, printed at the tail of sk.2308.t1 ('kamu kāntau'): where ṇiṅ does not apply, iṭ is optional before ktvā by 'udito vā' — kamitvā, kāntvā; but in the niṣṭhā it is prohibited by 'yasya vibhāṣā' — kāntaḥ. Recorded (bears on the root, not on the kaumudī's wording).
textual No BM or TB block is filed under this unit: both are at the tails of sk.2308.b1 and sk.2308.t1. Collation (.work/collate-p44/batch08.md): clean, paradigm slots cakṣaṇvahe | cakṣamimahe | cakṣaṇmahe checked; NSP p. 364 (scan page-0374).
translator The bracketed lakāra, person and number labels, and 'with/without iṭ' (kṣamūṣ is ūdit, optional iṭ), are the translator's; the uttama-puruṣa dual with iṭ, cakṣamivahe, closes SK 2308.

SK 2310 · A 3.1.30V

कमेर्णिङ् ॥ २३१० ॥

kamerṇiṅ

kamer ṇiṅ — After kam, ṇiṅ [comes, in its own sense (svārthe)].

Rule. After kam, the affix ṇiṅ comes in its own sense. ṇiṅ is heard as i. Its ṇ and ṅ are it-markers.

Example.

kam + ṇiṅ → kam + i

→ the penultimate a takes vṛddhi before a ṇit affix (SK 2282) → kāmi

→ kāmi is a root (SK 2304); ṇiṅ is marked with ṅ, so ātmanepada (taṅ) endings come

→ with śap, guṇa and ay: kāmayate.

Applies when / blocked by. One of Bhaṭṭoji's commentators explains why ṇiṅ carries the marker ṇ. It lets the ṇi-deletion of SK 2313 cover ṇiṅ as well as the causative ṇic. Without ṇiṅ, kam is still ātmanepada through its own marker: cakame.

Siddhānta-kaumudī

स्वार्थे । ङित्त्वात्तङ् । कामयते ॥

[ṇiṅ comes after kam] in its own sense (svārthe). Because [ṇiṅ] is ṅit, taṅ [comes]: kāmayate.

Bālamanoramā

कमेर्णिङ् - कमेर्णिङ् । शेषपूरणेन सूत्रं व्याचष्टे -स्वार्थे इति । अर्थविशेषाऽनिर्देशादिति भावः । णङावितौ ।णेरनिटी॑त्यत्रोभयोग्र्रहणायाऽनुबन्धकरमम् । ङित्त्वात्तङिति । अनुदात्तेत्वं तु णिङभावे 'चकमे' इत्यादौ चरितार्थमिति भावः । कामयत इति । णिङि 'अत उपधाया' इति वृद्धौकामी॑ति णिङन्तम् ।क्ङिति चे॑ति निषेधस्तु न,अनिग्लक्षणत्वात् । णिङन्तस्य धातुत्वाल्लडादयः । तत्र लटि शपि गुणेऽयादेशे कामयते इति रूपम् । कामयेति इत्यादि सुगमम् । लिटि 'कास्यनेकाच' इत्यामि, 'आम' इति लिटो लोपे ' कामि-आम्' इति स्थिते, सार्वधातुके॑ति गुणं बाधित्वाणेरनिटी॑ति वक्ष्यमाणे णिलोपे प्राप्ते ।

translator notes

commentary BM: Bhaṭṭoji explains the sūtra by completing what is left unsaid (śeṣapūraṇa) with 'svārthe', since no particular sense is specified. ṇ and ṅ are it-markers; the anubandha ṇ is added so that 'ṇer aniṭi' covers both ṇic and ṇiṅ. Followed: '[in its own sense]' in sutra_en.
commentary BM on 'ṅittvāt taṅ': the root's being anudātta-marked (anudāttet) has its use where ṇiṅ does not come, as in cakame. kāmayate: in ṇiṅ, vṛddhi by 'ata upadhāyāḥ' gives kāmi, the ṇiṅ-final [root]; the prohibition by 'kṅiti ca' does not apply, since this vṛddhi is not taught with reference to ik (anigalakṣaṇa); being a root (dhātu), it takes laṭ etc.; in laṭ, with śap, guṇa and ay: kāmayate. BM then sets up the liṭ: kāmi-ām by 'kāsy anekāca', liṭ elided after ām, and ṇi-elision by 'ṇer aniṭi' due, blocking guṇa — leading into SK 2311. Recorded; the kaumudī gives only the form.
textual No TB is printed on this sūtra: on NSP p. 364 (scan page-0374) the TB runs from 'kamu kāntau' (on SK 2309's root, the tail of sk.2308.t1) straight to '—ayāmantā—' (SK 2311). Collation (.work/collate-p44/batch08.md): SK 2310 clean against the print.

SK 2311 · A 6.4.55V

अयामन्ताल्वाय्येत्न्विष्णुषु ॥ २३११ ॥

ayāmantālvāyyetnviṣṇuṣu

ayāmantālvāyyetnviṣṇuṣu — ay [replaces ṇi — 'ṇeḥ' carried forward (anuvṛtti) from ṇer aniṭi, SK 2313] when ām, anta, ālu, āyya, itnu or iṣṇu follows.

Rule. ay replaces ṇi before ām, anta, ālu, āyya, itnu and iṣṇu. "ṇi" is carried forward from SK 2313. This is an exception to the deletion of ṇi taught in SK 2313.

Example.

kāmi + ām (liṭ; kāmi has more than one vowel, SK 2306)

→ ṇi would be deleted by SK 2313 → instead ay replaces it

→ kāmay + ām → with kṛ: kāmayāṃcakre.

Without ṇiṅ (SK 2305): cakame.

luṭ kāmayitā / kamitā; lṛṭ kāmayiṣyate / kamiṣyate.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives one example for each affix: kārayām āsa (ām), gaṇḍayantaḥ (anta), spṛhayāluḥ (ālu), spṛhayāyyaḥ (āyya), stanayitnuḥ (itnu), pārayiṣṇavaḥ (iṣṇu).

Watch out. Would a bare ban on the deletion do, letting guṇa and ay follow? For kāmayāṃcakre, yes. One of Bhaṭṭoji's commentators says the substitute ay is needed where guṇa is not available, as in prastanayya.

Siddhānta-kaumudī

आमन्त आलु आय्य इत्रु इष्णु एषु णेरयादेशः स्यात् । वक्ष्यमाणलोपापवादः । कामयांचक्रे । आयादय आर्धाधातुके वा SK 2305 । चक्रमे । कामयिता । कमिता । कामयिष्यते । कमिष्यते ॥

When ām, anta, ālu, āyya, itnu or iṣṇu follows, ay replaces ṇi [— 'ṇeḥ' carried forward (anuvṛtti) from ṇer aniṭi (SK 2313)]. This is an exception (apavāda) to the deletion (lopa) [of ṇi] to be stated below [in ṇer aniṭi (SK 2313)]. kāmayāṃcakre [kam with ṇiṅ, liṭ with ām]. 'āyādaya ārdhadhātuke vā' (SK 2305) [— so ṇiṅ is optional before an ārdhadhātuka; without ṇiṅ, liṭ:] cakame. [luṭ:] kāmayitā, kamitā. [lṛṭ:] kāmayiṣyate, kamiṣyate.

Tattvabodhinī

NSP p. 374–375

—अयामन्ता—। नामन्तेति सूत्रितेऽपि ‘णेरनिटि’ इति वक्ष्यमाणलोपस्य निषेधे गुणायादेशयोः सतोः कामयांचक्रे इत्यादिरूपाणि सिध्यन्त्येव, तथापि ‘ल्यपि लघुपूर्वात्’ इत्येवमर्थमयादेशवचनम् । प्रस्तनय्य । सङ्गमय्य । नह्यत्र गुणायादेशौ लभ्येते । आम् । कारयामास । अन्त । गण्डयन्तो मण्डयन्तः । ‘दृभूवहिवसिभासिसाधिगडिमण्डिजनन्दिभ्यश्च’ इत्यौणादिको झच् । ‘झोऽन्तः’ । ‘सृहिगृहि—’ इत्याद्युच् । स्पृहयालुः । ‘श्रुदक्षिसृहिगृहिभ्यः—’ इत्यौणादिक आय्यः । सृहयाय्यः । ‘स्तनिहविपुधि—’ इत्यौणादिक एव इत्युच् । स्तनयित्नुः । ‘णेश्छन्दसि’ इति इष्णुच् । वीरुधः पारयिष्णवः

Bālamanoramā

अयामन्ताल्वाय्येत्न्विष्णुषु - अयामन्ता । अयति छेदः ।णेरनिटी॑त्यतो णेरित्यनुवर्तते । तदाह — णेरयादेशः स्यादिति । तथा च कामयामित्यमन्तं स्थितम् । ततःकृञ्चानुप्रयुज्यते॑ इत्यनुप्रयोगाल्लिडिति मत्वाह — कामयांचक्र इति । णिङ आयादिष्वन्तर्भावाल्लिडादावाद्धधातुके तद्विकल्पमुक्तं स्मारयति - आयादय इति । चकम इति । सेट्कोऽयम् । चकमिषे । चकमिध्वे ।चकमिवहे । चकमिमहे । कामयियेति । लुटि णिङपक्षे तासि इटि वृद्धौ गुणेऽयादेशे रूपम् । कामयताम् । अकामय.कामयेत । कामयिषीष्ट — कमिषीष्ट ।

Footnotes (NSP 1915 ed.)

NSP p. 375 १ किजन्तमिति—किर्दुर्लभः 'अ प्रत्ययाद्' इत्यनेन बाधादिति भावः । २ बहुव्रीहिरिति—परग्रहणसामर्थ्यादिति भावः ।

translator notes

commentary BM: the split is 'ay' + the rest; 'ṇeḥ' is carried forward (anuvartate) from 'ṇer aniṭi' [SK 2313]; hence Bhaṭṭoji's 'ṇer ayādeśaḥ'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM: so kāmay + ām stands; then by 'kṛñ cānuprayujyate liṭi' [SK 2239] the auxiliary follows in liṭ: kāmayāṃcakre. Since ṇiṅ is among the āyādis, Bhaṭṭoji recalls its option before an ārdhadhātuka such as liṭ with 'āyādaya ārdhadhātuke vā'. The root is seṭ: [cakame,] cakamiṣe, cakamidhve, cakamivahe, cakamimahe. kāmayitā: in luṭ, with ṇiṅ, tās, iṭ, vṛddhi, guṇa and ay. BM adds kāmayatām, akāmayata, kāmayeta, kāmayiṣīṣṭa / kamiṣīṣṭa. Followed for the bracketed 'so ṇiṅ is optional…' and the lakāra labels; the added forms are recorded.
commentary BM on SK 2310 (sk.2310.b1) names the lopa that this rule forestalls: before ām, guṇa by 'sārvadhātukārdhadhātukayoḥ' would be set aside by the deletion of ṇi by 'ṇer aniṭi', to be stated. Followed for '[in ṇer aniṭi (SK 2313)]'.
commentary TB: even if the sūtra were framed as a prohibition 'na … ām-anta…', forms such as kāmayāṃcakre would still come out, since with the lopa by 'ṇer aniṭi' (the one to be stated) barred, guṇa and ay would follow. The ay-substitution is stated rather for the sake of 'lyapi laghupūrvāt' [SK 3336]: prastanayya, saṅgamayya, where guṇa and ay are not available. TB then illustrates each item: ām — kārayām āsa; anta — gaṇḍayantaḥ, maṇḍayantaḥ (uṇādi jhac, jh → ant); ālu — spṛhayāluḥ; āyya — spṛhayāyyaḥ (uṇādi); itnu — stanayitnuḥ (uṇādi); iṣṇu — pārayiṣṇavaḥ (by 'ṇeś chandasi'). Recorded; followed for 'the deletion … to be stated below [in ṇer aniṭi]'.
textual Collation (.work/collate-p44/batch08.md; the sūtra opens on NSP p. 364 = scan page-0374, the readings are on p. 365 = scan page-0375), three readings where ours departs from the print: (1) ours 'itru', print 'itnu' (so the sūtra itself: '…yetnviṣṇuṣu'); (2) ours 'ārdhādhātuke', print 'ārdhadhātuke', in the citation of SK 2305; (3) ours 'cakrame', print 'cakame'. 'cakrame' would be the liṭ of kram, not kam; the print's cakame is the liṭ of kam without ṇiṅ, as BM's 'cakame … seṭko 'yam' confirms. The English follows the print in all three. For Ajai's printed copy.
textual The NSP footnotes filed under this unit (sk.2311.n1, p. 365) are not on SK 2311: footnote 1 ('ktijantam iti …') belongs to SK 2313, footnote 2 ('bahuvrīhir iti …') to SK 2316 ('caṅpare iti bahuvrīhiḥ').
translator The bracketed lakāra labels are the translator's. kāmayitā and kāmayiṣyate are the forms with ṇiṅ, kamitā and kamiṣyate those without it.

SK 2312 · A 3.1.48V

णिश्रिद्रुस्रुभ्यः कर्तरि चङ् ॥ २३१२ ॥

ṇiśridrusrubhyaḥ kartari caṅ

ṇiśridrusrubhyaḥ kartari caṅ — After ṇi [i.e. what ends in ṇi] and after śri, dru and sru, caṅ [replaces cli (cleḥ, carried forward (anuvṛtti) from cleḥ sic, SK 2222)] [when luṅ follows (luṅi, carried forward from cli luṅi, SK 2221)] in [the sense of] the agent (kartṛ).

Rule. After a root ending in ṇi, and after śri, dru and sru, the affix caṅ replaces cli. This happens when luṅ expresses the agent (kartṛ). "cli" comes from SK 2222 and "luṅ" from SK 2221. The c and ṅ of caṅ are it-markers; what comes is a.

Example.

kāmi + luṅ (ātmanepada, ta)

→ cli is added before the ending

→ caṅ replaces cli, instead of sic

→ kām i a ta.

Applies when / blocked by. This rule is an exception (apavāda) to SK 2222, which would give sic. By the convention for affixes, "ṇi" here means a root ending in ṇi, Bhaṭṭoji's commentators say. The rule covers kāmi, which ends in ṇiṅ, and the causatives in ṇic.

Watch out. kām i a ta is only a stage. The ṇi must still be deleted (SK 2313), and the root doubled, before you reach acīkamata.

Siddhānta-kaumudī

ण्यन्तात् श्र्यादिभ्यश्च च्लेश्चङ् स्यात्कर्त्रर्थे लुङि परे । काम् इ अ त इति स्थिते ॥

In place of cli after [a dhātu] ending in ṇi, and after śri and the others, caṅ is to be substituted when luṅ in the sense of the agent (kartrartha) follows. When [the form] stands as kām i a ta: —

Tattvabodhinī

NSP p. 375

—णिश्रिद्रु—॥ च्लेः सिचोऽपवादः

Bālamanoramā

णिश्रिद्रुस्रुभ्यः कर्तरि चङ् - अथ णिङन्तात्कामीत्यरस्माल्लुङस्तादेशे च्लेः सिजादेशे प्राप्ते — णिश्रि । णि श्रि द्रु रुआउ एषां द्वन्द्वः । प्रत्ययग्रहणपरिभाषया णीति तदन्तस्य ग्रहमम् ।च्लि लुङी॑त्यतो लुङीति,च्लेः सि॑जित्यतश्च्लेरिति चानुवर्तते । तदाह — ण्यन्तादित्यादिना । चङावितौ ।

translator notes

commentary BM: the rule comes in where, from the ṇiṅ-final kāmi in luṅ with ta, sic would replace cli. The sūtra is a dvandva of ṇi, śri, dru and sru; by the paribhāṣā on the mention of an affix (pratyayagrahaṇa), 'ṇi' takes in what ends in it; 'luṅi' is carried forward (anuvṛtti) from cli luṅi (SK 2221) and 'cleḥ' from cleḥ sic (SK 2222); Bhaṭṭoji states this with 'ṇyantāt…'. The c and ṅ of caṅ are it-markers. Followed: the carried-forward items and '[what ends in ṇi]' in sutra_en and k1.
commentary TB: an exception (apavāda) to sic [as the substitute for cli]. Recorded (agrees with BM's framing).
textual Collation (.work/collate-p44/batch08.md, NSP p. 365, scan page-0375): clean. The p. 365 footnotes (filed in sk.2311.n1: 'ktijantam iti', 'bahuvrīhir iti') are not keyed to this unit.
translator 'kām i a ta' is kam (kamu kāntau) with ṇiṅ (kamer ṇiṅ, SK 2310) and vṛddhi, caṅ (a) and ta; the sentence is completed by the next sūtra, ṇer aniṭi (SK 2313).

SK 2313 · A 6.4.51V

णेरनिटि ॥ २३१३ ॥

ṇeraniṭi

ṇer aniṭi — [Deletion (lopa) — carried forward (anuvṛtti) from 'ato lopaḥ' (SK 2308) —] of ṇi [takes place] when [an ārdhadhātuka — under the adhikāra 'ārdhadhātuke' —] that does not begin with iṭ (aniṭi) follows.

Rule. The affix ṇi is deleted (lopa) when an ārdhadhātuka affix follows that does not begin with the augment iṭ. "ṇi" covers both ṇic and ṇiṅ, one of Bhaṭṭoji's commentators notes. The word lopa is carried forward from ato lopaḥ (SK 2308), and "ārdhadhātuka" comes from the heading.

Example.

kām i a ta → the a (from caṅ) is an ārdhadhātuka affix that does not begin with iṭ

→ yaṇ by SK 272 (i → y) also presents itself, and it is the later rule

→ a vārttika lets the deletion win instead

→ kām a ta.

Applies when / blocked by. Normally, when two rules conflict, the later one wins. Bhaṭṭoji therefore cites a vārttika: ṇyallopāv iyaṅyaṇguṇavṛddhidīrghebhyaḥ pūrvavipratiṣedhena. It means "deletion of ṇi and deletion of a win over iyaṅ, yaṇ, guṇa, vṛddhi and lengthening, by pūrvavipratiṣedha". Pūrvavipratiṣedha is the reverse of the usual order: in the conflict, the earlier rule wins.

Bhaṭṭoji's commentators both say how the vārttika is shared out. Deletion of ṇi wins over all five. Deletion of a wins only over vṛddhi and lengthening.

Why is the vārttika needed? Bhaṭṭoji answers: deletion of ṇi already has scope of its own. In pākti, from pācayati, none of the five competing operations arises. So, without the vārttika, the later rules would win wherever they did meet the deletion.

Bhaṭṭoji then gives his own conclusion. The rule says "aniṭi", "before an affix not beginning with iṭ". By the force of that wording, every such ārdhadhātuka affix is its domain. So the deletion is simply an exception (apavāda) to iyaṅ and the rest. An exception wins even over a later rule.

His five examples, one for each operation the deletion overrides:

iyaṅ: atatakṣat.

yaṇ: aṭiṭat.

guṇa: kāraṇā.

vṛddhi: kārakaḥ.

lengthening: kāryate.

One of Bhaṭṭoji's commentators derives them. atatakṣat is the causative of takṣ in luṅ with caṅ. kāryate is the passive of the causative of kṛ. The same commentator derives the yaṇ example as āṭiṭat, with the augment āṭ; scholars discuss this.

Watch out. The rule needs "not beginning with iṭ". Before an iṭ-initial affix, as in kārayitā, the ṇi stays and takes guṇa. Bhaṭṭoji's commentators add that the vārttika is still needed for deletion of a. They cite cikīrṣakaḥ and cikīrṣyāt.

Siddhānta-kaumudī

अनिडादावार्धधातुकेपरे णेर्लोपः स्यात् । परत्वात् एरनेकाचः -SK 272 इति यणि प्राप्ते ॥

When an ārdhadhātuka that does not begin with iṭ follows, deletion (lopa) of ṇi takes place. [Here, in kām + i + a + ta (SK 2312),] yaṇ by 'er anekācaḥ…' (SK 272) presents itself, because it is later (paratva) [than this rule] —

vārttika

ण्यल्लोपावियङ्यण्गुणवृद्धिदीर्घेभ्यः पूर्वविप्रतिषेधेनेति वार्तिकम्

(vārttika) "Deletion of ṇi and deletion of a (ṇyallopau) [take effect in preference to] iyaṅ, yaṇ, guṇa, vṛddhi and dīrgha [— ṇi-deletion over all five; a-deletion over vṛddhi and dīrgha only (BM, TB) —], by prior-rule precedence (pūrvavipratiṣedha)" — this is the vārttika.

(वार्तिकम्) ॥ णिलेपस्य तु पाचयतेः पाक्तिरित्यादि क्तिजन्तमवकाश इति भावः । वस्तुतस्त्वनिटीति वचनसामर्थ्यादार्धधातुकमात्रमस्य विषयः । तथा चेयङादेरपवाद एवायम् । इयङ् । अततक्षत् । यण् । अटिटत् । गुणः । कारणा । वृद्धिः । कारकः । दीर्घः । कार्यते ॥

[The vārttika is needed] because deletion of ṇi has its own scope (avakāśa) in a form ending in ktic, such as pākti from pācayati — this is the idea. In fact, however, by the force of the wording 'aniṭi' (vacanasāmarthya), every ārdhadhātuka [not beginning with iṭ] is the domain of this [rule]; and so this [deletion of ṇi] is simply an exception (apavāda) to iyaṅ and the rest. iyaṅ: atatakṣat. yaṇ: aṭiṭat. guṇa: kāraṇā. vṛddhi: kārakaḥ. dīrgha: kāryate.

Tattvabodhinī

NSP p. 375

—णेरनिटि । णेरिति णिङ्णिचोऽंहणम् । एवमन्यत्रापि वोध्यम् । अनिटीत्यनेनाधिकृतमार्धधातुक इत्येतद्विशेष्यते । ‘यस्मिन्विधिः’ इति तदादिविधिः । ‘अतो लोपः’ इत्यस्माल्लोप इति चानुवर्तते, तदाह—अनिडादावित्यादि ॥—यणि प्राप्त इति । ननु परत्वादियङ्यणादिविधयो यथासंभवमत्र सन्तु नाम, तेषु स्थानिवद्भावाणि प्रहणेन प्रहणाल्लोपो भविष्यतीति चेत् । नैवं शङ्क्यम् । इयङादेशे ह्यन्त्यलोपः प्रसज्येतेति दोषः स्यात् । एतच्च ‘अतो लोपः’ इति सूत्रे भाष्ये स्थितम् । न चात्र कारणा कारक इत्यादौ गुणवृद्ध्योः कृतयोरन्तरङ्गत्वादयादेशयोः कृतयोरन्त्यस्य लोपः प्राप्नोतीति कथमियङादेशे एव दोष उक्त इति शङ्क्यम् । ‘वार्णादाङ्गं वलीयः’ इत्ययायौ वाधित्वा णिलोपो भविष्यतीति भाष्याशयात् ॥—ण्यल्लोपाविति । णिलोपः इयङ्यण्गुणवृद्धिदीर्घेभ्यः पूर्वविप्रतिषेधेन । अल्लोपस्तु वृद्धिदीर्घाभ्यामिति विवेकः । णिलोपस्य निरवकाशत्वेन वार्तिकस्योक्तिसंभव एव नास्तीत्यत आह—पाकिरित्यादि किञ्चन्तमिति । तत्र ‘तितुत्र—’ इतीण्निषेधादिति भावः ॥—वचनसामर्थ्यादिति । अयं भावः । णेरित्येतावति सूत्रे कृतेऽप्यार्धधातुक इत्यनुवृत्त्या आर्धधातुके परतो वर्तमानो णिलोप इयङ्यणादिभिर्वाधितः सन् परिशेषात् क्तिच्येव स्यादित्यनिटीत्यस्य वैयर्थ्यं प्रसज्येत, तथा चानिडाद्याधेधातुकं सर्वमप्यस्य विषयो न तु क्तिजन्तमेवेति ॥—अयमिति । णिलोप इत्यर्थः । अल्लोपांशे तु वचनमपेक्षितमेव । तेन चिकीर्षक इत्यत्र वृद्धिः चिकीर्घ्यादित्यत्र ‘अकृत्सार्व-’ इति दीर्घं वाधित्वा पूर्वविप्रतिषेधेन ‘अतो लोपः’ इति लोपो भवतीत्याहुः

Bālamanoramā

णेरनिटि - णेरनिटि । आर्धधातुक इत्यधिकृतम् । 'अतो लोप' इत्यस्माल्लोप इत्यनुवर्तते ।अनिटी॑त्यस्य आर्धधातुकविशेषणत्वात्तदादिविधिः ।तदाह — अनिडादाविति । तथा च णिलोपे काम त इति स्थिते — परत्वादिति । 'एरनेकाच' इत्यस्यणेरनिटी॑त्यपेक्षया परत्वाण्णिलोपं बाधित्वा यणि प्राप्ते सतीत्यर्थः । कृते तु यणि लोपे दुर्लभः, णेरभावात् । स्थानिवत्त्वेऽपि यणा बाधितस्य पुनरुन्मेषो दुर्लभः । वस्तुतस्तु स्थानिवत्त्वमेवेह दुर्लभम्, यण्स्थानिनमिकारमलं णित्वरूपेणाश्रित्य प्रवर्तमानस्य णिलोपस्याऽल्विधित्वेन तत्र स्तानिवत्त्वाऽसंभवात् । स्पष्टा चेयं रीतिर्भोभगो इति सूत्रभाष्ये इति शब्देन्दुशेखरे विस्तरः । ण्यल्लोपाविति । णिलोप इयङ्यण्गुणवृद्धिदीर्घेभ्यः, अल्लोपस्तु वृद्धिदीर्घाभ्यां पूर्वविप्रतिषेधेनेति विवेकः । तथाच पूर्वविप्रतिषेधादिह यणं बाधित्वा णिलोपो भवतीति स्थितम् । ननु अततक्षत्, आटिटत्, कारणा, कारकः,कार्यते इति वक्ष्यमाणेषु वार्तिकोदाहरणेषु क्रमेण इयडण्गुणवृद्धिदीर्घाणामवस्यं प्राप्ेतर्णिलोपस्य निरवकाशत्वादेव इयङादिबाधकत्वसंभवादिदं वार्तिकं व्यर्थम्, सुधियौ, प्रध्यौ, कर्ता, चिकाय, सूयादित्यादौ इयङ्यण्गुणवृद्धिदीर्घाणां सावकासत्वादित्यत आह — णिलोपस्य त्विति । पच्धातोर्णिचि उपधावृद्धौ पाचीति ण्यन्तात्स्त्रियां क्ति॑न्निति क्तिनि,तितुत्रतथसिसुसकरसकेषु चे॑तीण्निषेधे,णेरनिटी॑ति णिलोपे, कुत्वे पाक्तिरिति स्थितिः ।क्तिजन्त॑मिति पाठे तुक्तिच्क्तौ च संज्ञाया॑ मिति क्तिज्बोध्यः ।पाक्ति॑रिति कस्यचित्संज्ञा । अत्र इयङादीनामप्रसक्तेर्णिलोपस्यापि सावकाशत्वं तुल्यम् । तत्र अततक्षदित्यादौ परत्वादियङादिप्राप्तौ तन्निवृत्त्यर्थं वार्तिकमिदमारम्भणीयमिति भावः । वार्तिकं व्यर्थमेवेत्याह — वस्तुस्त्विति । आर्धधातुकमात्रमिति । कृत्स्नमनिडाद्यार्धधातुकमस्य णिलोपस्य विषय इत्यर्थः । तथा च अततक्षदित्यादौ परानपि इयङादीन् णिलोपोऽपवादत्वाद्बाधते । परापेक्षयाऽपवादस्य प्रबलत्वात् । परत्वादियङादीनां णिलोपबाधकत्वाभ्युपगमे हि णेरनिटीत्यत्र अनिटीति व्यर्थम् । कारयितेत्यादाविडाद्यार्धधातुके गुणेनैव णिलोपस्य बाधसिद्धेः । ततस्च अनिटीति वचनसामर्थ्यादिनिडादावार्धधातुके सर्वस्मिन्परे णिलोप इति विज्ञायते । एवं च अततक्षदित्यादावियङादिप्रवृत्तियोग्येऽप्यार्धधातुके सर्वत्र णिलोपैति, — अस्य निरवकाशत्वादपवादत्वादेव णिलोपेन इयङादिबाधसिद्धेर्वार्तिकमिदं व्यर्थमित भावः । अपवाद एवायमिति । णिलोप इत्यर्थः । अतो लोपस्तु 'चिकीर्षक' इत्यत्र वृदिंध,चिकीष्र्या॑दित्यत्रअकृत्सार्वधातुकयो॑रिति दीर्घं च बाधित्वा पूर्वविप्रतिषेधाद्भवति । नह्रतो लोपोवृद्धिदीर्घयोरपवादः, गोपायितेत्यादौ वृद्दिदीर्घयोरप्राप्तयोरप्यतो लोपस्यारम्भादित्यलम् । इयङिति । उदाहरणसूचनमिदम् । अततक्षिदिति । तक्षदातोण्र्यन्ताल्लुङस्तिपि इकारलोपे चङि द्वित्वे संयोगपूर्वक्तवादेरनेकाचेति यणभावे इयङि प्राप्ते पूर्वविप्रतिषेधाण्णिलोपे हलादिशेषेऽडागमेऽततक्षदिति रूपम् । यणिति । उदाहरणसूचनम् । आटिटदिति । अटधातोण्र्यन्तादाटीत्यस्माल्लुङि तिपि इकारलोपे चङि 'टी' त्यस्य द्वित्वे 'एरनेकाच' इति यणं बाधितवा पूर्वविप्रतिषेधाण्णिलोपे आटि वृद्धौ रूपम् । गुण इति । उदाहरणसूचनम् । कारणेति ।स्त्रिया॑मत्यधिकारे कृञ्धातोण्र्यन्तात्कारीत्यस्माण्ण्वुलि अकादेशे वृदिंध बाधित्वा पूर्वविप्रतिषेधाण्णिलोपे रूपम् । दीर्घ इति । उदाहरणसूचनम् । कार्यत इति । कृञ्धातोर्ण्न्तात्कारीत्यस्मात्कर्मण लटि यकिअकृत्सार्वधातुकयो॑रिति दीर्घं बाधित्वा पूर्वविप्रतिषेधाण्णिलोपः । तथा च प्रकृते काम् इ अ त इत्यत्र 'एरनेकाच' ति यणं बाधित्वा णिलोपे काम त इति स्थितम् ।

translator notes

commentary BM: 'ārdhadhātuke' is under the heading (adhikṛta); 'lopa' is carried forward (anuvartate) from 'ato lopaḥ' (SK 2308); since 'aniṭi' qualifies the ārdhadhātuka, it is a tadādividhi, hence Bhaṭṭoji's 'aniḍādau' ('not beginning with iṭ'). Followed in sutra_en and k1.
commentary TB: 'ṇeḥ' takes in both ṇiṅ and ṇic; 'aniṭi' qualifies the governing 'ārdhadhātuke', a tadādividhi by 'yasmin vidhis tadādāv algrahaṇe'; 'lopaḥ' is carried forward from 'ato lopaḥ'. Agrees with BM; followed (the English says 'ṇi', covering both).
commentary BM on 'paratvāt': 'er anekācaḥ' (SK 272) is later than 'ṇer aniṭi', so it would block ṇi-deletion and apply; once yaṇ has applied, deletion of ṇi is not to be had, there being no ṇi, and sthānivadbhāva cannot revive it (indeed ṇi-deletion, operating on the i as ṇi, is an alvidhi, so sthānivattva is excluded; Śabdendu-śekhara). With the vārttika, by pūrvavipratiṣedha ṇi-deletion blocks yaṇ, leaving kām + a + ta. Followed in the bracket identifying kām + i + a + ta; the kaumudī sentence is completed by the vārttika in k2.
commentary TB on 'yaṇi prāpte': if iyaṅ, yaṇ etc. applied first by paratva, one might hope ṇi-deletion would still follow through sthānivadbhāva; but with iyaṅ the result would be deletion of the final [of iy] (so the Bhāṣya on 'ato lopaḥ'); in kāraṇā, kāraka, where guṇa/vṛddhi and ay/āy are antaraṅga, ṇi-deletion blocks ay/āy by 'vārṇād āṅgaṃ balīyaḥ'. Recorded.
commentary BM: 'ṇyallopau': ṇi-deletion prevails over iyaṅ, yaṇ, guṇa, vṛddhi and dīrgha; a-deletion only over vṛddhi and dīrgha — by pūrvavipratiṣedha ('iti vivekaḥ'). Followed: the distribution is bracketed in k2.
commentary TB: 'ṇyallopau': ṇi-deletion [prevails] over iyaṅ, yaṇ, guṇa, vṛddhi and dīrgha by pūrvavipratiṣedha, but a-deletion only over vṛddhi and dīrgha ('allopas tu vṛddhidīrghābhyām iti vivekaḥ'). Agrees with BM; followed in the bracket in k2.
commentary BM on 'ṇilopasya tu…': the objection is that the vārttika is superfluous, since in atatakṣat etc. ṇi-deletion, necessarily meeting iyaṅ etc., would be without scope (niravakāśa) and would block them anyway. Answer: in pākti (pac + ṇic, ktin by 'striyāṃ ktin' (SK 3272), iṭ barred by 'titutra…', ṇi-deleted, kutva) iyaṅ etc. do not arise, so ṇi-deletion has scope, and in atatakṣat etc. iyaṅ etc. would win as later; hence the vārttika. With the reading 'ktijantam', ktic by 'ktickau ca saṃjñāyām' (SK 3313) is meant, pākti being a name. Followed in the bracket '[The vārttika is needed]'. The English follows the transmitted 'ktijantam', which BM treats as a variant.
commentary TB on 'pāktir ityādi …': the vārttika could not be stated if ṇi-deletion lacked scope, so Bhaṭṭoji gives pākti, where iṭ is barred by 'titutra…'. Agrees with BM; followed.
commentary BM on 'vastutas tu': if iyaṅ etc. could block ṇi-deletion by paratva, 'aniṭi' would be pointless, since before an iṭ-initial ārdhadhātuka (kārayitā) guṇa would block ṇi-deletion anyway; so by the force of 'aniṭi' ṇi-deletion applies before every non-iṭ-initial ārdhadhātuka, and blocks the later iyaṅ etc. as an exception (apavāda), an exception outranking a later rule. The vārttika is thus superfluous as regards ṇi; 'ayam' = ṇi-deletion. For a-deletion it is still needed (cikīrṣakaḥ: blocks vṛddhi; cikīrṣyāt: blocks dīrgha by 'akṛtsārvadhātukayoḥ'), since 'ato lopaḥ' is no apavāda of these (cf. gopāyitā). Followed: '[not beginning with iṭ]' and 'this [deletion of ṇi]'.
commentary TB on 'vacanasāmarthyāt': with the sūtra just 'ṇeḥ', ṇi-deletion before an ārdhadhātuka, blocked by iyaṅ, yaṇ etc., would be left only for ktic, so 'aniṭi' would be pointless; hence all non-iṭ-initial ārdhadhātukas are its domain, not only a ktic-form. 'ayam' = ṇi-deletion; for a-deletion the statement is still required (cikīrṣakaḥ, cikīrṣyāt). Agrees with BM; followed.
commentary BM treats 'iyaṅ', 'yaṇ', 'guṇaḥ', 'vṛddhiḥ', 'dīrghaḥ' as headings pointing to examples, and derives: atatakṣat (causative of takṣ, luṅ, caṅ, doubling; yaṇ excluded by the preceding conjunct, so iyaṅ would apply; ṇi-deletion instead); āṭiṭat (causative āṭi of aṭ, luṅ, caṅ, doubling of ṭi, ṇi-deletion blocking yaṇ, then the āṭ augment and vṛddhi); kāryate (causative of kṛ, passive laṭ with yak; ṇi-deletion blocks dīrgha by 'akṛtsārvadhātukayoḥ'). Recorded; the kaumudī gives only the forms.
textual The yaṇ example is 'aṭiṭat' both in the digital source and in NSP printed p. 365 (scan page-0375, read); BM derives it as 'āṭiṭat', with the āṭ augment and vṛddhi. The transmitted form is kept in the English; BM's form is noted for Ajai's printed copy. The print also reads 'ktijantam' as ours.
translator The augment-less 'aṭiṭat' is what a construction with mā (which blocks the augment) would show; this is an inference only, offered to explain the transmitted form beside BM's āṭiṭat.
textual Collation (.work/collate-p44/batch08.md, NSP printed p. 365, scan page-0375): our text reads 'ṇilepasya tu pācayateḥ'; the print (and Wikisource) reads 'ṇilopasya'. The English follows the print ('deletion of ṇi'). Spelling slip; for Ajai's printed copy.
textual NSP footnote 1 of printed p. 365 (scan page-0375), filed under sk.2311.n1, belongs to this unit's 'ktijantam': 'ktijantam iti — ktir durlabhaḥ, a pratyayāt ity anena bādhād iti bhāvaḥ' (ktin is hardly to be had [after pācaya-], being blocked by 'a pratyayāt', which gives a after a root ending in an affix; so ktic is meant). This bears on BM's ktin/ktic point (preceding BM note) and supports the transmitted 'ktijantam'.
textual The '(vārttikam)' tag at the head of this block is editorial: NSP printed p. 365 (scan page-0375) marks the vārttika in k2 with a sign before it and has Bhaṭṭoji's own 'iti vārttikam' at its end. The tag is not rendered; the vārttika label stands on k2.
translator BM's gloss on 'kāraṇā' speaks of ṇvul, the aka-substitute and vṛddhi, which fit kārakaḥ; its text here seems to have run the kāraṇā and kārakaḥ derivations together (inference). The English gives only the transmitted examples under their headings.

SK 2314 · A 7.4.1V

णौ चङ्युपधाया ह्रस्वः ॥ २३१४ ॥

ṇau caṅyupadhāyā hrasvaḥ

ṇau caṅy upadhāyā hrasvaḥ — When ṇi followed by caṅ follows, a short vowel replaces the penultimate (upadhā) [of the aṅga — 'aṅgasya' by adhikāra].

Rule. Take an aṅga that stands before a ṇi which is itself followed by caṅ. Its penultimate vowel (upadhā) is replaced by a short vowel. "Of the aṅga" comes from the heading aṅgasya.

Example.

kām i a ta → SK 2313 deletes the ṇi → kām a ta

→ this rule shortens the penultimate ā of kām

→ kam a ta.

This is the order one of Bhaṭṭoji's commentators gives: first the deletion, then the shortening.

Applies when / blocked by. One of Bhaṭṭoji's commentators explains each word of the rule. "Penultimate": otherwise a form like acakāṅkṣat would be affected. "Before caṅ": without caṅ there is no shortening, as in kārayati. "Before ṇi": this keeps the rule off adīdapat, from dā with ṇi. There the ā is not the penultimate of the aṅga before ṇi, so the augment puk is not lost.

Watch out. The shortening works on the aṅga before ṇi, not on the root in general. In kām a ta the ṇi is already gone, yet the rule still gives kam a ta.

Siddhānta-kaumudī

चङ्परे णौ यदङ्गं तस्योपधाया ह्रस्वः स्यात् ॥

In place of the penultimate of that aṅga [— 'aṅgasya' by adhikāra —] which stands before a ṇi that is followed by caṅ, a short vowel is to come. [So, in the luṅ of kam: kām i a ta → (ṇer aniṭi, SK 2313: the ṇi deleted) kām a ta → (this rule: the penultimate ā shortened) kam a ta.]

Tattvabodhinī

NSP p. 375

—णौ चङ्युपधाया ह्रस्वः । उपधायाः किम् । अचकाङ्क्षीत्

Bālamanoramā

णौ चङ्युपधाया ह्रस्वः - णौ चङि । अङ्गाधिकारादाह — यदङ्गमिति । उपधायाः किम् । अचकाङ्क्षत् । चङि किम् । कारयति । णौ किम् ।चह्रुपधाया ह्रस्व॑इत्युच्यमाने अदीदपदित्यत्र दाधातोण्र्यन्ताल्लुङि चङि दा इ अ त् इति स्थिते आकारस्य ह्रस्वे सति पुङ्न स्यात् । णावित्युक्तौ तु आकारस्य णौ परत उपधात्वाभावान्न ह्रस्वः ।द्विर्वचनेऽची॑ति निषेधस्तु न शङ्क्यः, द्वित्वनिमित्तचङ उपधया व्यवहितत्वात् । तथा च प्रकृते कम त इति स्थितम् । चङि ।एकाचो द्वे प्रथमस्ये॑तिअजादेर्द्वितीयस्ये॑ति चाधिकृतम् ।लिटि धातोरनभ्यासस्ये॑ति सूत्रं लिटीति वर्जमनुवर्तते । तदाह — चङि पर इत्यादिना । तथा च कमित्यस्य द्वित्वे हलादिशेषे क कम त इति स्थितम् ।

translator notes

commentary BM: 'yad aṅgam' ('that aṅga which') is said because of the heading aṅgasya (aṅgādhikārāt). Followed: the adhikāra marked in sutra_en and k1.
commentary BM on the words of the sūtra: 'upadhāyāḥ' — else acakāṅkṣat [would be affected]; 'caṅi' — else kārayati; 'ṇau' — were it only 'caṅy upadhāyā hrasvaḥ', then in adīdapat (dā + ṇi, luṅ, caṅ: dā i a t) the ā would be shortened and the augment puk would fail; with 'ṇau' the ā is not the penultimate [of the aṅga] before ṇi, so no shortening [at that stage]. The prohibition dvirvacane 'ci is not to be suspected, since the caṅ that causes doubling does not immediately follow the penultimate (upadhayā vyavahitatvāt). Recorded (the counterexamples are not in the kaumudī).
commentary TB: 'upadhāyāḥ kim' — counterexample printed (OCR) 'acakāṅkīt'. Recorded; it corresponds to BM's counterexample for 'upadhāyāḥ' (previous BM note).
commentary BM: 'tathā ca prakṛte kam a ta iti sthitam' — in the case at hand [kam, luṅ, after ṇi-deletion by ṇer aniṭi in kām i a ta, SK 2313, giving kām a ta, and the shortening by this rule], kam a ta results. Followed for the two-step derivational line in k1.
textual The tail of sk.2314.b1, from 'caṅi. ekāco dve prathamasya…' ('ekāco dve prathamasya' and 'ajāder dvitīyasya' in force; 'liṭi dhātor anabhyāsasya' carried forward without 'liṭi'; doubling of kam, halādiḥ śeṣaḥ, 'ka kam a ta'), is BM on SK 2315 (caṅi); the BM on 'ślau' formerly filed as sk.2315.b1 was re-filed to sk.2490.b1 (2026-10-05).
textual Collation (.work/collate-p44/batch08.md; NSP p. 365, scan page-0375): clean.

SK 2315 · A 6.1.11V

चङि ॥ २३१५ ॥

caṅi

caṅi — When caṅ follows, [two utterances (dve) of the first single-vowelled unit (ekāc) — the heading 'ekāco dve prathamasya' (SK 2175) —, but of the second for [a dhātu] beginning with a vowel — the heading 'ajāder dvitīyasya' (SK 2176) —, of a dhātu that is not an abhyāsa — 'dhātor anabhyāsasya' carried forward (anuvṛtti) from 'liṭi dhātor anabhyāsasya' (SK 2177), without 'liṭi' — take place].

Rule. When caṅ follows, the first single-vowelled part (ekāc) of a root is doubled. That part must not already be an abhyāsa. For a root beginning with a vowel, the second single-vowelled part is doubled. The headings are SK 2175 and SK 2176. "Of a root that is not an abhyāsa" is carried from SK 2177, without its word liṭi.

Example.

kam a ta → caṅ follows, so kam is doubled

→ kam kam a ta

→ in the first half only the first consonant stays (halādiḥ śeṣaḥ, SK 2179)

→ ka kam a ta.

Applies when / blocked by. This is the same doubling you met in liṭ (SK 2177). Only the trigger differs: here it is caṅ. The first of the two halves is the abhyāsa (SK 2178).

Watch out. The rule does not double the ṇi-stem as a whole. It doubles the first single-vowelled part: here kam, not kāmi.

Siddhānta-kaumudī

चङि परे अनभ्यासधात्वयवस्यैकाचः प्रथमस्य द्वे स्तोऽजादेस्तु द्वितीयस्य ॥

When caṅ follows, two [utterances] are made of the first single-vowelled unit (ekāc) that is a part of a dhātu which is not an abhyāsa; but, after an initial ac, of the second [ekāc] [— the headings of SK 2175–2176 and 'dhātor anabhyāsasya' carried forward (anuvṛtti) from SK 2177].

translator notes

commentary BM on this sūtra, printed inside sk.2314.b1 ('caṅi. …'): 'ekāco dve prathamasya' and 'ajāder dvitīyasya' are in force as headings (adhikṛta); the sūtra 'liṭi dhātor anabhyāsasya' is carried forward (anuvartate) minus 'liṭi'; that is Bhaṭṭoji's 'caṅi pare …'. So, in the case in hand, kam is doubled and by halādiḥ śeṣaḥ the stage 'ka kam ta' results. Followed in sutra_en and k1.
textual The block formerly filed as sk.2315.b1 (pratīka 'ślau') was not BM on this sūtra: it is BM on 'ślau' (SK 2490: 'dhātor dve staḥ. juhoti …'; 'yaṇ' = the exception to uvaṅ), and was re-filed to sk.2490.b1 (2026-10-05). No TB is printed on 'caṅi': on NSP scan page-0375 TB passes from 'ṇau caṅy upadhāyā hrasvaḥ' (SK 2314) to 'sanval laghuni…' (SK 2316). Collation (.work/collate-p44/batch08.md): clean; NSP p. 365 (scan page-0375).

SK 2316 · A 7.4.93सन्वदतिदेशः

सन्वल्लघुनि चङ्परेऽनग्लोपे ॥ २३१६ ॥

sanvallaghuni caṅpare'naglope

sanval laghuni caṅpare 'naglope — [The abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620 — of the aṅga] is treated as before san (sanvat) when a light (laghu) [vowel] follows it that is followed by [a ṇi] which has caṅ after it (caṅpara, a bahuvrīhi), provided there is no elision of an ak (an-ak-lope) [conditioned by that ṇi].

Rule. The abhyāsa is treated as if the affix san followed it (sanvat). Three things must hold:

a light (laghu) vowel follows the abhyāsa; a short vowel is light (SK 31);
after that vowel comes a ṇi which has caṅ after it;
no sound of the group ak has been deleted with respect to that ṇi (anaglope).

Treatment "as if san followed" is called sanvadbhāva. Its effects are taught in SK 2317 and SK 2318.

Example.

ka kam a ta → the a of kam is a light vowel after the abhyāsa ka

→ after that a stood the ṇi, now deleted, which had caṅ after it

→ so ka is treated as if san followed.

One of Bhaṭṭoji's commentators notes that m stands between the light a and the ṇi. A single intervening sound does not count, by a maxim he cites.

Applies when / blocked by. Bhaṭṭoji says caṅpare is a bahuvrīhi: "that which has caṅ after it", namely the ṇi. Why must it be the ṇi? One of Bhaṭṭoji's commentators explains. The plain roots śri, dru and sru also take caṅ (SK 2312). If any sound before caṅ counted, aśiśriyat, adudruvat and asusruvat would be treated as before san. They would then wrongly get the lengthening of SK 2318.

Bhaṭṭoji gives two ways to construe the rule.

First, "of the aṅga" is repeated. The ṇi followed by caṅ is the one that makes the aṅga. The light vowel stands before it, and the abhyāsa of the aṅga before that.
Second, "of the aṅga" is not repeated. Take the aṅga that stands before ṇi and caṅ. Its abhyāsa, if a light vowel follows it, is treated as before san.

In ka kam a ta both construals give the same result. One of Bhaṭṭoji's commentators holds that only the first has the support of the Bhāṣya. He shows where they part: in the causative aorist of und, only the second allows the lengthening.

"Anaglope" is also needed. One of Bhaṭṭoji's commentators gives the counter-example acakathat, where an ak has been deleted.

Watch out. This rule does nothing by itself. It only says "treat the abhyāsa as before san". The next two rules say what that treatment does.

Siddhānta-kaumudī

चङ्परे इति बहुव्रीहिः । स चाङ्गस्येति च द्वयमप्यावर्त्तते । अङ्गसंज्ञानिमित्तं यच्चङ्परं णिरिति यावत् तत्परं यल्लघु तत्परो योऽङ्गस्याभ्यासस्तस्य सनीव कार्यं स्यात् णावग्लोपेऽसति । अथवाऽङ्गस्येति नावर्तते । चङ्परे णौ यदङ्गं तस्य योऽभ्यासो लघुपरस्तस्येत्यादि प्राग्वत् ॥

"caṅpare" is a bahuvrīhi [that which has caṅ after it, i.e. the ṇi]. Both that [ṇi] and "aṅgasya" are repeated (āvartate).

The ṇi which has caṅ after it and is the cause of the designation aṅga (aṅgasaṃjñānimitta); the light (laghu) [vowel] which has that [ṇi] after it; the abhyāsa of the aṅga [abhyāsa carried forward (anuvṛtti) from SK 2620] which has that [light vowel] after it — to that [abhyāsa] the operation is as before san (sanīva kāryam), when there is no elision of an ak with respect to the ṇi (ṇāv aglope 'sati).

Alternatively (athavā), "aṅgasya" is not repeated: the aṅga that there is when the ṇi followed by caṅ [follows]; the abhyāsa of that [aṅga] which has a light [vowel] after it — and so on, as before.

Tattvabodhinī

NSP p. 375

—सन्वल्लघुनि—। चङ्पर इत्येतावतैव णिरिति न लभ्यते । श्रिद्धसुवामपि चङ्परत्वादत आह—अङ्गसंज्ञानिमित्तमिति ॥—अङ्गस्याभ्यास इति । अङ्गस्य ये द्वे विहिते तयोः पूर्वोऽभ्यास इत्यर्थः ॥—अङ्गस्येति नावर्तत इति । अस्मिन्नु व्याख्याने चङ्परे इत्येतावतैव णिरिति लभ्यते, श्रिद्धसुषु परेषु अङ्गत्वासंभवादतो व्याचष्टे—चङ्परे णौ यदङ्गमिति । चङ्परे इत्यस्यैव व्याख्यानं णाविति ज्ञेयम् । अनग्लोपे किम् । अचकथत्

Bālamanoramā

सन्वल्लघुनि । 'अनग्लोपे' इति च्छेदः । बहुव्रीहिरिति । चङ् परो यस्मादिति विग्रह इति भावः । कर्मदारयमाश्रित्य चङि परे इति नार्थः, परग्रहणवैयथ्र्यात् । ननु बहुव्रीह्राश्रयणेऽपिअत्र लोपोऽभ्यासस्ये॑त्यतोऽभ्यासस्येत्यनुवृत्तौ चङपरके लघुनि परेऽभ्यासः सन्वदित्यर्थो लभ्यते । तथा सति अण्यन्तेभ्यः श्रिद्रुरुआउभ्यश्चङि द्वित्वे अशिश्रियत् अदुद्रुवत् असुरुआउवदित्यत्रापि सन्वत्त्वं स्यात् । ततश्चदीर्घो लघो॑रिति सन्वद्भावविषये अभ्यासस्य वक्ष्यमाणो दीर्घः स्यादित्यत आह — अन्यपदार्थो णिरिति । तथा च चङ्परे णौ इति लभ्यते । अशिश्रियादित्यादौ च णेरभावान्न सन्वत्त्वमिति भावः । स चाङ्गस्येति चेति । बहुव्रीहिगम्यो णिः, अङ्गस्येत्यावृत्तौ एकं चङ्परे इत्यत्रान्वेति । निमित्तनिमित्तभावे षष्ठी । तथा च अङ्गसंज्ञानिमित्तभूते चङपरके वर्णे परे इति लभ्यते । चङ्परकश्च वर्णोऽर्थाण्णेरिकार एव, न तु श्रिद्रुरुआउवामन्त्यवर्णः, तस्य अप्रत्ययत्वेन अङ्गसंज्ञाप्रापकत्वाऽभावात् । एतदर्थमेव अङ्गस्येत्स्य निमित्तषष्ठन्ततामाश्रित्य चङ्पर इत्यनेनान्वयोऽभ्युपगतः । चङ्पर इत्येतावतैव तु णाविति न लभ्यते, श्रिद्रुरुआउषु व्यभिचारात् । द्वितीयं त्वङ्गस्येत्येतत् अभ्यासस्येत्यनुवृत्तेन अन्वेति ।सन्व॑दिति सप्तम्यन्ताद्वतः । तदाह — अङ्गसंज्ञानिमित्तमित्यादिना । अथवेति । अस्मिन्व्याख्याने 'चङ्परे' इत्येतदङ्गस्येत्यत्रान्वेति, न तु लघुनि । अङ्गस्य च प्रत्ययनिमित्तत्वादेव णेरन्यपदार्थस्य लाभः । लघुनीति तु अभ्यासस्येत्यत्रैवान्वेति । तदाह — चङ्परे णौ यदङ्गमित्यादिना । प्राग्वदिति । सनीव कार्यं स्याण्णावग्लोपेऽसतीत्यर्थः । अत्र प्रथमपक्ष एव भाष्यसंमतः, 'अजजागर' इत्यत्र चङ्परे णौ यल्लघु, तदभ्यासव्यवहितमिति न सन्वत्त्व॑मिति भाष्योक्तेः । एवं च प्रथमपक्षे उन्देण्र्यन्ताच्चङि द्वित्वे उन्दिदि अ त् इत्यत्र अभ्यासोत्तरखण्डे चङ्परे णौ लघोरभावेनाऽभ्यासस्य तथाविधलघुपरकत्वविरहात्सन्वत्त्वाऽभावान्नाऽभ्यासदीर्घः । द्वितीयपक्षे तु चङ्परे णौ यदङ्गम् — 'उन्दिद्' इत्येतत् , — तदीयोऽभ्यासश्चङमादाय,लुप्तं णिमादाय वा लघुपर इति सन्वत्त्वसत्त्वादभ्यासदीर्घ इति भेदः । एवं च प्रकृते क कम त इत्यत्र व्याख्याद्वयेऽपि सन्वत्त्वं स्थितम् ।

translator notes

commentary BM (sk.2316.b1): 'anaglope' is split an-ak-lope; the bahuvrīhi is 'that after which caṅ comes'; the karmadhāraya 'when caṅ follows' is not meant, since 'para' would then be superfluous. Objection: with the bahuvrīhi and 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, the sense would be 'the abhyāsa is san-like when a light [vowel] followed by caṅ follows', so aśiśriyat, adudruvat, asusruvat (non-causal śri, dru, sru with caṅ) would be san-like and would get the abhyāsa-lengthening of dīrgho laghoḥ (SK 2318). Hence the other-word referent is the ṇi. 'sanvat' has vati after a seventh-case word. Followed: the bracketed ṇi in sutra_en and k1, and the bracketed anuvṛtti of 'abhyāsasya'.
commentary BM (same block) on 'sa cāṅgasyeti ca': 'sa' is the ṇi conveyed by the bahuvrīhi. Of the repeated 'aṅgasya', one construes with 'caṅpare' as a sixth case of the cause–caused relation (nimittanimittabhāve ṣaṣṭhī): 'when a sound followed by caṅ, which is the cause of the aṅga-designation, follows' — and such a sound is only the i of ṇi, not the final of śri, dru, sru, which being no affix cannot make an aṅga; 'caṅpare' alone would not give ṇi. The other 'aṅgasya' construes with the carried-forward 'abhyāsasya'. In the alternative, 'caṅpare' construes with 'aṅgasya', not with 'laghuni'; the ṇi is obtained because an aṅga depends on an affix; 'laghuni' construes with 'abhyāsasya'; 'prāgvat' = san-like operation provided there is no ak-elision conditioned by (before) the ṇi ('ṇāv aglope 'sati'). Followed: 'sa' is rendered 'that [ṇi]', and both construals are kept.
commentary BM (same block): the first view alone is Bhāṣya-approved, since the Bhāṣya says of ajajāgarat that the light [vowel] in the ṇi followed by caṅ is separated from the abhyāsa, so there is no san-like treatment. The two differ in undi + ṇi + caṅ (undidi a t): on the first view there is no light [vowel] after the abhyāsa and before the caṅ-followed ṇi, so no abhyāsa-lengthening; on the second the abhyāsa of 'undid' is followed by a light [vowel] (taking the caṅ, or the elided ṇi), so there is san-like treatment and lengthening. In the present 'ka kam t[a]' both views give san-like treatment. Recorded; the kaumudī gives no preference and k1 keeps both views neutral.
commentary TB: 'caṅpare' alone does not yield ṇi, since śri, dru, sru also have caṅ after them; hence 'aṅgasaṃjñānimittam'. 'aṅgasyābhyāsaḥ' = the former of the two [doubled parts] prescribed for the aṅga. On 'aṅgasya is not repeated': in this explanation 'caṅpare' alone yields ṇi, since there can be no aṅga-status when śri etc. follow; hence 'caṅpare ṇau yad aṅgam', where 'ṇau' only explains 'caṅpare'. 'anaglope' — why? acakathat. Agrees with BM on both construals; followed. The counter-example is not in the kaumudī.
textual NSP footnote, printed under sk.2311.n1 (fn 2, NSP p. 365, scan page-0375), belongs here, on 'bahuvrīhiḥ': 'bahuvrīhir iti — the point is: because of the force (sāmarthya) of [the word] para.'
textual Collation (.work/collate-p44/batch08.md; NSP p. 365, scan page-0375): ours 'āvarttate' is a spelling of the print's 'āvartate' (trivial). The BM on this sūtra, formerly filed under sk.2452.b1 (p45, under the label of brūva īṭ), was re-filed here as sk.2316.b1 (2026-10-05); the BM headed 'ślau' formerly filed as sk.2315.b1 went to sk.2490.b1.

SK 2317 · A 7.4.79V

सन्यतः ॥ २३१७ ॥

sanyataḥ

sanyataḥ — [In place of] a (at) [of the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620 — i comes — 'it' carried forward (anuvṛtti) from bhṛñām it, SK 2496] in [the presence of] san (sani).

Rule. Before san, the a of the abhyāsa is replaced by i. "Of the abhyāsa" comes from SK 2620. "i" comes from SK 2496.

Example.

ka kam a ta → the abhyāsa ka is treated as before san (SK 2316)

→ its a becomes i

→ ki kam a ta.

Applies when / blocked by. The rule works in two ways. With a real san it gives desiderative forms. With sanvadbhāva, as here, it works in the caṅ-aorist. One of Bhaṭṭoji's commentators gives a desiderative example, pāpaciṣate. Whether the t of ataḥ is needed in the wording, scholars discuss this.

Watch out. Only an a of the abhyāsa changes. An abhyāsa with i or u is left to the next rule.

Siddhānta-kaumudī

अभ्यासस्यात इकारः स्यात्सनि ॥

In place of a (at) of the abhyāsa [— 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620) —], i [— 'it' carried forward (anuvṛtti) from bhṛñām it (SK 2496) —] comes in [the presence of] san (sani).

Tattvabodhinī

NSP p. 375–376

—सन्यतः ॥ ‘अत्र लोपोऽभ्यासस्य’ इत्यतोऽभ्यासस्येति ‘भृञामित्’ इत्यत इद्धरणं चानुवर्तते तदाह—अभ्यासस्येत्यादि । तपरकरणं किम् । पापच्यतेः सन् । पापचिषते । न च सनि योऽभ्यासः सन्निमित्त इति विज्ञानात्तपरकरणाभावेऽपि नोक्तातिप्रसङ्गः अभ्यासस्येह यङ्गमित्तत्वादिति वाच्यम् । तादृशविवक्षायामधीषिषति प्रतीषिषतीत्यादावव्याप्तेः । न हि कार्यं निमित्तत्वेनाश्रीयते । यद्याश्रीयेत तर्हि ‘द्विर्वचनेऽचि’ इति निषेधेन रिस्शब्दस्य द्वित्वाप्रवृत्तावरिरिषतीत्यादि न सिध्येत् । नन्वेवं पिपक्षतीत्यादावव्याप्तिः । अभ्यासस्य सन्परत्वा- भावात् । न च ‘येन नाव्यवधान’ न्यायेन सन्प्रवृत्त्या व्यवहितेऽप्यभ्यासस्येत्वं स्यादेवेति वाच्यम् । प्रतीषिषतीत्यादा-वभ्यासस्याव्यवहितसन्परल्वसंभवादुक्तन्यायस्याप्रवृत्तिरिति चेत् । अत्राहुः । सना धातुमाक्षिप्य सनि सति यो धातुः सन्नन्तस्तदीयाभ्यासस्येति व्याख्यानान्नोक्तदोषः । न च सनि परे अभ्यासस्येति यथाश्रुतं परित्यज्योक्तव्याख्याने किं मान-मिति वाच्यम् । तपरकरणस्यैव तत्र मानलात् । किं च अकारग्रहणमपि तत्र मानम् । अन्यथा सन इत्येव ब्रूयात् । तावताप्यधीषिषति प्रतीषिषतीत्यादिवित्त्वप्रवृत्तिसिद्धेरिति

Bālamanoramā

सन्यतः - सन्यतः ।सनि-अत इति च्छेदः । 'अत्र लोप' इत्यतोऽभ्यासस्येत्यनुवर्तते ।भृञामि॑दित्यस्मादिदिति । तदाह — अभ्यासस्येति । कि कम त इति स्थितम् ।

translator notes

commentary BM: the split is 'sani' + 'ataḥ'; 'abhyāsasya' is carried forward (anuvartate) from 'atra lopo 'bhyāsasya' [SK 2620] and 'it' from 'bhṛñām it' [SK 2496]. It then gives the string in hand: 'ki kam ta'. Followed: the bracketed anuvṛttis in sutra_en and k1.
commentary TB: the same two anuvṛttis ('abhyāsasya' from 'atra lopo 'bhyāsasya', 'it' from 'bhṛñām it'). Followed.
commentary TB on the t of 'ataḥ' (taparakaraṇa): it is needed: from pāpacya- with san, pāpaciṣate. Taking 'sani' as 'an abhyāsa caused by san' would not help, since it would fail in adhīṣiṣati, pratīṣiṣati (what undergoes an operation is not taken as its cause; otherwise aririṣati would fail under 'dvirvacane 'ci'). To meet the failure in pipakṣati, where san does not immediately follow the abhyāsa, TB construes 'sani' as: when there is san, of the abhyāsa of the root that ends in san (the root being implied by san); the taparakaraṇa and the mention of 'a' are its evidence. Followed for 'in [the presence of] san', which leaves room for this construal; recorded for the argument on the t.
commentary BM, printed under SK 2318 (sk.2318.b1, on 'dīrgho laghoḥ'): the t in 'sanyataḥ' is for clarity only (spaṣṭārtha), as the Bhāṣya on 'dīrgho 'kitaḥ' makes plain. Recorded.
textual Collation (.work/collate-p44/batch08.md, NSP p. 365 = scan page-0375): clean.
translator BM's 'ki kam ta' is the caṅ-luṅ of kāmi (kam + ṇiṅ), where this rule applies through sanvadbhāva ('sanvallaghuni caṅpare 'naglope', SK 2316); the next sūtra (SK 2318) completes it to acīkamata. This identification is the translator's.
translator BM (under sk.2318.b1) holds the t of 'ataḥ' to be for clarity only; TB holds it necessary. The English renders 'ataḥ' as 'a (at)' and takes neither side (§16).

SK 2318 · A 7.4.94V

दीर्घो लघोः ॥ २३१८ ॥

dīrgho laghoḥ

dīrgho laghoḥ — A long vowel (dīrgha) comes in place of a light (laghu) [vowel] [that is part of the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620); 'aṅgasya', the heading (adhikāra) from SK 200, also stands] [under the conditions 'laghuni caṅpare 'naglope' — carried forward (anuvṛtti) from SK 2316, all of it except the word 'sanvat', and construed in the same two ways as there; that is, in the domain of sanvadbhāva].

Rule. A light vowel of the abhyāsa is lengthened (dīrgha). This happens only where sanvadbhāva applies. The conditions of SK 2316 are carried forward, all except the word sanvat.

Example.

ki kam a ta → the light i of the abhyāsa is lengthened

→ kī kam a ta

→ the k of the abhyāsa becomes c, and the augment aṭ is added

→ acīkamata "he desired".

Applies when / blocked by. The affix ṇiṅ after kam is optional (SK 2305). Without it there is no ṇi, and so no caṅ by SK 2312. A vārttika fills the gap: kameś cleś caṅ vaktavyaḥ, "after kam, caṅ is to be stated in place of cli". Now there is still no ṇi. So neither sanvadbhāva nor the lengthening takes place. The form is acakamata, with a short a in the abhyāsa.

Five verses follow in Bhaṭṭoji's text. They say where the two operations reach in roots of more than one vowel.

Verse 1 gives Mādhava's view. The operations apply only where the whole aṅga is doubled. So they apply only in aṅgas of one vowel.
Verse 2 explains. In cakāsti, arthāpayati and ūrṇoti only a part of the aṅga is doubled, so on this view they get neither.
Verse 3 gives the view the verses themselves hold ("we hold"). The rule is explained as "the abhyāsa that is a part of the aṅga". So ūrṇu gets the lengthening, and arthāpayati gets both.
Verse 4: cakās gets both or neither, depending on which construal of SK 2316 is taken. One of Bhaṭṭoji's commentators gives the two forms, acīcakāsat and acacakāsat.
Verse 5: ṇi is also construed with "aglope". So roots with an ak as it-letter, such as kamu, still get the two operations.

Watch out. The lengthening does not come from sanvadbhāva itself. One of Bhaṭṭoji's commentators is clear on this. It shares only the conditions of SK 2316. That is why Bhaṭṭoji names the two, "lengthening and sanvadbhāva", separately.

In the root list that follows (roots 444–464), vavaṇatuḥ keeps its abhyāsa and its a. The root vaṇ begins with v, which blocks the e-substitution (SK 2263). Compare senatuḥ, from ṣaṇ, where the e does come.

Siddhānta-kaumudī

लघोरभ्यासस्य दीर्घः स्यात्सन्वद्भावविषये । अचीकमत ॥ णिङभावपक्षे ।

In place of a light [vowel] (laghu) of the abhyāsa [— that is, a light vowel that is part of the abhyāsa —] a long vowel (dīrgha) is to come, in the domain where sanvadbhāva [by SK 2316] applies [— 'laghuni caṅpare 'naglope' carried forward (anuvṛtti) from SK 2316]. acīkamata [from ki kam a ta, as it stood after SK 2317: the light i of the abhyāsa is lengthened by this rule → kī kam a ta; with the k of the abhyāsa replaced by c and the augment aṭ, → acīkamata]. In the alternative where ṇiṅ does not come:

vārttika

कमेश्च्लेश्चङ्वक्तव्यः

(vārttika) After kam, caṅ should be stated as the substitute for cli.

(वार्तिकम्) ॥ णेरभावान्न दीर्धसन्वद्भावौ । अचक्रमत ॥ संज्ञायाः कार्यकालत्वादङ्गं यत्र द्विरुच्यते ॥ तत्रैव दीर्घः सन्वच्च नानेकाक्ष्विति माधवः ॥ 1 ॥ चकास्त्यर्थापत्यूपर्णोत्यादौ नाङ्गं द्विरुच्यते ॥ किं त्वस्यावयवः कश्चित्तस्मादेकाक्ष्विदं द्वयम् ॥ 2 ॥ वस्तुतोऽङ्गस्यावयवो योऽभ्यास इति वर्णनात् ॥ ऊर्णौ दीर्घोऽर्थापयतौ द्वयं स्यादिति मन्महे ॥ 3 ॥ चकास्तौ तूभयमिदं न स्यात्स्याच्च व्यवस्थया । णेर्विशेष्यं सन्निहितं लघुनीत्यङ्गमेव वा ॥ 4 ॥ इति व्याख्याविकल्पस्य कैयटेनैव वर्णनात् ॥ णेरग्लोपेऽपि संबन्धस्त्वगितामपि सिद्धये ॥ 5 ॥ अथ क्रम्यन्तास्रिंशत्परस्मैपदिनः ॥{$ {!444 अण!} {!445 रण!} {!446 वण!} {!447 भण!} {!448 मण!} {!449 कण!} {!450 क्वण!} {!451 व्रण!} {!452 भ्रण!} {!453 ध्वण!} शब्दार्थाः$} । अणति । रणति । वणति । वकारादित्वादेत्वाभ्यासलोपौ न । ववणतुः । ववणिथ । धणिरपि कैश्चित्पठ्यते । धणति ।{$ {!454 ओणृ!} अपनयने$} । ओणति । ओणांचकार ।{$ {!455 शोणृ!} वर्णगत्योः$} । शोणति । शुशोण ।{$ {!456 श्रोणृ!} संघाते$} । श्रोणति ।{$ {!457 श्लोणृ!} च$} । शोणादयस्त्रयोऽमी तालव्योष्मादयः ।{$ {!458 पैणृ!} गतिप्रेरणश्लेषणेषु $}। प्रैणृ इति क्वचित्पठ्यते । पिपैण ।{$ {!459 ध्रण!} शब्दे $}। उपदेशे नान्तोऽयम् । रषाभ्याम् - SK 235 इति णत्वम् । ध्रणति । नोपदेशफलं तु यङ्लुकि । दंध्रन्ति । बणेत्यपि केचित् । बेणतुः । बेणिथ ।{$ {!460 कनी!} दीप्तिकान्तिगतिषु चकान$} ।{$ {!461 ष्टन!} {!462 वन!} शब्दे$} । स्तनति । वनति ।{$ {!463 वन!} {!464 षण!} संभक्तौ$} । वनेरर्थभेदात्पुनः पाठः सनति । ससान । सेनतुः ॥

Since there is no ṇi, neither the lengthening (dīrgha) nor sanvadbhāva [takes place]: acakamata.

(1) Since a saṃjñā [rule] takes effect where the operation is taught (kāryakāla), only where the aṅga [as a whole] is uttered twice do the lengthening (dīrgha) and the sanvat treatment take place; not in [aṅgas] with more than one vowel (anekāc): so Mādhava. (2) In cakāsti, arthāpayati, ūrṇoti and the like the aṅga is not uttered twice, only some part of it; hence this pair [applies] only in [aṅgas] with one vowel (ekāc). (3) [But] in fact, since [the rule] is explained as 'the abhyāsa which is a part of the aṅga', we hold that in ūrṇu the lengthening (dīrgha) [takes place], and in arthāpayati both. (4) In cakās, however, this pair both does not take place and takes place, according to which explanation is adopted (vyavasthayā): the qualificand of ṇi [in 'caṅpare'] is 'laghuni', which stands near it, or else it is the aṅga itself; (5) for the choice between the two explanations is set out by Kaiyaṭa himself [so both are to be respected — supplied (śeṣa) by BM]. And ṇi is connected with 'aglope' too, so that [the two operations] succeed also for roots with an ak as it-letter (agit).

Now thirty parasmaipada roots [ending in a nasal (anunāsikānta) — supplied (śeṣa) by BM], up to kram(u). aṇa (444), raṇa (445), vaṇa (446), bhaṇa (447), maṇa (448), kaṇa (449), kvaṇa (450), vraṇa (451), bhraṇa (452), dhvaṇa (453) — in the sense of sound (śabda). aṇati. raṇati. vaṇati. Because [vaṇ] begins with v, the substitution of e [for its a] and the deletion of the abhyāsa do not take place: vavaṇatuḥ, vavaṇitha. Some also read dhaṇ (dhaṇi): dhaṇati. oṇṛ (454) — removing (apanayana). oṇati. oṇāṃcakāra. śoṇṛ (455) — colouring and going (varṇa, gati). śoṇati. śuśoṇa. śroṇṛ (456) — compacting (saṃghāta). śroṇati. śloṇṛ (457) — likewise. These three, śoṇ and the others, have the palatal sibilant (tālavya ūṣman) as their initial. paiṇṛ (458) — going, impelling, embracing (gati, preraṇa, śleṣaṇa). In some places it is read praiṇṛ. pipaiṇa. dhraṇa (459) — sound. In its original enunciation (upadeśa) this root ends in n; ṇ comes by raṣābhyāṃ… (SK 235). dhraṇati. The fruit of its being enunciated with n [namely the anusvāra], however, [appears] in yaṅ-luk: daṃdhranti. Some read it baṇa as well: beṇatuḥ, beṇitha. kanī (460) — shining, desiring, going (dīpti, kānti, gati). cakāna. ṣṭana (461), vana (462) — sound. stanati. vanati. vana (463), ṣaṇa (464) — sharing (saṃbhakti). van (vani) is read again because its meaning is different. sanati. sasāna. senatuḥ.

Tattvabodhinī

NSP p. 376–377

—दीर्घो लघोः ॥—लघोरभ्यासस्येति । ननु अज्झल्समुदायस्याभ्यासस्य लघुसंज्ञा दुर्लभा ‘हस्यं लघु’ इति सूत्रितत्वात् । नैष दोषः । इमे हि न समानाधिकरणे षष्ठ्यौ किं तु व्यधिकरणे, तथा चाभ्यासावयवस्य लघोर्दीर्घं इत्यर्थः । ‘लघुनि चङ्परेऽनग्लोपे’ इति सर्वमिहानुवर्तते । तच्च प्राग्वदेव द्वेधा व्याख्येयम् । तदाह—सन्वद्भावविषय इति । हलादेरिति प्राचोक्तमिहोपेक्षितं निष्प्रमाणत्वात् । न हि मुनित्रयोक्तिं विना हलादेरिति व्याख्यातुमुचितम् । न चैवमौन्दिदत् आट्टिदित्यादौ दीर्घः स्यादिति शङ्क्यम् । अङ्गलघोरुभयोरपि णिचं प्रति विशेष्यत्वे दीर्घस्य तत्राप्राप्तेः । चङ्परं हि यदङ्गम् उन्द इति न तदीयोऽभ्यासो न वा चङ्परणिच्परं यल्लघु तत्परः । एतेन आट्टिदित्यादिभाष्योदाहरणमेव ‘हलादेः’ इति व्याख्याने प्रमाणमिति केषांचिदुत्प्रेक्षापि प्रत्युक्ता । दीर्घाप्राप्त्यैवोदाहरणसौष्ठवस्योक्तत्वात् । लघोः किम् । क्षणु हिंसायाम् । अचिक्षणवत् । शास्त्रे अस्मिन् ‘कार्यकालं संज्ञापरिभाषम्’ ‘यथोद्देशं संज्ञापरिभाषम्’ इति पक्षद्वयमप्यस्ति जातिव्यक्तिपक्षवत् । तथा च ‘पूर्वोऽभ्यासः’ इत्यस्य ‘सन्वल्लघुनि’—इत्यादिना सह पक्षद्वयेऽपि एकवाक्यता समानैव, तथापि कार्यकालपक्षे पदैकवाक्यता, यथोद्देशपक्षे तु वाक्यैकवाक्यतेत्यस्ति विशेषः । तत्रेदानीं कार्यकालपक्षपाति माधवमतं तावद्भ्याचष्टे—संज्ञाया इत्यादिना श्लोकद्वयेन ॥—अङ्गं यत्रेति । अयं भावः । ‘सन्वल्लघुनि’—‘दीर्घो लघोः’ इति सूत्रद्वये अङ्गस्येत्यनुवर्तते अभ्यासस्येति च । तेनाङ्गस्य ये द्वे तयोः पूर्वोऽभ्याससंज्ञकस्तस्येति फलितम् । द्वे इत्यत्र च उच्चारणे इति विशेष्यसमर्पकमध्याहियते, तच्च कृदन्तं, तद्योगादङ्गस्येति कर्मणि षष्ठी । तेन यत्राङ्गं द्विरुच्यते तत्रैव पूर्वस्य दीर्घसन्वद्भावौ स्त इति । अचीकरत् । अपीपचत् । युक्तं चैतत् । अङ्गस्येति षष्ठ्या कारकविभक्तित्वसंभवे तदुपेक्ष्य शेषषष्ठीत्वकल्पनाया अन्याप्यत्वात् ॥—नाङ्गं द्विरुच्यते इति । एवं च अचचकासत् । आर्तथपत् । और्णुनवत् इत्येव भवतीति भावः ॥—अवयवः कश्चिदिति । हलादेः प्रथमावयवो द्विरुच्यते अजादेस्तु द्वितीयावयव इत्यर्थः । अङ्गं यत्र द्विरुच्यते तत्र पूर्वस्य दीर्घसन्वद्भावौ विधीयमानौ एकाक्ष्वेवेति च फलितम् । किंच अस्मिन्पक्षे एकाच इत्यङ्गस्य विशेषणं शब्दतोऽपि सुलभम् ‘एकाचो द्वे’—इत्यधिकारादित्याशयेनाह—तस्मादेकाक्ष्वेति । स्यादेतत् । उक्तरीत्या हस्वहलादिःशेषचुलादीन्यपि अनेकाक्षु न स्युः । न चेष्टापत्तिः । दिद्रासति । दिदरिव्रासति । जिगणयिषतीत्यादिलक्ष्यस्य सर्वसंमतत्वात् तन्निर्वाहार्थं यथोद्देशपक्ष आश्रीयत इति चेत्, तर्हि इहापि स एवोचितः । अर्थाधिकारपक्षस्यैवाभ्याहितत्वात्, वृत्त्यादिषु स्वीकृतत्वाच्चेत्यभिप्रेत्याह—वस्तुत इति ॥—ऊर्णौ दीर्घं इति । स्यादित्यपकृष्यते । और्णुनवत् । इह सन्वद्भावस्तु नोपयुज्यते, णौ कृतस्यादेशस्य स्थानिवद्भावेन निपेधेन वा नुशब्दस्य द्वित्वे सति अभ्यासे अवर्णाभावादिति भावः ॥—अर्थापयताविति । अर्थमाचष्टे इत्यर्थे णिच्यापुगागमे ततश्च च्लेश्चङि दीर्घस्य ‘सन्वत्’—इतीत्यस्य च प्रवृत्तौ आर्तिथदित्येव भवतीति भावः । अर्थं उपयाञ्चायामित्यस्य तु चङ्परे णौ आर्तथतेति भवति न तत्र दीर्घसन्वद्भावयोः प्रवृत्तिरिति चुरादौ स्फुटीभविष्यति ॥—उभयमिति । दीर्घः सन्वच्चेत्येतद्वयमित्यर्थः ॥—न स्यात् स्याच्च व्यवस्थयेति । चङ्परे णौ यल्लघ्विति व्याख्याने न स्यात् । चङ्परे णौ यदङ्गमिति व्याख्याने तु स्यात् । एवं च अचचकासत् । अचीचकासदिति व्याख्यामेदेन रूपद्वयमित्यर्थः । ननु यथा चङ्परे णौ यल्लघ्विति व्याख्याने ‘येन नाव्यवधान’ न्यायेन अपीपचदित्यादावेवोभयं भवति न त्वनेकव्यवाये अचचकासदित्यादौ, तथा न्यायसाम्येन लघुनि योऽभ्यास इत्यत्राप्येकेनैव व्यवायस्य स्वीकार्यत्वादचिक्षणदित्यादौ सन्वदितीत्वं न स्यादिति चेत् । अत्राहुः । ‘अत्स्पृष्टुत्वर’—इतीत्यापवादेन अत्ववचनेन तुल्यजातीयापेक्षेण संयोगस्य व्यवधानेऽपीत्यस्य ज्ञापितत्वान्नोक्तदोषः । अत एव ‘दीर्घो लघोः’ इति सूत्रे लघोरिति सार्थकम् । माधवोऽपि जागृधातावित्थमेवाह । एवं च वदन् यथोद्देशपक्षमेवाशिश्रयत् । तथाच ऊर्णुधातौ यत्तेनोक्तमौर्णुनवदित्यत्र ‘दीर्घो लघोः’ इत्यभ्यासस्य दीर्घो न भवति चङ्परे णौ यदङ्गं तस्य योऽभ्यास इति सूत्रार्थात् । अत्र त्वज्ञावयवाभ्यासो न त्वङ्गस्येत्यादि तत्र तस्याप्याग्रहो नास्तीति गम्प्रते । अत एव चकास्तावचीचकासदित्युदाजहार । तथा च मतमेदाभिप्रायेण पूर्वापरग्रन्थविरोधः समाधेय इति । कातच्चपरिशिष्टे त्वित्वदीर्घयोः अजीजागरदित्युदाहृतं, तन्मतद्वयेऽप्यसंभवादुपेक्ष्यम् । व्यवस्थामेव विवृणोति—णेरिति । सन्निहितमिति हेतुगर्भविशेषणं, लघुनीत्येतत् णेर्विशेष्यं भवति सन्निहितत्वादित्यर्थः ॥—अङ्गमेवेति । अस्य चङ्परे इत्यत्र आदेशरूपचङ्गं आकाङ्क्षाभावेऽपि णाविति प्रत्ययांशे उत्थिताकाङ्क्षत्वादिति हेतुः साष्ट एवेति भावः ॥—कैयटेनैवेति । तथा च एकं हरदत्तमतम्, अपरं तु कैयटमतमिति विषयविभागेन व्याचक्षाणा उपेक्ष्या इति भावः । चङ्पर इत्यावर्त्य अग्लोपविशेषणतथापि योजितं तस्य फलमाह—णेरिति । श्रिष्ठुषु परतोऽग्लोपित्वासंभवादिहापि चङ्पर इत्येतावतैव णाविति लभ्यत इति बोध्यम् ॥—अगितामपीति । पचिकमिशकिप्रभृतीनामित्यर्थः । नहीत्संज्ञकानां लोपो णिचं प्रतीक्षत इति भावः ॥—नोपदेशफलमिति । अनुस्वार इत्यर्थः ।—दंभ्रन्तीति । ‘नुगतोऽनुनासिकान्तस्य’ इत्यभ्यासस्य नुक् ॥—गत्यादिष्विति । गतिशब्दसंभक्तिष्वित्यर्थः । मीमृ । ऋदित्फलं तु ‘नाग्लोपि’—इति निषेधः । अमिमीमत् ॥—ष्ठिवुक्लमु—। ष्टीवति । क्लाम्यति ॥—आङि चम इति । ‘ष्ठिवुक्लमु आचमाम्’ इति वृत्तिकारोक्त-पाठोऽयुक्त इति भावः ॥—जिमिं केचिदिति । तथाच जेमनमिति भोजने प्रयुज्यते

Bālamanoramā

दीर्घो लघोः - दीर्घोः लघो ।अत्र लोपोऽभ्यासस्ये॑त्यतोऽभ्यासस्येत्यनुवर्तते । अभ्यासस्य लघोर्दीर्घ इति । अभ्यासावयवस्य लघोरित्यर्थः ।सन्वल्लघुनि चङ्परे॑ इति सूत्रं सन्वच्छब्दवर्जमनुवर्तते । तच्च प्रग्वदेवद्वेधा व्याख्येयम् । तथा च फलितमाह — सन्वद्भावविषय इति । 'सन्यत' इत्यत्र तपरत्वं स्पष्टार्थमिति 'दीर्घोऽकित' इति सूत्रे भाष्ये स्पष्टम् । तथाच कि कम तेत्यत्र अभ्यासेकारस्य दीर्घेऽभ्यासचुत्वेऽडागमे परिनिष्ठितं रूपमाह — अचीकमतेति । अत्र लघोर्णिपरत्वं येन नाव्यवधानन्यायाद्बोध्यम् । णिङभावपक्षे त्विति ।आयादय आर्धधातुके वे॑ति णिङो वैकल्पिकत्वादिति भावः । कमेश्च्लेश्चङ् वक्तव्य इति । अण्यन्तत्वादप्राप्तौ वचनम् । णेरभावादिति । णिङभावपक्षे कमिधातोरनुदात्तेत्त्वात्तङि प्रथमपुरुषैकवचने न भवति, तत्र लघुनि चङ्परेऽनग्लोप इत्यनुवत्र्य चङ्परे णावेव तद्विधानोक्तेः । अत एव सन्वत्त्वाऽभावात्सन्यत इत्यभ्यासाऽसकारस्य इत्त्वं च न भवतीत्यर्थः ।दीर्घो लघो॑रिति दीर्घविधौ सन्वत्त्वं न निमित्तं, किंतु लघुनि चङ्पर इत्यस्य तत्रानुवृत्त्या सन्वद्भावविषये तत्प्रवृत्तिः । अतो दीर्घसन्वद्भावाविति पृथगुक्तिः । अत पञ्चभिः श्लोकै#ः सन्वद्भावसूत्रं,दीर्घो लघो॑रिति सूत्रं च विशदयति — संज्ञाया इत्यादिना । अस्मिन् शास्त्रेकार्यकालं संज्ञापरिभाष॑मित्येकः पक्षः ।कार्यकाल॑मित्यस्य कार्यप्रदेशकमित्यर्थः । अस्मिन्पक्षे तत्तत्कार्यविधिप्रदेशेषु संज्ञाशास्त्रस्य परिभाषाशास्त्रस्य परिभाषाशास्त्रस्य च उपस्थितिः ।यथोद्देशं संज्ञापरिभाष॑मिति पक्षान्तरम् । उद्देशाः — संज्ञापरिभाषाशास्त्राम्नानप्रदेशाः, तान् अनतिक्रम्य यथोद्देशम् । संज्ञाशास्त्रं परिभाषाशास्त्रं च स्वप्रदेशे स्थितमेव तत्तद्विध्यपेक्षितं स्वं स्वमर्तं समर्पयतीति यावत् । अस्मिन्पक्षे कार्यप्रदेशेषु संज्ञापरिभाषायां तदर्तस्यैवोपस्थितिर्न तु संज्ञापरिभाषाशास्त्रयोरिति स्थितिः ।सन्वल्लघुनी॑ति सूत्रे,दीर्घो लघो॑रिति सूत्रे च अङ्गस्येति अभ्यासस्येति चानुवृत्तम् । तत्र कार्यकालपक्षे 'पूर्वोऽभ्यास' इति सूत्रं संनिहितम् । ततश्च अङ्गस्य ये द्वे उच्चारणे तयोः पूर्वोऽभ्याससंज्ञः, स सन्वद्भवतीति फलितम् । तत्र कृदन्तोच्चारणशब्दयोगादङ्गस्येति कर्मणि षष्ठी, न त्ववयवषष्ठी,कारकषष्ठआ बलवत्त्वात् । अङ्गं च प्रत्यये परतः कृत्स्नमेव प्ररकृतिरूपं, न तु तदेकदेशः । ततश्च कृत्स्नमङ्ग#ं यत्र द्विरुच्यते न तु तदेकदेशमात्रं तत्रैवदीर्घो लघो॑रिति दीर्घः,सन्वल्लघुनी॑ति सन्वद्भावश्च भवति । एवं च अङगस्य एकाच्कत्वे सत्येव तयोः प्रवृत्तिः, तत्र कृत्स्नस्याङ्गस्य द्विरुक्तेः । अनेकाच्केषु तु अङ्गेषु न तयोः प्रवृत्तिः, तत्र एकस्यैव एकाचोऽङ्गैकदेशस्य द्विरुक्तेरिति माधवोमन्यत इति प्रथमश्लोकस्यार्थः ।नानेकाक्ष्वि॑त्युक्तं विशदयति — — चकास्तीति श्लोकेन ।चकासृ दीप्तौ॑ । अर्थमाचष्टे इत्यर्थे णिचिअर्थवेदयो॑रिति प्रकृतेरापुगागमे अर्थापिधातुः ।ऊर्णुञ् आच्छादने॑ ।एते त्रयोऽनेकाच्का धातवः । आदिना 'जागृ निद्राक्षये' इत्यादिसंग्रहः । एभ्यो ण्नय्तेभ्यश्चङि अङ्गं कृत्स्नं न द्विरुच्यते, किंतु अङ्गस्य कश्चिदेकाजवयव एव द्विरुच्यते, तस्मादनेकाच्केषु कृत्स्नस्याङ्गस्य द्विरुक्त्यभावात् । किंच अजजागरदित्यत्र सन्वत्त्वमाशङ्क्यणिपरकलघोर्गकाराकारस्य 'जा' इत्यनेन व्यवहितत्वादभ्यासस्य न सन्वत्त्व॑मिति समाहितं भाष्ये । तदेतदनेकाच्काङ्गेषु सन्वत्त्वस्याऽप्रवृत्तौ विरुध्येत, कृत्स्नस्याङ्गस्य द्विरुक्तभावादेव तत्र सन्वत्त्वस्याऽप्राप्तौ तच्छङ्काया एवानुन्मेषादित्यस्वारस्याद्यथोद्देशपक्षमालम्ब्य#आह — वस्तुत इति ।अङ्गस्ये॑त्यवयवषष्टी । अङ्गावयवस्याभ्याससस्येति लभ्यते । ततश्च ऊर्णुञि ण्यन्ते चङि 'नु' इत्येकदेशस्य द्वित्वेऽपि 'और्णूनुव' दित्यत्रदीर्घो लघो॑रित्यभ्यासलघुर्दीर्घीभवति । सन्वत्त्वं तु प्रयोजनाऽभावादुपेक्षितम्, अभ्यासे अकाराऽभावेन 'सन्यत' इत्यस्याऽसंभवात् । अर्थमाचष्टे इत्यर्थे णिचि प्रकृतेरापुकि अर्थापिथातोश्चङि णिलोपे उपधाह्रस्वे थप् इत्यस्य द्वित्वेऽपिअर्तीथप॑दित्यत्र सन्वद्भावात् 'सन्यत' इत्यभ्यासस्य इत्त्वम्, अभ्यासदीर्घश्चेति द्वयं भवतीति जानीम इति तृतीयश्लोकार्थः । 'अङ्गस्यावयव' इति पक्षेऽपि चकास्तौ विशेषमाह - चकास्तौ त्विति । चतुर्थश्लोकोऽयम् । अवस्था — वस्तुस्थितिः । व्यवस्थया । पक्षद्वयेनेति यावत् । 'चङ्परे' इत्यनेन अन्यपदार्थतया लब्धस्य णवित्यस्य संनिहितं लघुनीत्येतद्विशेष्यम् । तथा च 'चङ्परे णौ यल्लघु' इति प्रतमव्याख्यानं फलितम् । अङ्गमेव वा णेर्विशेष्यम् । तथा चचङ्परे णौ यदङ्ग॑मिति द्वितीयं व्याख्यानं फलितम् । इति व्यवस्थया = पक्षद्वयेन सन्वत्त्वं दीर्घश्चेत्युभयमिदं चकासृधातौ ण्यन्ते णिलोपे द्वित्वे अचचकासदित्यत्र न स्यात्, स्याच्चेत्यन्वयः । तत्रचङ्परे णौ यल्लघ्वि॑ति व्याख्यानेसति नैव उभयं स्यात्, चङ्परस्य णेः कास् इत्यनेन व्यवहितत्वात् । अचीकमतेत्यादौ त्वेकव्यवधानं येन नाव्यवधनानन्यायात्सोढव्यमेव ।चङ्परे णौ यदङ्ग॑मिति व्याख्याने तु अचीचकासदित्यत्र उभयं स्यादेव, अङ्गस्य णिपरकत्वसत्त्वादिति बोध्यम् । ननु चङ्परे णौ यल्लध्विति, चङ्परे णौ यदङ्गमिति च व्याख्याभेदे किं प्रमाणमित्यत आह — व्याख्याविकल्पस्य कैयटेनैव वर्णनादिति ।आदर्तव्यते॑ति शेषः । ननु णौ इत्यवृत्तिमभ्युपगमस्य अग्लोपेऽपि तदन्वयः किमर्थ इत्यत आह — णेरग्लोपेऽपीति । अगितामिति । 'कमुकान्ता' वित्यादिनामपीत्यर्थः । सिद्धय इति । दीर्घसन्वत्त्वसिद्ध्यर्थमित्यर्थः । अन्यथा कमुप्रभृतीनामुकाराद्यनुबन्धलोपमादाय अग्लोपित्वात् दीर्घसन्वद्भावौ न स्यातामित्यर्थः । इति घिणिप्रभृतयः कम्यन्ता दश गताः । क्रम्यन्ता इति । 'क्रमु पादविक्षेपे' इत्येतत्पर्यन्ता इत्यर्थः । 'अनुनासिकान्ता' इति शेषः । अण रणेति । ऋदित्त्वंनाग्लोपी॑ति निषेधार्थम् । ध्रण शब्द इति । अदुपधोऽयम् । उपदेश इति । धातूपदेशे नकारान्तोऽयम् । अकारस्य उच्चारणार्थस्य निवृत्तौ तवर्गपञ्चमान्त इत्यर्थः । तर्हि णकारस्य कथं श्रवणमित्यत आह — रषाभ्यामिति णत्वमिति । ननु स्वाभाविक एव णकार इत्यस्तु, किं नकारस्य कृतणत्वस्य निर्देश इति कल्पनयेत्यत आह — णोपदेशेति । नकारस्थानिकणोपदेशस्य 'नश्चे' त्यनुस्वारात्मककं फलं यङ्लुकि प्रत्येतव्यमित्यर्थः । दन्ध्रन्तीति । ध्रणधातोर्यङ्लुकि द्वित्वे हलादिशेषेनुगतोऽनुनासिकान्तस्ये॑ त्यब्यासस्य नुकि उत्तरखण्डे णकारएव श्रूयेतेति परसवर्णे तस्याऽसिद्धत्वाण्णत्वाऽभावे नकारस्यैव श्रवणम् । स्वाभाविकणकारोपदेशे तु उत्तरखण्डे णकार एव श्रूयेतेति भावः । बणेत्यपीति । पवर्गतृतीयादिरित भावः ।कन दीप्ती॑त्यारभ्य अम गत्यादिष्वित्यतः प्राक्तवर्गपञ्चमान्ताः । ष्टन वनेति । आद्यः षोपदेशः । ष्टुत्वसंपन्नष्टकारः । तदाह -स्तनतीति । वन षणेति । द्वितीयः षोपदेशः । ननु 'ष्टन वन शब्दे' इति वनेः पठितस्य पुनः व्यर्थ इत्यत आह — अर्थभेदादिति । वनेः शब्दे संभक्तौ च वृत्तिरिष्टा । ष्टनेस्तु शब्द एव वृत्तिरिष्टा । तत्रष्टन वन शब्दे संभक्तौ चे॑त्युक्तौ ष्टनेरपि संभक्तौ वृत्तिः स्यात् । 'ष्टन शब्दे' इत्युक्त्वावन संभक्तौ चे॑ति पाठे तु गौरवमिति भावः ।

Footnotes (NSP 1915 ed.)

NSP p. 377 १ क्रामत्विति—उत्क्रामेत्यत्र हेर्लुकि दीर्घो भवत्येव । ‘क्रम’ इति सूत्रेऽनुवृत्तस्याङ्गस्य परस्मैपदपरशिन्निरूपितस्यैव ग्रहणात् । हेर्लुक्यपि तन्निरूपिताङ्गस्य कार्याभावेन न लुमतेत्यस्याप्रवृत्तेः । २ ततः परेषामिति—यद्यपीटः षीध्वमवयवत्वात्तस्य ततः परत्वं दुरु-पपादं, तथापि श्रुतिकृतानन्तर्यमात्रेण शास्त्रस्य प्रवृत्तिः सामर्थ्याद्बोध्या ।

translator notes

commentary BM: 'abhyāsasya' is carried forward (anuvartate) from atra lopo 'bhyāsasya, giving 'of the light [vowel] that is a part of the abhyāsa'; the sūtra sanval laghuni caṅpare (SK 2316) is carried forward without the word 'sanvat', and is to be explained in two ways as before; the result is Bhaṭṭoji's 'sanvadbhāvaviṣaye'. Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary TB: an abhyāsa, being a group of ac and hal, cannot itself be called laghu (hrasvaṃ laghu, SK 31); the two sixth-case words (ṣaṣṭhyanta) are not co-referential but in different reference (vyadhikaraṇa), so the sense is 'the laghu that is part of the abhyāsa'. 'laghuni caṅpare 'naglope' is carried forward in full (sarvam anuvartate) and explained two ways as before. TB rejects the earlier authority's (prāc) restriction 'halādeḥ' as without basis; audidat and āṭiṭat get no lengthening anyway, since under either construal of what ṇic qualifies no laghu of their abhyāsa meets the condition. Counterexample for 'laghoḥ': kṣaṇu, acikṣaṇat. Followed for 'a light [vowel] that is part of the abhyāsa' (agrees with BM).
commentary BM: with ki kam a ta standing, the i of the abhyāsa is lengthened, the abhyāsa undergoes cutva, and the augment aṭ comes: acīkamata. The laghu counts as followed by ṇi [though m intervenes] by the maxim 'yena nāvyavadhānam'. Followed for the bracketed steps under acīkamata, which Bhaṭṭoji does not spell out.
commentary BM on 'ṇiṅabhāvapakṣe': ṇiṅ is optional by āyādaya ārdhadhātuke vā (SK 2305). Followed for the rendering 'in the alternative where ṇiṅ does not come'.
commentary BM: the vārttika is stated because caṅ would not otherwise be obtained, kam not ending in ṇi. Followed.
commentary BM on 'ṇer abhāvāt': 'laghuni caṅpare 'naglope' is carried forward, and the operation is taught only before ṇi followed by caṅ; so in the ṇiṅ-less form there is no sanvat treatment and hence the abhyāsa's a does not become i by sanyataḥ (SK 2317). The lengthening does not have sanvattva as its cause; it applies in the domain of sanvadbhāva only because 'laghuni caṅpare' is carried forward into dīrgho laghoḥ, and that is why Bhaṭṭoji names 'dīrgha' and 'sanvadbhāva' separately. Followed for 'neither the lengthening nor sanvadbhāva'.
commentary BM on the five verses: they explain sanval laghuni and dīrgho laghoḥ. One position in the śāstra is 'kāryakālaṃ saṃjñāparibhāṣam' (the saṃjñā and paribhāṣā rules are present at the places of the operations), the other 'yathoddeśaṃ saṃjñāparibhāṣam' (they stay in their own place and supply their sense). On the first, pūrvo 'bhyāsaḥ (SK 2178) stands next to 'aṅgasya' and 'abhyāsasya' in both sūtras, and 'aṅgasya' is an object sixth case (karmaṇi ṣaṣṭhī) with the supplied kṛt-word 'uccāraṇa' ('of the two utterances of the aṅga, the first'); so only where the whole aṅga is doubled, i.e. in one-vowel aṅgas, do the two operations apply: Mādhava. Verse 2: cakās (cakāsṛ dīptau), arthāpi (arthāpay-, from 'artha' with āpuk before ṇic) and ūrṇu (ūrṇuñ ācchādane), and jāgṛ etc. under 'ādi', are many-voweled, and only one part of the aṅga is doubled. Verse 3 (on the yathoddeśa position): 'aṅgasya' is a part-whole sixth case (avayavaṣaṣṭhī), 'the abhyāsa that is a part of the aṅga'; so in ūrṇu with ṇic and caṅ, though only 'nu' is doubled, the light vowel of the abhyāsa is lengthened; sanvattva is left aside as useless there, the abhyāsa having no a; in arthāpi with caṅ, with 'thap' doubled, both the i by sanvadbhāva and the lengthening occur (BM's form, transmitted as artīthapat). BM also argues that the Bhāṣya's discussion of sanvattva in ajajāgarat would be pointless on Mādhava's view. Followed for 'the aṅga [as a whole]' in verse 1, for 'where the operation is taught' as the sense of kāryakāla, and for 'a part of the aṅga' in verse 3.
commentary TB on the verses: both positions, kāryakāla and yathoddeśa, exist in the śāstra, like the jāti and vyakti positions; Mādhava sides with kāryakāla. Where the aṅga is doubled, the first part gets dīrgha and sanvadbhāva (acīkarat, apīpacat); on Mādhava's view cakās etc. give acacakāsat, ārtathapat, aurṇunavat. Under 'some part' TB explains that for hal-initial roots the first part is doubled, for ac-initial ones the second; the qualification 'ekāc' is available verbally from the adhikāra 'ekāco dve' (SK 2175). TB objects that on that view shortening, halādiḥśeṣa, cutva etc. too would fail in many-voweled roots, against accepted forms such as jigaṇayiṣati, so the yathoddeśa (arthādhikāra) position, accepted in the Vṛtti etc., is to be taken here too; hence 'vastutaḥ'. Recorded; the English follows the verse wording, which the two commentators read alike.
commentary TB on verse 3: 'syāt' [from the second half-line] is drawn back (apakṛṣyate) to 'ūrṇau dīrghaḥ'; sanvadbhāva is of no use there since, 'nu' being doubled, the abhyāsa has no a. In arthāpayati with caṅ both the lengthening and the i of sanvat apply; for 'artha upayācñāyām', however, no lengthening or sanvat (to be made clear under the curādi roots). Followed for the verb supplied in '[takes place]' after 'the lengthening'.
commentary TB on verse 4: 'both' is the lengthening and sanvat; 'na syāt syāc ca vyavasthayā' means: not on the explanation 'the laghu before ṇi followed by caṅ', but yes on 'the aṅga before ṇi followed by caṅ', so acacakāsat and acīcakāsat, two forms by difference of explanation. 'sannihitam' gives the reason why 'laghuni' is ṇi's qualificand; ṇi, as the suffix element, is what calls for a qualificand. TB defends Bhaṭṭoji against the objection that one-sound intervention by 'yena nāvyavadhānam' would then block acikṣaṇat (answered from the jñāpaka in 'at smṛdṝtvara…', SK 2566), and notes that Mādhava himself, under jāgṛ, took the yathoddeśa view; the Kātantra-pariśiṣṭa's ajījāgarat is impossible on both views. Followed for 'according to which explanation is adopted'.
commentary BM on verse 4: 'vyavasthayā' means 'by the two positions' (pakṣadvayena). Consistent with 'according to which explanation is adopted'.
commentary BM on verse 5: after 'kaiyaṭenaiva varṇanāt' supply 'ādartavyatā' ('[both] are to be respected'); 'agitām' means roots such as kamu kāntau: without connecting ṇi with 'aglope', roots like kamu would count as having undergone ak-deletion through the deletion of their it-letter u etc., and dīrgha and sanvadbhāva would fail. Followed for the bracketed '[so both are to be respected]' and for 'roots with an ak as it-letter'.
commentary TB on verse 5: those who divide the two explanations as Haradatta's and Kaiyaṭa's views are to be disregarded; 'caṅpare' is repeated (āvartya) and also construed as a qualifier of 'aglope' — its fruit is what the half-verse states; 'agitām' means roots like paci, kami, śaki, since the deletion of it-letters does not wait for ṇic. Followed for 'ṇi is connected with aglope too'.
commentary BM: the ten roots ghiṇi … up to kam(u) are done; 'kramyantāḥ' means up to kramu pādavikṣepe (kramu pādavikṣepe ity etatparyantāḥ), and 'anunāsikāntāḥ' ('ending in a nasal') is to be supplied (śeṣa). Followed for the bracketed supplement and for 'up to kram(u)' in the heading.
commentary TB: 'nopadeśaphalam' means the anusvāra; in daṃdhranti the abhyāsa takes nuk by nugato 'nunāsikāntasya (SK 2643). Followed for the bracketed '[namely the anusvāra]'.
commentary BM on 'nopadeśaphalam': in the yaṅ-luk form the root's n becomes anusvāra and then the homorganic nasal, which, parasavarṇa being asiddha, is not turned to ṇ, so n is heard; with an original ṇ, ṇ would be heard. Agrees with TB.
commentary BM: baṇa begins with the third of the p-class (b); from kana up to (not including) am gatyādiṣu the roots end in the fifth of the t-class (n); in ṣṭana the ṣ is original (ṣopadeśa) and the ṭ comes from ṣṭutva, hence stanati; in vana, ṣaṇa the second is ṣopadeśa. van is read again because it is wanted in both senses, sound and sharing, while ṣṭan has only sound; 'ṣṭana vana śabde saṃbhaktau ca' would give ṣṭan the sense of sharing too, and a separate 'vana śabde saṃbhaktau ca' would be heavier. Recorded; the English of 'arthabhedāt' follows the kaumudī.
textual Ours reads 'acakramata' after 'ṇer abhāvān na dīrgha…'; NSP printed p. 366 (scan page-0376) reads 'acakamata', which is the form of kam (acakramata would belong to kram). The English follows the print. BM's gloss (no i of the abhyāsa by sanyataḥ) fits acakamata. Mūla correction for Ajai's copy.
textual Ours reads 'dīrdhasanvadbhāvau' (dh for gh); NSP printed p. 366 (scan page-0376) reads 'dīrghasanvadbhāvau'. Ours reads 'cakāsty-arthāpaty-ūpar-ṇoty-ādau' in verse 2; NSP printed p. 366 (scan page-0376) reads 'cakāsty-arthāpayaty-ūrṇoty-ādau' (cakāsti, arthāpayati, ūrṇoti), which the English follows. Ours reads 'kramyantās riṃśat'; NSP printed p. 367 (scan page-0377) 'kramyantās triṃśat' ('thirty'). Ours has no daṇḍa between 'punaḥ pāṭhaḥ' and 'sanati', and puts 'cakāna' inside the gloss of kanī; the print separates both with a daṇḍa. The raw NSP OCR misreads several of these (dīrghasanvajñāvau, nānekāddivati, ṇerarlope); the scan was read directly. Collation (.work/collate-p44/batch08.md) reports the same slips (dīrdha-, arthāpaty-ūpar-ṇoty-, riṃśat as A; cakāna inside the gloss markup as M), but does not report 'acakramata' → print 'acakamata' (scan page-0376, printed p. 366); the textual note above is the only record of that slip.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source; the 1915 print marks the vārttika 'kameś cleś caṅ vaktavyaḥ' with its vārttika sign before it (NSP printed p. 366, scan page-0376) and has no tag. The English labels k2 as the vārttika and does not carry the tag.
textual Filing: the NSP footnote filed here as sk.2318.n1 (NSP printed p. 367, scan page-0377, on 'krāmatu' and 'tataḥ pareṣām') concerns later units (kramaḥ parasmaipadeṣu SK 2322 and vibhāṣeṭaḥ SK 2325), not this sūtra. sk.2318.t1 also runs on past this unit: from '—gatyādiṣv iti' it carries TB on the roots of SK 2319 (am, mīmṛ) and SK 2320 (ṣṭhivu klamu, āṅi cama, jimi).
translator Numbers in parentheses after the root headwords are the dhātu numbers printed before each root in the source and in NSP. The root-names are given in their Dhātupāṭha form (with final a, it-letters ṛ, ī kept); in running text 'vaṇ', 'dhaṇ', 'van' etc. Glosses of the root meanings are the translator's.
translator The substitution of e and deletion of the abhyāsa withheld for vaṇ are those of ata ekahalmadhye 'nādeśāder liṭi (SK 2260) and thali ca seṭi (SK 2261), withheld by na śasadadavādiguṇānām (SK 2263), which names v-initial roots; beṇatuḥ, beṇitha and senatuḥ show those operations applying. Bhaṭṭoji does not name the rules; the identification is the translator's.
translator Verse 4 is compressed: 'this pair both does not take place and takes place' renders 'ubhayam idaṃ na syāt syāc ca'; which explanation yields which result (not on the 'laghu' construal, yes on the 'aṅga' construal) is stated by both commentators, not by the verse, and is left to the notes.

SK 2319 · A 6.4.43V

ये विभाषा ॥ २३१९ ॥

ye vibhāṣā

ye vibhāṣā — [In place of the final of jan, san and khan — 'janasanakhanām' carried forward (anuvṛtti) from janasanakhanāṃ sañjhaloḥ (SK 2504) —, ā — 'āt' carried forward (anuvṛtti) from viḍvanor anunāsikasyāt (SK 2982) —] optionally [comes] before [a kit or ṅit affix — 'kṅiti' carried forward (anuvṛtti) from anudāttopadeśa… (SK 2428) —] beginning with y ('ye' qualifying it, read by tadādividhi).

Rule. For jan, san and khan, the final n is optionally replaced by ā. This happens before a kit or ṅit affix that begins with y. Three words are carried forward: "of jan, san, khan" from SK 2504, "ā" from SK 2982, and "kit or ṅit" from SK 2428.

Example.

san (root ṣaṇa "to share"), āśīrliṅ: san + yāt

→ the n becomes ā: sa ā yāt

→ the two a-vowels join into a long ā

→ sāyāt

or, without the option, sanyāt.

Applies when / blocked by. One of Bhaṭṭoji's commentators introduces this rule as a special point for āśīrliṅ. The y must begin the affix; the word ye is read that way. Later Bhaṭṭoji uses the rule for khan: khāyāt or khanyāt (SK 2363).

In the root list that follows, dram "to go" gives luṅ adramīt with no vṛddhi, by SK 2299. Am gives amati and liṭ āma. Mīmṛ gives liṭ mimīma.

Siddhānta-kaumudī

जनसनखनामात्वं वा स्याद्यादौ क्ङिति । सायात् । सन्यात् ।{$ {!465 अम!} गत्यादिषु कनी दीप्तिकान्तीत्यत्र गतेः परयोः शब्दसंभक्त्योरादिशब्देन संग्रहः$} । अमति । आम ।{$ {!466 द्रम!} {!467 हम्म!} {!468 मीमृ!} गतौ$} । द्रमति । दद्राम । ह्म्यन्त -SK 2288 इति न वृद्धिः । अद्रमीत् । हम्मति । जहम्म । मीमति । मिमीत । मिमीम । अयं शब्दे च ।{$ {!469 चमु!} {!470 छमु!} {!471 जमु!} {!472 झमु!} अदने$} ॥

For jan, san and khan, substitution of ā [in place of the final n] optionally comes before a kit or ṅit [affix] beginning with y [— 'janasanakhanām', 'āt' and 'kṅiti' carried forward (anuvṛtti) from SK 2504, SK 2982 and SK 2428 —]. sāyāt, sanyāt [ṣaṇa, āśīrliṅ].

am (465) — going and the rest (gatyādiṣu). In [the entry] 'kanī dīptikāntigatiṣu' [(460)], the two [senses] that follow 'going', sound (śabda) and sharing (saṃbhakti), are taken in by the word 'ādi'. amati. āma [liṭ]. drama (466), hamma (467), mīmṛ (468) — going. dramati. dadrāma. By hmyanta… (SK 2299) there is no vṛddhi: adramīt [luṅ]. hammati. jahamma. mīmati. mimīma. This [root mīmṛ] also [means] sound. camu (469), chamu (470), jamu (471), jhamu (472) — eating.

Bālamanoramā

ये विभाषा - आशीर्लिङि विशेषमाह — ये विभाषा ।जनसनखनां सञ्झलो॑रित्यतो जनसनखनाभित्यनुवर्तते । अनुदात्तोपदेशेत्यतः क्ङितीति । 'ये' इति तद्विशेषणम् । अकार उच्चारणार्थः । तदादिविदिः ।विड्वनोरनुनासिकस्या॑दित्यत आदित्यनुवर्तते । तदाह — जनसनखनामित्यादिना । सायादिति । नकारस्य आत्वे सवर्णदीर्घः । द्रम हम्म । आद्योऽदुपधः । न वृद्धिरिति ।अद्रमी॑दित्यत्र हलन्तलक्षणायां वृद्धौनेटी॑ति निषिद्धायां ,ह्म्यन्ते॑त्यतोऽतो हलादेरिति वृद्धिर्नेत्यर्थः । जहम्मेति । अभ्यासचुत्वेन हस्य झः । तस्यअभ्यासे चर्चे॑त्यनेन जः । मिमीमेति । मीमृधातोर्णलि द्वित्वे अभ्यासह्रस्वः । अयं शब्दे चेति । मीमृधातुरित्यर्थः ।

translator notes

commentary BM introduces the sūtra as stating a special point for āśīrliṅ. 'janasanakhanām' is carried forward (anuvartate) from 'janasanakhanāṃ sañjhaloḥ', 'kṅiti' from 'anudāttopadeśa…'; 'ye' qualifies that, its a being for pronunciation, and tadādividhi [gives 'beginning with y']; 'āt' is carried forward from 'viḍvanor anunāsikasyāt'. Hence Bhaṭṭoji's 'janasanakhanām…'. Followed for the bracketed anuvṛttis in sutra_en and k1.
commentary BM: sāyāt: after ā in place of the n, lengthening of like vowels (savarṇadīrgha). drama and hamma: the first has a as its penultimate. 'na vṛddhiḥ': in adramīt, the vṛddhi taught for roots ending in a consonant being prohibited by neṭi, the vṛddhi by ato halādeḥ… [SK 2284] does not come, because of hmyanta…. jahamma: h in the abhyāsa becomes jh by cutva and that becomes j by abhyāse car ca. mimīma: ṇal after mīmṛ, reduplication and shortening in the abhyāsa. 'ayaṃ śabde ca' refers to the root mīmṛ. Followed for '[in place of the final n]' and '[root mīmṛ]'; the other steps are BM's and are not added to the English.
commentary TB, printed under sk.2318.t1 (sk2319 has no TB block of its own; there is no TB on the sūtra 'ye vibhāṣā' itself): 'gatyādiṣu' means in the senses going, sound and sharing (gatiśabdasaṃbhaktiṣu). On mīmṛ: the purpose of its it-letter ṛ is the prohibition by nāglopi… : amimīmat. Followed for 'going and the rest' and the two senses named; the ṛdit point is recorded.
textual Collation (.work/collate-p44/batch08.md; NSP p. 367, scan page-0377): (1) ours 'mīmati | mimīta | mimīma'; the print has 'mīmati | mimīma' without 'mimīta'. The English follows the print and omits 'mimīta', which is not a form of mīmṛ given by Bhaṭṭoji. (2) ours cites 'hmyanta…' as SK 2288; the print also reads 'hmyanta- 2288', but hmyantakṣaṇa… is SK 2299 (SK 2288 is tasmān nuḍ dvihalaḥ); the English cites SK 2299. (3) Markup only: Bhaṭṭoji's sentence 'kanī dīptikāntītyatra … saṃgrahaḥ' sits inside our dhātu-entry markup for am (465); in the print the entry ends at 'gatyādiṣu'. The English treats it as Bhaṭṭoji's prose. (1) is a mūla correction for Ajai's printed copy; (2) is an error shared by the print.
translator The number (460) for kanī is supplied from SK 2318, where the entry is printed. The lakāra labels in brackets are the translator's.

SK 2320 · A 7.3.75V

ष्ठिवुक्लमुचमां शिति ॥ २३२० ॥

ṣṭhivuklamucamāṃ śiti

ṣṭhivuklamucamāṃ śiti — [Lengthening (dīrgha) — carried forward (anuvṛtti) from 'śamām aṣṭānāṃ dīrghaḥ śyani' (SK 2519) — takes place for the ac] of ṣṭhivu, klamu and cam when a śit [suffix] follows.

Rule. The vowel of ṣṭhiv, klam and cam is lengthened before a śit affix. "Lengthened" is carried forward from SK 2519.

Example.

ā + cam + śap + ti → before the śit affix śap, the a of cam is lengthened

→ ācāmati "he sips".

One of Bhaṭṭoji's commentators adds ṣṭhīvati "he spits" and klāmyati "he is weary".

Applies when / blocked by. A vārttika limits cam: āṅi cama iti vaktavyam, "for cam, only after āṅ". Without āṅ there is no lengthening: camati, vicamati. Bhaṭṭoji also lists luṅ acamīt. It has no vṛddhi, by SK 2299, one of his commentators notes. One of Bhaṭṭoji's commentators reads the rule itself as naming ācam; scholars discuss this.

Some also read a root jimi here, giving jemati, Bhaṭṭoji notes.

Watch out. The rule needs a śit affix. Later rules take over the word śiti from here (SK 2322, SK 2346, SK 2360).

Siddhānta-kaumudī

एषामचो दीर्घः स्याच्छिति ।

The ac of these is to be lengthened (dīrgha) [— 'dīrghaḥ' carried forward (anuvṛtti) from SK 2519 —] when a śit [suffix] follows.

vārttika

आङि चम इति वक्तव्यम्

(vārttika) It should be stated: [lengthening of the ac of] cam [takes place only] when [it is preceded by] āṅ.

(वार्तिकम्) ॥ आचामति । आङि किम् । चमति । विचमति । अचमीत् । जिमिं केचित्पठन्ति । जेमति ।{$ {!473 क्रमु!} पादविक्षेपे$} ॥

ācāmati. Why 'when with āṅ'? [Because otherwise:] camati; vicamati. acamīt [luṅ]. Some read jimi [among these roots]: jemati. (473) kramu — in stepping (pādavikṣepe).

Bālamanoramā

ष्ठिवुक्लम्याचमां शिति - ष्ठिवुक्लम्वाच ।शमामष्टानां दीर्घः श्यनी॑त्यतो दीर्घ इत्यनुवर्तते । दीर्घश्रुत्या अच इत्युपस्थितम् । तदाह — — एषामचो दीर्घ इति । ष्टिवु क्लमु आचम् एषां द्वन्द्वः । आचमित्यनेन आङपूर्वकस्य चमेग्र्रहणम् । अचमीदिति ।ह्म्यन्ते॑ति न वृद्धिः । क्रमु पादेति । उदित्त्वमुदितो वेति विकल्पार्थम् ।

translator notes

commentary BM: 'dīrghaḥ' is carried forward (anuvartate) from 'śamām aṣṭānāṃ dīrghaḥ śyani'; by the mention of dīrgha, 'acaḥ' presents itself; hence Bhaṭṭoji's 'eṣām aco dīrghaḥ'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM reads the sūtra as 'ṣṭhivu-klamy-ācamāṃ śiti' (its pratīka), a dvandva of ṣṭhivu, klamu and ācam, where 'ācam' means cam preceded by āṅ. Recorded: on this reading the restriction to āṅ is part of the sūtra itself. The English follows the transmitted and printed sūtra 'ṣṭhivuklamucamāṃ', which, with the vārttika, TB supports.
commentary TB, printed under sk.2318.t1 (at '—āṅi cama iti'): [the vārttika is stated because] the reading 'ṣṭhivuklamu-ācamām' given by the Vṛttikāra is improper. This disagrees with BM's pratīka reading (ācam inside the sūtra); recorded, and the English keeps the vārttika as a vārttika (§16).
commentary TB (under sk.2318.t1) gives ṣṭhīvati and klāmyati as examples of the sūtra, and on 'jimiṃ kecit' says that accordingly 'jemana' is used in the sense of eating. Recorded; the kaumudī's example for this reading is jemati only.
commentary BM on acamīt: no vṛddhi, by 'hmyanta…' (SK 2299). On kramu: the u-marker (uditva) is for the option [of iṭ in ktvā] by 'udito vā'. Recorded; the kaumudī gives only the forms.
textual NSP p. 367 (scan page-0377) marks 'āṅi cama iti vaktavyam' with the vārttika sign (OCR 'oṃ') before it; the '(vārttikam)' tag at the head of sk.2320.k3 in the digital source is editorial and is not rendered. Collation (.work/collate-p44/batch08.md): SK 2320 clean against the print, including the sūtra reading 'ṣṭhivuklamucamāṃ' (OCR 'priyuklamucamāṃ').
textual sk2320 has no TB block of its own: its TB (from '—ṣṭhivuklamu—' (OCR 'ṣṭibu…') to 'jemanam iti bhojane prayujyate') is printed inside sk.2318.t1 (NSP p. 367 = scan page-0377).

SK 2321 · A 3.1.70V

वा भ्राशभ्लाशभ्रमुक्रमुक्लमुत्रसित्रुटिलषः ॥ २३२१ ॥

vā bhrāśabhlāśabhramukramuklamutrasitruṭilaṣaḥ

vā bhrāśabhlāśabhramukramuklamutrasitruṭilaṣaḥ — After bhrāś, bhlāś, bhram (bhramu), kram (kramu), klam (klamu), tras (trasī), truṭ and laṣ, [śyan — carried forward (anuvṛtti) from divādibhyaḥ śyan, SK 2505 —] optionally [occurs] when a sārvadhātuka [affix — carried forward (anuvṛtti) from sārvadhātuke yak, SK 2756 —] in the sense of the agent [— 'kartari' carried forward (anuvṛtti) from kartari śap, SK 2167 —] follows.

Rule. After eight roots, śyan optionally comes before a sārvadhātuka affix in the sense of the agent. The roots are bhrāś, bhlāś, bhram, kram, klam, tras, truṭ and laṣ. Śyan is the class-sign of the fourth class, the divādi roots (SK 2505). "In the sense of the agent" comes from SK 2167, and "sārvadhātuka" from SK 2756.

Example.

kram + ti → with śyan: kram + ya + ti

→ without it, the usual śap: kram + a + ti.

With SK 2322 these give krāmyati and krāmati.

Applies when / blocked by. One of Bhaṭṭoji's commentators calls this an option both ways. Klam and tras are divādi roots, so for them śyan would otherwise be obligatory. For the others śap would otherwise be obligatory. Bhaṭṭoji uses the rule again for laṣ (laṣyati, laṣati, SK 2363), for bhram (bhramyati, bhramati, SK 2355) and for bhrāś (bhrāśyate, bhrāśate, SK 2354).

Siddhānta-kaumudī

एभ्यः श्यन्वा स्यात्कर्त्रर्थे सार्वधातुके परे ॥

After these, śyan optionally occurs when a sārvadhātuka [affix] in the sense of the agent (kartrartha) follows [śyan, kartari and sārvadhātuke carried forward (anuvṛtti) from SK 2505, SK 2167 and SK 2756].

Tattvabodhinī

NSP p. 377

—वा भ्राश—। उभयत्रवि-भाषेयम् । अनवस्थानार्थो भ्रमिः । क्लमित्रसी च दिवादी, तेभ्यो नित्यं प्राप्ते इतरेषामप्राप्ते चारम्भात् । भ्राश् भ्लाश् दीप्तौ । फणादावेतौ । भ्रमु चलने भ्वादिः, ज्वलादिः, फणादिरपि मनोरमायां पठ्यते तद्रभसादिति नव्याः । भ्रमु अनवस्थाने । दिवादिः, पुषादिः, शमादिः तत्र भ्वादेः भ्रम्यति भ्रमति । शमादेस्तु श्यनि दीर्घे भ्राम्यतीति त्रैरूप्यम् । क्लमु ग्लानौ, त्रसी उद्वेगे, त्रुट छेदने, लष कान्तौ

Bālamanoramā

वा भ्राशभ्लाशभ्रमुक्रमुक्लमुत्रसित्रुटिलषः - वा भ्राश । 'दिवादिब्यः श्य' नित्यतः श्यन्निति,कर्तरि श॑बित्यतः कर्तरीति,सार्वधातुके य॑गित्यतः सार्वधातुक इति चानुवर्तते । तदाह -एभ्यः श्यन्वेत्यादि ।

translator notes

commentary BM: 'śyan' is carried forward (anuvartate) from divādibhyaḥ śyan, 'kartari' from kartari śap, and 'sārvadhātuke' from sārvadhātuke yak; hence Bhaṭṭoji's 'ebhyaḥ śyan vā…'. Followed: all three are bracketed as anuvṛtti in sutra_en and k1.
commentary TB: this is an option in both directions (ubhayatravibhāṣā): klam and tras are divādi, so for them śyan is otherwise necessary, while for the others it is otherwise not due, and the rule is begun for both. bhram here means not staying still. bhrāś and bhlāś 'to shine' belong to the phaṇādi. bhramu calane is bhvādi and jvalādi; that it is also phaṇādi, as read in the Manoramā, is a slip, say the moderns (navyāḥ). bhramu anavasthāne is divādi, puṣādi and śamādi; so from the bhvādi root bhramyati, bhramati, and from the śamādi root, with śyan and lengthening, bhrāmyati — three forms. klamu glānau, trasī udvege, truṭ chedane, laṣ kāntau. Recorded; 'vā' is rendered simply 'optionally', and the TB root-glosses and forms are not added to k1.
textual Collation (.work/collate-p44/batch08.md; NSP p. 367, scan page-0377): SK 2321 clean. The forms under this sūtra (krāmyati, krāmati…) are given in SK 2322.

SK 2322 · A 7.3.76V

क्रमः परस्मैपदेषु ॥ २३२२ ॥

kramaḥ parasmaipadeṣu

kramaḥ parasmaipadeṣu — [A long vowel — 'dīrghaḥ' carried forward (anuvṛtti) from śamām aṣṭānāṃ dīrghaḥ śyani, SK 2519 — replaces the vowel] of kram [before a śit affix — 'śiti' carried forward (anuvṛtti) from ṣṭhivuklamucamāṃ śiti, SK 2320 —] when parasmaipada endings follow.

Rule. The vowel of kram is lengthened before a śit affix that has a parasmaipada ending after it. "Lengthened" comes from SK 2519, and "before a śit affix" from SK 2320.

Example.

kram + ya + ti → śyan is śit, and ti is parasmaipada → krāmyati.

kram + a + ti → śap is śit → krāmati.

loṭ: krāmyatu, krāmatu.

Applies when / blocked by. Why "in the parasmaipada"? One of Bhaṭṭoji's commentators answers with upakramate and parākramate. There the ending is ātmanepada, and the vowel stays short.

Watch out. Bhaṭṭoji also lists liṭ cakrāma. Its long ā is not from this rule, since liṭ has no śit affix. It is the vṛddhi of the penultimate before ṇal.

Another trap: loṭ second person singular, where the ending hi is deleted by luk. The form is krāma, still lengthened. One of Bhaṭṭoji's commentators explains. The lengthening is caused by the śit affix śap, not by the deleted ending.

Siddhānta-kaumudī

क्रमेर्दीर्घः स्यात्परस्मैपदपरे शिति । क्राम्यति । क्रामति । चक्राम । क्राम्यतु । क्रामतु ॥

A long vowel (dīrgha) replaces [the vowel] of kram before a śit [affix] that is followed by a parasmaipada [ending]. krāmyati [with śyan, optional by vā bhrāśa… (SK 2321)]; krāmati [with śap] (laṭ). cakrāma (liṭ). krāmyatu; krāmatu (loṭ).

Tattvabodhinī

NSP p. 377–378

—क्रमः—॥ ‘ष्ठिवुक्लमुचमाम्’—इत्यतोऽनुवर्तनादाह—परस्मैपदे शितीति । परस्मैपदे किम् । उपक्रमते । पराक्रमते ॥—स्नुक्रमोः—॥—अनात्मनेपदनिमित्तं इति । आत्मने-पदनिमित्ताभावे इत्यर्थः । अन्ये तु द्विवचनस्थाने व्यत्ययेन एकवचनम्, अनात्मनेपदनिमित्तयोरित्यर्थं इत्याहुः । उभयो-रपि भावकर्मकर्मव्यतिहारास्तङो निमित्तम्, क्रमेस्तु वृत्तिसर्गादयोऽपीति बोध्यम् । स्नुक्रमोरुदात्तत्वादिटि सिद्धे नियमार्थोऽ-यमित्याह—अत्रैवेडिति । अनात्मनेपदेति किम् । उपस्नोष्यते जलेन । उपक्रंस्यते । आक्रंस्यते । निमित्त इति किम् । स्नौतीति स्नविता, न इवाचरति स्नवित्रीयते । इह क्यङ् आत्मनेपदनिमित्तं न तु स्नौतिरित्याहुः ॥—लुङ्लिटां धस्येति । लिटि । लिलिहिढ्वे । लिलिहिध्वे ॥—अथ कथमिति । शानचा भाव्यमिति शङ्कितुराशयः । क्नूयी शब्दे उन्दे च । उन्दः क्लेदनम्

Bālamanoramā

क्रमः परस्मैपदेषु - क्रमः । दीर्घः स्यादिति ।शमामष्टाना॑मित्यतस्तदनुवृत्तेरिति भावः । शितीति ।ष्ठिवुक्लम्वाचमा॑मित्यतस्तदनुवृत्तेरिति भावः । क्रामत्विति । मध्यमपुरुषैकवचने क्रमेत्यत्र तुक्रमः परस्मैपदेष्वि॑ति दीर्घो भवत्येव । नच दीर्घस्याङ्गाधिकारस्थत्वान्नलुममेति निषेधः शङ्क्यः, लुमता लुप्ते प्रत्यये यदङ्गं तस्य कार्य एव तस्य प्रवृत्तेः । शिति परतः क्रमेरङ्गस्य दीर्घस्तु न लुप्तप्रत्यये परस्मैपदे परे अङ्गस्य कार्यं, किंतु शिति परे अङ्गस्य कार्यमिति बोध्यम् ।

Footnotes (NSP 1915 ed.)

NSP p. 378 १ पुनःप्रसङ्गेति—परे तु लिटीति विषयसप्तम्या आश्रयणं कुर्वन्ति । २ ल्रान्तस्येति—आगन्तुकेनाकारेण निर्देशः । क्वचिद्भाष्ये ल्रन्तस्येति पाठः ।

translator notes

commentary BM: 'dīrghaḥ syāt' because 'dīrghaḥ' is carried forward (anuvṛtti) from śamām aṣṭānām…; 'śiti' because it is carried forward from ṣṭhivuklamucamām…. Followed for both bracketed anuvṛttis in sutra_en and k1.
commentary BM on krāmatu: in the madhyama-puruṣa singular [of loṭ], krāma, the lengthening by this rule does take place. One should not object that, the lengthening being inside the aṅga-adhikāra, na lumatāṅgasya prohibits it [the hi being elided by luk]: that prohibition applies only to an operation on the aṅga conditioned by the affix elided by a lu-word; the lengthening of kram is an operation on the aṅga conditioned by the following śit [śap], not by the elided parasmaipada ending. Recorded (bears on the rule's condition 'parasmaipadapare śiti'; the form krāma is BM's, not given by Bhaṭṭoji).
commentary TB: because 'śiti' is carried forward (anuvartanāt) from 'ṣṭhivuklamucamām…', Bhaṭṭoji says 'parasmaipade śiti'. Why 'parasmaipadeṣu'? upakramate, parākramate [ātmanepada, no lengthening]. Followed (agrees with BM on 'śiti').
textual sk.2322.t1 runs on, from '—snukramoḥ—' to its end, with TB on SK 2323 and later units (snukramor anātmanepadanimitte, 'luṅliṭāṃ dhasya', 'atha katham…', krūyī); only its opening concerns SK 2322. NSP footnote 2 filed under sk.2322.n1 ('lrāntasyeti…', NSP p. 368, scan page-0378) belongs to SK 2330 (already in p44-notes); footnote 1 ('punaḥprasaṅgeti…') is not on SK 2322 either. The batch-8 collation (.work/collate-p44/batch08.md) finds SK 2322 clean against the print.
textual NSP footnote 1 of printed p. 367 (scan page-0377), filed under sk.2318.n1, is keyed to this unit's 'krāmatu': 'krāmatv iti — in utkrāma, where hi is elided by luk, the lengthening does take place, because the aṅga carried forward (anuvṛtta) in the sūtra kramaḥ… is taken only as the aṅga defined with reference to a śit followed by a parasmaipada [ending]; even when hi is elided by luk there is no operation on an aṅga defined with reference to it, so na lumatāṅgasya does not apply.' It agrees with BM's point on krāma (recorded above).
translator The bracketed attributions in k1 — krāmyati with śyan, optional by vā bhrāśa… (SK 2321), and krāmati with śap — are the translator's; no commentator states them here. cakrāma (liṭ) has no śit affix, so its ā is not from this rule; the translator takes it as listed among kram's forms (its long ā being the upadhā-vṛddhi before ṇal). Bhaṭṭoji does not state the step.

SK 2323 · A 7.2.36V

स्नुक्रमोरनात्मनेपदनिमित्ते ॥ २३२३ ॥

snukramoranātmanepadanimitte

snukramor anātmanepadanimitte — After snu and kram [a vala-initial ārdhadhātuka takes iṭ — carried forward (anuvṛtti) from ārdhadhātukasyeḍ valādeḥ, SK 2184, as BM supplies it] when there is no cause (nimitta) of ātmanepada.

Rule. After snu and kram, a val-initial ārdhadhātuka affix takes iṭ only when there is no cause of ātmanepada. The iṭ is the one of SK 2184.

Example.

kram, luṅ, parasmaipada: nothing calls for ātmanepada → iṭ comes → akramīt "he stepped".

One of Bhaṭṭoji's commentators notes: no vṛddhi here, by SK 2299.

Applies when / blocked by. Snu and kram would take iṭ anyway. So this rule is a restriction (niyama): "only here". Bhaṭṭoji says just that: "only here is there iṭ". A niyama does not add an operation; it narrows one already available.

Where a cause of ātmanepada is present, there is no iṭ. Bhaṭṭoji's commentators give upakraṃsyate and upasnoṣyate jalena. Why "cause" (nimitta), and not simply "before an ātmanepada ending"? One of Bhaṭṭoji's commentators answers. Forms like cikramiṣiṣyati and pracikraṃsiṣyate would otherwise come out wrong.

The next roots, ay and six others (roots 474–480), are anudātteta: they take ātmanepada. ayate "he goes".

Siddhānta-kaumudī

अत्रैवेट् । अक्रमीत् ।अथ रेवत्यन्ता अनुदात्तेतः ॥{$ {!474 अय!} {!475 वय!} {!476 पय!} {!477 मय!} {!478 चय!} {!479 तय!} {!480 णय!} गतौ$} । अयते ॥

Only here [— i.e. only when there is no cause of ātmanepada —] does iṭ [come after snu and kram]: akramīt [luṅ]. Now [come the roots] up to revṛ [plavagatau] (revatyantāḥ), which have an anudātta vowel as it (anudātteta). (474) aya, (475) vaya, (476) paya, (477) maya, (478) caya, (479) taya, (480) ṇaya — in going (gati). ayate.

Bālamanoramā

स्नुक्रमोरनात्मनेपदनिमित्ते - स्नुक्रमोः । पञ्चम्यर्थे षष्ठी । आत्मनेपदनिमित्तस्याऽभावः — अनात्मनेपदनिमित्तम् । अर्थाभावेऽव्ययीभावेन सह नञ्तत्पुरुषो विकल्प्यत इत्युक्तेः समासः । आत्मनेपदनिमित्ताऽभावे सति स्नुक्रम्भ्यां परस्य वलाद्यार्धधातुकस्य इट् स्यादित्यर्थः । स्नुक्रमोरनुदात्तोपदेशानन्तर्भावदिटि सिद्धे वचनमिदं नियमार्थमित्याह — अत्रैवेडिति । एवं च भावकर्मलकारेषु इण्न भवति । उपस्नोष्यते जलेन । बावलकारोऽयम् । उपक्रस्यते । कर्मणि लुट् । स्यः ।प्रस्नुत॑मित्यत्र तु श्र्युकः कितीति निषेधान्नेट्,आर्धधातुकस्येड्वलादे॑रितीड्विधेः पुरस्तात्प्रतिषेधकाण्डारम्भसामर्थ्यात् ।स्नुक्रमोरनात्मनेपदे॑ इति तु न सूत्रितम्, आत्मनेपदभिन्ने परस्मैपदे परे इत्यर्थे चिक्रमिषिष्यतीत्यसिद्देः, स्येन व्यवधानात् । आत्मनेपदे परे नेडित्र्थे तु प्रचिक्रंसिष्यत इत्यसिद्धिः, अतो निमित्तग्रहणमित्यलम् । अक्रमीदिति ।ह्म्यन्ते॑ति न वृद्धिः । इति क्रम्यन्ताः परस्मैपदिनो गातः । रेवत्यन्ता इति ।रेवृ प्लवगता॑वित्येतत्पर्यन्ता इत्यर्थः । अयपयेत्यारभ्य शल चलने इत्यतः प्राग यकारान्ताः ।

translator notes

commentary BM: 'snukramoḥ' is a sixth-case word (ṣaṣṭhī) in the sense of the fifth (pañcamī); 'anātmanepadanimitta' = the absence of a cause of ātmanepada — a compound by the rule that a nañ-tatpuruṣa optionally replaces the avyayībhāva in the sense of absence; the sense is 'when there is no cause of ātmanepada, iṭ comes to a vala-initial ārdhadhātuka after snu and kram'. Followed: the bracketed anuvṛtti from SK 2184 in sutra_en and the reading 'when there is no cause of ātmanepada'.
commentary BM: since snu and kram are not among the roots taught as anudātta, iṭ is already established, so this statement is restrictive (niyama) — 'only here iṭ'. Hence no iṭ in the bhāva and karma lakāras: upasnoṣyate jalena (bhāva), upakraṃsyate (karma, with sya). In prasnutam there is no iṭ by śryukaḥ kiti (SK 2381). The sūtra is not worded 'snukramor anātmanepade': read 'before a parasmaipada', cikramiṣiṣyati would fail (sya intervening); read 'no iṭ before an ātmanepada', pracikraṃsiṣyate would fail — hence 'nimitta'. akramīt: no vṛddhi, by hmyanta… (SK 2299). BM closes: 'thus the parasmaipada roots up to kram (kramyantāḥ) are done'; 'revatyantāḥ' = up to revṛ plavagatau (ity etatparyantāḥ); from aya/paya up to śala calane the roots end in y. Followed for 'Only here … does iṭ come', and for rendering the heading as a series boundary ('up to revṛ').
commentary TB: 'anātmanepadanimitte' = in the absence of a cause of ātmanepada; others take the singular as standing for the dual by vyatyaya — 'after snu and kram, which are not causes of ātmanepada'. For both roots the causes of taṅ are bhāva, karma and karmavyatihāra; for kram also vṛtti, sarga etc. (vṛttisargatāyaneṣu kramaḥ, SK 2711). As snu and kram are udātta, iṭ is already established and this is restrictive — 'atraiveṭ'. Why 'anātmanepada'? upasnoṣyate jalena (OCR 'upakrodhyate'), upakraṃsyate, ākraṃsyate. Why 'nimitta'? snavitrīyate ('behaves like a snavitṛ') — there kyaṅ, not snu, is the cause of ātmanepada (OCR 'sravitā', 'sravitrīyate'). Recorded: the English follows the first construal, shared with BM; the dual construal is noted here.
textual Collation (.work/collate-p44/batch08.md): SK 2323 is clean against the print, including the heading 'atha revatyantā anudāttetaḥ' (NSP p. 367 = scan page-0377).

SK 2324 · A 3.1.37V

दयायासश्च ॥ २३२४ ॥

dayāyāsaśca

dayāyāsaś ca — And after day, ay and ās [ām comes in liṭ — carried forward (anuvṛtti) from 'kāspratyayād ām amantre liṭi' (SK 2306)].

Rule. After day, ay and ās, the affix ām comes in liṭ. "Ām in liṭ" is carried forward from SK 2306, which gave ām after kās and after roots ending in an affix.

Example.

ay + liṭ → ām is added: ay + ām

→ liṭ of kṛ follows as the auxiliary, as in edhāṃcakre earlier in this chapter

→ ayāṃcakre "he went".

Bhaṭṭoji adds two more forms of ay: vidhiliṅ ayeta, and āśīrliṅ ayiṣīṣṭa.

Applies when / blocked by. The same rule gives dayāṃcakre from day "to give" (root 481), in the list after SK 2326.

Siddhānta-kaumudī

दय अय आस् एभ्य आम् स्याल्लिटि । अयांचक्रे । अयेत । अयिषीष्ट ॥

After day, ay and ās, ām is to come in liṭ [— carried forward (anuvṛtti) from SK 2306]. [ay, liṭ:] ayāṃcakre. [vidhiliṅ:] ayeta. [āśīrliṅ:] ayiṣīṣṭa.

Bālamanoramā

दयायासश्च - दायायासश्च । दय अय आस् एषां समाहारद्वन्द्वात्पञ्चम्येकवचनम् ।कास्प्रत्यया॑दित्यत आम् लिटीत्यनुर्तते । तदाह — एभ्य आम् स्याल्लिटीति ।

translator notes

commentary BM: 'dayāyāsaḥ' is the fifth-case singular of the samāhāra-dvandva of day, ay, ās; 'ām' and 'liṭi' are carried forward (anuvartate) from 'kāspratyayāt…'; hence 'ebhya ām syāl liṭi'. Followed: bracketed in sutra_en and k1.
textual No TB is printed on this sūtra: in the TB (printed as the tail of sk.2322.t1) the comment on SK 2323 ('—snukramoḥ—' … '—atraiveḍ iti…') is followed directly by '—luṅliṭāṃ dhasyeti' (SK 2325), both on NSP printed p. 367 (scan page-0377), with nothing on 'dayāyāsaś ca' between them; '—atha katham iti' (SK 2326) comes after, on printed p. 368 (scan page-0378). Collation (.work/collate-p44/batch08.md): clean; NSP p. 367 (scan page-0377).
translator The forms are of 474 aya 'to go' (gatau), introduced at the end of SK 2323 (ayate); the lakāra labels are the translator's.

SK 2325 · A 8.3.79V

विभाषेटः ॥ २३२५ ॥

vibhāṣeṭaḥ

vibhāṣeṭaḥ — [In place of the dh (dhaḥ) of ṣīdhvam and of luṅ and liṭ [endings] (ṣīdhvaṃluṅliṭām) coming] after an iṭ [that follows an iṇ (iṇaḥ) — all carried forward (anuvṛtti) from iṇaḥ ṣīdhvaṃluṅliṭāṃ dho 'ṅgāt, SK 2247 —] a retroflex [(mūrdhanyaḥ, carried forward from apadāntasya mūrdhanyaḥ, SK 210)] optionally (vibhāṣā) [comes].

Rule. Take the dh of ṣīdhvam (āśīrliṅ), and of the dh-initial endings of luṅ and liṭ. It is optionally replaced by a retroflex, ḍh. This happens when these endings come after an iṭ that follows a sound of the group iṇ. The words are carried forward from SK 2247, where the retroflex is obligatory. "A retroflex" comes from SK 210.

Example.

āśīrliṅ, second person plural: ay + iṭ + ṣīdhvam → ayiṣīdhvam

→ the dh of ṣīdhvam may become ḍh

→ ayiṣīḍhvam or ayiṣīdhvam.

luṅ: third person singular āyiṣṭa; second person plural āyiḍhvam or āyidhvam.

Applies when / blocked by. One of Bhaṭṭoji's commentators derives the luṅ forms. Sic replaces cli, the augment āṭ comes with vṛddhi, and the s of sic is lost before dhvam by SK 2249. The other commentator gives a liṭ pair: lilihiḍhve and lilihidhve.

Bhaṭṭoji uses the rule again in the root list after SK 2334. There gāh gives liṭ jagāhiḍhve or jagāhidhve.

Siddhānta-kaumudī

इणः परो य इट् ततः परेषां षीध्वंलुङ्लिटां धस्य वा मूर्धन्यः स्यात् । अयिषीढ्वम् । अयिषीध्वम् । आयिष्ट । आयिढ्वम् । आयिध्वम् ॥

In place of the dh of ṣīdhvam and of luṅ and liṭ [endings] that come after an iṭ which [itself] comes after an iṇ [— i.e. after an aṅga ending in iṇ —], a retroflex (mūrdhanya) is optionally to be substituted. ayiṣīḍhvam, ayiṣīdhvam [āśīrliṅ, madhyama-puruṣa plural]. āyiṣṭa [luṅ, prathama-puruṣa singular]. āyiḍhvam, āyidhvam [luṅ, madhyama-puruṣa plural].

Bālamanoramā

विभाषेटः - विभाषेटः ।इणः षीध्वंलुङ्लिटा धः॑ इत्यनुवर्तते ।अपदान्तस्ये॑त्यतो मूर्धन्य इति च । तदाह — इणः परो य इडित्यादि । इणन्तादङ्गादित्यर्थः । अयिषीढ्वमिति । लुङो ध्वमि च्लेः सिचि आटि वृद्धौ सिच इटिधि चे॑ति सलोपः । ध्वम इवर्णान्तादङ्गात्परत्वान्नित्ये प्राप्ते विकल्पः । अङ्गादिति । निवृत्तमिति केचित् ।

translator notes

commentary BM: 'iṇaḥ ṣīdhvaṃluṅliṭāṃ dhaḥ' is carried forward (anuvṛtti) [from SK 2247], and 'mūrdhanyaḥ' from apadāntasya… [SK 210]; Bhaṭṭoji states this with 'iṇaḥ paro ya iṭ…'. 'iṇaḥ' means 'from an aṅga ending in iṇ'. Followed: the carried-forward items in sutra_en and the bracket in k1.
commentary BM on the forms (under the pratīka 'ayiṣīḍhvam'): with dhvam of luṅ, sic for cli, āṭ, vṛddhi, and deletion of the s of sic after iṭ by dhi ca (SK 2249); since dhvam comes after an aṅga ending in an i-vowel, [the retroflex] would be obligatory, and this sūtra makes it optional. BM adds: some say 'aṅgāt' has ceased [to apply here]. Recorded; the kaumudī gives the forms only.
commentary TB, printed at the tail of sk.2322.t1 ('—luṅliṭāṃ dhasyeti'): in liṭ, lilihiḍhve (OCR 'lilihiḍḍe') and lilihidhve. Recorded; the kaumudī gives no liṭ example.
textual NSP footnote 2 on p. 367 (scan page-0377), filed under sk.2318.n1: 'tataḥ pareṣām iti — although the iṭ, being a part of ṣīdhvam, can hardly be said to have [ṣīdhvam] after it, still the rule applies, by force of its capacity (sāmarthya), on mere adjacency in sound (śrutikṛtānantarya).' It is keyed to 'tataḥ pareṣām' in this unit. Recorded.
textual SK 2325 has no TB block of its own (see .work/sk-run/p44-notes.md). Collation (.work/collate-p44/batch08.md, NSP p. 367, scan page-0377): clean; the paradigm slots 'ayiṣīḍhvam, ayiṣīdhvam, āyiṣṭa, āyiḍhvam, āyidhvam' were checked against the print.
translator The forms are of aya (gatau), the root of the preceding units. The paradigm labels are the translator's.

SK 2326 · A 8.2.19V

उपसर्गस्यायतौ ॥ २३२६ ॥

upasargasyāyatau

upasargasyāyatau — [In place of the r (ra)] of an upasarga when [the root] ay (ayati) follows, [l (la) is substituted — 'ro laḥ' carried forward (anuvṛtti) from kṛpo ro laḥ, SK 2350].

Rule. When the root ay follows, the r of an upasarga (a verbal prefix) is replaced by l. The words "r … l" are carried forward from kṛpo ro laḥ, SK 2350. That rule is taught later in the Kaumudī, but it stands earlier in the Aṣṭādhyāyī.

Example.

pra + ayate → the r of pra becomes l

→ plāyate "he goes forth".

parā + ayate → palāyate "he runs away".

Applies when / blocked by. What of nis and dus? Their final s becomes ru before ay. But that ru counts as not yet made (asiddha) for this rule. So there is no l: nirayate, durayate. The prefixes nir and dur are different: they end in a real r. They give nilayate, dulayate.

The word pratyaya does not get l. Bhaṭṭoji explains: it comes from prati with the root i (iṇ), not from ay.

The poet Māgha writes udayati, a parasmaipada participle of ud + ay. But ay is an ātmanepada root, so how? Bhaṭṭoji gives two answers.

The form belongs to the root i, read as fused inside the dhātupāṭha entry "iṭa kiṭa kaṭī".
Or: ātmanepada that comes from an anudātta it-vowel is not invariable. Bhaṭṭoji shows this from the ṅ-marking of cakṣiṅ, which would be pointless otherwise.

In the root list that follows, vay gives liṭ vavaye. It begins with v, so there is no e and no loss of the abhyāsa. The other roots give peye, meye, ceye, teye. Ṇay gives praṇayate. Ūyī gives ūyāṃcakre.

Siddhānta-kaumudī

अयतिपरस्योपसर्गस्य यो रेफस्तस्य लत्वं स्यात् । प्लायते । पलायते । निस्दुसोरुत्वस्यासिद्धत्वान्न लत्वम् । निरयते । दुरयते । निर्दुरोस्तु । निलयते । दुलयते । प्रत्यय इति त्विणो रूपम् । अथ कथमुदयति विततोर्ध्वरश्मिरज्जाविति माघः । इटकिटकटी इत्यत्र प्रश्लिष्टस्य भविष्यति । यद्वा । [(परिभाषा - ) अनुदात्तेत्त्वलक्षणमात्मनेपदमनित्यम्] । चक्षिङो ङित्करणाज्ज्ञापकात् । वादित्वात् । ववये । पेये । मेये । चेये । तेये । प्रणयते । नेये ।{$ {!481 दय!} दानगतिरक्षणहिंसादानेषु$} । आदानं ग्रहणम् । दयांचक्रे ।{$ {!482 रय!} गतौ $}।{$ {!483 ऊयी!} तन्तुसन्ताने$} । ऊयांचक्रे ।{$ {!484 पूयी!} विशरणे दुर्गन्धे च$} । पूयते । पुपूये ।{$ {!485 क्नूयी!} शब्दे उन्दे च$} । चुक्नूये ।{$ {!486 क्ष्मायी!} विधूनने$} । चक्ष्माये ।{$ {!487 स्फायी!} {!488 ओप्यायी!} वृद्धौ$} । स्फायते । पस्फाये । प्यायते ॥

The r of an upasarga followed by ay (ayati) [— 'ro laḥ' carried forward (anuvṛtti) from kṛpo ro laḥ (SK 2350)] becomes l: plāyate. palāyate. Since the ru-substitution [of the s] of nis and dus is asiddha, there is no l: nirayate. durayate. But of nir and dur [there is]: nilayate. dulayate. pratyaya, on the other hand, is a form of iṇ [not of ay]. Now, how [can] Māgha [write] "udayati vitatordhvaraśmirajjau" [with a parasmaipada participle of ud + ay]? [Answer:] It will be [a form] of [the root i] fused (praśliṣṭa) in "iṭa kiṭa kaṭī". Or else: [paribhāṣā] ātmanepada conditioned by an anudātta it-marker is not invariable (anitya) — [known] from the jñāpaka of making cakṣiṅ ṅ-marked. Because [vay] belongs to the vādi [group, beginning with v]: vavaye. [Of the others:] peye. meye. ceye. teye. praṇayate. neye. daya (481) — in giving, going, protecting, injuring and taking (ādāna); ādāna means taking hold (grahaṇa). dayāṃcakre. raya (482) — going. ūyī (483) — weaving (tantusantāna, "stretching threads"). ūyāṃcakre. pūyī (484) — decaying and stinking. pūyate. pupūye. knūyī (485) — sound, and wetting (unda). cuknūye. kṣmāyī (486) — shaking (vidhūnana). cakṣmāye. sphāyī (487), opyāyī (488) — growth. sphāyate. pasphāye. pyāyate.

Bālamanoramā

उपसर्गस्यायतौ - उपसर्गस्याऽयतौ । अयताविति श्तिपा निर्देशः । 'कृपो रो ल' इत्यतो रो ल इत्यनुवर्तते । तदाह — अयतिपरस्येत्यादिना । प्लायत इति । प्र इत्युपसर्गः । प्लायत इति । परा इत्याकारान्त उपसर्गः । ननु निरयते दुरयत इत्यत्रापि लत्वं स्यादित्यत आह -निस्दुसोरिति । तर्हि निलयते दुलयत इति कथमित्यत आह — निर्दुरोस्त्विति । एतदर्थमेव प्रादिषु रेफान्तयोश्च निर्देश इति भावः । तर्हि 'प्रत्यय' इत्यत्रापि प्रतेरयतिपरत्वाद्रस्य लत्वं स्यादित्यत आह - प्रत्यय इति त्विति । प्रतिपूर्वकादिण्धातोरतच्प्रत्यये 'प्रत्यय' इति रूपम् । अयतिपरत्वाऽभावान्न लत्वमित्यर्थः । अयधातुमादय 'प्लत्यय' इति न, अनभिधानादिति कैयटः । कथमुदयतीति । उत्पूर्वकादयधातोः शत्रन्तात्सप्तम्यन्तमिति मत्वा आक्षेपः । अनुदात्तेत्त्वेन लटः शानच्प्रसङ्गादिति भावः । प्रश्लिष्टस्येति ।इधातो॑रिति शेषः । तस्य अनुदात्तेत्त्वाऽबावाच्छतृप्रत्ययो निर्बाध इति भावः । ज्ञापकादिति ।चक्षिङ् धातोरिकारस्याऽनुदात्ततया अनुदात्तेत्त्वादेवात्मनेपदसिद्धौ ङित्करणमनुदात्तेत्त्वप्रयुक्तात्मनेपदस्याऽनित्यतां ज्ञापयति । तस्याऽनित्यत्वे तु नित्यात्मनेपदार्थं ङित्करणमर्थवदिति भावः । इदं तु भाष्ये न दृश्यते । वादित्वादिति वयधातोर्लिटि वादित्वादेत्वाभ्यासलोपयोरभावे सति 'ववये' इति रूपमित्यर्थः । णयधातुर्णोपदेश इति मत्वा आह — प्रणयत इति ।उपसर्गादसमासेऽपी॑ति णत्वमिति भावः । दयांचक्र इति ।दयायासश्चे॑त्याम् । ऊयांचक्र इति । इजादित्वादाम् । उन्दने चेति । क्लेदने चेत्यर्थः । स्फायी ओप्यायीति । ओदित्त्वम्ओदितश्चे॑ति निष्ठानत्वार्थम् । ईदित्त्वं तुश्वीदितो निष्ठाया॑मितीण्निषेधार्थम् ।

translator notes

commentary BM: 'ayatau' is a designation with śtip; 'ro laḥ' is carried forward (anuvartate) from kṛpo ro laḥ [SK 2350]; hence Bhaṭṭoji's 'ayatiparasya…'. plāyate: the upasarga pra; palāyate: the ā-final upasarga parā. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM: 'nisduso…' answers the objection that l would come in nirayate, durayate too; 'nirduros tu' answers how nilayate, dulayate come about — for this very purpose r-final nir and dur are also read among the pra-group. 'pratyaya iti tu…': pratyaya is ac-affixed prati + iṇ, not followed by ay, so no l; Kaiyaṭa: from ay, 'platyaya' is not formed, for want of usage (anabhidhāna). Recorded; the English follows Bhaṭṭoji's wording.
commentary BM on 'katham udayati': the objection takes the word as the seventh-case word (saptamyanta) of a śatṛ-participle from ud + ay, which, being anudātta-marked, should take śānac for laṭ. 'praśliṣṭasya': 'of the root i' is to be supplied (śeṣa); it has no anudātta it-marker, so śatṛ is unhindered. 'jñāpakāt': since the i of cakṣiṅ is anudātta, ātmanepada would follow from that alone; its ṅ-marking shows that ātmanepada due to an anudātta it-marker is anitya, and given that, ṅ-marking for invariable ātmanepada has a purpose; BM adds that this is not seen in the Bhāṣya. Followed: '[with a parasmaipada participle of ud + ay]' and '[the root i]' in k1.
commentary TB, printed at the tail of sk.2322.t1 ('—atha katham iti'): the objector's point is that [the form] should have śānac. Followed (agrees with BM) in the bracket '[with a parasmaipada participle of ud + ay]'. TB (same place) on knūyī (OCR 'krūyī'): 'undaḥ kledanam' (unda = wetting). Followed: 'wetting (unda)'.
commentary BM on 'vāditvāt': in liṭ of vay, because the root begins with v [na śasadadavādiguṇānām, SK 2263] there is neither e-substitution nor abhyāsa-deletion, giving vavaye. praṇayate: ṇay is taken as ṇopadeśa, with ṇ by upasargād asamāse 'pi. dayāṃcakre: ām by dayāyāsaś ca [SK 2324]; ūyāṃcakre: ām because ij-initial. 'undane ca' = in wetting (kledana). sphāyī, opyāyī: the o-marker is for n of the niṣṭhā by oditaś ca [SK 3019], the ī-marker for the iṭ-prohibition by śvīdito niṣṭhāyām [SK 3039]. Followed for the bracket '[vay] … [beginning with v]'; the rest recorded.
textual Collation (.work/collate-p44/batch08.md, NSP scan pp. 377–378): clean; the liṭ slots vavaye, peye, meye, ceye, teye, praṇayate, neye were checked against the print. The '(paribhāṣā)' tag before 'anudāttettvalakṣaṇam ātmanepadam anityam' is our digital source's; the English keeps the label because Bhaṭṭoji presents the statement as a maxim established by a jñāpaka.
textual Filing: sk2326 has no TB block; its TB ('atha katham iti', and the gloss of unda) is at the tail of sk.2322.t1, which also carries TB for SK 2323 and SK 2325 ('luṅliṭāṃ dhasyeti').
translator Numbers in round brackets are the dhātupāṭha numbers printed in the text. vavaye … neye are liṭ forms of the roots vay, pay, may, cay, tay and ṇay listed before this sūtra (praṇayate is laṭ); the attributions are the translator's, from BM's gloss of vavaye and praṇayate. 'ru-substitution' reads our 'nisdusor utvasya' as '…duso rutvasya'.

SK 2327 · A 6.1.29V

लिड्यङोश्च ॥ २३२७ ॥

liḍyaṅośca

liḍyaṅoś ca — [In place of pyāy, pī — 'pyāyaḥ pī' carried forward (anuvṛtti) from pyāyaḥ pī, SK 3072 — comes] also in liṭ and yaṅ (liḍyaṅoḥ, a seventh-case (saptamyanta) dvandva).

Rule. In liṭ and before the intensive affix yaṅ, the root pyāy is replaced by pī. "pyāy → pī" is carried forward from SK 3072.

Example.

opyāyī "to grow", liṭ ātmanepada: pyāy + e

→ pyāy is replaced by pī: pī + e

→ doubling applies again: pī pī e

→ the vowel of the abhyāsa is short (SK 2180): pi pī e

→ yaṇ by SK 272 (ī → y)

→ pipye "it grew".

Dual pipyāte, plural pipyire.

For yaṅ, one of Bhaṭṭoji's commentators gives pepīyate.

Applies when / blocked by. The substitution pī is the later rule, so it goes first and blocks the doubling. Can doubling come back? Normally what is blocked in a conflict stays blocked. Bhaṭṭoji uses a principle, punaḥprasaṅgavijñāna: a rule blocked in a conflict may apply again once the other rule has applied. So the doubling returns after pī. Some explain the doubling differently; scholars discuss this.

Watch out. Bhaṭṭoji names only three steps: pī, the renewed doubling, and yaṇ. The short vowel of the abhyāsa is the general rule for every abhyāsa.

Siddhānta-kaumudī

लिटि यङि च प्यायः पीभावः स्यात् । पुनः प्रसङ्गविज्ञानात्पीशब्दस्यद्वित्वम् । एरनेकाचः -SK 272 इति यण् । पिप्ये । पिप्याते । पिप्यरे ॥

In liṭ and in yaṅ, pyāy is replaced by pī [pyāyaḥ pī carried forward (anuvṛtti) from SK 3072]. By the principle of renewed application (punaḥprasaṅgavijñāna), the word pī is doubled. [Then] yaṇ by eranekācaḥ… (SK 272). [ātmanepada liṭ of (o)pyāyī:] pipye [prathama-puruṣa singular]. pipyāte [dual]. pipyire [plural].

Tattvabodhinī

NSP p. 378

—लिङ्यङोश्च ॥ यङि पेपीयते

Bālamanoramā

लिड्यङोश्च - लिङ्यङोश्च । लिट् च यङ् चेति द्वन्द्वात्सप्तमी ।प्यायपी॑ति सूत्रमनुवर्तते । तदाह — लिटि यङि चेति । ननु प्यायेर्लिटि दित्वं बाधित्वा परत्वात्पीभावे द्वित्वेएरनेकाच॑इति यणि 'पिप्ये' इति रूपमिष्यते । तत्र द्वित्वं बाधित्वा परत्वात् पीभावे कृते पुनर्द्वित्वं न संभवति,विप्रतिषेधे यद्वाधितं तद्बाधितमेवे॑ति न्यायादित आह — पुनः प्रसङ्गेति ।पुनः प्रसङ्गविज्ञानात्सिद्ध॑मिति परिभाषा । विप्रतिषेधे बाधितस्यापि पुनः प्रवृत्तेरभ्युपगमात्कृतेऽपि पीभावे द्वित्वादिकं सिद्धमिति तदर्थः ।

translator notes

commentary BM: the seventh case is after the dvandva 'liṭ and yaṅ'; the sūtra pyāyaḥ pī is carried forward (anuvartate); hence Bhaṭṭoji's 'liṭi yaṅi ca'. Followed in sutra_en and k1.
commentary BM on 'punaḥprasaṅga': objection — in the liṭ of pyāy, pī-substitution, being later (paratva), blocks doubling; the wanted form pipye needs doubling after pī and then yaṇ by eranekācaḥ; but once doubling has been blocked by pī-substitution it cannot recur, by the maxim 'what is blocked in a conflict (vipratiṣedha) stays blocked'. Answer: the paribhāṣā 'punaḥprasaṅgavijñānāt siddham' — even what was blocked in a conflict is admitted to apply again, so doubling etc. succeed after pī-substitution. Followed: the rule interaction (pī first by paratva, doubling by renewed application) is kept in k1.
commentary TB: 'liḍyaṅoś ca' — in yaṅ: pepīyate. Recorded; the yaṅ form is not in the kaumudī and is not added.
textual Collation (.work/collate-p44/batch08.md; NSP p. 368, scan page-0378, confirmed on the scan): our prathama-puruṣa plural 'pipyare' is a slip for the print's 'pipyire' (ire by liṭas tajhayor eśirec, SK 2241). The English gives 'pipyire'. Mūla correction for Ajai's copy.
textual NSP footnote, printed under sk.2322.n1 (fn 1, NSP p. 368, scan page-0378), belongs here, on 'punaḥprasaṅga': 'Others, however, resort to [taking] liṭi as a seventh case of domain (viṣayasaptamī)'.
translator Bhaṭṭoji names only pī-substitution, doubling by renewed application, and yaṇ; the shortening of the abhyāsa (pī → pi by hrasvaḥ, SK 2180) is not stated in the kaumudī and is left implicit (§9), so no step-by-step derivation is added to k1. On the viṣayasaptamī view of the footnote, pī would be substituted before liṭ is actually present, so doubling would need no renewed application — the translator's reading of the footnote's point.

SK 2328 · A 3.1.61V

दीपजनबुधपूरितायिप्यायिभ्योऽन्यतरस्याम् ॥ २३२८ ॥

dīpajanabudhapūritāyipyāyibhyo'nyatarasyām

dīpajanabudhapūritāyipyāyibhyo 'nyatarasyām — After dīp, jan, budh, pūr, tāy and pyāy, [ciṇ replaces cli — 'cleḥ' carried forward (anuvṛtti) from 'cleḥ sic' (SK 2222) —, when ta follows — 'ciṇ te' carried forward from 'ciṇ te padaḥ' (SK 2513) —,] optionally.

Rule. After dīp, jan, budh, pūr, tāy and pyāy, the affix ciṇ optionally replaces cli. This happens when the ending ta follows. "Cli" comes from SK 2222, and "ciṇ when ta follows" from SK 2513. Ciṇ is heard as i.

Example.

a + pyāy + cli + ta → ciṇ replaces cli: a + pyāy + i + ta

→ SK 2329 removes the ta

→ apyāyi "it grew".

Without ciṇ, sic comes: apyāyiṣṭa.

Applies when / blocked by. Bhaṭṭoji says "the singular ta". One of Bhaṭṭoji's commentators explains why: these roots take ātmanepada, so a ta after them is always the third person singular ending.

One of Bhaṭṭoji's commentators identifies dīp, jan, budh and pūr as divādi roots. Bhaṭṭoji makes the same point after SK 2362. The bhvādi root budhir does not take this ciṇ. The roots before and after it in the rule are divādi, so only the divādi budh is meant.

Siddhānta-kaumudī

एभ्यश्च्लेश्चिण्वा स्यादेकवचने तशब्दे परे ॥

After these, ciṇ is optionally to replace cli [— 'cleḥ' carried forward (anuvṛtti) from SK 2222 —] when the singular ta follows [— 'ciṇ te' carried forward from SK 2513].

Tattvabodhinī

NSP p. 378

—दीपजन—॥ दीपी दीतौ, जनी प्रादुर्भावे, बुध अवगमने, पूरी आप्यायने । एते दिवादयः

Bālamanoramā

दीपजनबुधपूरितायिप्यायिभ्योऽन्यतरस्याम् - दीपजन ।च्लेः सि॑जित्यत च्लेरिति, 'चिण् ते पदः' इत्यस्माच्चिण् ते इति चानुवर्तते । तदाह — एभ्यश्च्लेरिति । एकवचन इति । दीपादीनामात्मनेपदित्वेन तेभ्यस्तशब्दस्य एकवचनत्वनियमादिति भावः ।

translator notes

commentary BM: 'cleḥ' is carried forward (anuvartate) from 'cleḥ sic', and 'ciṇ te' from 'ciṇ te padaḥ'; hence 'ebhyaś cleḥ …'. 'ekavacane': because dīp etc. are ātmanepadin, the 'ta' after them is necessarily the singular [ending]. Followed: the anuvṛtti bracketed; 'the singular ta' kept.
commentary TB (sk.2328.t1): dīpī 'in shining', janī 'in being born', budha 'in understanding', pūrī 'in filling' — these are divādi roots. Recorded (identifies the roots; the English is unaffected).
textual The OCR of NSP p. 368 (scan page-0378) skips SK 2328–2329; the scan collation (.work/collate-p44/batch08.md) reports 2328 clean. The examples (apyāyi, apyāyiṣṭa) follow under SK 2329.

SK 2329 · A 6.4.104V

चिणो लुक् ॥ २३२९ ॥

ciṇo luk

ciṇo luk — luk (elision) replaces what comes after ciṇ.

Rule. What comes after ciṇ is deleted by luk. One of Bhaṭṭoji's commentators says what that is: only the ending ta.

Example.

a + pyāy + i + ta → the ta after ciṇ is deleted

→ apyāyi.

tāy "to extend, to protect": atāyi with ciṇ, atāyiṣṭa without.

Applies when / blocked by. The other commentator adds that naming ta in the gloss only states what is implied. The deletion falls on the whole affix.

In the root list that follows (roots 489–515), hay "to go" gives luṅ ahayīt. There is no vṛddhi, because the root ends in y. Ṣev "to serve" gives pariṣevate, with ṣ by SK 2275, and liṭ siṣeve. Tev and dev "to sport" give titeve and dideve.

Siddhānta-kaumudī

चिणः परस्य लुक् स्यात् । अप्यायि । अप्यायिष्ट ।{$ {!489 तायृ!} सन्तानपालनयोः$} । सन्तानः प्रबन्धः । तायते । तताये । अतायि । अतायिष्ट ।{$ {!490 शल!} चलनसंवरणयोः$} ।{$ {!491 वल!} {!492 वल्ल!} संवरणे संचरणे च$} । ववले । ववल्ले ।{$ {!493 मल!} {!494 मल्ल!} धारणे$} । मेले । ममल्ले ।{$ {!495 भल!} {!496 भल्ल!} परिभाषणहिंसादानेषु$} । बभले । बभल्ले ।{$ {!497 कल!} शब्दसंख्यानयोः$} । कलते । चकले ।{$ {!498 कल्ल!} अव्यक्ते शब्दे$} । कल्लते । अशब्दे इति स्वामी । अशब्दस्तूष्णींभाव इति च ।{$ {!499 तेवृ!} {!500 देवृ!} {!501 षेवृ!} {!502 गेवृ!} {!503 ग्लेवृ!} {!504 पेवृ!} {!505 मेवृ!} {!506 म्लेवृ!} सेवने$} । परिनिविभ्यः - SK 2275 इति षत्वम् । परिषेवते । सिषेवे । अयं सोपदेशोऽपीति न्यासकारादयः । तद्भाष्यविरुद्धम् । गेवते । जिगेवे । जिग्लेवे । पिपेवे । मेवते । म्लेवते । शेवृ खेवृ केवृ इत्यप्येके ।{$ {!507 रेवृ!} प्लवगतौ$} । प्लवगतिः प्लुतगतिः रेवते ॥ अथावत्यन्ताः परस्मैपदिनः ॥{$ {!508 मव्य!} बन्धने$} । ममव्य ।{$ {!509 सूर्क्ष्य!} {!510 ईर्क्ष्य!} {!511 ईर्ष्य!} ईर्ष्यार्थाः$} ।{$ {!512 हय!} गतौ$} । अहयीत् । यान्तात्वान्नवृद्धिः ।{$ {!513 शुच्य!} अभिषवे$} । अवयवानां शिथिलीकरणं सुरायाः सन्धानं वाऽभिषवः स्नानं च । शुशुच्य । चुच्य इत्येके ।{$ {!514 हर्य!} गतिकान्त्योः $}। जहर्य{$ {!515 अल!} भूषणपर्याप्तिवारणेषु$} । अलति । आल ॥

luk replaces what comes after ciṇ [i.e. the ending ta]. apyāyi [luṅ of pyāyī with ciṇ, by SK 2328]. apyāyiṣṭa [the same without ciṇ, with sic]. (489) tāyṛ — in extending in a continuous line and in protecting (saṃtānapālanayoḥ). saṃtāna is continuous succession (prabandha). tāyate [laṭ]. tatāye [liṭ]. atāyi. atāyiṣṭa [luṅ, with and without ciṇ]. (490) śala — in moving and in covering (calanasaṃvaraṇayoḥ). (491) vala, (492) valla — in covering and in moving about (saṃvaraṇe saṃcaraṇe ca). vavale. vavalle [liṭ]. (493) mala, (494) malla — in holding (dhāraṇe). mele. mamalle [liṭ]. (495) bhala, (496) bhalla — in reviling, injuring and giving (paribhāṣaṇahiṃsādāneṣu). babhale. babhalle [liṭ]. (497) kala — in sounding and in counting (śabdasaṃkhyānayoḥ). kalate [laṭ]. cakale [liṭ]. (498) kalla — in inarticulate sound (avyakte śabde). kallate [laṭ]. Svāmin [reads] 'aśabde' ('in soundlessness'), and [says] that aśabda is silence (tūṣṇīṃbhāva). (499) tevṛ, (500) devṛ — [in sporting (devane). titeve. dideve [liṭ].] (501) ṣevṛ, (502) gevṛ, (503) glevṛ, (504) pevṛ, (505) mevṛ, (506) mlevṛ — in serving (sevane). ṣ-substitution (ṣatva) by 'parinivibhyaḥ…' (SK 2275): pariṣevate. siṣeve [liṭ]. The author of the Nyāsa and others say that this [root] is also [recited] with s in the original enunciation (sopadeśa). That is contrary to the Bhāṣya. gevate [laṭ]. jigeve. jigleve. pipeve [liṭ]. mevate. mlevate [laṭ]. Some [read] also śevṛ, khevṛ, kevṛ. (507) revṛ — in plava-gati. plavagati is leaping motion (plutagati). revate [laṭ].

Now [come] the parasmaipadin [roots] up to av [rakṣaṇe] (avatyantāḥ). (508) mavya — in binding (bandhane). mamavya [liṭ]. (509) sūrkṣya, (510) īrkṣya, (511) īrṣya — having the sense of envy (īrṣyārthāḥ). (512) haya — in going (gatau). ahayīt [luṅ]. Because it ends in y, there is no vṛddhi [by 'hmyanta…', SK 2299]. (513) śucya — in abhiṣava. abhiṣava is loosening the parts [of a thing], or distilling liquor (surāyāḥ saṃdhānam), and bathing. śuśucya [liṭ]. Some [read] cucya. (514) harya — in going and in desiring (gatikāntyoḥ). jaharya [liṭ]. (515) ala — in adorning, being sufficient and warding off (bhūṣaṇaparyāptivāraṇeṣu). alati [laṭ]. āla [liṭ].

Tattvabodhinī

NSP p. 378

—चिणो लुक् ॥—परस्य लुक् स्यादिति । तशब्दस्येति कैश्चित्पठ्यते तदार्थि-कार्थकथनम् । तशब्दे परतः चिणि विहिते चिणः परस्य जायमानो लुक् ‘प्रत्ययस्य लुक्शुलुपः’ इति वचनात्तशब्दस्यैवेति स्पष्टत्वात् ॥—अयमिति । षेवृ धातुः ॥—भाष्यविरुद्धमिति । यदि सोपदेशः स्यात्तदा स्त्यायतिरिवायमपि षोपदे-शलक्षणे पर्युदस्येत, तदकरणान्नास्ति सोपदेश इति भावः ॥—प्लवगताविति । केचित् प्लवेति धात्वन्तरमित्याहुस्तद्धि-मनोरमायां दूषितम् । प्लवेति धात्वन्तरत्वे ‘विभाषाऽऽङि रुप्लुवोः’ इत्यत्र प्लवः पक्षे धन्विधानं व्यर्थं स्यात् । प्लवेत्येतस्माद् घनि आप्लवशब्दस्य सिद्धत्वात् । तथा ‘स्रवतिशृणोति—’ इति सूत्रेण प्लवतेरभ्यासोकारस्येत्वविधानमपि व्यर्थं स्यात् तद्धि-पक्षे अपिप्लवदिति रूपसिद्ध्यर्थं क्रियते, तच्च रूपं प्लवधातोः ‘सन्यतः’ इत्यनेन सिद्धमिति किं तदुपादानेनेति ॥—मम-व्येति । ‘यस्य हलः’ इति लोपस्तु न भवति, यस्येति संघातग्रहणमिति सिद्धान्तितत्त्वात् । वर्णप्रहणे त्वर्थवद्ग्रहणपरिभाषाया-अप्रवृत्त्या पुत्रकाम्येत्यादावपि लोपः स्यादिति दिक् । लुटि, मव्यिता । आशिषि, मव्यात् । ‘हलो मयाम्—’ इति धातुय-कारस्य वा लोपः । सूर्क्ष्य ईर्क्ष्य । णलि । सुसूर्क्ष्य । ईर्क्ष्याञ्चकार । ईर्ष्याञ्चकार । एभ्यः किपि ‘लोपो व्योः—’ ‘स्कोः’ इति कलोपे जश्लचत्वेयोः सूर्द् ईर्द् । संयोगान्तलोपस्त्विह न भवति ‘रात्सस्य’ इति नियमात्सूक्ष्यं आदर इति वक्ष्यते तस्यापि सूर्द् इत्येव रूपम् । हय गतौ । जहाय । हय्यात् ॥—शिथिलीकरणमिति । सोममभिषुणोतीत्यादौ दर्शनात् ॥—सुराया इति । तत्प्रकरणे ‘संधानं स्यादभिषवः’ इत्यमरोक्तेः

Bālamanoramā

चिणो लुक् - चिणो लुक् । 'चिण' इति पञ्चमी । तदाह — चिणः परस्येति । चिणः परश्च अर्थात्तशब्द एव भवति । चिणभावे च्लेः सिचि रूपमाह् — अप्यायिष्टेति रूपम् । शल चलने इत्यारभ्य तेवृ इत्यतः प्राग्लान्ताः । तेवृ इत्यारभ्य रेवत्यान्ता वकारान्ताः । षेवृदातोः षोपदेशत्वात्सत्वे सेवत इत्यादि रूपम् । परिषेवत इत्यत्रसात्पदाद्यो॑रिति निषेधे प्राप्ते आह — परिनिविभ्य इति । सिषेवे इति । आदेशसकारत्वात्षत्वमिति भावः । अयं सोपदेशोऽपीति । षेवृधातुरित्यर्थः । तद्भाष्यविरुद्धमिति । सेक्सृप्सृस्तृसृजस्तृस्त्यानामेव भाष्ये षोपदेशपर्युदासादिति भावः । रेवृ प्लवगताविति । प्लवेति न धात्वन्तरमिति सूचयन्नाह — प्लवगतिः- प्लुतगतिरिति । अयपयेत्यादिरेवत्यन्ता गताः । अवत्यन्ता इति । 'अव रक्षणे' इत्येतत्पर्यन्ता इत्यर्थः । मव्येत्यारभ्य अलभूषणेत्यतः प्राग्यकारान्ताः । अल भूषणेत्यारभ्य खोरृ प्रतीघाते इत्यतः प्राग्लकारान्ताः ।

translator notes

commentary BM: 'ciṇaḥ' is a fifth-case word (pañcamī) — hence 'what comes after ciṇ'; what comes after ciṇ is, by implication (arthāt), only the ending ta. Followed: 'luk replaces what comes after ciṇ' and the bracket '[i.e. the ending ta]'.
commentary TB: some read '[luk] of the word ta' in the gloss; that only states what is implied (ārthikārtha), since the luk arising after a ciṇ taught before ta clearly falls on ta itself, by 'pratyayasya lukślulupaḥ'. Followed: the bracket names ta as the implied object, not as part of the rule.
commentary BM: apyāyiṣṭa is the form when there is no ciṇ, cli having become sic. Followed in the bracket. BM also notes the ranges: from śala up to tevṛ the roots end in l, from tevṛ to revṛ in v; from mavya up to ala in y; from ala up to khorṛ in l; 'avatyantāḥ' means 'up to av rakṣaṇe' (ity etatparyantāḥ). Followed: the heading is rendered 'up to av [rakṣaṇe]', as a series boundary.
commentary BM on ṣevṛ: being ṣopadeśa it takes s (sevate); in pariṣevate ṣatva is taught by 'parinivibhyaḥ…' because 'sāt padādyoḥ' would prohibit it; siṣeve has ṣ because the s is a substitute (ādeśa). 'This one' (ayam) is ṣevṛ; the Nyāsa view is contrary to the Bhāṣya because the Bhāṣya excludes only sek, sṛp, sṛ, stṛ, sṛj, stṛ and styā from ṣopadeśa status. Followed for the identification of 'this [root]' as ṣevṛ (the English keeps 'this [root]' after the list).
commentary TB: 'ayam' is ṣevṛ; [on 'contrary to the Bhāṣya':] if it were sopadeśa it would, like styāyati, have been excluded in the definition of ṣopadeśa; since that is not done, it is not sopadeśa. Agrees with BM on the identification of 'this [root]'.
commentary BM on 'plavagatau': by glossing 'plavagati is plutagati' Bhaṭṭoji indicates that plava is not a separate root. Followed: 'plavagati' is kept as one compound, not a root plus a sense.
commentary TB on 'plavagatau': some hold plava to be a separate root; this is refuted in the Manoramā [Prauḍha-manoramā], since the optional ghañ for plu in 'vibhāṣāṅi rupluvoḥ' and the i-substitution of the abhyāsa u in 'sravatiśṛṇoti…' would then be superfluous. Agrees with BM: 'plavagati' is kept as one compound.
commentary TB on mamavya: no deletion by 'yasya halaḥ', since there 'ya' is taken as a group (saṃghāta), not as a single sound; luṭ mavyitā, āśīrliṅ mavyāt, with optional deletion of the root's y by 'halo yamām…'; it adds liṭ forms for sūrkṣya/īrkṣya/īrṣya, kvip forms, hay (jahāya, hayyāt). On 'śithilīkaraṇa': as in 'somam abhiṣuṇoti'; on 'surāyāḥ': Amara, 'saṃdhānaṃ syād abhiṣavaḥ'. Recorded; not in the kaumudī.
textual The digital source runs (499) tevṛ and (500) devṛ straight into the next list, so that they appear to share the gloss 'sevane'. NSP printed p. 368 (scan page-0378) reads '(499) tevṛ (500) devṛ devane | titeve | dideve | (501) ṣevṛ …' — tevṛ, devṛ 'in sporting (devane)', with liṭ titeve, dideve. BM's remark that the v-final roots begin with tevṛ agrees with either text. The missing words are supplied in square brackets. For Ajai's printed copy.
textual Scan check (NSP printed p. 368, scan page-0378; the OCR skips SK 2328–2329 and the start of the root list): apart from the tevṛ/devṛ gap, the kaumudī matches the print, including apyāyi, apyāyiṣṭa, tatāye, atāyi, atāyiṣṭa, vavalle, mamalle, babhalle, pariṣevate, siṣeve, jigleve, mamavya, ahayīt, śuśucya, cucya, jaharya, āla. There is no NSP footnote on this sūtra (the footnotes 1 and 2 of printed p. 368 belong to SK 2327 and SK 2330).
textual Collation (.work/collate-p44/batch08.md, NSP printed p. 368, scan page-0378): the digital source reads 'yāntātvān navṛddhiḥ'; the print reads 'yāntatvān na vṛddhiḥ'. The English follows the print ('because it ends in y'). The same report confirms the tevṛ/devṛ gap.
translator The dhātupāṭha serial numbers are printed in the source; the bracketed lakāra labels are the translator's, as is the attribution of 'no vṛddhi' for ahayīt to 'hmyanta…' (SK 2299), which neither Bhaṭṭoji nor BM or TB cites here. apyāyi and atāyi are luṅ prathama-puruṣa singular ātmanepada with ciṇ optionally taught by 'dīpajanabudhapūritāyipyāyibhyo 'nyatarasyām' (SK 2328), the ending ta being elided by this sūtra; apyāyiṣṭa and atāyiṣṭa are the alternatives with sic.

SK 2330 · A 7.2.2V

अतो ल्रान्तस्य ॥ २३३० ॥

ato lrāntasya

ato lrāntasya — [In place of the] a [of an aṅga — 'aṅgasya' by adhikāra —] ending in an l or r that stands next to (anta = samīpa) an a [— 'ataḥ' taken twice (āvṛtti), as BM and TB state —], [vṛddhi comes when sic followed by a parasmaipada ending follows — 'sici vṛddhiḥ parasmaipadeṣu' carried forward (anuvṛtti) from SK 2297].

Rule. Take an aṅga that ends in l or r, where that l or r stands next to an a. That a takes vṛddhi before sic followed by a parasmaipada ending. "Vṛddhi before sic in the parasmaipada" is carried forward from SK 2297.

Example.

al "to adorn", luṅ parasmaipada with sic, after mā

→ the a next to the final l takes vṛddhi

→ mā bhavān ālīt "may you not adorn".

Others in the root list: aphālīt (phal), askhālīt (skhal), agālīt (gal), atsārīt (tsar), aśvālīt (śval).

Applies when / blocked by. This rule is an exception to two others, Bhaṭṭoji says. SK 2268 (neṭi) forbids the vṛddhi of a consonant-final root before a sic with iṭ. SK 2284 (ato halādeḥ…) makes it optional. Here the vṛddhi is obligatory.

Counter-example: abhr "to go" gives mā bhavān abhrīt, with no vṛddhi. The final r does not stand next to an a. One of Bhaṭṭoji's commentators adds akhorīt and amīlīt, which have no a at all.

Why "mā bhavān"? One of Bhaṭṭoji's commentators explains, in a later passage. With mā the augment is not added. With the augment āṭ, the form would look the same with or without vṛddhi.

Bhaṭṭoji explains the wording. Lra is "l or r" with its sixth-case ending elided. Anta here means "near", not "end". And ataḥ is taken twice: once with "near", once as the vowel that takes vṛddhi. Bhaṭṭoji's commentators both give this reading.

In the root list, phal gives liṭ phelatuḥ, pheluḥ by SK 2301. Ṣṭhiv gives ṣṭhīvati by SK 2320.

Watch out. The vṛddhi falls on the a next to the final consonant, not on the final consonant. Without "ataḥ" taken twice, the rule would give vṛddhi to the last sound, one of Bhaṭṭoji's commentators warns.

Siddhānta-kaumudī

ल्रेति लुप्तषष्ठीकम् । अतः समीपौ यौ ल्रौ तदन्तस्याङ्गस्यातो वृद्धिः स्यात्परस्मैपदपरे सिचि । नेटि SK 2268 इति निषेधस्याअतो हलादेः - SK 2284 इति विकल्पस्य चापवादः । मा भवानालीत् । अयं स्वरितेदित्येके । तन्मते, अलते इत्याद्यपि ।{$ {!516 ञिफला!} विशरणे$} । तॄफल - SK 2301 इत्येत्वम् । फेलतुः । फेलुः । अफालीत् ।{$ {!517 मील!} {!518 श्मील!} {!519 स्मील!} {!520 क्ष्मील!} निमेषणे$} । निमेषणं संकोचः । द्वितीयस्तालव्यादिः । तृतीयो दन्त्यादिः ।{$ {!521 पील!} प्रतिष्टम्भे $}। प्रतिष्टम्भो रोधनम् ।{$ {!522 णील!} वर्णे$} ।{$ {!523 शील!} समाधौ$} । शीलति ।{$ {!524 कील!} बन्धने {!525 कूल!} आवरणे $}।{$ {!526 शूल!} रुजायां संघोषे च$} ।{$ {!527 तूल!} निष्कर्षे$} । निष्कर्षो निष्कोषणम् । तच्चान्तर्गतस्य बहिर्निः सारणम् । तुतूल ।{$ {!528 पूल!} संघाते$} ।{$ {!529 मूल!} प्रतिष्ठायाम्$} ।{$ {!530 फल!} निष्पत्तौ $}। फेलतुः । फेलुः ।{$ {!531 चुल्ल!} भावकरणे$} । भावकरणमभिप्रायाविष्कारः ।{$ {!532 फुल्ल!} विकसने$} ।{$ {!533 चिल्ल!} शैथिल्ये भावकरणे च$} ।{$ {!534 तिल!} गतौ$} । तेलति । तिल्ल इत्येके । तिल्लति ।{$ {!535 वेलृ!} {!536 चेलृ!} {!537 केलृ!} {!538 खेलृ!} {!539 क्ष्वेलृ!} {!540 वेल्ल!} चलने $}। पञ्च ऋदितः । षष्ठो लोपधः ।{$ {!541 पेलृ!} {!542 फेलृ!} {!543 शेलृ!} गतौ$} । षेलृ इत्येके ।{$ {!544 स्खल!} संचलने$} । चस्काल । अस्खालीत् ।{$ {!545 खल!} संचये$} ।{$ {!546 गल!} अदने$} । गलति । अगालीत् ।{$ {!547 षल!} गतौ$} । सलति ।{$ {!548 दल!} विशरणे$} ।{$ {!549 श्वल!} {!550 श्वल्ल!} आशुगमने$} । शश्वाल । अश्वालीत् । अश्वल्लीत् ।{$ {!551 खोलृ!} {!552 खोर्ऋ!} गतिप्रतिघाते$} । खोलति । खोरति ।{$ {!553 धोर्ऋ!} गतिचातुर्ये$} । धोरति ।{$ {!554 त्सर!} छद्मगतौ$} । तत्सार । अत्सारीत् ।{$ {!555 क्मर!} हूर्च्छने$} । चक्मार ।{$ {!556 अभ्र!} {!557 वभ्र!} {!558 मभ्र!} {!559 चर!} गत्यर्थाः$} । चरतिर्भक्षणेऽपि । अभ्रति । आनभ्र । मा भवानभ्रीत् । अङ्गान्त्यरेफस्यातः समीपत्वाभावान्नवृद्धिः ।{$ {!560 ष्ठिवु!} निरसने $}। ष्ठिवुक्लमु - SK 2320इति दीर्घः । ष्ठीवति । अस्य द्वितीयस्थकारष्ठकारो वेति वृत्तिः । तिष्ठेव । तिष्ठिवतुः । तिष्ठिवुः । टिष्ठेव । टिष्ठिवतुः । टिष्ठिवुः । हलि च SK 354 इति दीर्घः । ष्ठीव्यात् ।{$ {!561 जि!} जये$} । अयमजन्तेषु पठितुं युक्तः । जय उत्कर्षप्राप्तिः । अकर्मकोऽयम् । जयति ॥

'lra' is a word whose sixth-case ending has been elided (luptaṣaṣṭhīka). In place of the a of an aṅga that ends in an l or r standing next to (samīpa) an a, vṛddhi is to come when sic followed by a parasmaipada ending follows [— 'sici vṛddhiḥ parasmaipadeṣu' carried forward (anuvṛtti) from SK 2297; 'ataḥ' construed twice (āvṛtti), once with 'next to' and once as the substituend of vṛddhi —]. This is an exception (apavāda) both to the prohibition in neṭi (SK 2268) and to the option in ato halādeḥ… (SK 2284): mā bhavān ālīt [al, luṅ]. Some say this [root al] has a svarita it-vowel (svaritet); on their view alate and the like [ātmanepada forms] also [occur].

ñiphalā (516) — splitting apart (viśaraṇa). By tṝphala… (SK 2301) e [is substituted for the a]: phelatuḥ, pheluḥ [liṭ]. aphālīt [luṅ]. mīla (517), śmīla (518), smīla (519), kṣmīla (520) — winking (nimeṣaṇa). nimeṣaṇa is contraction (saṃkoca). The second begins with a palatal [sibilant]; the third begins with a dental. pīla (521) — obstructing (pratiṣṭambha). pratiṣṭambha is stopping (rodhana). ṇīla (522) — colouring (varṇa). [ninīla.] śīla (523) — concentration (samādhi). śīlati. kīla (524) — binding. kūla (525) — covering (āvaraṇa). śūla (526) — pain (rujā) and outcry (saṃghoṣa). tūla (527) — drawing out (niṣkarṣa). niṣkarṣa is extracting (niṣkoṣaṇa), and that is bringing out what lies inside. tutūla. pūla (528) — heaping together (saṃghāta). mūla (529) — standing firm (pratiṣṭhā). phala (530) — coming to completion (niṣpatti). phelatuḥ. pheluḥ. culla (531) — bhāvakaraṇa. bhāvakaraṇa is making one's intention (abhiprāya) manifest. phulla (532) — blossoming (vikasana). cilla (533) — slackness (śaithilya), and bhāvakaraṇa. tila (534) — going. telati. Some [read it] tilla: tillati. velṛ (535), celṛ (536), kelṛ (537), khelṛ (538), kṣvelṛ (539), vella (540) — moving (calana). Five have ṛ as it-letter (ṛdit); the sixth has l as its penultimate (lopadha). pelṛ (541), phelṛ (542), śelṛ (543) — going. Some [read] ṣelṛ. skhala (544) — moving (saṃcalana). caskhāla. askhālīt. khala (545) — gathering (saṃcaya). gala (546) — eating (adana). galati. agālīt. ṣala (547) — going. salati. dala (548) — splitting apart (viśaraṇa). śvala (549), śvalla (550) — going quickly. śaśvāla. aśvālīt. aśvallīt. kholṛ (551), khorṛ (552) — obstruction of motion (gatipratighāta). kholati. khorati. dhorṛ (553) — skill in going (gaticāturya). dhorati. tsara (554) — going deceitfully (chadmagati). tatsāra. atsārīt. kmara (555) — being crooked (hūrcchana). cakmāra. abhra (556), vabhra (557), mabhra (558), cara (559) — having the sense of going. carati [is used] also in the sense of eating. abhrati. ānabhra. mā bhavān abhrīt: [here] there is no vṛddhi, because the r that is final in the aṅga does not stand next to an a. ṣṭhivu (560) — spitting out (nirasana). Lengthening (dīrgha) by ṣṭhivuklamu… (SK 2320): ṣṭhīvati. The Vṛtti says that the second [sound] of this [root] is th or ṭh: tiṣṭheva, tiṣṭhivatuḥ, tiṣṭhivuḥ; ṭiṣṭheva, ṭiṣṭhivatuḥ, ṭiṣṭhivuḥ. Lengthening by hali ca (SK 354): ṣṭhīvyāt. ji (561) — conquering (jaya). This [root] would properly have been read among the roots ending in a vowel (ajanta). jaya is reaching pre-eminence (utkarṣaprāpti). This [root] is intransitive (akarmaka). jayati.

Tattvabodhinī

NSP p. 378–379

—अतो ल्रान्तस्य । यद्यवयववचनेनान्तशब्देन बहु-व्रीहिरङ्गं चान्यपदार्थस्तत्पक्षे विशेषणेन तदन्तविधेः सिद्धत्वादन्तप्रहणमनर्थकम् । अश्वल्लीदित्यत्रातिव्याप्तिश्च समीपवाचिना-अन्तःशब्देन पष्ठीसमासपक्षे रपिरणिशल्लप्रभृतिष्वतिव्याप्तिः, अङ्गस्यातः लोः समीपत्वात् । लं च तदन्तश्चेति समीपवा-चिनान्तःशब्देन कर्मधारयपक्षे त्वन्तशब्दस्य विशेषणत्वात्पूर्वनिपातः स्यादत आह—लुप्तपष्ठीकमिति । अन्तःशब्दः समीपवाचीलाभिप्रेत्याह—अतः समीपाविति ॥—अतो वृद्धिः स्यादिति । इह अत इत्यस्य तन्त्रावृत्त्यादिकं स्वीकर्तव्यम् । अन्यथा प्रयोजनाभावादिकपरिभाषानुपस्थानेऽप्यलोन्त्यपरिभाषयान्त्यस्य स्यादिति भावः । यद्यपि ‘अतो लूय’ इत्युक्तेऽपि लान्तस्याङ्गस्य अतः सिचि परे वृद्धिरित्यर्थं स्वीकृते ‘येन नाव्यवधान’ न्यायेनेष्टं सिध्यति तथाप्यङ्गस्य सिचि परे अतो वृद्धिरित्यर्थोऽपि प्रतीयेत । ततश्चाश्वल्लीदित्यत्रातिप्रसङ्गः स्यात् । तद्वारणाय सूत्रेऽन्तग्रहणं कृतमिति । तदनुरोधेनान्तशब्दस्य समीपवाचित्वमत इत्यस्य चानुवृत्तिः स्वीकृतेति बोध्यम् । अतः समीपाविति किम् । अखोरीत् । अमीलीत् । लान्तस्याङ्गस्य किम् । श्वल्ल आशु गमने । अश्वल्लीत् । अत्र अकारसमीपो यो लकारः स नाङ्गस्यान्तः, यस्त्वङ्गस्यान्तः स तु नाकारस्य समीपः । ननु लूयस्य लुप्तपृष्ठीकलाभ्युपगमेऽप्यन्तशब्दस्यावयववाचित्वं स्वीकृत्य अङ्गस्यान्तं यत् लूं तस्यातः तत्समीपस्यातो वृद्धिरिति व्याख्याने त्वत इत्यस्यावृत्तिर्नापेक्षितेति चेत् । अत्राहुः । ‘हलन्त्यम्’ इति सूत्रे मनोरमायां ‘सामीप्यं षष्ठ्यर्थः’ इति पक्षस्य निराकरणात्तदनुरोधेनात्रात इत्यस्यावृत्तिराश्रितेति । अत्र केचित् । ‘अतो लान्तस्य’ इत्यत्र लूति लुप्तसप्तमीकम् । अथवा ‘अतो, लान्त’ इति व्यस्तमेव सूत्रयितुं शक्यम् । तथा च ‘अङ्गस्यान्तं यद् लूं तस्मिन्परेऽव्यवहितस्यातो वृद्धिरिति व्याख्यानसंभवान्न तन्त्रावृत्त्याद्याश्रयणक्लेशः । न चाङ्गस्य विशेष्यत्वेनैवान्वयो युज्यते न तु विशेषणत्वेन ‘पदाङ्गाधिकारे तस्य च तदन्तस्य च’ इति परिभाषायाः पदमङ्गं च विशेष्यं भवतीत्यभिप्रायवर्णनादिति वाच्यम् । ‘अल्लोपोऽनः’ इति सूत्रेऽङ्गावयवोऽसर्वनामस्थानेत्येवं भाष्यकारादिभिर्विशेषणतया व्याख्यानात्कचिद्विशेषणत्वेऽप्यङ्गस्य न क्षतिरित्याहुः ॥—नेटीत्यादि । यद्यपि पुरस्तादपवादन्यायेन नेटीत्यस्यापवादो न तु विकल्पस्यापि तथापि वाध्यसामान्यचिन्तायां स्वविषये प्राप्तं सर्वं वाध्यत इति पुरस्तादपवादन्यायोऽत्र न प्रवर्तत इति भावः ॥—मील संकोचे इति । नेत्रसंकोचे तु प्रचुरप्रयोगः । तिल गतौ । तिल ल्लेहने इति चुरादौ । दल विशरणे । विशरणमवयवानां विभागः । धोरृ । धोरितकमश्वानां गतिविशेषः । निष्ठान्तात्संज्ञायां कन् ॥ त्सर । छद्मना कपटेन गतिः छद्मगतिः । क्मर हूर्छने । हूर्छनं कौटिल्यम् । ष्ठिवु निरसने । अस्य ल्युटि ष्ठेवनम् । ‘ष्ठीवनाऽप्तकशक्तमूत्ररेतांसप्सु न निक्षिपेत्’ इत्यत्र पृषोदरादित्वात्पक्षे दीर्घ ईकार इत्याहुः

Bālamanoramā

अतो ल्रान्तस्य - अतो ल्रान्तस्य ।सिचि वृद्धिः परस्मैपदेषु॑ इत्यनुवृत्तम् । अङ्गस्येत्यधिकृतम् । तद्विशेषणत्वात्तदन्तविधिनैव सिद्धेऽन्तग्रहणं व्यर्थम् । तत्राह - ल्रेति लुप्तषष्ठीकमिति । ल्र अन्तस्य इति छेदः । ल् च रश्चेति समाहारद्वन्द्वात्षष्ठएकवचनं लुप्तम् । ल्रस्यान्तस्येति सामानाधिकरण्येनान्वयः । 'अत' इति व्यधिकरणषष्ठन्तम् — अन्तस्येत्यत्रान्वेति । अन्तशब्दः समीपवर्तिवाची । तथा च अतः समीपवर्तिनो ल्रस्येति लभ्यते । ल्रस्येत्यङ्गविशेषणत्वात्तदन्तविधिः । ततश्च अत्समीपवर्तिरेफलकारान्तस्य अङ्गस्य सिचि वृद्धिरिति लभ्यते । 'अत' इत्यावृत्तं वृद्धौ स्थानित्वेनान्वेति तदाह — अतः समीपावित्यादिना । अतः समीप इति किम् । अखोरीत् । अमीलीत् । ल्रान्तस्येति किम् । मा भवानतीत् । अतो वृद्धिरुत्युक्ता अतः समीपावित्यनुक्तौ तु अवभ्रीत् अआल्लीदित्यत्रातिपव्याप्तिः । अत्र अङ्गस्यान्तौ रेफलकारौ नातः समीपाविति न वृद्धिः । न चात्र अतो भकारेण लकारेण च व्यवहितत्वादेव न वृद्धिः, आलीदित्यादौ एकव्यवधाने चरितार्थत्वादिति वाच्यं, सिचि परे यदङ्गं तदकारस्य वृद्धिरित्यर्थाश्रयणेऽतिव्याप्तवारणार्थत्वात् । ञि फलेति । विशरणं — शिथिलीभावः । 'आदिर्ञिटुडवःर' इति ञिरित् । 'ञीतः क्तः' इति प्रयोजनम् ।आदितश्चे॑ति तीण्निषेधार्थमादित्त्वम् । लिण्निमित्तादेशादित्वादप्राप्ते आह -तृफलेति । मील श्मीलेति । निमेषणं — नेत्रसंकोचः । संकोचेति पाठेऽप्ययमेवार्थः । णील वर्ण इति । वर्णक्रियायामित्यर्थः । फल निष्पत्ताविति । ञि फलेति पूर्वं पठितम् । अनुबन्धभेदात्पुनः पाठः । खोलृ खोरृ इति । द्वितीयो रेफान्त ऋदित् । इत आरभ्यष्ठिवेः प्राग्रेफान्ताः । धोरृगतिचातुर्य इति । अआगतिविशेष इत्यर्थः । रेपान्तोऽयम्, ऋदित् । त्सर छद्मगताविति । कपटगतावित्यर्थः । क्मर हूर्छन इति । कुटिलीभवन इत्यर्थः । ष्ठिवु निरसन इति । इदुपधः, उदित् । इत आरभ्य ऊष्मान्तेभ्यः प्राग्वकारान्ताः । तिपि शपि लघूपधगुणे प्राप्ते आह -ष्ठिवुक्लम्वितीति । ल्युटि तु शित्परकत्वाऽभावाद्धीर्घऽभावे लघूपधगुणः । 'ष्ठीवन' मिति तु पृषोदरादित्वात्समाधेयम् । अस्येति । ष्ठिवुधातोर्द्वितीयो वर्णस्थकार इत्यर्थः । कृतष्टुत्वस्य निर्देश इति भावः । षोपदेशोऽयं, केवलदन्त्यथकारपरकसादित्वात् । षोपदेशत्वेऽपि न सत्वम्, 'सुब्धातुष्ठिवु' ति निषेधात् । लिटि तु 'शर्पूर्वाः खयःर' इति षकारवकारयोर्निवृत्त्या ष्टुत्वनिवृत्तौ रूपमाह — तिष्ठेवेति । ठकारस्य स्वाभाविकत्वे तु टिष्ठेवेति रूपम् । जि जय इति । जिधातुरनिट्कः । सन्लिटोर्जेः ।अभ्यासाच्चे॑ति सूत्रादभ्यासादित्यनुवर्तते ।चजोः कुघिण्यतो॑रित्यस्मात्कु इति च ।सन्लिटो॑रिति निमित्तसप्तमी अभ्यासे अन्वेति । तदाह - संल्लिण्निमित्तो योऽभ्यास इत्यादि ।सनि लिटि च अभ्यासात् परस्य कुत्व॑मिति व्याख्याने तु यङ्लुगन्तात्सनि जेजयिषतीत्यत्र कुत्वं स्यात् । अतःसंल्लिण्निमित्तो योऽभ्यास॑ इति व्याख्येयमिति माधवः । जिगायेति । णलि द्वित्वे वृद्धौ उत्तरखण्डे जस्य कुत्वेन गः । जिग्यतुरिति । कित्त्वाद्गुणाऽभावः । लिटि 'एकाच' इति इण्निषेधं बाधित्वा क्रादिनियमादिटि प्राप्ते,थलिअचस्तास्व॑दिति तन्निषेधस्य भारद्वाजनियमाद्विकल्पः । तदाह — जिगयिथ जिगेथेति । जिग्यथुः । जिग्य ।णलुत्तमो वे॑ति मत्वा आह — जिगाय जिगयेति । क्रादिनियमादिटं मत्वा आह — जिग्यिव जिग्यिमेति । जेतेति । जेष्यति । जयतु ।अजयत् । आशीर्लिङिअकृत्सार्वधातुकयो॑रिति दीर्घ मत्वा आह — जीयादिति । अजैषीदिति ।सिचि वृद्धि॑रिति वृद्धिरिति भावः । अजेष्यते । षर्वधातुः षोपदेशः । इविधातोरिदित्त्वान्नुम् । तदाह — इन्वतीति । इन्वांचकारेति । नुमि इजादिगुरुमत्त्वादमिति भाव- । पिवि मिवीत्यादय इदितः ।

translator notes

commentary BM: 'sici vṛddhiḥ parasmaipadeṣu' (SK 2297) is carried forward (anuvṛttam) and 'aṅgasya' stands by adhikāra. Since 'lra' qualifies the aṅga, tadantavidhi would already give 'ending in', so 'anta' would be pointless; hence Bhaṭṭoji's 'luptaṣaṣṭhīkam': split 'lra antasya'; 'lra' is a samāhāra-dvandva of l and r whose sixth-case singular ending is elided, co-referential with 'antasya'; 'ataḥ' is a sixth case in different reference (vyadhikaraṇa) construed with 'antasya', and 'anta' means 'near' (samīpavartin); 'lra' qualifying the aṅga gives tadantavidhi; and 'ataḥ', repeated (āvṛtta), is construed with vṛddhi as its substituend (sthānin). Followed for sutra_en and for the bracketed anuvṛtti and āvṛtti in k1.
commentary TB: if 'anta' meant 'part' in a bahuvrīhi with the aṅga as the other word's referent, 'anta' would be useless and aśvallīt would be wrongly covered; if 'anta' meant 'near' in a ṣaṣṭhī-tatpuruṣa, rap, raṇ, śal etc. would be covered; a karmadhāraya with 'anta' = 'near' would require 'anta' to be placed first; hence 'luptaṣaṣṭhīkam', with 'anta' meaning 'near'. 'ataḥ' must be taken by tantra or āvṛtti, since otherwise by alo 'ntyasya the final sound would get vṛddhi. TB also reports others (kecit) who take 'lra' as having an elided seventh case, 'the a immediately before the l or r final in the aṅga', which needs no tantra or āvṛtti. Followed (agrees with BM on the āvṛtti); the kecit view is recorded.
commentary BM counterexamples: for 'ataḥ samīpau', akhorīt and amīlīt; had only 'ato vṛddhiḥ' been said, without 'next to an a', avabhrīt and aśvallīt would be wrongly covered, since in them the aṅga-final r or l is not next to an a. Objection: there vṛddhi fails anyway because the a is separated by bh (or l) as well, the rule having its scope in ālīt and the like with a single intervening sound. BM: not so; 'next to' is needed to prevent over-application once the sense 'vṛddhi of the a of the aṅga before sic' is adopted. Recorded; this is the reasoning behind Bhaṭṭoji's remark on mā bhavān abhrīt.
commentary TB on 'neṭīty ādi': by the maxim 'purastād apavādāḥ…' this rule would be the exception only to neṭi and not to the option [of SK 2284]; but when one considers what is to be blocked in general, everything that obtains in its domain is blocked, so the purastād-apavāda maxim does not operate here. Followed: the English keeps both, 'exception both to the prohibition … and to the option'.
commentary TB lemmatises the root-entry as 'mīla saṃkoce' and says its use for contraction of the eyes (netrasaṃkoca) is the common one. Recorded; the English follows the kaumudī's 'nimeṣaṇe … nimeṣaṇaṃ saṃkocaḥ'.
commentary BM glosses nimeṣaṇa as closing the eyes (netrasaṃkoca) and says that on the reading 'saṃkoca' the sense is the same. Recorded; the English follows the kaumudī's 'nimeṣaṇaṃ saṃkocaḥ'.
commentary TB on ṣṭhivu: in lyuṭ the form is ṣṭhevana; in 'ṣṭhīvana…' [the quoted line] the long ī is optionally justified as pṛṣodarādi. Recorded (agrees with BM's remark on ṣṭhevana/ṣṭhīvana).
commentary BM: in ñiphalā, ñi is an it-letter by ādir ñiṭuḍavaḥ, its purpose being ñītaḥ ktaḥ; the ā is an it-letter to prohibit iṭ (āditaś ca); since phal begins with a sound that becomes a substitute in liṭ (liṇnimittādeśāditva), the e-substitution would not otherwise obtain, hence the citation of tṝphala…. phala (530) is read again because its anubandha differs. In kholṛ khorṛ the second ends in r and is ṛdit; from here up to ṣṭhivu the roots end in r. Recorded.
commentary BM on ṣṭhivu: its penultimate is i and it is udit; from here to the sibilant-final roots the roots end in v. In lyuṭ, there being no following śit, there is no lengthening, only guṇa (ṣṭhevana; ṣṭhīvana is to be justified as pṛṣodarādi). 'asya dvitīyas thakāraḥ' means that the root is cited with ṣṭutva already applied; it is ṣopadeśa, but s is not substituted, by the prohibition 'subdhātuṣṭhivu…'. In liṭ, by śarpūrvāḥ khayaḥ (SK 2259) the ṣ and v of the abhyāsa drop and ṣṭutva lapses, giving tiṣṭheva; if the ṭh is original, ṭiṣṭheva. Followed for 'the second [sound]' in k1.
commentary TB glosses: tila snehane is a separate root in the curādi class; viśaraṇa (dala) is the separation of parts; dhoritaka is a particular gait of horses (niṣṭhā-final with kan in a name); chadmagati is going with deceit; hūrcchana is crookedness (kauṭilya). Recorded for the English glosses of these roots.
textual NSP printed p. 369 (scan page-0379): the print reads '522 nīla varṇe. ninīla.' — the root printed with n, and the liṭ form ninīla given; ours reads 'ṇīla varṇe.' and lacks 'ninīla'. The English supplies [ninīla] in square brackets and keeps the root-name as in our text. Mūla correction for Ajai's copy.
textual NSP printed p. 369 (scan page-0379): after 'śaśvāla. aśvālīt.' the print has a further form 'aśvalla.' before 'aśvallīt'; ours lacks it (batch09, class A). As the liṭ of śvalla parallel to śaśvāla, śaśvalla would be expected (Wikisource reads śaśvalla); the print's 'aśvalla' is probably a misprint for it. Because the printed form is not a form of śvalla, the English does not insert it and follows our text here; whether to read śaśvalla is left to Ajai (mūla).
textual Our text reads 'skhala saṃcalane. caskāla.'; the print (NSP printed p. 369, scan page-0379) reads 'caskhāla', and Wikisource agrees (batch09, class A). The English follows the print's caskhāla, the regular liṭ of skhal. Mūla correction for Ajai's copy.
textual Checked against NSP printed pp. 368–369 (scan pages 0378–0379) and otherwise in agreement: the opening 'lreti luptaṣaṣṭhīkam … neṭi 2268 iti niṣedhasya' (printed p. 368), 'tutūla', 'ṣelṛ ity eke', 'kmara … cakmāra', and the ṣṭhivu forms. The raw NSP OCR of scan page-0378 skips the kaumudī of this sūtra and misreads several roots on scan page-0379 (tuval, śolṛ, pal, kamara); the scan was read directly. The batch-9 collation (.work/collate-p44/batch09.md) agrees: it reports ninīla, the n-spelling of root 522, caskhāla and aśvalla (all recorded in the notes above) and nothing else in this unit.
textual NSP footnote 2 of printed p. 368 (scan page-0378), filed under sk.2322.n1: 'lrāntasyeti — the citation is made with an adventitious a (āgantuka); in the Bhāṣya in some places (kvacid bhāṣye) the reading is lrantasya.' The scan reads 'kvacid bhāṣye' where the OCR has 'kacinnādhye'.
textual Filing: sk.2330.b1 runs on past this unit. From 'ji jaya iti' it carries BM on SK 2331 (saṃlliṭor jeḥ: the anuvṛtti of 'abhyāsāt' and 'ku', the forms jigāya … ajaiṣīt) and on that unit's roots (ṣarv, iv/invati, piv etc.); sk2331 has no BM block of its own.
translator Numbers in parentheses are the dhātu numbers printed before each root in the source and in NSP; root-names are given in their Dhātupāṭha form with it-letters. English glosses of the root meanings are the translator's, guided by TB and BM where they gloss. The bracketed [al, luṅ], [liṭ], [luṅ] are the translator's identifications of the forms.
translator In mā bhavān ālīt the particle māṅ keeps the augment off the verb, so the ā shown is the vṛddhi taught by this rule; Bhaṭṭoji does not say so, and the inference is the translator's.

SK 2331 · A 7.3.57V

सन्लिटोर्जेः ॥ २३३१ ॥

sanliṭorjeḥ

sanliṭor jeḥ — [After the reduplicant (abhyāsa) — 'abhyāsāt' carried forward (anuvṛtti) from abhyāsāc ca, SK 2430 —] occasioned by san or liṭ, [a velar (ku) — 'ku' carried forward (anuvṛtti) from cajoḥ ku ghiṇṇyatoḥ, SK 2863 — replaces the consonant] of ji.

Rule. An abhyāsa may be caused by san or by liṭ. After such an abhyāsa, the j of ji "to conquer" is replaced by a velar. "After the abhyāsa" comes from SK 2430, and "a velar" from SK 2863.

Example.

ji + ṇal → doubling: ji ji a

→ vṛddhi of the second i before ṇal (ai, which becomes āy before the a): ji jāy a

→ the j after the abhyāsa becomes the velar g

→ jigāya "he conquered".

Dual jigyatuḥ, plural jigyuḥ. Second person singular jigayitha or jigetha. First person singular jigāya or jigaya. First person dual and plural jigyiva, jigyima.

Applies when / blocked by. Where there is no abhyāsa, the j stays. luṭ jetā, āśīrliṅ jīyāt, luṅ ajaiṣīt.

"Caused by san or liṭ" matters. Bhaṭṭoji's commentators, following Mādhava, give jejayiṣati. That is san added to an intensive stem. Its abhyāsa was not caused by the san, so the j stays.

In the root list (roots 562–594), urvī gives ūrvāṃcakāra. Turvī gives tutūrva, with the long vowel by SK 2265. Ivi gives invati and invāṃcakāra.

Siddhānta-kaumudī

जयतेः सन्लिण्निमित्तो योऽभ्यासस्ततः परस्य कुत्वं स्यात् । जिगाय । जिग्यतुः । जिग्युः । जिगयिथ । जिगेथ । जिगाय । जिगय । जिग्यिव । जिग्यिम । जेता । जीयात् । अजैषीत् ।{$ {!562 जीव!} प्राणधारणे $}। जिजीव ।{$ {!563 पीव!} {!564 मीव!} {!565 तीव!} {!566 णीव!} स्थौल्ये$} । पिपीव । मिमीव । तितीव । निनीव ।{$ {!567 क्षिवु!} {!568 क्षेवु!} निरसने {!569 उर्वी!} {!570 तुर्वी!} {!571 थुर्वी!} {!572 दुर्वी!} {!573 धुर्वी!} हिंसार्थाः$} । ऊर्वांचकार । उपधायां च SK 2265 इति दीर्घः । तुतूर्व ।{$ {!574 गुर्वी!} उद्यमने$} । गूर्वति । जुगूर्व ।{$ {!575 मुर्वी!} बन्धने$} ।{$ {!576 पुर्व!} {!577 पर्व!} {!578 मर्व!} पूरणे$} ।{$ {!579 चर्व!} अदने$} ।{$ {!580 भर्व!} हिंसायाम्$} ।{$ {!581 कर्व!} {!582 खर्व!} {!583 गर्व!} दर्पे$} ।{$ {!584 अर्व!} {!585 शर्व!} {!586 षर्व!} हिंसायाम्$} । आनर्व । शर्वति । सर्वति ।{$ {!587 इवि!} व्याप्तौ$} । इन्वति । इन्वांचकार ।{$ {!588 पिवि!} {!589 मिवि!} {!590 णिवि!} सेचने$} । तृतीयो मूर्धन्योष्मादिरित्येके । सेवन इति तरङ्गिण्याम् । पिन्वति । पिपिन्व ।{$ {!591 हिवि!} {!592 दिवि!}$} ।{$ {!593 धिवि!} {!594 जिवि!} प्राणनार्थाः$} । हिन्वति । दिन्वति ॥

Of ji (jayati), [the consonant] that follows an abhyāsa occasioned by san or liṭ is replaced by a velar (kutva). jigāya [prathama-puruṣa singular: ṇal, reduplication, vṛddhi; the j after the abhyāsa → g]. jigyatuḥ. jigyuḥ. jigayitha or jigetha [madhyama-puruṣa singular]. jigāya or jigaya [uttama-puruṣa singular]. jigyiva. jigyima (liṭ). jetā (luṭ). jīyāt (āśīrliṅ). ajaiṣīt (luṅ).

(562) jīva — in the sense of sustaining life (prāṇadhāraṇa): jijīva (liṭ).

(563) pīva, (564) mīva, (565) tīva, (566) ṇīva — in the sense of stoutness (sthaulya): pipīva; mimīva; titīva; ninīva (liṭ).

(567) kṣivu, (568) kṣevu — in the sense of spitting out (nirasana). (569) urvī, (570) turvī, (571) thurvī, (572) durvī, (573) dhurvī — meaning injuring (hiṃsārtha): ūrvāṃcakāra (liṭ). The long vowel is by upadhāyāṃ ca (SK 2265): tutūrva (liṭ).

(574) gurvī — in the sense of making an effort (udyamana): gūrvati; jugūrva (liṭ).

(575) murvī — in the sense of binding (bandhana).

(576) purva, (577) parva, (578) marva — in the sense of filling (pūraṇa).

(579) carva — in the sense of eating (adana).

(580) bharva — in the sense of injuring (hiṃsā).

(581) karva, (582) kharva, (583) garva — in the sense of pride (darpa).

(584) arva, (585) śarva, (586) ṣarva — in the sense of injuring (hiṃsā): ānarva (liṭ); śarvati; sarvati.

(587) ivi — in the sense of pervading (vyāpti): invati; invāṃcakāra (liṭ).

(588) pivi, (589) mivi, (590) ṇivi — in the sense of sprinkling (secana). The third begins with the retroflex sibilant [ṣ], according to some; in the Taraṅgiṇī [the sense is read] 'sevana'. pinvati; pipinva (liṭ).

(591) hivi, (592) divi, (593) dhivi, (594) jivi — meaning pleasing (prīṇanārtha): hinvati; dinvati.

Tattvabodhinī

NSP p. 379–380

—सन्लिटोर्जेः ॥—सन्लिण्निमित्त इति । यदि तु सनि लिटि च परे योऽभ्यास इति प्राची व्याख्यानमाद्रियेत तदा ‘येन नाव्यवधान’ न्यायेन प्रकृतिव्यवधानं सोढव्यमेव परं तु यङ्लुगन्तात्सनि जेजयिषतीत्यत्र कुत्वं स्यात्, न च तन्माधवप्रन्थसंमतमिति भावः

translator notes

commentary BM (printed under sk.2330.b1, from 'ji jaya iti' on): ji is aniṭ. 'abhyāsāt' is carried forward (anuvartate) from abhyāsāc ca, and 'ku' from cajoḥ ku ghiṇṇyatoḥ; 'sanliṭoḥ' is a seventh-case word (saptamyanta) of occasion (nimittasaptamī) construed with the abhyāsa — hence Bhaṭṭoji's 'sanliṇnimitto yo 'bhyāsaḥ'. If it were explained as 'when san or liṭ follows, a velar replaces what follows the abhyāsa', then in jejayiṣati (san after the yaṅ-luk form) a velar would come; therefore Mādhava says it must be explained as 'the abhyāsa occasioned by san or liṭ'. Followed in sutra_en and k1 for both anuvṛttis and for 'occasioned by san or liṭ'.
commentary BM (under sk.2330.b1) on the forms: jigāya — ṇal, reduplication, vṛddhi, and in the second part j → g by the velar substitution; jigyatuḥ — no guṇa, the ending being kit; in thal, the iṭ due by the krādi restriction (the 'ekācaḥ' prohibition being set aside) is prohibited by acas tāsvat (SK 2294), and that prohibition is made optional by the Bhāradvāja restriction — hence jigayitha / jigetha; jigāya / jigaya because ṇal of the uttama-puruṣa is optionally ṇit (ṇal uttamo vā); jigyiva, jigyima with iṭ by the krādi restriction; jīyāt with lengthening by akṛtsārvadhātukayor dīrghaḥ (SK 2298); ajaiṣīt with vṛddhi by sici vṛddhiḥ (SK 2297). ṣarv is taught with initial ṣ; ivi, being idit, takes num, hence invati, and invāṃcakāra has ām because, after num, it begins with ic and has a heavy vowel [ijādeś ca, SK 2237]; pivi, mivi etc. are idit. Followed for the bracketed analysis of jigāya and for the madhyama-/uttama-puruṣa singular labels of the paired forms.
commentary TB: on 'sanliṇnimitta iti' — if the earlier (prācīna) explanation 'the abhyāsa that stands when san or liṭ follows' were adopted, the intervening root would have to be tolerated by the maxim 'yena nāvyavadhānam', but a velar would then come in jejayiṣati (san after yaṅ-luk), which is not accepted in Mādhava's work. Followed (agrees with BM).
textual sk2331 has no BM block of its own; its BM is the tail of sk.2330.b1 from 'ji jaya iti' (see p44-notes). sk.2331.t1 has only the TB on the sūtra; the TB then passes to dhinvikṛṇvyor a ca (SK 2332) (NSP p. 370, scan page-0380).
textual Collation (batch-9, .work/collate-p44/batch09.md; NSP p. 370, scan page-0380): (1) ours reads '{hivi, divi}' as a gloss-less group closed by a daṇḍa, then '{dhivi, jivi prāṇanārthāḥ}'; the print has one group '591 hivi 592 divi 593 dhivi 594 jivi prīṇanārthāḥ'. (2) ours 'prāṇanārthāḥ' ('meaning breathing'); the print and Wikisource 'prīṇanārthāḥ' ('meaning pleasing'). The English follows the print on both points (one group of four, 'pleasing'); our transmitted text is left as it is.

SK 2332 · A 3.1.80V

धिन्विकृण्व्योर च ॥ २३३२ ॥

dhinvikṛṇvyora ca

dhinvikṛṇvyor a ca — In place of [the final of] dhinv and kṛṇv a is substituted, and [the suffix u — drawn in by 'ca' (anukarṣaṇa) from tanādikṛñbhya uḥ (SK 2466) — comes, when the agent is denoted and a sārvadhātuka follows: 'kartari' carried forward (anuvṛtti) from kartari śap (SK 2167), 'sārvadhātuke' from sārvadhātuke yak (SK 2756)].

Rule. Where śap would come, two things happen to dhinv and kṛṇv. Their final v is replaced by a. And the affix u is added. The u is drawn in by "ca" from SK 2466. The conditions "for the agent" and "before a sārvadhātuka" come from SK 2167 and SK 2756.

Example.

dhinv + ti → v becomes a, and u is added: dhin a u ti

→ the a is lost by ato lopaḥ (SK 2308): dhin u ti

→ the u takes guṇa before the p-marked ending tip

→ dhinoti "he pleases".

Dual dhinutaḥ, plural dhinvanti.

Applies when / blocked by. Why does the i of dhin not take guṇa before the u? The lost a still counts as present (sthānivat). So the i is not treated as the penultimate. Bhaṭṭoji says so.

One of Bhaṭṭoji's commentators asks: why make v into a and then delete it? Why not delete v at once? A deleted v is not the substitute of a vowel. So it could not count as present, and the i would take guṇa.

Dhinv is dhivi with the nasal num, and kṛṇv is kṛvi with num. Bhaṭṭoji says kṛṇoti goes like dhinoti.

Watch out. The a and the u are taught together. Still the a comes first. So when the u arrives, the stem ends in a, and ato lopaḥ can apply. Bhaṭṭoji's commentators both explain this order.

Siddhānta-kaumudī

अनयोरकारोऽन्तादेशः स्यादुप्रत्ययश्च शब्विषये । अतो लोपः SK 2308 । तस्य स्थानिवद्भावाल्लघूपधगुणो न । उप्रत्ययस्य पित्सु गुणः । धिनोति । धिनुतः । धिन्वति ॥

In place of the final [v] of these two, a is substituted as a replacement of the final (antādeśa), and the suffix u [comes], in the domain of śap (śabviṣaye). [dhin-a-u: the a is elided by] ato lopaḥ (SK 2308). Because that [elided a] is treated as the original (sthānivadbhāva), the guṇa of the light penultimate (laghūpadhaguṇa) [of the i of dhin] does not take place. Before pit [endings] the suffix u takes guṇa: dhinoti. dhinutaḥ. dhinvanti.

Tattvabodhinī

NSP p. 380

—धिन्विकृण्व्योर च । ‘अलोऽन्त्यस्य’ इति वकारस्याकारादेशः । चकारेण तु उप्रत्ययोऽनुकृष्यते । वोपदेवेन लनयोस्तनादित्वं स्वीकृतम् । तन्मते तु चकारं विनाप्युप्रत्ययलाभः ॥—अतो लोप इति । यद्यप्युपदेशेऽदन्तत्वं नास्ति तथाप्यार्धधातुकोपदेशे तदस्त्येव । ‘धिन्विकृण्व्योर च’ इति श्रुतलात् अकारादेशे कृते चानुकृष्टस्य पश्चाज्जायमानलादिति भावः

Bālamanoramā

धिन्विकृण्व्योर च - धिन्विकृण्व्योः । 'अ' इति लुप्तप्रथमाकम् । धिविकृव्योः कृतनुमोर्धिन्विकृण्वीत निर्देशः । 'तनादिकृञ्भ्यः उः' इत्यत उरिति चकारादनुकृष्यते ।कर्तरि श॑बित्यतः कर्तरीति,सार्वधातुके य॑गित्यतः सार्वधातुक इति च । तदाह — अनयोरित्यादिना । वकारस्याऽकारः । धिन् अ उ तीति स्थितम् । अतो लोप इति । युगपत्संनियोगशिष्टतया उप्रत्ययाऽकारयोर्विधानेऽपि श्रुतक्रमानुरोधेन प्रवृत्त्या आर्धधातुकोपदेशेकाले 'धिन' इत्यस्याऽदन्तत्वमिति भावः । नन्वत्र वकारस्य लोप एव विधीयतां किमकारविधिनेत्यत आह — तस्येति । वकारस्य लोपाविधौ तु अजादेशत्वाऽभावात्स्थानिकवत्त्वं न स्यादिति भावः । तथा च धिनु तीति स्थिते आह — उप्रत्ययस्येति । धिनुत इति । धिविधातोरनुमि तसि उप्रत्यये वकारस्य अकारादेशे अतो लोपः । तसो ङित्त्वादुकारस्य न गुणः । धिन्वन्तीति । धिन्व् इत्यस्माज्झिः । झोऽन्तः । उप्रत्ययः । वकारस्य अकारः । अतो लोपः । उकारस्य यणिति भावः । अत् वकारस्य स्थानिवत्त्वेन आर्धधातुकत्वेऽपि नेट् । उकारवृत्त्यार्धधातुकत्वस्य अल्धर्मत्वेन अनल्विधाविति निषेधात् । तदिदं 'भोभगो' इति सूत्रभाष्ये स्पष्टम् । धिनोषि धिनुथः धिनुथ । धिनोमि ।

translator notes

commentary BM: 'a' is a word whose first-case ending is elided (luptaprathamāka); 'dhinvikṛṇvyoḥ' names dhivi and kṛvi with num added; 'uḥ' of tanādikṛñbhya uḥ is drawn in (anukṛṣyate) by 'ca', 'kartari' is carried forward from kartari śap, and 'sārvadhātuke' from sārvadhātuke yak; hence Bhaṭṭoji's gloss. The a replaces the v. Followed: the bracketed anukarṣaṇa and anuvṛtti in sutra_en and '[v]' in k1.
commentary TB: the a replaces the v by alo 'ntyasya (SK 42); the u-suffix is drawn in by 'ca'; Vopadeva puts these two roots in the tanādi class, and on his view the u would be had even without 'ca'. Followed for '[v]' and 'u' (agrees with BM).
commentary TB on 'ato lopaḥ': although the root does not end in a in the original teaching (upadeśa), it does end in a at the time the ārdhadhātuka [u] is taught, because the a-substitute is stated first in 'dhinvikṛṇvyor a ca' and the u, drawn in by 'ca', arises afterwards. Followed for the bracketed stage dhin-a-u before ato lopaḥ.
commentary BM: from dhin a u ti, 'ato lopaḥ' applies because the u and the a, though prescribed together (yugapatsaṃniyogaśiṣṭa), take effect in the order heard, so that at the time of the ārdhadhātuka teaching 'dhina' ends in a. On 'tasya': why prescribe a and not simply the loss of v? A loss of v would not be the substitute of an ac, and so there would be no sthānivattva [by acaḥ parasmin pūrvavidhau, SK 50]. Followed for reading 'tasya' as the elided a and 'sthānivadbhāva' as blocking the laghūpadhaguṇa.
commentary BM on the forms: dhinutaḥ — dhivi with num, tas, u, v → a, ato lopaḥ; the u takes no guṇa since tas is ṅit; dhinvanti — jhi → anta, u, v → a, ato lopaḥ, yaṇ of u; there is no iṭ, although the a-substitute of v is ārdhadhātuka by sthānivattva, because ārdhadhātuka-hood through the u is a property of a single sound (aldharma), barred by 'analvidhau' — as the Bhāṣya on bho bhago… makes clear; further dhinoṣi, dhinuthaḥ, dhinutha, dhinomi. Followed for the prathama-puruṣa plural dhinvanti (BM's lemma 'dhinvantīti'); recorded otherwise.
textual Our text reads the prathama-puruṣa plural as 'dhinvati'. The 1915 print reads the same (NSP printed p. 370, scan page-0380; collation report .work/collate-p44/batch09.md). The form required is 'dhinvanti', which BM's lemma ('dhinvantīti') and Wikisource have, so 'dhinvati' is a misprint shared with the print. The English gives dhinvanti.
translator The guṇa of u before pit endings is left unattributed as in the kaumudī (the general guṇa rule, sārvadhātukārdhadhātukayoḥ, SK 2168, is presumably meant). dhinoti, dhinutaḥ and dhinvanti are the laṭ prathama-puruṣa singular, dual and plural.
textual NSP footnote 1 of printed p. 370 (scan page-0380), keyed to 'upratyayaś ca', is in no unit's editorial notes and not in the OCR page text (read on the scan; part of it is under the watermark): 'upratyayaś ceti — since the two [a and u] are prescribed together (saṃniyogaśiṣṭa), the time of teaching of both is one; [so] at the time of teaching the ārdhadhātuka … [the stem] ends in a, and hence ato lopaḥ — this is the idea.' Its reason for ato lopaḥ (a single teaching-time for a and u) differs in emphasis from TB's and BM's (the a being stated first, the substitutes taking effect in the order heard); recorded (§16).

SK 2333 · A 6.4.107V

लोपश्चास्यान्यतरस्यां म्वोः ॥ २३३३ ॥

lopaścāsyānyatarasyāṃ mvoḥ

lopaś cāsyānyatarasyāṃ mvoḥ — And there is optionally (anyatarasyām) deletion (lopa) of this [u — the u belonging to an affix and not preceded by a conjunct, spoken of in utaś ca pratyayād asaṃyogapūrvāt, SK 2334], when m or v follows.

Rule. Take an aṅga ending in a u that belongs to an affix and is not preceded by a conjunct. That u is optionally deleted before m or v. The words "such a u" refer to the next rule, SK 2334, which stands earlier in the Aṣṭādhyāyī.

Example.

dhinu + vas → the u may be lost before v

→ dhinvaḥ or dhinuvaḥ "we two please".

dhinu + mas → dhinmaḥ or dhinumaḥ "we please".

Applies when / blocked by. Before mip, the first person singular ending, guṇa wins because it is the later rule: dhinomi.

One of Bhaṭṭoji's commentators gives counter-examples. In yuvaḥ, yumaḥ the u is not part of an affix. In śaknuvaḥ, śaknumaḥ a conjunct stands before the u. He also notes that "a u belonging to an affix" covers śnu, as in sunumaḥ.

Siddhānta-kaumudī

असंयोगपूर्वो यः प्रत्ययोकारस्तदन्तस्याङ्गस्य लोपो वा स्यात् म्वोः परयोः । धिन्वः धिनुवः । धिन्मः । धिनुमः । मिपि तु परत्वाद्गुणः । धिनोमि ॥

Of an aṅga ending in a u that belongs to an affix (pratyaya) and is not preceded by a conjunct (saṃyoga), there is optionally deletion [of that u] when m or v follows: dhinvaḥ, dhinuvaḥ; dhinmaḥ, dhinumaḥ [laṭ, uttama-puruṣa dual and plural]. Before mip, however, guṇa [takes place], because it is later in order (paratva): dhinomi.

Tattvabodhinī

NSP p. 380

—लोपश्चा—॥—यः प्रत्ययोकार इति । असंयोगपूर्वो यः प्रत्यय इति प्रत्ययविशेषणं तु न कृतम् । अक्ष्णुवः अक्ष्णुम इत्यादावनिष्टाभावेऽपि अश्नुवहे इत्यादावतिप्रसङ्गात् । एवम् ‘उतश्च—’ इति सूत्रेऽपि अक्ष्णुहीत्यत्र दोषाभावेऽपि अश्नुहीत्यत्रातिप्रसङ्गः स्यादित्यसंयोगपूर्वेति प्रत्ययविशेषणं न कृतमित्याहुः । अश्नुहीति परस्मैपदं यद्यपि लोके दुर्लभं तथापि वेदाभिप्रायेण तत्प्रयोगस्य साधुत्वं वोध्यम् । आप्नुहीति पाठस्तूचितः ॥—कृवि ।—अयमिति । कृणोतीत्यादिरित्यर्थः । स्वादौ हि कृवीत्ययं धातुर्न पश्यते, किं तु कृञ् हिंसायामिति । तस्य च परस्मैपदेषु सार्वधातुके कृणोतीत्यादीनि रूपाणि तुल्यानीति फलितोऽर्थः । अद्य रक्षणे । एकोनविंशतिरर्थाः । कान्तिः शोभा । दीप्तिस्तेज इत्याहुः । तृप्तिरिच्छानाशः । स्वाम्यर्थः स्वामित्वम् । हिंसा हननम् । आदानं ग्रहणम् । न चात्र दानमेवार्थोऽस्त्विति वाच्यम् । ‘भागे वृद्धौ ग्रहे वधे’ इत्येवमर्थानां विशिष्य वोपदेवेन गणितत्वात् । भिक्षु । याज्ञालाभालाभाल्लयोऽर्थाः । स्वामी तु क्लेश अव्यक्तायां वाचि चेति पठित्वा इमावपि भिक्षुधातोरर्थाविति मन्यते । क्लिश उपतापे इति दिवादौ । क्लिश्च विवाधने इति क्र्यादौ । दीक्षु । पश्चार्थाः । ईष गति । ‘गुरोश्च हलः’ इत्यप्रत्यये टाप् । ईषा । मनस ईषा मनीषा । शकन्ध्वादिः । मनीषामभिनिविष्टं मनीषितम् । ‘प्रातिपदिकाद्धालये वहुलमिष्ठवच्च’ इति णिचि तदन्तात् क्तः । ईष उञ्छे इति तु परस्मैपदिषु । हस्वादयल्लयः । ईष गतौ दिवादिः । ईष इच्छायां तुदादिः । ईष आभीक्ष्ये क्र्यादिः

Bālamanoramā

लोपश्चास्यान्यतरस्यां म्वोः - लोपश्च ।उतश्च प्रत्ययादेसंयोगपूर्वा॑दिति पूर्वसूत्रोक्त उकारोऽस्येत्यनेन परामृश्यते । प्रत्ययशब्दः प्रत्ययसंबन्धिनि वर्तते । असंयोगपूर्वात् प्रत्ययादिति च उकारे अन्वेति । स च अङ्गस्य विशेषणं । तदन्तविधिः । तदाह — असंयोगेति । प्रत्ययोकारैति । प्रत्ययसंबन्धी उकार इत्यर्थः । 'प्रत्यय — उकार' इति व्याख्याने तु सनुनुवः सुनुम इत्यत्र न स्यात्, तत्र श्नोरेव प्रत्ययत्वात् । प्रत्ययेति किम् । युवः । युमः । असंयोगपूर्वादिति किम् । शक्नुवः शक्नुमः । धिन्वः धिनुव इति । अत्र उप्रत्ययस्य उकारान्तत्वं व्यपदेशिवत्त्वेन बोध्यम् । नन्वेवं धिनोमीत्यत्र मिपि धिनु मि इति स्थिते उकारस्य लोपः स्यादित्यत आह — मिपि त्विति । दिदिन्व । धिन्विता । धिन्विष्यति । धिनोतु ।

translator notes

commentary BM: 'asya' refers back to the u spoken of in the preceding sūtra, utaś ca pratyayād asaṃyogapūrvāt [SK 2334]; 'pratyaya' there means 'related to an affix'; 'asaṃyogapūrvāt pratyayāt' qualifies the u, and that qualifies the aṅga, with tadantavidhi (the aṅga ending in it); hence Bhaṭṭoji's 'asaṃyogapūrvo yaḥ pratyayokāraḥ tadantasya aṅgasya'. 'pratyayokāra' = a u related to an affix; were it taken as 'the affix u', sunuvaḥ, sunumaḥ would be missed, the affix there being śnu. Counterexamples: [for 'pratyaya'] yuvaḥ, yumaḥ; [for 'asaṃyogapūrva'] śaknuvaḥ, śaknumaḥ. Followed: the bracketed reference to SK 2334 in sutra_en, and 'a u that belongs to an affix … not preceded by a conjunct' in k1.
commentary BM: in dhinvaḥ, dhinuvaḥ the affix u counts as 'ending in u' by being treated as if it had a before-and-after (vyapadeśivadbhāva). 'mipi tu' answers the objection that in dhinu mi the u would be deleted. BM adds didinva (so our BM text; didhinva would be expected), dhinvitā, dhinviṣyati, dhinotu. Recorded; not in the kaumudī.
commentary TB (sk.2333.t1, 'yaḥ pratyayokāra iti'): 'asaṃyogapūrva' was not made a qualifier of the affix, because though there would be no wrong form in akṣṇuvaḥ, akṣṇumaḥ, it would overextend to aśnuvahe etc.; likewise in utaś ca…. Followed (agrees with BM that the u, not the affix, is qualified). The rest of sk.2333.t1 is TB on SK 2334.
textual Collation (.work/collate-p44/batch09.md, NSP printed p. 370, scan page-0380): clean. BM on this sūtra (sk.2333.b1) also serves SK 2334's 'pratyaya', and sk.2333.t1 carries TB for SK 2334 up to 'īṣa'.
translator 'deletion [of that u] of an aṅga ending in' renders 'tadantasyāṅgasya lopaḥ': the u is the final of the aṅga, and the deletion falls on it. In 'paratvāt guṇaḥ' the competing operations are this optional deletion (A 6.4.107) and guṇa of the u before the p-marked sārvadhātuka mip (by sārvadhātukārdhadhātukayoḥ, SK 2168, A 7.3.84), which is later in the Aṣṭādhyāyī; the identification of the guṇa rule is the translator's.

SK 2334 · A 6.4.106V

उतश्च प्रत्ययादसंयोगपूर्वात् ॥ २३३४ ॥

utaśca pratyayādasaṃyogapūrvāt

utaś ca pratyayād asaṃyogapūrvāt — And after [an aṅga ending in] a u that belongs to an affix (pratyaya) and is not preceded by a conjunct (saṃyoga), [there is luk of hi — 'luk' carried forward (anuvṛtti) from ciṇo luk, SK 2329, and 'heḥ' from ato heḥ, SK 2202].

Rule. Take an aṅga ending in a u that belongs to an affix and has no conjunct before it. After it, the imperative ending hi is deleted by luk. "Luk" comes from SK 2329, and "of hi" from SK 2202.

Example.

dhinu + hi → the hi is deleted

→ dhinu "please!".

Applies when / blocked by. In the first person of loṭ, the augment āṭ comes (SK 2204). It is nitya: it applies whether or not the u is lost. So it comes first, before the u can be deleted by SK 2333. Then the u takes guṇa and becomes av: dhinavāva, dhinavāma "let us two please", "let us please".

A conjunct before the u blocks the rule. So akṣ with śnu keeps its ending: akṣṇuhi (SK 2338).

In the root list (roots 595–649), kṛvi gives kṛṇoti, like dhinoti. Av gives mā bhavān avīt, where neṭi (SK 2268) blocks vṛddhi. Dhāvu has a svarita it-vowel, so it takes both padas: dhāvati, dhāvate. Then come the ātmanepada roots ending in a sibilant or h, the ūṣman sounds. Īkṣ gives īkṣāṃcakre, and gāh gives liṭ jagāhe, jaghākṣe, jaghāḍhve.

Siddhānta-kaumudī

असंयोगपूर्वो यः प्रत्ययोकारस्तदन्तादङ्गात्परस्यहेर्लुक् स्यात् । धिनु । नित्यत्वादुकारलोपात्पूर्वमाट् । धिनवाव । धिनवाम । जिन्वति । इत्यादि ।{$ {!595 रिवि!} {!596 रवि!} {!597 धवि!} गत्यर्थाः$} । रिण्वति । रण्वति । धन्वति ।{$ {!598 कृवि!} हिंसाकरणयोश्च $}। चकाराद्गतौ । कृणोतीत्यादि धिनोतिवत् । अयं स्वादौ च ।{$ {!599 मव!} बन्धने$} । मवति । मेवतुः । मेवुः । अमवीत् । अमावीत् ।{$ {!600 अव!} रक्षणगतिकान्तिप्रीतितृप्त्यवगमप्रवेशश्रवणस्वाम्यर्थयाचनक्रियेच्छादीप्त्यवप्त्यालिङ्गनहिंसादानभागवृद्धिषु$} । अवति । आव । मा भवानवीत् ।{$ {!601 धावु!} गतिशुद्ध्योः$} । स्वरितेत् । धावति । धावते । दधाव । दधावे ॥ अथोष्मान्ता आत्मनेपदिनः ।{$ {!602 धुक्ष!} {!603 धिक्ष!} संदीपनक्लेशनजीवनेषु $}। धुक्षते । दुधुक्षे । धिक्षते । दिधिक्षे ।{$ {!604 वृक्ष!} वरणे$} । वृक्षते ववृक्षे ।{$ {!605 शिक्ष!} विद्योपादाने$} । शिक्षते ।{$ {!606 भिक्ष!} भिक्षायामलाभे लाभे च$} । भिक्षते ।{$ {!607 क्लेश!} अव्यक्तायां वाचि$} । बाधन इति दुर्गः । क्लेशते चिक्लेशे ।{$ {!608 दक्ष!} वृद्धौ शीघ्रार्थे च$} । दक्षते । ददक्षे ।{$ {!609 दीक्ष!} मौण्ड्येज्योपनयननियमव्रतादेशेषु $}। दीक्षते । दिदीक्षे ।{$ {!610 ईक्ष!} दर्शने$} । ईक्षांचक्रे ।{$ {!611 ईष!} गतिहिंसादर्शनेषु$} । ईषांचक्रे ।{$ {!612 भाष!} व्यक्तायां वाचि$} । भाषते ।{$ {!613 वर्ष!} स्नेहने$} । दन्त्योष्ठ्यादिः । ववर्षे ।{$ {!614 गेषृ!} अन्विच्छायाम्$} । ग्लेषृ इत्येके । अन्विच्छा अन्वेषणम् । जिगेषे ।{$ {!615 पेषृ!} प्रयत्ने पेषते$} ।{$ {!616 जेषृ!} {!617 णेषृ!} {!618 एषृ!} {!619 प्रेषृ!} गतौ$} । जेषते । नेषते । एषांचक्रे । पिप्रेषे ।{$ {!620 रेषृ!} {!621 हेषृ!} {!622 ह्रेषृ!} अव्यक्ते शब्दे$} । आद्यो वृकशब्दे । ततो द्वावश्वशब्दे । रेषते । हेषते । ह्रेषते ।{$ {!623 कासृ!} शब्दकुत्सायाम्$} । कासांचक्रे ।{$ {!624 भासृ!} दीप्तौ$} । बभासे ।{$ {!625 णासृ!} {!626 रासृ!} शब्दे$} । नासते । प्रणासते ।{$ {!627 णस!} कौटिल्ये$} । नसते ।{$ {!628 भ्यस!} भये$} । भ्यसते । बभ्यसे ।{$ {!629 आङः!} शसि इच्छायाम्$} । आशंसते । आशशंसे ।{$ {!630 ग्रसु!} {!631 ग्लसु!} अदने$} । जग्रसे । जग्लसे ।{$ {!632 ईह!} चेष्टायाम्$} । ईहांचक्रे ।{$ {!633 वहि!} {!634 महि!} वृद्धौ$} । बंहते । बबंहे । मंहते ।{$ {!635 अहि!} गतौ$} । अंहते । आनंहे ।{$ {!636 गर्ह!} {!637 गल्ह!} कुत्सायाम्$} । जगर्हे । जगल्हे ।{$ {!638 बर्ह!} {!639 बल्ह!} प्राधान्ये$} । ओष्ठ्यादी ।{$ {!640 वर्ह!} {!641 वल्ह!} परिभाषणहिंसाच्छादनेषु$} । दन्त्योष्ठ्यादी । केचित्तु पूर्वयोर्दन्त्योष्ठ्यादितामनयोरोष्ठ्यादितां चाहुः ।{$ {!642 प्लिह!} गतौ$} । पिप्लिहे ।{$ {!643 वेहृ!} {!644 जेहृ!} {!645 बाहृ!} प्रयत्ने$} । आद्यो दन्त्योष्ठ्यादिः । अन्त्यः केवलेष्ठ्यादी इत्यपरे । जेहतिर्गत्यर्थोऽपि । बबाहे ।{$ {!646 द्राहृ!} निद्राक्षये$} । निक्षेपे इत्येके ।{$ {!647 काशृ!} दीप्तौ$} । चकाशे ।{$ {!648 ऊह!} वितर्के$} । ऊहांचक्रे ।{$ {!649 गाहू!} विलोडने$} । गाहते । जगाहे । जगाहिषे । जघाक्षे । जगाहिढ्वे । जगाहिध्वे । जघाढ्वे । गाहिता ॥

After an aṅga ending in a u that belongs to an affix (pratyaya) and is not preceded by a conjunct (saṃyoga), there is to be luk of the following hi [— 'luk' carried forward (anuvṛtti) from ciṇo luk (SK 2329), 'heḥ' from ato heḥ (SK 2202)]. dhinu [loṭ, madhyama-puruṣa singular]. Because it is nitya, the augment āṭ [comes] before the deletion of u [by lopaś cāsyānyatarasyāṃ mvoḥ (SK 2333)]: dhinavāva, dhinavāma [loṭ, uttama-puruṣa dual and plural]. jinvati, and so on. rivi (595), ravi (596), dhavi (597) — meaning "to go". riṇvati. raṇvati. dhanvati. kṛvi (598) — in the sense of injuring (hiṃsā) and of doing (karaṇa), and — by the word "ca" — of going. kṛṇoti and the rest, like dhinoti. This [ayam] is also [found] in the svādi class. mava (599) — binding. mavati. mevatuḥ. mevuḥ. amavīt. amāvīt. ava (600) — in the senses of protecting, going, beauty (kānti), pleasure (prīti), satisfaction (tṛpti), understanding (avagama), entering, hearing, lordship (svāmyartha), asking (yācana), acting (kriyā), wishing (icchā), shining (dīpti), obtaining (avāpti), embracing, injuring (hiṃsā), taking (ādāna), sharing (bhāga) and growth (vṛddhi). avati. āva. mā bhavān avīt. dhāvu (601) — going and cleansing (śuddhi). It has a svarita vowel as it-marker (svaritet): dhāvati, dhāvate; dadhāva, dadhāve.

Now the ātmanepadin [roots] ending in a sibilant or h (ūṣman). dhukṣa (602), dhikṣa (603) — kindling (saṃdīpana), afflicting (kleśana) and living (jīvana). dhukṣate. dudhukṣe. dhikṣate. didhikṣe. vṛkṣa (604) — choosing (varaṇa). vṛkṣate. vavṛkṣe. śikṣa (605) — acquiring knowledge (vidyopādāna). śikṣate. bhikṣa (606) — in begging (bhikṣā), in not obtaining and in obtaining. bhikṣate. kleśa (607) — in indistinct speech; "in afflicting (bādhana)", says Durga. kleśate. cikleśe. dakṣa (608) — in growth and in the sense of quickness. dakṣate. dadakṣe. dīkṣa (609) — in shaving the head (mauṇḍya), sacrificing (ijyā), investiture (upanayana), restraint (niyama) and the enjoining of a vow (vratādeśa). dīkṣate. didīkṣe. īkṣa (610) — seeing. īkṣāṃcakre. īṣa (611) — going, injuring and seeing. īṣāṃcakre. bhāṣa (612) — in articulate speech. bhāṣate. varṣa (613) — moistening (snehana). It begins with the dento-labial [v] (dantyoṣṭhyādi). vavarṣe. geṣṛ (614) — seeking (anvicchā); some read gleṣṛ. anvicchā means searching (anveṣaṇa). jigeṣe. peṣṛ (615) — effort (prayatna). peṣate. jeṣṛ (616), ṇeṣṛ (617), eṣṛ (618), preṣṛ (619) — going. jeṣate. neṣate. eṣāṃcakre. pipreṣe. reṣṛ (620), heṣṛ (621), hreṣṛ (622) — in inarticulate sound: the first in the cry of a wolf, the next two in the neighing of a horse. reṣate. heṣate. hreṣate. kāsṛ (623) — making a bad sound (śabdakutsā). kāsāṃcakre. bhāsṛ (624) — shining. babhāse. ṇāsṛ (625), rāsṛ (626) — sounding. nāsate. praṇāsate. ṇasa (627) — crookedness (kauṭilya). nasate. bhyasa (628) — fear. bhyasate. babhyase. śasi preceded by āṅ (629) — wishing. āśaṃsate. āśaśaṃse. grasu (630), glasu (631) — eating. jagrase. jaglase. īha (632) — endeavour (ceṣṭā). īhāṃcakre. bahi (633), mahi (634) — growth. baṃhate. babaṃhe. maṃhate. ahi (635) — going. aṃhate. ānaṃhe. garha (636), galha (637) — censure (kutsā). jagarhe. jagalhe. barha (638), balha (639) — pre-eminence (prādhānya). Both begin with a labial [b] (oṣṭhyādi). varha (640), valha (641) — speaking (paribhāṣaṇa), injuring and covering. Both begin with the dento-labial [v] (dantyoṣṭhyādi). Some, however, say that the former two begin with the dento-labial and these two with the labial. pliha (642) — going. piplihe. vehṛ (643), jehṛ (644), bāhṛ (645) — effort. The first begins with the dento-labial; the last begins with a pure labial (kevaloṣṭhyādi) [; "both begin with a labial", say some; "both begin with the dento-labial", say others]. jeh also has the sense of going. babāhe. drāhṛ (646) — waking (nidrākṣaya, "the ending of sleep"); some: "in throwing down (nikṣepa)". kāśṛ (647) — shining. cakāśe. ūha (648) — reasoning (vitarka). ūhāṃcakre. gāhū (649) — stirring, agitating (viloḍana). gāhate. jagāhe. jagāhiṣe. jaghākṣe. jagāhiḍhve. jagāhidhve. jaghāḍhve. gāhitā.

Tattvabodhinī

alignment inferredNSP p. 380–381

—कासांचक्रे इति । ‘कास्प्रत्ययात्—’ इत्याम् । भासृ दीप्तौ । अस्य ऋदित्वं भ्राजतेरिव तङ्मात्रफलकम् । ‘भ्राजभास—’ इत्यादिनोपधाहस्वस्य विकल्पितत्वात् । णस कौटिल्ये । लिण्निमित्तादेशादित्वाभावादेत्वम् । नेसे । आङः शस्ति । शंसु सुताविति तु परस्मैपदिषु वक्ष्यते । ग्रस्तु ग्लस्तु । 'उदितो वा' इति क्त्वायां वेट् । ग्रसित्वा । ग्रस्त्वा । 'यस्य विभाषा' इति नेट् । ग्रस्तः । वेह जेह वाह ॥—आद्य इति । वेहतेरति प्रत्यये वेहतशब्दो निपातितः । 'पोटायुवति—' इति सूत्रे इति भावः । वेहद्वर्भोपधातिनी ॥—अन्त्य इति । वाहुशब्दस्य भुजपर्यायस्य 'शुब्धस्वान्तध्वान्त—' इति निपातितस्य वाढशब्दस्य च निर्विवादत्वादिति भावः ॥—दन्त्योष्ठ्यादी इति । उभावपीलनुषज्यते । अनुदात्तेत्त्वकृतमात्मनेपदमनित्यम् । तेन 'ववाह रक्तं पुरुषास्ततो जाताः सहस्रशः' इति सिद्धम् । न चात्रार्थासंगतिः । धातूनामनेकार्थलात्प्रस्रवणार्थकत्वे वाधकाभावादित्याहुः । ऊह । कथं तर्हि 'अनुक्तमप्यूहति पण्डितो जनः' इति । अत्राहुः । अनुदात्तेत्त्वलक्षणस्य तङोऽनित्यलान्न दोष इति । गाहू । ऊदित्त्वादिङ्मा । इडभावे ढलम् । 'एकाचः—' इति भष्भावः । 'पढोः कः सि' इति कः । कात्परस्य षलम् । जघाक्षे । 'विभाषेटः' इति वा मूर्धन्यः । जगाहिङ्मे । जगाहिध्वे । इडभावे तु भष्भावः

Bālamanoramā

उतश्च प्रत्ययादसंयोगपूर्वात् - उतश्च ।हेर्लुक्स्यादिति ।चिणो लु॑गित्यतो॒ऽतो हे॑तित्यतश्च तदनुवृत्तेरिति भावः । लोटो मिपि उप्रत्यये वकारस्य अकारे अतो लोपे धिनु मि इति स्थिते मेर्निभावमाडुत्तमस्येत्याडागमं च बाधित्वा परत्वादुकारस्यलोपश्चास्यान्यतस्या॑मिति लोपमाशङ्क्याह — नित्यत्वादित्यादि । निभावस्याप्युपलक्षणम् । उकारलोपे कृते अकृते च निभावस्य आडागमस्य च प्रवृत्त्या नित्यत्वादुकारलोपात्पूर्वमेव निभावाडागमयोः कृतयोरुकारलोपस्याऽप्रसक्तौ आटः पित्त्वेन ङित्त्वाऽभावादुकारस्य गुणेऽवादेशे च धिनवानीति रूपमिति भावः । अधिनोत् । धिनुयात् । धिन्व्यात् । अधिन्वीत् । अधिन्विष्यत् । कृणोतीत्यादीति । धिविव्दरूपाणीति भावः । अयं स्वादौ चेति । कृविरित्यर्थः । अव रक्षणेति । स्वाम्यर्थः- ऐआर्यम् । मा भवानवीदिति ।नेटी॑ति न वृद्धिः । मव्यादयोऽवत्यन्ताः पर्समैपदिनो गताः । धावु गतीति । उदिदयम् । स्वरितेदिति । ततश्च कर्तृगामिनि फले आत्मनेपदम्, अन्यथा परस्मैपदमित भावः । अथोष्मान्ता इति । तत्र 'धुक्षे' त्यारभ्य कासृधातोः प्राक् षकारान्ताः । तत्र क्लेशधातुरेकः शकारान्तः । दीक्षमौण्डएति । णेषृधातुर्णोपदेशः । कासृधातुमारभ्य ईहधातोः सकारान्ताः । कासांचक्र इति । कास्प्रत्ययादित्याम् । णासृधातुर्णसधातुश्च णोपदेशः । आङ शसीति । आङः परः शसिधातुरिच्छायामित्यर्थः । ईहेत्यारभ्य काशृधातुवर्जं घुषि कान्तीत्यतः प्राक् — हकारान्ताः । काशृधातुस्तु शकारान्तः । प्लिहहधातुरदुपधः । ऊह वितर्के इति । युक्त्या अर्थनिर्णयो वितर्कः ।अनुक्तमप्यूहति पण्डितो जनः॑ इत्यत्र तु अनुदात्तेत्त्वलक्षणात्मनेपदमनित्यमिति बोध्यम् । गाह्धातुरूदित्त्वाद्वेट् । तदाह — जगाहिषे जघाक्षे इति । इडभावे जगाह् से इति स्थितेहो ढः॑, 'एकाच' इति भष्भावेन गस्य घः,षढो॑रिति ढस्य कः, सस्य षः । जगाहिढ्वे जगाहिध्वे इति । इट्पक्षे 'विभाषेटः' इति ढत्वविकल्पः । इडभावे त्वाह — जघाढ्व इति । जगाह्ध्वे इति स्थिते हस्य ढः, धस्य ष्टुत्वेन ढः, गस्य भष् घकारः । पूर्वस्य ढस्य 'ढो ढे लोपः' इति वक्ष्यमाणो लोपः । ढलोपसूत्रं त्विहैव पठितुं युक्तम् । गाहितेति । इट्पक्षे रूपम् ।

translator notes

commentary BM: 'her luk syāt' — 'luk' and 'heḥ' are carried forward (anuvṛtti) from ciṇo luk (SK 2329) and ato heḥ (SK 2202). Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM, printed under sk.2333.b1 (on the same phrase in lopaś cāsyānyatarasyāṃ mvoḥ): 'pratyaya' here means 'related to an affix', and 'asaṃyogapūrvāt pratyayāt' qualifies the u; 'the affix u' would not cover sunumaḥ, where the affix is śnu. Followed: 'a u that belongs to an affix … not preceded by a conjunct'.
commentary TB, printed under sk.2333.t1 ('yaḥ pratyayokāra iti'): 'asaṃyogapūrva' was not made a qualifier of the affix, because in utaś ca … that would give no fault in akṣṇuhi but would overextend to aśnuhi; the parasmaipada aśnuhi is rare in ordinary usage but valid with the Veda in view, and 'āpnuhi' would be the fitting example. Followed (agrees with BM that the u is qualified).
commentary BM on 'nityatvāt': in loṭ mip, after u, v → a and deletion of that a, dhinu mi stands; later-in-order (paratva) u-deletion by lopaś cāsya… (SK 2333) might seem to set aside ni by mer niḥ (SK 2203) and āṭ by āḍ uttamasya pic ca (SK 2204). 'āṭ' also stands for ni (upalakṣaṇa): both apply whether or not u is deleted and so are nitya; once they have applied u-deletion has no scope, āṭ being p-marked and so not ṅit, u takes guṇa and av: dhinavāni. BM adds adhinot, dhinuyāt, dhinvyāt, adhinvīt, adhinviṣyat. Recorded; the kaumudī gives dhinavāva and dhinavāma only.
commentary BM: 'ayaṃ svādau ca' — 'ayam' is the root kṛvi. Recorded; see the TB note that follows. The English keeps 'This [ayam]' neutral.
commentary TB, printed under sk.2333.t1 ('ayam iti'): 'ayam' means the forms kṛṇoti and so on, for no root kṛvi is read in the svādi class, only kṛñ hiṃsāyām, whose parasmaipada sārvadhātuka forms kṛṇoti etc. are the same. This disagrees with BM, which takes 'ayam' as the root kṛvi. Recorded; the English is neutral.
commentary TB, printed under sk.2333.t1: ava has nineteen meanings; kānti = beauty (śobhā); dīpti = brightness (tejas); tṛpti = cessation of desire; svāmyartha = lordship (svāmitva); hiṃsā = killing; ādāna = taking (grahaṇa), not giving (dāna), since Vopadeva lists 'bhāge vṛddhau grahe vadhe' specifically. bhikṣa has three meanings (begging, not obtaining, obtaining); Svāmin reads kleśa with it and takes those as meanings of bhikṣ too. dīkṣa has five meanings. Followed for the split 'hiṃsā, ādāna' ('injuring … taking') and the glosses of kānti, tṛpti, svāmyartha, dīpti; followed for 'begging, not obtaining and obtaining' and for 'vratādeśa' as one of five meanings.
commentary BM: mā bhavān avīt — no vṛddhi, by neṭi (SK 2268). dhāvu is udit; being svaritet it takes ātmanepada when the fruit goes to the agent, otherwise parasmaipada. Of the ūṣmānta roots, dhukṣ up to kāsṛ end in ṣ, with kleś alone ending in ś; kāsṛ up to īh end in s; from īh up to ghuṣi kāntikaraṇe they end in h, except kāśṛ (ś). kāsāṃcakre: ām by kāspratyayāt… (SK 2306). ṇeṣṛ, ṇāsṛ and ṇasa have ṇ in upadeśa. āṅaḥ śasi = the root śasi preceded by āṅ, in the sense of wishing. vitarka = settling a sense by reasoning; in 'anuktam apy ūhati paṇḍito janaḥ' the ātmanepada due to the anudātta it-marker is not invariable (anitya). Followed for 'sibilant or h (ūṣman)' and 'śasi preceded by āṅ'; the rest recorded.
commentary BM on gāhū: being ūdit it takes iṭ optionally (svaratisūti… ūdito vā, SK 2279). jaghākṣe: without iṭ, jagāh se → h → ḍh (ho ḍhaḥ, SK 324) → g → gh (bhaṣ, ekāco baśo bhaṣ…, SK 326) → ḍh → k (ṣaḍhoḥ kaḥ si, SK 295) → s → ṣ. jagāhiḍhve / jagāhidhve: with iṭ, ḍh optional by vibhāṣeṭaḥ (SK 2325). jaghāḍhve: jagāh dhve → h → ḍh, dh → ḍh by ṣṭutva, g → gh (bhaṣ), and the first ḍh deleted by ḍho ḍhe lopaḥ (SK 2335), which BM says would fit better if read here. gāhitā is the iṭ form. Recorded; the kaumudī gives the forms only.
commentary TB (sk.2334.t1): kāsāṃcakre by kāspratyayāt…; bhāsṛ's ṛ-marker serves only the optional shortening of the penultimate (bhrājabhāsa…); ṇasa: nese; śaṃsu stutau is a different, parasmaipada root; grasu, glasu: udit, so iṭ optional before ktvā (grasitvā, grastvā), none in grastaḥ. On vehṛ: 'vehat' is a nipātana (poṭāyuvati…); on bāhṛ: bāhu 'arm' and bāḍha (a nipātana) are undisputed; on 'dantyoṣṭhyādī iti': 'ubhāv api' ('both') is to be supplied (anuṣajyate) from the preceding clause, and since ātmanepada due to the anudātta it-marker is anitya, 'vavāha raktaṃ puruṣās tato jātāḥ sahasraśaḥ' is valid. gāhū: optional iṭ, ḍhatva, bhaṣ, ṣaḍhoḥ kaḥ si, ṣatva: jaghākṣe; vibhāṣeṭaḥ: jagāhiḍhve, jagāhidhve. TB's pratīka 'dantyoṣṭhyādī iti' with 'ubhāv api' supplied presupposes the clauses our digital text lacks (see the textual note); followed for the bracketed supply in k1.
textual NSP printed p. 371 (scan page-0381): after 'ādyo dantyoṣṭhyādiḥ' the print reads 'antyaḥ kevaloṣṭhyādiḥ. ubhāv apy oṣṭhyādī ity eke. dantyoṣṭhyādī ity apare. jehatir gatyartho 'pi'. Our text reads 'antyaḥ kevaleṣṭhyādī ity apare. jehatir gatyartho 'pi', which lacks 'ubhāv apy oṣṭhyādī ity eke. dantyoṣṭhyādī' (an eye-skip between the two 'oṣṭhyādī' words) and has 'kevaleṣṭhyādī' for 'kevaloṣṭhyādiḥ'. TB's pratīka 'dantyoṣṭhyādī iti' (sk.2334.t1) confirms the print. The English gives the print's sense, with the missing clauses in square brackets. The raw NSP OCR of scan page-0381 is corrupt here ('…khādī ity apare'). The scan was read directly; the batch-9 collation (.work/collate-p44/batch09.md) reports the same eye-skip.
textual NSP printed p. 370 (scan page-0380): in the meanings of ava the print reads '…dīpty-avāpty-āliṅgana…'; our text has '…dīpty-avapty-āliṅgana…', lacking the ā. The English gives avāpti 'obtaining'. The rest of the kaumudī on printed pp. 370–371 (scan pages 0380–0381) was compared with the scan and agrees, including mevuḥ and the gāhū forms. The batch-9 collation (.work/collate-p44/batch09.md) reports the same avāpti reading.
textual b/v readings: our text names root 633 'vahi' (with v) but gives the forms baṃhate, babaṃhe (with b); the English gives bahi to match the forms. Our text reads babāhe for the liṭ of vehṛ/jehṛ/bāhṛ; the scan preview (scan page-0381) and OCR show vavāhe, and TB quotes 'vavāha'. The preview resolution does not separate b and v reliably in this fount (it shows the same shape for 638 barha and 640 varha, which the text itself contrasts), so the English keeps our babāhe and records vavāhe as the probable print reading.
textual Markup: in our text the form 'peṣate' is enclosed in the dhātu-and-meaning span of peṣṛ (615); the print sets it as a separate form (batch09, class M). Not a difference of wording.
textual Filing: TB on this sūtra and on the roots dhinu … īṣa (pratīkas 'yaḥ pratyayokāra iti', 'kṛvi', 'ayam iti', ava, bhikṣa, dīkṣa, īṣa) is printed under sk.2333.t1 (NSP printed p. 370, scan page-0380); sk.2334.t1 begins only at 'kāsāṃcakre iti'.
translator Numbers in round brackets are the dhātupāṭha numbers printed in the text. The lakāra and person labels in square brackets are the translator's; the kaumudī gives the bare forms. 'Because it is nitya' renders 'nityatvāt' with āṭ as its subject; BM extends it to ni as well.

SK 2335 · A 8.3.13V

ढो ढे लोपः ॥ २३३५ ॥

ḍho ḍhe lopaḥ

ḍho ḍhe lopaḥ — In place of ḍh (ḍhaḥ, a sixth-case word (ṣaṣṭhyanta)), deletion (lopa) takes place when ḍh follows.

Rule. A ḍh is deleted when a ḍh follows. The first of the two goes.

Example.

gāh "to stir", luṭ without iṭ: gāh + tā

→ h becomes ḍh (SK 324): gāḍh + tā

→ t becomes dh after it (SK 2280): gāḍh + dhā

→ dh becomes ḍh by ṣṭutva, the retroflex assimilation (SK 113): gāḍh + ḍhā

→ this rule deletes the first ḍh

→ gāḍhā.

This chain is the one Bhaṭṭoji's commentators give. Bhaṭṭoji lists the forms of gāh: gāḍhā; luṅ agāḍha, agāḍhāḥ, aghāḍhvam. With iṭ: agāhiṣṭa.

Applies when / blocked by. One of Bhaṭṭoji's commentators notes that ṣṭutva is not treated as unmade (asiddha) for this rule. Otherwise the rule could never apply.

Next comes the root gṛhū "to censure" (root 650). Its liṭ is jagṛhe, with no guṇa. A vārttika decides it: ṛdupadhebhyo liṭaḥ kittvaṃ guṇāt pūrvavipratiṣedhena. "For roots with ṛ as penultimate, the kit-status of liṭ wins over guṇa, by pūrvavipratiṣedha." One of Bhaṭṭoji's commentators names the rival: guṇa by SK 2189, the later rule. More forms: jagṛhiṣe or jaghṛkṣe; jaghṛḍhve; luṭ garhitā or garḍhā; lṛṭ garhiṣyate or gharkṣyate.

Watch out. The rule needs a following ḍh. The ḍh of gāḍh is lost only after the t has become ḍh too.

Siddhānta-kaumudī

ढस्य लोपः स्याड्ढे परे । गाढा । गाहिष्यन्ते । घाक्ष्यते । गाहिषीष्ट । घाक्षीष्ट । अगाहिष्ट । अगाढ । अघाक्षाताम् । अघाक्षत । अगाढाः । अघाढ्वम् । अघाक्षि ।{$ {!650 गृहू!} गर्हणे$} । गर्हते । जगृहे ।

Let there be deletion of ḍh when ḍh follows. gāḍhā [luṭ, without iṭ]. gāhiṣyate, ghākṣyate [lṛṭ, with and without iṭ]. gāhiṣīṣṭa, ghākṣīṣṭa [āśīrliṅ, with and without iṭ]. agāhiṣṭa, agāḍha [luṅ, prathama-puruṣa singular, with and without iṭ]. aghākṣātām [dual, without iṭ]. aghākṣata [plural]. agāḍhāḥ [madhyama-puruṣa singular]. aghāḍhvam [madhyama-puruṣa plural]. aghākṣi [uttama-puruṣa singular]. 650 gṛhū garhaṇe — [the root] gṛh (marked with ū), in the sense of censuring (garhaṇa). garhate. jagṛhe [liṭ, with no guṇa, by the following vārttika].

vārttika

ऋदुपधेभ्यो लिटः कित्वं गुणात्पूर्वविप्रतिषेधेन

(vārttika) For [roots] having ṛ as penultimate (ṛdupadha), the kit-status of liṭ [prevails] over guṇa, by the prevalence of the earlier rule in a conflict (pūrvavipratiṣedha).

(वार्तिकम्) ॥ जगृहिषे । जघृक्षे । जघृढ्वे । गर्हिता । गर्ढा । गर्हिष्यते । घर्क्ष्यते । गर्हिषीष्ट । घृक्षीष्ट । लुङि । अगर्हिष्ट । इडभावे ॥

jagṛhiṣe, jaghṛkṣe [liṭ, madhyama-puruṣa singular, with and without iṭ]. jaghṛḍhve [madhyama-puruṣa plural, without iṭ]. garhitā, garḍhā [luṭ]. garhiṣyate, gharkṣyate [lṛṭ]. garhiṣīṣṭa, ghṛkṣīṣṭa [āśīrliṅ]. In luṅ: agarhiṣṭa. When there is no iṭ — [the next sūtra applies].

Tattvabodhinī

NSP p. 381

—ढो ढे लोपः । जघाढ्वे । ढे किम् । ऊढः । इह पूर्वं ढलोपो माभूत् । कृते तु ढग्रहणे 'ष्टुना ष्टुः' इत्यस्य आश्रयात् सिद्धत्वं भवतीति सिद्धमिष्टमित्याहुः ॥—अगाढेति । 'झलो झलि' इति सलोपः । ढत्वधत्वष्टुत्वढलोपाः । सिचो लोपात्पूर्वं भष्भावस्तु न । असिद्धलात् भष्भावस्तु सिज्लोपानन्तरमपि न भवति सकारपरलाभावात् ॥ न च कृतेऽपि सलोपे प्रत्ययलक्षणेन सिच्परलाद्भष्भावो दुर्वार इति शङ्काम् । वर्णाश्रये प्रत्ययलक्षणाभावात् । अन्यथा गवे हितं गोहितमित्यत्रावादेशः स्यादिति दिक् ॥—जगृहे इति । किलात्परलात् 'पुगन्त—' इति गुणे प्राप्ते 'ऋदुपधेभ्यः' इति वार्तिकात्कित्त्वे गुणाभावः

Bālamanoramā

ढो ढे लोपः - इडभावे तु गाह् ता इति स्थिते हस्य ढत्वे 'झषस्तथोर्धोऽधः' इति तकारस्य धत्वे, ष्टुत्वेन धस्य ढत्वे, गाढ् — ढा इति स्थिते — इडभावे तु गाह् ता इति स्थिते ढो ढे । 'ढः' इति षष्ठन्तम् । तदाह — ढस्येति । ढकारस्येत्यर्थः । इति पूर्वस्य ढकारस्य लोपे 'गाढा' इति रूपम् । ढलोपे ष्टुत्वस्याऽसिद्धत्वं तु न, तथा सति ढलोपविधिवैयथ्र्यात् । घाक्ष्यते इति । इडभावे हस्य ढः, गस्य भष् घकारः, ढस्य कः, सस्य ष इति भावः । अगाहिष्टेति । सिच इट्, सस्य षः, तकारस्य ष्टुत्वेन टः । इडभावे त्वाह — अगाढेति । अगाह् स् त इति स्थिते सिच इडभावेझलो झली॑ति लोपः । ढत्वधत्वष्टुत्वढलोपः । सलोपात्पूर्वं भष्भावस्तु न, भष्भावस्याऽसिद्धतयाझलो झली॑ति सलोपस्य पूर्वं प्रवृत्तेः । न च कृतेऽपि सलोपे प्रत्ययलक्षणेन सकारपरकत्वात् भष् दुर्वार इति शङ्क्यं, वर्णाश्रये प्रत्ययलक्षणाऽभावादिति भावः । अधाक्षातामिति । इडभावपक्षे ढघकषाः । अघाक्षतेति । पूर्ववत् । अगाढा इति । थास् सिच् । इडभावे सलोपः । ढत्वधत्वष्टुत्वढलोपाः । अघाढ्वमिति । ध्वमि इडभावपक्षे सलोपः । ढत्वघत्वष्टुत्वढलोपाः । ध्ममाश्रित्य ढलोपात्पूर्वं भष्भावः । अघाक्षीति । इडभावे हस्य ढः, भष्भावः, ढस्य कः, सस्य षत्वमिति भाव- । अघाक्ष्वहि । अघाक्ष्महि । अगाहिष्यत अघाक्ष्यत । गृहूधातुरूदित् ऋदुपधः । गर्हते इति । लटस्तिपि शपि लघूपधगुणे रपरत्वम् । जगृहे इति ।असंयोगा॑दिति कित्त्वाद्गुणाऽभावः । न च कित्त्वात् परत्वाद्गुणः शङ्क्यः ,ऋदुपधेभ्यो लिट कित्त्वं गुणात्पूर्वप्रतिषेधेने॑ति वार्तिकादिति भावः । ऊदित्त्वादिड्विकल्पं मत्वा आह — जगृहिषे जघृक्षे इति । अभ्यासे उरदत्वं, हलादिः शेषः, जश्त्वम्, इट्, षत्वम् । इडभावे तु ढत्वभष्भावकत्वषत्वानि । ध्वमि जगृहिध्वे इति सिद्धवत्कृत्य इडभावे आह — जघृढ्वे इति । हस्य ढः, भष्भावष्टुत्वढलोपाः । गर्ढेति । इडभावे गुणे रपरत्वे ढत्वधत्वष्टुत्वलोपाः । घक्ष्र्यते इति । गुणः, रपरत्वं, हस्य ढः, भष्भावः, ढस्य कः षत्वम् । अगर्हिष्टेति । सिच इटि गुणे रपरत्वे षत्वे रूपम् ।

translator notes

commentary BM: 'ḍhaḥ' is a sixth-case word (ṣaṣṭhyanta), glossed 'of ḍh'; the first ḍh is deleted. BM's lead-in derives gāḍhā: without iṭ, gāh tā → h → ḍh, t → dh by jhaṣas tathor dho 'dhaḥ, dh → ḍh by ṣṭutva, then this rule. ṣṭutva is not asiddha for the ḍh-deletion, since the ḍh-deletion rule would otherwise be pointless. Followed in sutra_en; BM's derivation of gāḍhā is recorded here and not added to k1, where the kaumudī gives only the form (§9).
commentary BM on the luṅ forms: agāhiṣṭa — iṭ of sic, s → ṣ, t → ṭ by ṣṭutva; agāḍha — agāh s ta, without iṭ s deleted by jhalo jhali, then ḍh, dh, ṣṭutva, ḍh-deletion; bhaṣ (g → gh) does not apply before s-deletion, being asiddha, and not after it, since pratyayalakṣaṇa does not apply to a rule conditioned by sounds (varṇāśraya); ghākṣyate, aghākṣi — h → ḍh, g → gh by bhaṣ, ḍh → k, s → ṣ; aghāḍhvam — bhaṣ applies before the ḍh-deletion, relying on the dhv. BM adds aghākṣvahi, aghākṣmahi, agāhiṣyata, aghākṣyata. Recorded; the kaumudī gives forms only.
commentary TB: example jaghāḍhve; 'ḍhe kim? ūḍhaḥ'; TB then discusses the order of ḍh-deletion with respect to ṣṭutva. On agāḍha: s-deletion by jhalo jhali, then ḍh, dh, ṣṭutva, ḍh-deletion; no bhaṣ before or after the s-deletion (asiddhatva; no pratyayalakṣaṇa for a varṇāśraya rule — otherwise av would appear in gohitam). Agrees with BM; recorded.
commentary BM on gṛhū: ūdit and ṛdupadha; garhate — śap, guṇa of the light penultimate with r (raparatva); jagṛhe — no guṇa because liṭ is kit by asaṃyogāl liṭ kit, and guṇa by paratva is not to be feared, because of the vārttika ṛdupadhebhyo liṭaḥ kittvaṃ…. Followed: '[with no guṇa, by the following vārttika]' in k1.
commentary TB on 'jagṛhe': guṇa by puganta… (SK 2189) would apply over the kit-status by being later (paratva); by the vārttika ṛdupadhebhyaḥ the kit-status holds and there is no guṇa. Agrees with BM; followed for 'prevails over guṇa' as a pūrvavipratiṣedha.
commentary BM: iṭ is optional because gṛh is ūdit; jagṛhiṣe, jaghṛkṣe — urat in the abhyāsa, halādiḥ śeṣaḥ, jaś, iṭ and ṣ; without iṭ, ḍh, bhaṣ, k and ṣ; jaghṛḍhve (jagṛhidhve taken as established) — ḍh, bhaṣ, ṣṭutva, ḍh-deletion; garḍhā — guṇa, r, ḍh, dh, ṣṭutva, deletion; gharkṣyate — guṇa, r, ḍh, bhaṣ, k, ṣ; agarhiṣṭa — iṭ of sic, guṇa, r, ṣ. Followed for the with/without-iṭ labels.
textual Collation (.work/collate-p44/batch09.md, NSP printed p. 371, scan page-0381): our text reads 'gāhiṣyante' (prathama-puruṣa plural) in the lṛṭ slot; the print (and Wikisource) has 'gāhiṣyate' (prathama-puruṣa singular), the pair of ghākṣyate. The English follows the print. The vārttika boundary (k2) matches the print's vārttika sign.
textual The '(vārttikam)' tag at the head of this block is editorial (the 1915 print marks the vārttika with a sign before it) and belongs to the vārttika in k2; it is not rendered. The block ends with 'iḍabhāve' ('when there is no iṭ'), which runs on into the next sūtra, śala igupadhād aniṭaḥ ksaḥ (SK 2336), where aghṛkṣata is given.
translator The gāh paradigm is begun at the end of SK 2334 (649 gāhū viloḍane: gāhate … jaghāḍhve, gāhitā) and continued here; the person/number and with/without-iṭ labels are supplied from the forms (gāh and gṛh are ūdit, hence optional iṭ).

SK 2336 · A 3.1.45V

शल इगुपधादनिटः क्सः ॥ २३३६ ॥

śala igupadhādaniṭaḥ ksaḥ

śala igupadhād aniṭaḥ ksaḥ — After [a dhātu (dhātoḥ, carried forward (anuvṛtti) from dhātor ekāco halādeḥ…, SK 2629)] ending in a śal (tadantavidhi), having an ik as its penultimate (upadhā) and not taking iṭ (aniṭ), ksa [replaces cli].

Rule. The affix ksa replaces cli after a root with three features. It ends in a sound of the group śal, the ūṣman sounds. Its penultimate is a vowel of the group ik (i, u, ṛ, ḷ). And it takes no iṭ (aniṭ). The k of ksa is an it-letter, so the affix is kit.

Example.

gṛh, luṅ ātmanepada, without iṭ: a + gṛh + ksa + ta

→ ksa is kit, so the ṛ takes no guṇa

→ h becomes ḍh, the initial g becomes gh, ḍh becomes k, and the s becomes ṣ

→ aghṛkṣata "he censured".

The steps are those given by one of Bhaṭṭoji's commentators.

Applies when / blocked by. This rule is an exception to sic. One of Bhaṭṭoji's commentators tests each condition. Not ending in śal: atipta. No ik penultimate: agāḍha. Taking iṭ: auhiṣṭa. None of these takes ksa.

Bhaṭṭoji uses the rule often in this part. Kruś gives akrukṣat, ruh gives arukṣat (SK 2362). Śiṣ gives aśikṣat (SK 2339). Viṣ gives avikṣat (SK 2341). Guh gives aghukṣat (SK 2364).

Watch out. The root must be aniṭ in the form at hand. Gṛh and guh take iṭ optionally. With iṭ they take sic; only without it do they take ksa.

Siddhānta-kaumudī

इगुपधो यः शलन्तस्तस्मादनिटश्चलेः क्सादेशः स्यात् । अघृक्षत ॥

In place of cli after an aniṭ [dhātu] that ends in a śal and has an ik as its penultimate (upadhā), the substitute ksa is to come. aghṛkṣata [luṅ, prathama-puruṣa singular].

Tattvabodhinī

NSP p. 381

—शल इगुपधा—। शल इति धातोर्विशेषणात्तदन्तलाभः । शल इति किम् । अतिप्त । इगिति किम् । अगाढ । अनिटः किम् । औहिष्ट

Bālamanoramā

शल इगुपधादनिटः क्सः - शल इगुपधा । शलन्त इति । 'धातोरेकाचः' इत्यतोऽनुवृत्तधातुविशे,णत्वात्तदन्तविधिरिति भावः । सिचोऽपवादः । क्सादेशोऽदन्तः । ककार इत् । अघृक्षतेति । च्लेः क्सः । तस्य कित्त्वादृकारस्य न गुणः । हस्य ढः, भष्भावः, ढस्य कः, षत्वमिति भावः ।

translator notes

commentary BM on 'śalantaḥ': because 'śalaḥ' qualifies 'dhātu', carried forward (anuvṛtti) from dhātor ekācaḥ… [SK 2629], tadantavidhi applies. The rule is an exception (apavāda) to sic; the substitute ksa ends in a, and its k is an it-marker. Followed: the carried-forward dhātu and 'ending in a śal' in sutra_en and k1.
commentary BM on aghṛkṣata: ksa replaces cli; because it is kit the ṛ takes no guṇa; then h → ḍh, bhaṣ-substitution [of the initial], ḍh → k, and ṣ [for the s of ksa]. Recorded; the kaumudī gives the form only.
commentary TB: tadanta is obtained because 'śalaḥ' qualifies the dhātu. Counter-examples: why 'śalaḥ'? atipta. Why 'ik'? agāḍha. Why 'aniṭaḥ'? auhiṣṭa. Followed for 'ending in a śal (tadantavidhi)' (agrees with BM); the counter-examples are recorded.
textual Collation (.work/collate-p44/batch09.md, NSP p. 371, scan page-0381): clean. No NSP footnote on p. 371 is keyed to this unit.
translator aghṛkṣata is the luṅ of 650 gṛhū, the root given in SK 2335, whose kaumudī ends 'luṅi … iḍabhāve' ('in luṅ … where there is no iṭ'), leading into this sūtra. The label is the translator's. Bhaṭṭoji's gloss does not name cli's source; neither commentator states an anuvṛtti for 'cleḥ', so it is not marked as carried forward.

SK 2337 · A 7.3.72V

क्सस्याचि ॥ २३३७ ॥

ksasyāci

ksasyāci — When [an affix — implied by the heading 'aṅgasya' —] beginning with an ac follows, [there is loss (lopa) — 'lopaḥ' carried forward (anuvṛtti) from ghor lopo leṭi vā (SK 3584) —] of ksa.

Rule. Before a taṅ ending beginning with a vowel, ksa is deleted. By SK 42 only its final sound, the a, goes. "Deletion" is carried forward from SK 3584.

Example.

aghṛkṣa + ātām → the a of ksa is deleted before the vowel-initial ātām

→ aghṛkṣātām "they two censured".

Plural: aghṛkṣanta.

Applies when / blocked by. Why must the a go? One of Bhaṭṭoji's commentators explains. If it stayed, SK 2235 (āto ṅitaḥ) would replace the ā of ātām with iy. With the a gone, the ā no longer follows an a.

The plural ending jha does not begin with a vowel, so the rule does not touch it at first. It becomes anta, giving aghṛkṣanta.

Bhaṭṭoji glosses the rule with "before a taṅ ending". Some call the word taṅ a later addition; others draw "ātmanepada" back from the following rule, SK 2365. Scholars discuss this.

In the root list, ghuṣir "to proclaim" has ir as it-marker. So it takes aṅ optionally (SK 2269): aghuṣat or aghoṣīt.

Siddhānta-kaumudī

अजादौ तङि क्सस्य लोपः स्यात् । अलोऽन्त्यस्य-SK 42 । अघृक्षाताम् । अघृक्षन्त ।{$ {!651 ग्लह!} च$} । ग्लहते ।{$ {!652 घुषि!} कान्तिकरणे $}। घुंषते । जुघुंषे । केचिद्धषेत्यदुपधं पठन्ति ॥ अथार्हत्यन्ताः परस्मैपदिनः ।{$ {!653 घुषिर्!} अविशब्दने$} । विशब्दनं प्रतिज्ञानं ततोऽन्यस्मिन्नर्थे इत्येके । शब्दे इत्यन्ये पेठुः । घोषति । जुघोष । घोषिता । इरित्त्वादङ् वा । अघुषत् । अघोषीत् ।{$ {!654 अक्षू!} व्याप्तौ$} ॥

When a taṅ [ending] beginning with an ac follows, there is loss (lopa) of ksa [— 'lopaḥ' carried forward (anuvṛtti) from ghor lopo leṭi vā (SK 3584) —]; [by] alo 'ntyasya (SK 42) [only its final a is lost]. aghṛkṣātām [luṅ, prathama-puruṣa dual: aghṛkṣa + ātām → the a of ksa lost, so that iy by āto ṅitaḥ (SK 2235) does not come]. aghṛkṣanta [luṅ, prathama-puruṣa plural]. (651) glaha — also (ca) [in the preceding entry's sense — per BM, taking (grahaṇa)]. glahate [laṭ]. (652) ghuṣi — in [the sense of] making beautiful (kāntikaraṇa). ghuṃṣate [laṭ]. jughuṃṣe [liṭ]. Some read [it as] ghaṣa, with a as its penultimate (adupadha).

Now [come the roots, ending in a sibilant or h (ūṣman),] up to arha, which are parasmaipadin. (653) ghuṣir — in [the sense of] aviśabdana. viśabdana is declaring (pratijñāna); [the root is used] in a sense other than that — so some. Others have read [the meaning as] 'śabde' ('in [the sense of] sound'). ghoṣati [laṭ]. jughoṣa [liṭ]. ghoṣitā [luṭ]. Because it has ir as it (irit), aṅ [comes] optionally [by irito vā (SK 2269)]: aghuṣat [luṅ, with aṅ]. aghoṣīt [luṅ, without aṅ]. (654) akṣū — in [the sense of] pervading (vyāpti).

Tattvabodhinī

NSP p. 381–382

—क्सस्याचि ॥—अजादाविति । अङ्गाक्षिप्तप्रत्ययोऽत्र विशेष्यः । तङीति तु केषांचित्प्रक्षेपस्तस्य काशिकादावनुक्तलादित्याहुः । अन्ये तु 'लुग्वा दुह—' इत्यत्र आत्मनेपद इत्यपकर्षणात्तङीति लभ्यते । तेन 'दृशेः क्सः' इति वार्तिकोक्तक्सप्रत्ययस्य लोपो न भवति सदृक्षा अन्यादृक्षा इत्यत्रेत्याहुः । घुषि कान्तिकरणे । लुङि । अधुषिष्ट अधुषिष्टात्तम् । अधुषधपाठे तु अधुषधपाठे तु अधुषीत् । अधुषीत् ॥—अतक्षीदिति । 'नेदि' इति । वृद्धि- निषेधः । इडभावे तु अताक्षीत् ॥—प्रणिक्षतीति । ‘उपसर्गादसमासेऽपि’ इति नित्यं णत्वम् । ‘वा निसनिक्षनिन्दाम्’ इति तु कृद्विषयम् । ‘ण्वुल्तृचौ’ । प्रणिक्षकः । प्रनिक्षकः । प्रणिक्षिता । प्रनिक्षिता ॥—अवज्ञेत्यादि । सूर्क्षणमादरस्ततोऽन्यदसूर्क्षणमित्यमरप्रन्थार्थः । यदि तु सूर्क्षणमनादर इत्युच्येत तर्हि असूर्क्षणमवज्ञापर्यायो न स्यादिति भावः । काक्षि । काक्षा इच्छा । द्राक्षि भ्राक्षि ध्वाक्षि । घोरवासितं घोरशब्दः । वास्तु शब्दे ॥—ध्वाक्षतीति । ध्वाक्षः काकः । द्राक्षि । धातोः ‘गुरोश्च हलः’ इति अप्रत्यये द्राक्षा । यवादिगणे निपातनान्नलोपः । द्राक्षामान् । इह मतोर्वत्रं तु न भवति, अयवादिभ्य इत्युक्तेः । तूष तुष्टौ । दिवादौ तु हस्तोपधः । भूष स्तेये । संज्ञायां कुनि मूषकः । क्यादौ तु हस्तोपधोऽयम् । भूष अलंकारे । अयं चुरादावपि । ईष उञ्छे । ‘गुरोश्च हलः’ इत्यप्रत्यये ईषा लाङ्गलदण्डः । कप खप । शिषेत्ययमप्यनिट्को न तु रौधादिक एव । संकोचे मानाभावादित्यभिप्रेत्योदाहरति—शेष्टा । अशिक्षदित्यादि ।

Bālamanoramā

क्सस्याचि - अघृक्ष — आतामिति स्थिते 'आतो ङितः' इति इयादेशे प्राप्ते -क्सस्य । अचीत्यऽस्याङ्गाक्षिप्तप्रत्ययविशेषणत्वात्तदादिविधिः । 'घोर्लोपो लेटि वे' त्यतो लोप इत्यनुवर्तते । तदाह — अजादावित्यादिना । अलोऽन्त्यस्येति । अन्त्यस्याऽकारस्य लोप इति भावः । वस्तुतस्तुलुग्वा दुहदिहे॑त्युत्तरसूत्रादात्मनेपदे इत्यपकृष्य तद्विशेषणत्वादचीति चदादिविधिः । तेन दृसेः क्सप्रत्यये 'तादृक्षा' इत्यादौ नायं लोपः ।अजादौ तङी॑त्येव क्वचित्पाठो दृश्यते । अघृक्षातामिति । अघृक्ष — आतामिति स्थिते क्साऽकारस्य लोपे अतः परत्वाऽभावात् 'आतो ङितः' इति इय् नेति भावः । अघृक्षन्तेति । झस्य अजादित्वाभावात्तस्मिन्परे क्सस्य अकारलोपाऽभावादतः परत्वात् 'आत्मनेपदेष्वनतः' इत्यदादेशो न । कृते तु झोऽन्तादेशे क्सस्याकारलोपः पररूपं वा । ग्लह चेति । ग्ल्हधातुरपि ग्रहणे वर्तत इत्यर्थः । अदुपधोऽयम् । घुषि कान्तीति । उदुपधोऽयम् । इदित्त्वान्नुम् ।नश्चे॑त्यनुस्वारः । यय्परकत्वाऽभावान्न परसवर्णः । तदाह — घुषत इति । सेक्टोऽयम् । अदुपधपक्षे तु घषते । जघषे । ऊष्मान्ता आत्मनेपदिनो गताः । अथार्हत्यन्ताः परस्मैपदिन इति । 'ऊष्मान्ता' इति शेषः । तत्र तुस ह्यसेत्यतः प्राक् षान्ताः । घुषिरिति.इर् इत् । प्रतिज्ञानमिति ।वेदाः प्रमाण॑मित्याद्यभ्युपगम इत्यर्थः । ततोऽन्यस्मिन्निति । विशब्दनात् अन्यत् — अविशब्दनं, तस्मिन्नित्यर्थः । इरित्त्वादङ् वेति ।इरितो वेत्यनेने॑ति शेषः । अघुषदिति । अङो ङित्त्वान्न लघूपधगुणः । अघोषीदिति । अङभावपक्षे लघूपधगुणेइट ईटी॑ति सिज्लोपः । हलन्तलक्षणवृद्धेःनेटी॑ति निषेधः । अक्ष्धातुरूदित्त्वाद्वेट्कः ।

Footnotes (NSP 1915 ed.)

NSP p. 382 १ तादेरिति—अत्र आर्धधातुकशब्दस्यानुवृत्तस्य सप्तम्यन्तत्वाभावेऽपि प्रकारान्तरेण तदादिविधिर्बोध्यः । तथाहि पूर्वसूत्राद्वलादेरित्यनुवर्त्य विशेषणीभूतवल्पदार्थस्य तकारो विशेषणं, तेन तकाररूपवलादेरिति वाच्योऽर्थं इति । एवं ‘सेऽसिचि—’ इत्यादावपि वोध्यम् ।

translator notes

commentary BM: since 'aci' qualifies the affix implied by [the heading] aṅga, a rule for what begins with it (tadādividhi) applies — hence 'ajādau'; 'lopaḥ' is carried forward (anuvartate) from ghor lopo leṭi vā [SK 3584]; by alo 'ntyasya the final a is lost. 'In fact', 'ātmanepade' is drawn back (apakṛṣya) from the next sūtra luk vā duha… [SK 2365] and 'aci' qualifies it, so that there is no loss in tādṛkṣa (ksa of dṛś); in some [copies] the reading 'ajādau taṅi' is seen. Followed: the bracketed anuvṛtti of 'lopaḥ', the heading-implied affix in sutra_en, and '[only its final a is lost]' in k1.
commentary TB: the qualified term (viśeṣya) is the affix implied by aṅga. 'taṅi' is said by some to be an interpolation (prakṣepa), not being stated in the Kāśikā and elsewhere; others say 'taṅi' is obtained by drawing back (apakarṣaṇa) 'ātmanepade' from luk vā duha…, so that the ksa affix of the vārttika dṛśeḥ ksaḥ is not lost in sadṛkṣa, anyādṛkṣa. Recorded: the English keeps the transmitted 'a taṅ ending' in k1 and leaves 'taṅ' out of sutra_en, which renders the sūtra's own words.
commentary BM on the forms: in aghṛkṣa + ātām, iy by āto ṅitaḥ would apply; once the a of ksa is lost, [the ā] no longer follows an a, so no iy. aghṛkṣanta: jha does not begin with an ac, so there is no loss of the a before it, and since it follows an a, the at-substitute by ātmanepadeṣv anataḥ [SK 2258] does not come; after jha → ant, the a of ksa is lost [by this rule] or pararūpa applies. Followed for the bracketed explanation of aghṛkṣātām; the rest recorded.
commentary BM on the roots: glaha ca — the root glah too is used in [the sense of] taking (grahaṇa); it has a as penultimate. ghuṣi has u as penultimate; num by the i-it, anusvāra by naś cāpadāntasya jhali [SK 123], and no parasavarṇa since no yay follows: ghuṃṣate; it is seṭ; on the adupadha reading, ghaṣate, jaghaṣe. After 'the ātmanepadin sibilant-final roots are done', 'atha arhatyantāḥ parasmaipadinaḥ' is to be completed with 'ūṣmāntāḥ' (śeṣa); of these the ṣ-final ones come before tusa, hrasa. ghuṣir — ir is the it; pratijñāna means an avowal such as 'the Vedas are authoritative'; aviśabdana is [a sense] other than viśabdana; 'irit so aṅ optionally' means by irito vā; aghuṣat — no guṇa of the light penultimate, aṅ being ṅit; aghoṣīt — without aṅ, guṇa, loss of sic by iṭa īṭi, and halanta-vṛddhi prohibited by neṭi. akṣ is veṭ by its ū-it. Followed for the supplied '[ending in a sibilant or h (ūṣman)]' (the range runs to arh, which ends in h) and for 'irito vā (SK 2269)'; followed for glaha's sense 'taking (grahaṇa)', which is BM's (see the textual note on gṛhū); the rest recorded.
commentary TB on ghuṣi kāntikaraṇe: in luṅ aghuṃṣiṣṭa, aghuṃṣiṣātām; on the ghaṣa reading, a corresponding form (the OCR is damaged here). Recorded.
translator The labels on the forms (luṅ, laṭ, liṭ, luṭ, person and number) are the translator's; Bhaṭṭoji lists the forms only. Numbers in parentheses are the root numbers printed in the source.
textual Our text reads 'kecid dhaṣety adupadhaṃ' (with ddh), which would name a root dhaṣa. NSP printed p. 371 (scan page-0381) prints a conjunct in which ddh and dgh cannot be told apart at scan resolution (the OCR reads ddh); BM's forms for this reading, ghaṣate and jaghaṣe, show the root is ghaṣa (kecid + ghaṣa → kecid ghaṣa). The English gives ghaṣa.
textual Collation (.work/collate-p44/batch09.md): SK 2337 is clean against the print (NSP printed p. 371, scan page-0381), the heading 'athārhatyantāḥ parasmaipadinaḥ' included. The NSP footnote filed here as sk.2337.n1 (printed p. 372, scan page-0382, 'tāder iti — …') is on tīṣasahalubharuṣariṣaḥ (SK 2340), not on this unit. sk.2337.t1 carries TB on this unit only up to 'ghuṣi kāntikaraṇe'; from '—atakṣīd iti' on it is TB on tanūkaraṇe takṣaḥ (SK 2339).
textual 'glaha ca' gives glah the sense of the preceding entry. That entry (650, in SK 2335) reads 'gṛhū garhaṇe' ('censuring') in our text and in the 1915 print, but BM glosses 'glah too is used in [the sense of] taking (grahaṇa)', which presupposes the reading 'gṛhū grahaṇe' (the Wikisource reading). The English gives BM's sense for glaha and does not carry 'censuring' over to it; whether the kaumudī's 650 should read grahaṇe is a mūla question for Ajai.

SK 2338 · A 3.1.75V

अक्षोऽन्यतरस्याम् ॥ २३३८ ॥

akṣo'nyatarasyām

akṣo 'nyatarasyām — After akṣ, [the affix śnu — 'śnuḥ' carried forward (anuvṛtti) from svādibhyaḥ śnuḥ (SK 2523) —] optionally [comes when a sārvadhātuka — 'sārvadhātuke' carried forward from sārvadhātuke yak (SK 2756) — denoting the agent — 'kartari' carried forward from kartari śap (SK 2167) — follows].

Rule. After akṣ "to pervade", the affix śnu optionally comes before a sārvadhātuka affix in the sense of the agent. Otherwise śap comes. Śnu is the class-sign of the fifth class (SK 2523).

Example.

akṣ + ti → with śnu: akṣ + nu + ti

→ the u takes guṇa before tip, and n becomes ṇ

→ akṣṇoti "he pervades".

Dual akṣṇutaḥ, plural akṣṇuvanti. With śap: akṣati, akṣataḥ, akṣanti.

Applies when / blocked by. Bhaṭṭoji gives the other lakāras too.

liṭ: ānakṣa. Second person singular ānakṣitha or ānaṣṭha: akṣ has ū as it-letter, so iṭ is optional.
luṭ: akṣitā or aṣṭā.
lṛṭ: akṣiṣyati, or without iṭ akṣyati. There the k is lost by SK 380, and ṣ becomes k before s by SK 295.
loṭ: akṣṇotu, akṣṇuhi, akṣṇavāni.
laṅ: ākṣṇot, first person singular ākṣṇavam.
vidhiliṅ akṣṇuyāt; āśīrliṅ akṣyāt.

In akṣṇuhi the hi stays. A conjunct stands before the u, so SK 2334 does not apply.

luṅ has two sets. With iṭ, SK 2268 blocks the vṛddhi: mā bhavān akṣīt, akṣiṣṭām, akṣiṣuḥ. Without iṭ, vṛddhi comes: mā bhavān ākṣīt, āṣṭām, ākṣuḥ.

Watch out. Śnu and śap belong only to the sārvadhātuka lakāras. In āśīrliṅ, which is ārdhadhātuka, there is neither: akṣyāt.

Siddhānta-kaumudī

अक्षो वा श्नुप्रत्ययः स्यात्कर्त्रर्थे परे । पक्षे शप् । अक्ष्णोति । अक्ष्णुतः । अक्ष्णुवन्तः । अक्षति । अक्षतः । अक्षन्ति । आनक्ष । आनक्षिथ । आनष्ट । अक्षिता । अष्टा । अक्षिष्यति । स्कोः - SK 380 इति कलोपः । षढोः कः सि SK 295 । अक्ष्यति । अक्ष्णोतु । अक्ष्णुहि । अक्ष्णवानि । अक्ष्णोत् । आक्ष्णुवम् । अक्ष्णुयात् । अक्ष्यात् । ऊदित्वाद्वेट् । नेटि SK 2268 । मा भवानक्षीत् । अक्षिष्टाम् । अक्षिषुः । इडभावे तु मा भवानाक्षीत् । आष्टाम् । आक्षुः ।{$ {!655 तक्षू!} {!656 त्वक्षू!} तनुकरणे$} ॥

After akṣ, the affix (pratyaya) śnu optionally comes when a [sārvadhātuka] denoting the agent (kartrartha) follows [— 'śnuḥ' carried forward (anuvṛtti) from SK 2523, 'kartari' from SK 2167, 'sārvadhātuke' from SK 2756]. In the alternative, śap. akṣṇoti, akṣṇutaḥ, akṣṇuvanti [laṭ, prathama-puruṣa singular, dual, plural, with śnu]. akṣati, akṣataḥ, akṣanti [the same, with śap]. ānakṣa [liṭ, prathama-puruṣa singular]. ānakṣitha [madhyama-puruṣa singular, with iṭ]. ānaṣṭha [madhyama-puruṣa singular, without iṭ]. akṣitā, aṣṭā [luṭ, with and without iṭ]. akṣiṣyati [lṛṭ, with iṭ]. [Without iṭ:] loss of k by skoḥ… (SK 380); [then] ṣaḍhoḥ kaḥ si (SK 295) [ṣ → k before s]: akṣyati [lṛṭ]. akṣṇotu [loṭ, prathama-puruṣa singular]. akṣṇuhi [loṭ, madhyama-puruṣa singular]. akṣṇavāni [loṭ, uttama-puruṣa singular]. ākṣṇot [laṅ, prathama-puruṣa singular]. ākṣṇavam [laṅ, uttama-puruṣa singular]. akṣṇuyāt [vidhiliṅ]. akṣyāt [āśīrliṅ]. Because of the ū-it (ūdit), iṭ is optional [in luṅ]. [With iṭ,] neṭi (SK 2268) [prohibits the vṛddhi]: mā bhavān akṣīt, akṣiṣṭām, akṣiṣuḥ [luṅ with mā, prathama-puruṣa singular, dual, plural]. Without iṭ, however: mā bhavān ākṣīt, āṣṭām, ākṣuḥ. (655) takṣū, (656) tvakṣū — in [the sense of] making thin (tanūkaraṇa).

Bālamanoramā

अक्षोऽन्यतरस्याम् - अक्षोऽन्यतरस्याम् । 'अक्ष' इति पञ्चमी ।स्वादिभ्यः श्नु॑रित्यतः श्नुरिति,॒कर्तरि श॑बित्यतः कर्तरीति,सार्वधातुके ये॑गित्यतः सार्वधातुक इति चानुवर्तते । तदाह — अक्षो वेति । श्नुप्रत्ययस्य शित्त्वं सार्वधातुकत्वार्थम् । तत्फलं तुस्वादिभ्यः श्नु॑रित्यत्र वक्ष्यते । अक्ष्णोतीति । तिपि श्नुः । तस्य तिपः पित्त्वेन ङित्त्वाऽभावात्सार्वधातुके॑ति गुणः । णत्वम् । अक्ष्णुत इति । तसोऽपित्त्वेन ङित्त्वात् श्नोर्न गुणः । अक्ष्णुवन्तीति । ङित्त्वाद्गुणाऽभावे उवङ् । अक्ष्णोषि अक्ष्णुथ । अक्ष्णोमि अक्ष्णुवः अक्ष्णुमः । अक्षतीति । शप्पक्षे रूपम् । आनक्षेति । णलि द्विहल्त्वान्नुट् । आनक्षतुः आनक्षुः । ऊदित्त्वादिट्पक्षे आह — आनक्षिथेति । इडभावे आह — आनष्ठेति । आनक्ष् थ इति स्थितेस्को॑रिति कलोपः । थस्य ष्टुत्वेन ठः । अष्टेति । लुटि तासि इडभावपक्षेस्को॑रिति कलोपे तकारस्य ष्टुत्वेन टः । अक्ष् स्य तीति स्थिते प्रक्रियां दर्शयति — स्कोरिति कलोपः, षढोः कः सीति । कात्परत्वात् सस्य षत्वं च । अक्ष्णोत्विति । अक्ष्णोतु अक्ष्णुतात्-अक्ष्णुताम् । अक्ष्णुवन्तु । अक्ष्णुहीति । संयोगपूर्वत्वादुतश्चेति हेर्लुक् न । हेरपित्त्वेन ङित्त्वात् श्नोर्न गुणः । अक्ष्णुतात् अक्ष्णुतमक्ष्णुत । अक्ष्णवानीति । आटः पित्त्वेन ङित्त्वाऽभावान्न गुणनिषेधः । गुणेऽवादेशः । आक्ष्णुवन् । आक्ष्णोः आक्ष्णुतमाक्ष्णुत । आक्ष्णवमिति । मिपोऽम् । श्नोर्गुणः । अवादेशः । आक्ष्णुव आक्ष्णुम । अक्ष्णुयादिति । विधिलिङि यासुटो ङित्त्वात् श्नोर्न गुणः । अक्ष्णुयुरिति । 'लिङः सलोपः' इति सलोपेउस्यपदान्ता॑दिति पररूपमिति भावः । अक्ष्णुयाः अक्ष्णुयातमक्ष्णुयात । अक्ष्णुयामक्ष्णुयाव अक्ष्णुयाम । शप्पक्षे अक्षेदित्यादि । अक्ष्यादिति । आशीर्लिङ आर्धधातुकत्वान्न श्नुः, नापि शप् । लुङि सिचि विशेषमाह — ऊदित्त्वाद्वेडिति । तत्र इट्पक्षे आह — नेटीति । हलन्तलक्षणा वृद्धिर्नेत्यर्थः । नच अभैत्सीदित्यादावेकेन हला व्यवधाने हलन्तलक्षणवृद्धेश्चरितार्थत्वादत्र न तत्प्रसक्तरिति शङ्क्यं, रञ्जेरराङ्क्षीदित्यत्र वृद्धिसिद्धये अनेकाल्व्यवधानेऽपि हलन्तलक्षणवृद्धिप्रवृत्तेर्भाष्यादौ प्रपञ्चितत्वादिति भावः । मा भवानक्षीदिति । आटि सति हलन्तलक्षणवृद्धौ सत्यामसत्यां च रूपे भेदाऽभावात्मा भवा॑नित्युपात्तम् । अक्षिष्टाम् । अक्षिषुरिति । अत्रापि 'मा' इति संबध्यते । इडभावे त्विति । लुङस्तिपि अक्ष् स् ईदिति स्थिते इडभावान्नेटीति निषेधाऽप्रसक्त्या हलन्तलक्षणवृद्धौस्को॑रिति कलोपेषढो॑रिति कत्वे षत्वमिति भावः । अत्रनेटी॑ति निषेधाऽभावेन हलन्तलक्षणवृद्धिर्निर्बाधेति स्पष्टयितुमेव 'मा भवान्' इत्यत्राप्युपात्तमिति बोध्यम् । आष्टामिति । अक्ष् स् ताम् इति स्थिते हलन्तलक्षणवृद्धौझलो झली॑ति सिज्लोपेस्को॑रिति कलोपे तकारस्य ष्टुत्वम् । आक्षुरिति । अक्ष् स् उस् इति स्थिते हलन्तलक्षणवृद्धौस्को॑रिति कलोपे षस्य कत्वे सस्य षत्वमिति भावः । आक्षीः आष्टमाष्ट । आक्षमाक्ष्व आक्ष्म । आक्षिष्यत् — आक्ष्यत्, आक्ष्यतामाक्ष्यन् । आक्ष्यः आक्ष्यतमाक्ष्यत । आक्ष्यमाक्ष्याव आक्ष्याम । तक्षू त्वक्षू इति । स्थूलस्य काष्ठादेः कतिपयावयवापनयनेन सूक्ष्मीकरणं तनूकरणम् ।

translator notes

commentary BM: 'akṣaḥ' is a fifth-case word (pañcamī); 'śnuḥ' is carried forward (anuvartate) from svādibhyaḥ śnuḥ [SK 2523], 'kartari' from kartari śap [SK 2167], and 'sārvadhātuke' from sārvadhātuke yak [SK 2756]; hence Bhaṭṭoji's gloss. The ś of śnu is there to make it sārvadhātuka. Followed: the bracketed anuvṛtti in sutra_en and k1 (including 'sārvadhātuke', see the textual note).
commentary BM on the laṭ, liṭ, luṭ, lṛṭ forms: akṣṇoti — tip is pit, so not ṅit, and guṇa [of the u of śnu] by sārvadhātukārdhadhātukayoḥ; ṇatva; akṣṇutaḥ — tas is apit, hence ṅit, so no guṇa; akṣṇuvanti — no guṇa, uvaṅ; also akṣṇoṣi, akṣṇutha, akṣṇomi, akṣṇuvaḥ, akṣṇumaḥ; akṣati — the śap alternative; ānakṣa — nuṭ because the root has two consonants (dvihal) [tasmān nuḍ dvihalaḥ, SK 2288]; ānakṣatuḥ, ānakṣuḥ; ānakṣitha with iṭ by the ū-it; without iṭ, 'ānaṣṭha': from ānakṣ + tha, k is lost by skoḥ and th becomes ṭh by ṣṭutva; aṣṭā — in luṭ without iṭ, k lost by skoḥ, t → ṭ by ṣṭutva; akṣyati — akṣ + sya + ti, k lost by skoḥ, ṣ → k by ṣaḍhoḥ kaḥ si, and s → ṣ after k. Followed: the English gives ānaṣṭha (see textual note) and the bracketed steps for akṣyati.
commentary BM on the loṭ, laṅ and liṅ forms: akṣṇotu, akṣṇutāt, akṣṇutām, akṣṇuvantu; akṣṇuhi — hi is not dropped by utaś ca, since [the u] is preceded by a conjunct; no guṇa of śnu, hi being apit and so ṅit; akṣṇavāni — āṭ is pit, so not ṅit, and guṇa and av follow; laṅ ākṣṇuvan, ākṣṇoḥ…; 'ākṣṇavam' — mip → am, guṇa of śnu, av; akṣṇuyāt — in vidhiliṅ yāsuṭ is ṅit, so no guṇa; akṣṇuyuḥ with pararūpa by usy apadāntāt after loss of s; with śap, akṣet etc.; akṣyāt — āśīrliṅ is ārdhadhātuka, so neither śnu nor śap. Followed: the English gives ākṣṇavam and ākṣṇot (see textual notes); the rest recorded.
commentary BM on luṅ: neṭi means that the vṛddhi taught for a root ending in a consonant (halantalakṣaṇā vṛddhi) does not apply; one must not think that this vṛddhi, already exercised in abhaitsīt where one consonant intervenes, cannot arise here, since the Bhāṣya shows it applying across more than one sound, for vṛddhi in arāṅkṣīt from rañj. 'mā bhavān' is used because with the augment āṭ the form would be the same with or without vṛddhi; 'mā' is to be construed with akṣiṣṭām and akṣiṣuḥ too. Without iṭ: akṣ s ī t — neṭi does not arise, so halanta-vṛddhi, loss of k by skoḥ, k by ṣaḍhoḥ, ṣatva: ākṣīt; āṣṭām — vṛddhi, loss of sic by jhalo jhali, loss of k by skoḥ, ṣṭutva of t; ākṣuḥ — vṛddhi, loss of k, ṣ → k, s → ṣ; 'mā bhavān' is kept here too to show that vṛddhi is unobstructed; also ākṣīḥ…, and lṛṅ ākṣiṣyat / ākṣyat…. takṣū, tvakṣū: tanūkaraṇa is making wood and the like fine by removing some parts of it. Followed for '[prohibits the vṛddhi]' and '[luṅ with mā]'; the rest recorded.
translator The labels on the forms (lakāra, person, number, with/without iṭ) are the translator's, drawn from BM; Bhaṭṭoji lists the forms only. Numbers in parentheses are the root numbers printed in the source. No TB is printed on this sūtra (NSP printed pp. 371–372, scan pages 0381–0382): sk.2337.t1 passes from ghuṣi directly to 'atakṣīd iti' (SK 2339).
textual NSP printed p. 371 (scan page-0381) reads 'akṣo vā śnupratyayaḥ syāt kartrarthe sārvadhātuke pare'; our text lacks 'sārvadhātuke' ('kartrarthe pare') (batch09, class A). The English supplies [sārvadhātuka] in brackets; BM's anuvṛtti of 'sārvadhātuke' agrees with the print.
textual NSP printed p. 371 (scan page-0381) reads 'akṣṇuvanti' (prathama-puruṣa plural); our text has 'akṣṇuvantaḥ'. The English follows the print; BM also glosses akṣṇuvanti.
textual NSP printed p. 371 (scan page-0381) reads 'ākṣṇot' (laṅ, with the augment āṭ); our text has 'akṣṇot' (without āṭ). The English follows the print.
textual Both our text and NSP printed p. 371 (scan page-0381) read 'ānaṣṭa' for the madhyama-puruṣa singular liṭ without iṭ; BM's lemma and derivation give 'ānaṣṭha' (ānakṣ + tha, loss of k, ṣṭutva th → ṭh). The English gives ānaṣṭha; the transmitted ānaṣṭa appears to be a misprint shared by print and digital text. Since this departs from both witnesses, it is a mūla question for Ajai (SK source-correction policy).
textual Both our text and NSP printed p. 371 (scan page-0381) read 'ākṣṇuvam' for the laṅ uttama-puruṣa singular; BM's lemma is 'ākṣṇavam' (mip → am, which is not ṅit, so guṇa of śnu and av). The English gives ākṣṇavam; the transmitted ākṣṇuvam appears to be a misprint shared by print and digital text (Wikisource reads ākṣṇavam). Since this departs from both witnesses, it is a mūla question for Ajai (SK source-correction policy).
textual Our text glosses takṣū and tvakṣū 'tanukaraṇe' (short u); the print (NSP printed p. 371, scan page-0381) reads 'tanūkaraṇe', as do the following sūtra tanūkaraṇe takṣaḥ (SK 2339) and Wikisource (batch09, class A). The English follows the print: 'making thin (tanūkaraṇa)'. Mūla correction for Ajai's copy.

SK 2339 · A 3.1.76V

तनूकरणे तक्षः ॥ २३३९ ॥

tanūkaraṇe takṣaḥ

tanūkaraṇe takṣaḥ — After takṣ in the sense of making thin (tanūkaraṇa), [the affix śnu — 'śnuḥ' carried forward (anuvṛtti) from svādibhyaḥ śnuḥ (SK 2523) — optionally (vā, as Bhaṭṭoji's gloss has it) comes when a sārvadhātuka — 'sārvadhātuke' from sārvadhātuke yak (SK 2756) — denoting the agent — 'kartari' from kartari śap (SK 2167) — follows].

Rule. After takṣ in the sense of making thin (tanūkaraṇa), śnu optionally comes where śap would come.

Example.

takṣ + ti → with śnu: takṣṇoti kāṣṭham "he planes the wood"

→ with śap: takṣati kāṣṭham.

liṭ tatakṣitha or tataṣṭha. luṅ with iṭ atakṣīt, atakṣiṣṭām; without iṭ atākṣīt, atāṣṭām.

Applies when / blocked by. Why "in the sense of making thin"? Bhaṭṭoji answers: vāgbhiḥ saṃtakṣati "he pares with words", that is, "he reviles". There only śap comes.

One of Bhaṭṭoji's commentators draws a lesson. Takṣū (root 655) is listed only with the sense "making thin", yet the rule has to name that sense. So the meanings in the dhātupāṭha are only indicative (upalakṣaṇa). A root may be used in other senses too.

In the root list (roots 657–694), ukṣ gives ukṣāṃcakāra. Śiṣ gives luṭ śeṣṭā and luṅ aśikṣat, with ksa (SK 2336). Vaṣ gives vavaṣatuḥ, keeping its abhyāsa by SK 2263.

Siddhānta-kaumudī

श्नुः स्याद्वाशब्विषये । तक्ष्णोति तक्षति वा काष्ठम् । ततक्षिथ । ततष्ठ । अतक्षीत् । अतक्षिष्टाम् । अताक्षीत् । अताष्टाम् । तनूकरणे किम् । वाग्भिः संतक्षति । भर्त्सयतीत्यर्थः ।{$ {!657 उक्ष!} सेचने$} । उक्षांचकार ।{$ {!658 रक्ष!} पालने$} ।{$ {!659 णिक्ष!} चुम्बने$} । प्रणिक्षति ।{$ {!660 तृक्ष!} {!661 ष्ट्रक्ष!} {!662 णक्ष!} गतौ$} । तृक्षति । स्तृक्षति । नक्षति ।{$ {!663 वक्ष!} रोषे$} । संघात इत्येके ।{$ {!664 मृक्ष!} संघाते $}। म्रक्ष इत्येके ।{$ {!665 तक्ष!} त्वचने$} । त्वचनं संवरणं त्वचोग्रहणं च । पक्ष परिग्रह इत्येके ।{$ {!666 सूर्क्ष!} आदरे$} । सुसूर्क्ष । अनादर इति तु क्वाचित्कोऽपपाठः । अवज्ञावहेलनमसूर्क्षणमित्यमरः ।{$ {!667 काक्षि!} {!668 वाक्षि!} {!669 माक्षि!} काङ्क्षायाम्$} ।{$ {!670 द्राक्षि!} {!671 ध्राक्षि!} {!672 ध्वाक्षि!} घोरवासिते च$} ।{$ {!673 चूष!} पाने$} । चुचूष ।{$ {!674 तूष!} तुष्टौ$} ।{$ {!675 पूष!} वृद्धौ$} ।{$ {!676 मूष!} स्तेये$} ।{$ {!677 लूष!} {!678 रूष!} भूषायाम्$} ।{$ {!679 शूष!} प्रसवे$} । प्रसवोऽभ्यनुज्ञानम् । तालव्योष्मादिः ॥{$ {!680 यूष!} हिंसायाम्$} ।{$ {!681 जूष!} च$} ।{$ {!682 भूष!} अलंकारे$} । भूषति ।{$ {!683 ऊष!} रुजायाम्$} । ऊषांचकार ।{$ {!684 ईष!} उञ्छे$} ।{$ {!685 कष!} {!686 खष!} {!687 शिष!} {!688 जष!} {!689 झष!} {!690 शष!} {!691 वष!} {!692 मष!} {!693 रुष!} {!694 रिष!} हिंसार्थाः$} । तृतीयषष्ठौ तालव्योष्मादी । सप्तमो दन्त्योष्ठादिः । चकास । चखाष । शिशेष । शिशेषिथ । शेष्टा । क्सः । अशिक्षत् । अशेक्ष्यत् । जेषतुः । जझषतुः । शेषतुः । ववषतुः । मेषतुः ॥

[After takṣ in the sense of making thin,] śnu optionally comes where śap would be due (śabviṣaya) [— 'śnuḥ' carried forward (anuvṛtti) from SK 2523, 'kartari' from SK 2167, 'sārvadhātuke' from SK 2756]. takṣṇoti or takṣati kāṣṭham ('he planes the wood') [laṭ, with śnu or śap]. tatakṣitha, tataṣṭha [liṭ, madhyama-puruṣa singular, with and without iṭ]. atakṣīt, atakṣiṣṭām [luṅ with iṭ, prathama-puruṣa singular and dual]. atākṣīt, atāṣṭām [luṅ without iṭ]. Why 'in the sense of making thin'? vāgbhiḥ saṃtakṣati ('he pares with words'); the meaning is: he reviles (bhartsayati). (657) ukṣa — in [the sense of] sprinkling (secana). ukṣāṃcakāra [periphrastic liṭ]. (658) rakṣa — in [the sense of] protecting (pālana). (659) ṇikṣa — in [the sense of] kissing (cumbana). praṇikṣati [laṭ, with the preverb pra]. (660) tṛkṣa, (661) ṣṭrakṣa, (662) ṇakṣa — in [the sense of] going (gati). tṛkṣati. stṛkṣati. nakṣati [laṭ]. (663) vakṣa — in [the sense of] anger (roṣa); in [the sense of] aggregation (saṃghāta), according to some. (664) mṛkṣa — in [the sense of] aggregation (saṃghāta). Some [read it as] mrakṣa. (665) takṣa — in [the sense of] tvacana. tvacana is covering (saṃvaraṇa) and taking bark (tvaco grahaṇam). Some [read] pakṣa, in [the sense of] taking (parigraha). (666) sūrkṣa — in [the sense of] respect (ādara). susūrkṣa [liṭ]. [The reading] 'anādare' ('in disrespect') is an occasional faulty reading (apapāṭha); [for] Amara [says]: 'avajñā, avahelana, asūrkṣaṇa' [are synonyms, 'disrespect']. (667) kākṣi, (668) vākṣi, (669) mākṣi — in [the sense of] desire (kāṅkṣā). (670) drākṣi, (671) dhrākṣi, (672) dhvākṣi — and (ca) in [the sense of] a terrible cry (ghoravāsita). (673) cūṣa — in [the sense of] drinking (pāna). cucūṣa [liṭ]. (674) tūṣa — in [the sense of] contentment (tuṣṭi). (675) pūṣa — in [the sense of] increase (vṛddhi). (676) mūṣa — in [the sense of] stealing (steya). (677) lūṣa, (678) rūṣa — in [the sense of] adorning (bhūṣā). (679) śūṣa — in [the sense of] prasava. prasava is permitting (abhyanujñāna). [It] begins with the palatal sibilant (tālavya ūṣman). (680) yūṣa — in [the sense of] injuring (hiṃsā). (681) jūṣa — also (ca) [in that sense]. (682) bhūṣa — in [the sense of] adorning (alaṃkāra). bhūṣati [laṭ]. (683) ūṣa — in [the sense of] disease (rujā). ūṣāṃcakāra [periphrastic liṭ]. (684) īṣa — in [the sense of] gleaning (uñcha). (685) kaṣa, (686) khaṣa, (687) śiṣa, (688) jaṣa, (689) jhaṣa, (690) śaṣa, (691) vaṣa, (692) maṣa, (693) ruṣa, (694) riṣa — meaning injuring (hiṃsārtha). The third and the sixth begin with the palatal sibilant; the seventh begins with a dento-labial (dantyoṣṭhya) [v]. cakāṣa, cakhāṣa [liṭ of kaṣa, khaṣa]. śiśeṣa, śiśeṣitha [liṭ of śiṣa, prathama- and madhyama-puruṣa singular]. śeṣṭā [luṭ]. ksa [replaces cli]: aśikṣat [luṅ]. aśekṣyat [lṛṅ]. jeṣatuḥ, jajhaṣatuḥ, śeṣatuḥ, vavaṣatuḥ, meṣatuḥ [liṭ, prathama-puruṣa dual, of jaṣa, jhaṣa, śaṣa, vaṣa, maṣa].

Bālamanoramā

तनूकरणे तक्षः - तनूकरणे । शेषपूरणेन सूत्रं व्याचष्टे — श्नुः स्याद्वा शब्विषये इति ।स्वादिभ्यः श्नु॑रित्यतः श्नुरिति,कर्तरि श॑बित्यतः कर्तरीति,सार्वधातुके य॑गित्यतः सार्वधातुक इति चानुवर्तते । तनूकरणेऽर्थे विद्यमानात्तक्षधातोः श्नुः स्यात्कत्र्रर्थे सार्वधातुके इति फलितम् । नच तक्षूधातोस्तनूकरणार्थकत्वाऽव्यभिचारात् श्नुविधौ तनूकरणग्रहणं व्यर्तमिति वाच्यम्, अत एव धातुपाठे अर्थनिर्देशस्य उपलक्षणत्वावगमात् । तक्ष्णोतीत्यादि । अक्षूवद्रूपाणि । लुङि सिचि इट्पक्षेनेटी॑ति वृद्धिनिषेधे अतक्षीदिति, इडभावे तु अताक्षीदिति च रूपमक्षवत् । एवं त्वक्षूधातुरपि । णिक्षधातुर्णोपदेशः । प्रक्षिणतीति ।उपसर्गादसमासेऽपी॑ति णत्वम् । त्रण ष्ट्रक्ष गताविति । त्रयोऽप्यकारमध्याः । द्वितीयः षोपदेशः । तदाह — रुआक्षतीति । षस्य सत्वे ष्टुत्वनिवृत्तिरिति भावः । णक्षदातुर्णोपदेशः । सिचिनेटी॑ति हलन्तलक्षणवृद्धिनिषेधः । वक्ष रोष इति । वक्ष रोष इति । दन्त्योष्ठआदिः । म्रक्षधातुरकारमध्यः । त्वचनशब्दस्य विवरणं — संवरणमिति । सूक्र्षदातू रेफमध्यः । अपपाठत्वे हेतुमाह — अवज्ञेति । सूक्र्षधातोरनादरार्थकत्वे असूक्र्षणमित्यस्य आदरार्थकत्वापत्त्या अमरकोशे अवज्ञापर्यायत्वावगमविरोध इति भावः । घोरवाशिते चेति । चात् काङ्क्षायामपि । घोरवाशितं — क्रूरशब्दः । चूषेत्यारभ्य ऊष रुजायामिति यावदूदुपधाः । ईष उञ्छ इति । ईदुपधः । कषेत्यारभ्य दश धातवः । तत्र तृतीयो दशमश्च इदुपधः । शिषधातुरनिट्कः । क्रादिनियमात्थलि वसि मसि च नित्यमिट् अजन्ताकारवत्त्वाऽभावेन थलि वेट्कत्वाऽभावात् । शिशेषिथ । शिशिषिव शिशिषिम । अशिक्षदिति । 'शल इगुपधा' दिति च्लेः क्सादेशे कित्त्वाल्लघूपधगुणनिषेधे षस्य कत्वे सस्य षत्वमिति भावः । ववषतुरिति ।न शसददे॑ति निषेधादेत्तवाभ्यासलोपौ न । रुषधातुः सेट्कः । रोषति । रुरोष रुरुषतुः रुरुषुः । रुरोषिथ रुरुषथुः रुरुष । रुरोषिव रुरुषिम ।

translator notes

commentary BM: Bhaṭṭoji explains the sūtra by completing what is left unsaid (śeṣapūraṇa): 'śnuḥ syād vā śabviṣaye'; 'śnuḥ' is carried forward (anuvartate) from svādibhyaḥ śnuḥ [SK 2523], 'kartari' from kartari śap [SK 2167], 'sārvadhātuke' from sārvadhātuke yak [SK 2756]; the result is: after takṣ in the sense of making thin, śnu comes when a sārvadhātuka denoting the agent follows. Objection: since takṣū never means anything but making thin, naming 'tanūkaraṇa' in the rule is pointless. Answer: precisely from this it is known that the meanings stated in the Dhātupāṭha are only indicative (upalakṣaṇa). Followed: the bracketed anuvṛtti in sutra_en and k1. BM names no source for Bhaṭṭoji's 'vā' (see the translator note).
commentary BM on the forms of takṣ: the forms are like those of akṣū; in luṅ, with iṭ, neṭi prohibits the vṛddhi: atakṣīt; without iṭ atākṣīt, as with akṣ; tvakṣū likewise. Recorded.
commentary TB (printed inside sk.2337.t1): atakṣīt — vṛddhi is prohibited by neṭi; without iṭ, atākṣīt. Recorded (agrees with BM).
commentary BM on the later roots: ṇikṣa is ṇopadeśa, and praṇikṣati has ṇ by upasargād asamāse 'pi [SK 2287]; the three roots of 660–662 all have a as their middle vowel (akāramadhya), the second being ṣopadeśa, so that when its ṣ becomes s the ṣṭutva is undone; ṇakṣa is ṇopadeśa; in sic, neṭi prohibits halanta-vṛddhi; vakṣa begins with a dento-labial; mrakṣa has a as its middle vowel; tvacana is explained by 'saṃvaraṇa'; sūrkṣa has r in the middle; the reason for calling 'anādare' a faulty reading: if sūrkṣa meant disrespect, asūrkṣaṇa would mean respect, contradicting Amara's listing of it as a synonym of avajñā; 'ghoravāśite ca' — by 'ca', also in [the sense of] desire; ghoravāśita is a harsh cry; the roots from cūṣa to ūṣa have ū as penultimate, īṣa has ī; of the ten from kaṣa, the third and tenth have i as penultimate; śiṣ is aniṭ, [yet] by the kṛādi restriction iṭ comes always in thal, vas and mas, since [the root] neither ends in a vowel nor has a, so it is not veṭ in thal: śiśeṣitha, śiśiṣiva, śiśiṣima; aśikṣat — ksa for cli by śala igupadhāt… [SK 2336], no guṇa of the light penultimate since ksa is kit, ṣ → k, s → ṣ; vavaṣatuḥ — e and loss of the abhyāsa do not come, by the prohibition na śasadadavādiguṇānām [SK 2263]; ruṣ is seṭ: roṣati, ruroṣa…. Followed for 'and (ca) in the sense of a terrible cry' (kept literal, BM's extra sense recorded) and for 'ksa [replaces cli]'; the rest recorded.
commentary TB (printed inside sk.2337.t1): praṇikṣati — ṇatva is obligatory by upasargād asamāse 'pi, since vā nisanikṣanindām applies only to kṛt affixes: praṇikṣakaḥ / pranikṣakaḥ, praṇikṣitā / pranikṣitā; on Amara, sūrkṣaṇa is respect and asūrkṣaṇa its opposite, so 'anādara' cannot be right; kākṣā is desire; ghoravāsita is a terrible sound (vāś, 'to sound'); dhvākṣa is a crow; drākṣā from drākṣi with a by guroś ca halaḥ, the n lost by nipātana in the yavādi list, hence drākṣāmān without v for m; tūṣa has a short penultimate in the divādi class, mūṣa in the kryādi class; mūṣakaḥ from mūṣa with kun as a name; bhūṣa is also curādi; īṣā (plough-pole) from īṣa with a; śiṣa here too is aniṭ, not only the rudhādi śiṣ, there being no evidence for restricting it — so Bhaṭṭoji gives śeṣṭā, aśikṣat. Followed for 'ghoravāsita' as a cry and for reading śeṣṭā as the aniṭ luṭ; the rest recorded.
translator The labels on the forms (lakāra, person, number) are the translator's; Bhaṭṭoji lists the forms only. Numbers in parentheses are the root numbers printed in the source. 'Where śap would be due' renders 'śabviṣaye'.
translator 'optionally' in sutra_en renders Bhaṭṭoji's 'vā'. Its source is presumably 'anyatarasyām' continued from the preceding sūtra akṣo 'nyatarasyām (SK 2338); neither BM (which lists only śnuḥ, kartari and sārvadhātuke) nor TB names this anuvṛtti, so the attribution is the translator's inference and is not marked as a stated anuvṛtti.
textual Root 661: our text reads 'ṣṭrakṣa'; NSP printed p. 372 (scan page-0382) prints 'stṛkṣa', and both our text and the print give the forms tṛkṣati, stṛkṣati with ṛ. BM reads the three roots of 660–662 as having a as their middle vowel and the second as ṣopadeśa, i.e. a reading ṣṭrakṣa (with trakṣa), which our digital text matches for 661 but not for 660 or the forms. The English keeps the transmitted root name and forms; the discrepancy is in the source.
textual Both our text and NSP printed p. 372 (scan page-0382) read 'cakāsa' for the liṭ of kaṣa; the root ends in ṣ and the next form is cakhāṣa, so cakāṣa is required. The English gives cakāṣa; the transmitted cakāsa appears to be a misprint shared by print and digital text (Wikisource reads cakāṣa; batch09, class V). Since this departs from both witnesses, it is a mūla question for Ajai (SK source-correction policy).
textual Collation (.work/collate-p44/batch09.md): besides the ṣṭrakṣa/stṛkṣa and cakāsa points above, it reports our 'saptamo dantyoṣṭhādiḥ' against the print's 'dantyoṣṭhyādiḥ' (class A); the English follows the print ('begins with a dento-labial (dantyoṣṭhya)'). The rest of the kaumudī was read against NSP printed pp. 371–372 (scan pages 0381–0382) and agrees with the print (tataṣṭha, dhrākṣi and cucūṣa confirmed; the OCR's ṣ/p confusions ignored). No TB block is filed under this unit: TB on it is printed inside sk.2337.t1 from '—atakṣīd iti' on.

SK 2340 · A 7.2.48V

तीषसहलुभरुषरिषः ॥ २३४० ॥

tīṣasahalubharuṣariṣaḥ

tīṣasahalubharuṣariṣaḥ — After iṣ ['icchati', iṣu 'wishing'], sah, lubh, ruṣ and riṣ, [the augment iṭ optionally comes to an ārdhadhātuka affix — 'ārdhadhātuka' carried forward (anuvṛtta), as the NSP footnote states —] beginning with t.

Rule. After iṣ "to wish", sah, lubh, ruṣ and riṣ, an ārdhadhātuka affix beginning with t optionally takes iṭ.

Example.

ruṣ "to injure", luṭ: ruṣ + tā

→ with iṭ: roṣitā

→ without iṭ, t becomes ṭ after ṣ: roṣṭā.

riṣ: reṣitā or reṣṭā.

Applies when / blocked by. The option is only before t. In lṛṭ the affix sya begins with s, so iṭ is not optional: roṣiṣyati, reṣiṣyati.

One of Bhaṭṭoji's commentators gives the other roots: eṣitā or eṣṭā, sahitā or soḍhā, lobhitā or lobdhā. The other cites a vārttika: iṣ of the fourth class, with śyan, is not included.

Watch out. "Iṣ" in the rule is icchati, the root "to wish". Bhaṭṭoji glosses it that way.

Siddhānta-kaumudī

इच्छत्यादेः परस्य तादेरार्धधातुकस्योड्वा स्यात् । रोषिता । रोष्टा । रोषिष्यति । रेषिता । रेष्टा । रेषिष्यति ।{$ {!695 भष!} भर्त्सने$} । इक्ष भर्त्सनं श्वरवः । भषति । बभाष ।{$ {!696 उष!} दाहे $}। ओषति ॥

After icchati [iṣ] and the rest, iṭ optionally comes to an ārdhadhātuka [affix] beginning with t. roṣitā, roṣṭā, roṣiṣyati [ruṣ]. reṣitā, reṣṭā, reṣiṣyati [riṣ]. bhaṣa (695) — reviling (bhartsana). Here bhartsana is the barking of a dog (śvarava). bhaṣati. babhāṣa. uṣa (696) — burning (dāha). oṣati.

Tattvabodhinī

NSP p. 382

—तीषसह—। इष इच्छायाम् । षह मर्षणे । लुभ गार्ध्ये । रुष रिष हिंसायाम् । एषिता । एष्टा । सहिता । सोढा । लोभिता । लोब्धा ॥—उवोषेति । ‘पुगन्त—’ इति गुणः ‘अभ्यासस्यासवर्णे’ इत्युवद् । घृष्णु संघर्षे । ल्युटि घर्षणम् । घस्लृ अदने ॥—अयमिति । यद्ययं सार्वत्रिकः स्यात्तदा लिट्यपि प्रयुज्येत, ततश्च ‘लिट्यन्यतरस्याम्’ इति विकल्पेनादेशविधानं व्यर्थं भवेदिति भावः

Bālamanoramā

तीषसहलुभरुषरिषः - सह लुभ रुष रिष एषां द्वन्द्वात्पञ्चम्येकवचनम् । तदाह -इच्छत्यादेरिति । इच्छतीति इषेः श्तिपा निर्देशः । इषधातुर्विवक्षितः । 'इषु इच्छायां' तुदादिः शविकरणः । 'इष गतौ' दिवादिः श्यन्विकरणः । 'इष आभीक्ष्ण्ये' क्र्यादिः श्नाविकरणः । तत्रइषेस्तकारे श्यन्प्रत्ययात्प्रतिषेधः॑ इति वार्तिकात् श्यन्विकरणस्य न ग्रहणम् । रोषिता रोष्टेति । इडभावे ष्टत्वेन तकारस्य टकारः । रिषेस्तादाविड्विकल्पं मत्वा आह — रेषिता रेष्टेति । उष दाह इति । सेट्कोऽयम् । उखधातुवत् रूपाणि ।

translator notes

commentary BM: the fifth-case singular (pañcamyekavacana) is after a dvandva of saha, lubha, ruṣa and riṣa; hence Bhaṭṭoji's 'icchatyādeḥ'. 'icchati' names iṣ with śtip; the root iṣ is meant. [Of the roots iṣ —] iṣu icchāyām (tudādi, vikaraṇa śa), iṣa gatau (divādi, vikaraṇa śyan) and iṣa ābhīkṣṇye (kryādi, vikaraṇa śnā) — the one with śyan is not taken, by the vārttika 'iṣes takāre śyanpratyayāt pratiṣedhaḥ'. roṣitā, roṣṭā: without iṭ, t becomes ṭ by ṣṭutva. Bhaṭṭoji says reṣitā, reṣṭā taking iṭ to be optional before a t-initial [affix] for riṣ too. uṣa dāhe is seṭ; its forms are like those of the root ukha. Followed for '[iṣ]' in k1 and the bracket in sutra_en ('icchati', iṣu 'wishing'); the vārttika and the other points are recorded.
commentary TB lists the roots: iṣa icchāyām, ṣaha marṣaṇe, lubha gārdhye, ruṣa and riṣa hiṃsāyām (OCR 'rupa'), and gives the forms eṣitā, eṣṭā; sahitā, soḍhā; lobhitā, lobdhā. Followed (agrees with BM on iṣ = 'wishing'); the forms are TB's, not the kaumudī's, and are not added.
textual Collation (.work/collate-p44/batch09.md; NSP printed p. 372, scan page-0382): (1) ours 'tāderārdhadhātukasyoḍvā syāt'; the print has 'tāderārdhadhātukasyeḍvā syāt' (iṭ, not uṭ). (2) ours 'ikṣa bhartsanaṃ śvaravaḥ'; the print has 'iha bhartsanaṃ śvaravaḥ'. The English follows the print in both. Mūla corrections for Ajai's printed copy.
textual sk.2340.t1 from '—uvoṣeti' (uvoṣa; ghṛṣu; ghasḷ 'ayam iti') to its end is TB on SK 2341 (uṣavidajāgṛbhyo 'nyatarasyām and its roots).
textual NSP footnote 1 of printed p. 372 (scan page-0382), filed under sk.2337.n1, is on this sūtra: 'tāder iti — although the carried-forward (anuvṛtta) word ārdhadhātuka is not in the seventh case, tadādividhi is to be understood in another way: carrying forward valādeḥ from the preceding sūtra, t qualifies the val that is itself the qualifier, so the meaning to be stated is "beginning with a val that is t" (takārarūpavalādeḥ); likewise in se 'sici… and the like.' Recorded: it bears on 'ārdhadhātuka [affix] beginning with t' in sutra_en and k1.
translator The kaumudī itself supplies 'iṭ … vā … ārdhadhātukasya'; neither commentator names the sūtras from which they are carried, so no SK number is given for them. The NSP footnote (under sk.2337.n1, see the textual note) states only that 'ārdhadhātuka' is carried forward and that 'valādeḥ' is continued, qualified by t; it too gives no SK numbers. roṣiṣyati and reṣiṣyati have iṭ obligatorily, sya not beginning with t; the kaumudī does not say so, and the English adds nothing.

SK 2341 · A 3.1.38V

उषविदजागृभ्योऽन्यतरस्याम् ॥ २३४१ ॥

uṣavidajāgṛbhyo'nyatarasyām

uṣavidajāgṛbhyo 'nyatarasyām — After uṣ, vid and jāgṛ, [ām is added in liṭ — 'ām' and 'liṭi' carried forward (anuvṛtti) from 'kāspratyayād ām amantre liṭi' (SK 2306)] optionally.

Rule. After uṣ "to burn", vid and jāgṛ, ām optionally comes in liṭ. "Ām in liṭ" comes from SK 2306.

Example.

uṣ, liṭ: with ām: oṣāṃcakāra

→ without ām: uvoṣa, dual ūṣatuḥ, second person singular uvoṣitha.

In uvoṣa the abhyāsa u becomes uv by SK 2290, Bhaṭṭoji's commentators note.

Applies when / blocked by. The root list after this rule is rich in rules already met.

Viṣ "to sprinkle": viveṣitha, viviṣiva. Here iṭ comes by the krādi restriction (SK 2293), which gives iṭ in liṭ to all roots except kṛ and a few others. luṭ veṣṭā, lṛṭ vekṣyati, luṅ avikṣat.
Puṣ "to thrive" (first class): poṣitā, poṣiṣyati, apoṣīt. The list of aniṭ roots names puṣya, with śyan, so this puṣ takes iṭ. Hence no ksa. And the aṅ of SK 2343 is for the fourth-class puṣ, so no aṅ either.
Śliṣ also takes iṭ: śleṣitā. Kaiyaṭa and others hold that only the fourth-class śliṣ is aniṭ.

Ghas "to eat" is not used in every form, Bhaṭṭoji says. SK 2424 teaches ghas as an optional substitute for ad in liṭ, and that would be pointless otherwise. So ghas is used only where a sign (liṅga) or a direct statement allows it.

Its place in this list is the sign for śap in the parasmaipada: ghasati.
Its marker ḷ is the sign for aṅ.
Its place in the verses on aniṭ roots is the sign for val-initial ārdhadhātuka affixes: ghastā.
The affix kmarac is stated for it by name.

Siddhānta-kaumudī

एभ्यो लिट्याम्वा स्यात् । ओषांचकार । उवोष । ऊषतुः । उवोषिथ ।{$ {!697 जिषु!} {!698 विषु!} {!699 मिषु!} सेचने $}। जिजेष । क्रादिनियमादिट् । विवेषिथ । विविषिव । वेष्टा । वेक्ष्यति । अविक्षत् ।{$ {!700 पुष!} पुष्टौ$} । पोषति । पोषिता । पोषिष्यति । अपोषीत् । अनिट्केषु पुष्येति श्यना निर्देसादयं नेट् । अतो न क्सः । अङ्विधौ दैवादिकस्य ग्रहणान्नाङ् ।{$ {!701 श्रिषु!} {!702 श्लिषु!} {!703 प्रुषु!} {!704 प्लुषु!} दाहे$} । श्रेषति । शिश्रेष । श्रेषिता । श्लेषति । शिश्लेष । श्लेषिता । अयमपि सेट् । अनिट्सु दैवादिकस्यैव ग्रहणमिति कैयटादयः । यत्त्वनिट्कारिकान्यासे द्वयोर्ग्रहणमित्युक्तं तत्स्वोक्तिविरोधाद्ग्रन्थान्तरविरोधाच्चोपेक्ष्यम् । पुप्रोष । पुप्लोष ।{$ {!705 पृषु!} {!706 वृषु!} {!707 मृषु!} सेचने$} । मृषु सहने च । इतरौ हिंसासंक्लेशनयोश्च । पर्षति । पपर्ष । पृष्यात् ।{$ {!708 घृषु!} संघर्षे$} ।{$ {!709 हृषु!} अलीके$} ।{$ {!710 तुस!} {!711 ह्रस!} {!712 ह्लस!} {!713 रस!} शब्दे$} । तुतोस । जह्नास । जह्लास । ररास ।{$ {!714 लस!} श्लेषणक्रीडनयोः $}।{$ {!715 घसॢ!} अदने$} । अयं न सार्वत्रिकः । लिट्यन्यतरस्याम् SK 2424 इत्यादेर्घस्लादेशविधानात् । ततश्च यत्र लिङं वचनं वास्ति तत्रैवास्य प्रयोगः । अत्रैव पाठः शपि परस्मैपदे लिङ्गम् । लृदित्करणमङि । अनिट्कारिकासु पाठो वलाद्यार्धातुके । क्मरचि तु विशिष्योपादानम् । घसति । घस्ता ॥

After these [roots] ām is optionally [added] in liṭ. oṣāṃcakāra [with ām]. uvoṣa. ūṣatuḥ. uvoṣitha [without ām]. (697) jiṣu, (698) viṣu, (699) miṣu — in sprinkling (secane). jijeṣa [liṭ]. iṭ [in thal, vas and mas] by the krādi restriction (krādiniyama): viveṣitha. viviṣiva. veṣṭā [luṭ]. vekṣyati [lṛṭ]. avikṣat [luṅ]. (700) puṣa — in thriving (puṣṭau). poṣati [laṭ]. poṣitā [luṭ]. poṣiṣyati [lṛṭ]. apoṣīt [luṅ]. Because in the [list of] aniṭ [roots] it is cited as 'puṣya', with śyan, this one [the bhvādi puṣ] is seṭ. Hence there is no ksa. Because in the rule teaching aṅ the divādi [puṣ] is meant, there is no aṅ. (701) śriṣu, (702) śliṣu, (703) pruṣu, (704) pluṣu — in burning (dāhe). śreṣati [laṭ]. śiśreṣa [liṭ]. śreṣitā [luṭ]. śleṣati. śiśleṣa. śleṣitā. This one too [śliṣ] is seṭ. That among the aniṭ [roots] only the divādi [śliṣ] is meant is [the view of] Kaiyaṭa and others. As for what is said in the Nyāsa on the aniṭ-kārikās — that both are meant — that is to be disregarded, because it contradicts [the Nyāsa's] own statement and contradicts other works. puproṣa. puploṣa [liṭ of pruṣu and pluṣu]. (705) pṛṣu, (706) vṛṣu, (707) mṛṣu — in sprinkling (secane). mṛṣu also in enduring (sahane); the other two also in injuring and in afflicting (hiṃsāsaṃkleśanayoḥ). parṣati [laṭ]. paparṣa [liṭ]. pṛṣyāt [āśīrliṅ]. (708) ghṛṣu — in rubbing (saṃgharṣe). (709) hṛṣu — in falsehood (alīke). (710) tusa, (711) hrasa, (712) hlasa, (713) rasa — in sounding (śabde). tutosa. jahrāsa. jahlāsa. rarāsa [liṭ]. (714) lasa — in embracing and in playing (śleṣaṇakrīḍanayoḥ). (715) ghasḷ — in eating (adane). This one is not used everywhere (na sārvatrikaḥ), because by 'liṭy anyatarasyām' (SK 2424) the substitute ghasḷ is taught for ad. And so it is used only where there is an indication (liṅga) or an express statement (vacana). Its recitation right here is the indication for [its use with] śap in parasmaipada; the marking with ḷ as it is [the indication for its use with] aṅ; its recitation in the aniṭ-kārikās [is the indication for its use before] a val-initial ārdhadhātuka. For kmarac, however, it is named specifically. ghasati [laṭ]. ghastā [luṭ].

Tattvabodhinī

alignment inferredNSP p. 382

—अत्रैव पाठ इति । भ्वादौ परस्मैपदे पाठ इत्यर्थः ॥—क्मरचीति । ‘सृघस्यदः क्मरच्’ इति सूत्रे

Bālamanoramā

उषविदजागृभ्योऽन्यतरस्याम् - उषविद । 'कास्प्रत्यया' दित्यत आम् लिटीत्यनुवर्तते । तदाह — एभ्यो लिटीति । आमभावपक्षे आह - उवोषेति । 'अभ्यासस्याऽसवर्णे' इति उवङादेशः । जिषु विषु मिषु सेचन इति । द्वितीयो दन्त्योष्ठआदिः । थलि वसि मसि च विशेषमाह — क्रादिनियमादिडिति । विवेषिथेति । अजन्ताकारवत्त्वाऽभावेन भारद्वाजनियमाऽप्रवृत्तेस्थल्यपि क्रादिनियमान्नित्यमिट् । वेष्टेति । तासि ष्टुत्वेन तकारस्य टः । वेक्ष्यतीति ।षढो॑रिति षस्य कः, सस्य षः । अविक्षदिति ।शल इगुपधा॑दिति क्सः, षस्य कः, सस्य षः, कित्त्वान्न गुणः । पुषधातु सेडिति मत्वाह — पोषितेति । अपोषीदिति ।नेटी॑ति वृद्धिनिषेधः । नन्विट्सु पुषेः पाठात् कथं सेट्कत्वमित्यत आह -अनिट्केष्विति । अत इति । सेट्कत्वात् क्सो नेत्यर्थः । ननु पुषादित्वलक्षणः अङ्कुतो नेत्यत आह — अङ्विधाविति । एतच्चानुपदमेव पुषादिसूत्रव्याख्यावसरे स्पष्टीभविष्यति । अयमपीति । पुषधातुवत् श्लिषधातुरपि भौवादिकः सेडित्यर्थः । कैयटादय इति । 'श्लिष आलिङ्गने' इति सूत्रे कैयटहरदत्तादिभिस्तथा प्रपञ्चितत्वादिति भावः । द्वयोग्र्रहणमिति । भौवादिकदैवादिकयोरित्यर्थः । स्वोक्तीति । 'श्लिष आलिङ्गने' इति सूत्रे दैवादिकश्लिषेरनिट्केषु ग्रहणमिति न्यासकृता कैयटादिभिश्चोक्तत्वादिति भावः । पृषु वृषु इत्यारभ्य ह्मषुपर्यन्ता ऋदुपधाः । अलीकं — मिथ्याभवनं, मिथ्योक्तिर्वा । तुस ह्यसेत्यारभ्य णश गतावित्यतः प्राक् सकारान्ताः । घस्लृ धातुरनिट्कः । अयमिति । घस्लृधातुः, सर्वेषु न प्रयोज्य इत्यर्थः । कुत इत्यत आह — लिटीति । यद्ययं सार्वत्रिकः स्यात्तदा लिटपि प्रयुज्येत ततश्च 'अद भक्षणे' इति धातोर्लिटन्यतरस्यामिति घस्लृभावविधिव्र्यर्थः स्यादिति भावः । असार्वत्रिकत्वे सति क्व प्रयोगः क्व नेत्यत आह — ततश्चेति । यत्र घस्लृधातोः प्रयोगे ज्ञापकं प्रत्यक्षवचनं वास्ति तत्रैवास्य प्रयोग इत्यर्थः । ततर् तावल्लिङ्गं दर्शयति — अत्रैवेति । भ्वादिगणे अत्रैव क्रमे अस्य पाठः शपि परस्मैपदे प्रयोगे लिङ्गमित्यर्थः । न च धातुसंज्ञार्थः पाठ इति शङ्क्यं, द्युत दीप्तावित्यतः प्राक् । [॒अनुदात्तेत इत्यतोग्रे॑[ पाठेनैव सिद्धे अत्र क्रमे तत्पाठवैयथ्र्यादिति भावः । लृदित्करणमङीति ।प्रयोगे लिङ्ग॑मिति शेषः । अनिट्कारिकास्विति । अनुदात्तोपदेशेषु घस्लृधातोः पाठो वलाद्यार्धधातुके प्रयोगे लिङ्गमित्यर्थः । अथ क्वचिदस्य प्रयोगे प्रत्यक्षवचनं दर्शयति — क्मरचीति । 'सृघस्यदः क्मरः' जित्यत्र विशिष्य घसेरुपादानं क्मरचि प्रयोगे प्रमाणमित्यर्थः । घसतीति । लटि तसाद्युपलक्षममिदम् । लिटि अस्य प्रयोगाऽभावाल्लुटदाहरति — घस्तेति ।

translator notes

commentary BM: 'ām' and 'liṭi' are carried forward (anuvartate) from 'kāspratyayād…' — hence Bhaṭṭoji's 'ebhyo liṭi'. Followed in sutra_en and k1.
commentary BM on uvoṣa (the form without ām): uvaṅ [of the abhyāsa] by 'abhyāsasyāsavarṇe' (SK 2290). Recorded; the kaumudī gives the forms only.
commentary TB on uvoṣa (printed under sk.2340.t1, the TB block of the preceding unit): guṇa by 'puganta…' (SK 2189) and uvaṅ by 'abhyāsasyāsavarṇe'. Recorded (agrees with BM); the kaumudī gives the forms only.
commentary BM: of jiṣu, viṣu, miṣu, the second begins with the dental-labial v. 'krādiniyamād iṭ' concerns thal, vas and mas: viveṣitha — since the root neither ends in ac nor has a [as its vowel], the Bhāradvāja restriction ('ṛto bhāradvājasya', SK 2296) does not apply, so iṭ is obligatory in thal too by the krādi restriction. veṣṭā: ṭ for t by ṣṭutva in tās. vekṣyati: ṣ → k by 'ṣaḍhoḥ kaḥ si' (SK 295), s → ṣ. avikṣat: ksa by 'śala igupadhād aniṭaḥ ksaḥ' (SK 2336), ṣ → k, s → ṣ, no guṇa because ksa is kit. Followed for the bracket '[in thal, vas and mas]'; the rest recorded.
commentary BM on puṣa: Bhaṭṭoji gives poṣitā taking puṣ to be seṭ; in apoṣīt vṛddhi is prohibited by 'neṭi' (SK 2268). To the objection 'how is it seṭ when puṣ is read among the aniṭ roots?' he answers 'aniṭkeṣu…'; 'ataḥ' = because it is seṭ there is no ksa; the aṅ of the puṣādi rule (SK 2343) is not for this root because the rule means the divādi puṣ — to be made clear at that sūtra. 'ayam api' = śliṣ of the bhvādi class too is seṭ, like puṣ. 'Kaiyaṭa and others': Kaiyaṭa, Haradatta and others set this out under 'śliṣa āliṅgane'; 'dvayoḥ' = of the bhvādi and divādi roots; 'svokti' = the Nyāsakāra himself, under 'śliṣa āliṅgane', said with Kaiyaṭa and others that the divādi śliṣ is meant among the aniṭ roots. Followed: 'this one [the bhvādi puṣ] is seṭ', 'this one too [śliṣ]', 'the divādi [śliṣ]', and '[the Nyāsa's] own statement'.
commentary BM: pṛṣu … hṛṣu have ṛ as penultimate; alīka is 'being false' or 'false speech'; from tusa up to ṇaśa gatau the roots end in s. Recorded.
commentary BM on ghasḷ: it is aniṭ. 'ayam' = ghasḷ, not to be used in all [the lakāras]: if it were, it would be used in liṭ too, and the optional substitution of ghasḷ for 'ad bhakṣaṇe' by 'liṭy anyatarasyām' would be pointless. 'liṅga' = a sign (jñāpaka), 'vacana' = an express statement. 'atraiva' = at this very place in the bhvādi list; this cannot be for the dhātu-saṃjñā alone, since reciting it earlier would suffice for that. 'lṛditkaraṇam aṅi' — 'is the indication for use' (prayoge liṅgam) is to be supplied (śeṣa). 'aniṭkārikāsu' — its recitation among the anudāttopadeśa roots indicates use before a val-initial ārdhadhātuka. 'kmaraci' — naming ghas in 'sṛghasyadaḥ kmarac' (SK 3140) is the authority for its use with kmarac. 'ghasati' stands for the laṭ forms with tas and the rest; since there is no liṭ, Bhaṭṭoji gives the luṭ ghastā. Followed for the bracketed supplements 'the indication for its use'.
commentary TB, printed under sk.2340.t1 (tail): on 'ayam' — if this [ghasḷ] were universal it would also be used in liṭ, and the optional substitute taught by 'liṭy anyatarasyām' would be purposeless; also ghṛṣu: lyuṭ gharṣaṇam. TB in sk.2341.t1: 'atraiva pāṭhaḥ' = recitation in the bhvādi class among parasmaipada [roots]; 'kmaraci' = in the sūtra 'sṛghasyadaḥ kmarac'. Agrees with BM; followed as above.
textual The digital source reads 'śyanā nirdesād ayaṃ neṭ' ('…this one is not iṭ-taking'). NSP printed p. 372 (scan page-0382) reads 'śyanā nirdeśād ayaṃ seṭ' ('…this one is seṭ'), which the kaumudī's own poṣitā, poṣiṣyati, apoṣīt and 'ato na ksaḥ' require, and which BM glosses ('puṣadhātu seḍ iti matvā', 'seṭkatvāt kso na'). The English follows the print. A mūla correction for Ajai's printed copy.
textual The digital source reads 'yatra liṅaṃ vacanaṃ vāsti'. NSP printed p. 372 (scan page-0382) reads 'liṅgaṃ', 'indication', as the following 'liṅgam' and BM's gloss 'jñāpakaṃ pratyakṣavacanaṃ vā' require. The English follows the print. For Ajai's printed copy.
textual The digital source gives the liṭ of hrasa as 'jahnāsa'. NSP printed p. 372 (scan page-0382) appears to read 'jahrāsa', the OCR agreeing; the root is hrasa (711). The English gives jahrāsa. For Ajai's printed copy.
textual Scan check (NSP printed p. 372, scan page-0382): the remaining forms match the print — oṣāṃcakāra, uvoṣa, ūṣatuḥ, uvoṣitha, jijeṣa, viveṣitha, viviṣiva, veṣṭā, vekṣyati, avikṣat, poṣati, poṣitā, poṣiṣyati, apoṣīt, śreṣati, śiśreṣa, śreṣitā, śleṣati, śiśleṣa, śleṣitā, puproṣa, puploṣa, parṣati, paparṣa, pṛṣyāt, tutosa, jahlāsa, rarāsa, ghasati, ghastā. NSP footnote 1 of printed p. 372 ('tāder iti…', filed under sk.2337.n1) belongs to SK 2340.
textual Collation (.work/collate-p44/batch09.md, NSP printed p. 372, scan page-0382): the digital source reads 'ityāder ghaslādeśavidhānāt'; the print reads 'ity ader ghaslādeśavidhānāt' ('for ad'). It also reads 'valādyārdhadhātuke' where ours has 'valādyārdhātuke' (the syllable dha dropped). The English follows the print in both places. The same report confirms the seṭ, liṅgaṃ and jahrāsa readings above.
translator The dhātupāṭha serial numbers are printed in the source; the bracketed lakāra labels are the translator's. 'aniṭ-kārikās' are the verses listing the roots that take no iṭ (anudāttopadeśa roots); 'krādiniyama' is the restriction of 'kṛsṛbhṛvṛstudrusruśruvo liṭi' (SK 2293) under which all other roots take iṭ in liṭ.

SK 2342 · A 7.4.49V

सः स्यार्द्धधातुके ॥ २३४२ ॥

saḥ syārddhadhātuke

saḥ sy ārdhadhātuke — [t — carried forward (anuvṛtti) from 'aca upasargāt taḥ' (SK 3078) — comes] in place of s when an ārdhadhātuka beginning with s follows.

Rule. An s is replaced by t before an ārdhadhātuka affix beginning with s. "t" is carried forward from SK 3078.

Example.

ghas, lṛṭ: ghas + sya + ti

→ the s of ghas becomes t before sya

→ ghatsyati "he will eat".

Bhaṭṭoji adds loṭ ghasatu, laṅ aghasat, vidhiliṅ ghaset.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives counter-examples. ghasmaraḥ: the affix does not begin with s. vaste: the affix is not ārdhadhātuka.

Ghas has no āśīrliṅ, Bhaṭṭoji says, since nothing indicates that use (see SK 2341).

Siddhānta-kaumudī

सस्य तः स्यात्सादावार्धधातुके । घत्स्यति । घसतु । अघसत् । घसेत् । लिङाद्यभावादाशिष्यस्याप्रयोगः ॥

t [— carried forward (anuvṛtti) from SK 3078 —] is to come in place of s when an ārdhadhātuka [suffix] beginning with s follows. ghatsyati [lṛṭ]. ghasatu [loṭ]. aghasat [laṅ]. ghaset [vidhiliṅ]. Because there is no indicator (liṅga) or the like [for it], it is not used in the sense of blessing (āśiṣi) [i.e. in āśīrliṅ, per TB].

Tattvabodhinī

NSP p. 382–383

—सः स्यार्ध—। सः सीति च्छेदः । सादौ किम् । घस्मरः । आर्धधातुके इति किम् । वस्ते ॥—आशिषीति । आशीर्लिङीत्यर्थः । एतच्च कर्तरि प्रयोगमभिप्रेत्योक्तम् । कर्मणि तु यग्विषये प्रयोगो नेति बोध्यम्

Bālamanoramā

सः स्यार्द्धधातुके - सः सि । 'सः' इति छेदः । 'स' इति षष्ठन्तम् । सीति सप्तम्यन्तमार्धधातुकविशेषणं । तदादिविधिः । 'अच उपसर्गात्तः' इत्यतस्त इत्यनुवर्तते । अकार उच्चारणार्थः । तदाह — सस्य तः स्यादिति । आदेशे अकारस्य उच्चारणार्थत्वत्तकारः स्यादित्यर्थः ।

Footnotes (NSP 1915 ed.)

NSP p. 383 ↑ इति स्वर्णयो वित्ति गम्य मात्रा चाह अबास्य योरेनः लिमित्तम्बे प्रवास्य मुद्रह्या दृष्टोत्कीयिपवीत्यादौ संप्रसारणाभावः ॥

translator notes

commentary BM: the sūtra is split 'saḥ si'; 'saḥ' is a sixth-case word (ṣaṣṭhyanta); 'si' is a seventh-case word (saptamyanta) qualifying 'ārdhadhātuke', so the tadādi-rule applies ('beginning with s'); 't' is carried forward (anuvartate) from 'aca upasargāt taḥ', its a being for pronunciation only. Hence Bhaṭṭoji's 'sasya taḥ syāt'. Followed: the bracketed anuvṛtti and 'beginning with s' in sutra_en and k1.
commentary TB: split 'saḥ si'. Why 'beginning with s'? ghasmaraḥ. Why 'ārdhadhātuke'? vaste. Agrees with BM on the construal; recorded (the counter-examples are TB's, not the kaumudī's).
commentary TB on 'āśiṣi': it means āśīrliṅ; this [non-use] is said with reference to use in the agent (kartari); it continues (OCR 'yaviṣaye … vodhyam'; the scan, NSP printed p. 372 → 373, scan page-0382 → page-0383, reads) 'karmaṇi tu yagviṣaye prayogo neti bodhyam' — 'but in the passive (karmaṇi), in the domain of yak, it is to be understood that there is no usage [of it]'. Followed for 'āśiṣi' = āśīrliṅ (bracketed in k1); the rest is recorded only (the kaumudī does not mention the passive).
textual The digital source reads 'liṅādyabhāvāt'. The sense requires 'liṅga' ('indicator'), echoing SK 2341 'yatra liṅgaṃ vacanaṃ vāsti tatraivāsya prayogaḥ' ('it is used only where there is an indicator or an explicit statement'), where the print reads 'liṅgaṃ' against our 'liṅaṃ'. At NSP p. 372 (scan page-0382) the print here is read by the OCR as 'liṅādya'; at the scan's resolution whether the ṅ carries a subscript g is not secure. The collation (.work/collate-p44/batch09.md) lists SK 2342 as clean. The English follows the sense 'indicator (liṅga)'; flagged for Ajai's printed copy.
textual The NSP footnote filed as sk.2342.n1 (printed p. 373, scan page-0383) is badly garbled in the OCR; on the scan it is footnote 1 'dyutisvāpyor iti — … dyotakīyiṣatītyādau saṃprasāraṇābhāvaḥ' and belongs to dyutisvāpyoḥ saṃprasāraṇam (SK 2344), where it is recorded; it does not bear on this unit (SK 2342 is printed on scan page-0382). The sūtra's 'syārddhadhātuke' (ours) vs print 'syārdhadhātuke' is orthographic only.
translator The bracketed lakāra labels are the translator's. The forms continue ghasḷ (SK 2341): ghatsyati shows this sūtra (s of ghas → t before sya); the others are given to complete the paradigm.

SK 2343 · A 3.1.55V

पुषादिद्युताद्यॢदितः परस्मैपदेषु ॥ २३४३ ॥

puṣādidyutādyḷditaḥ parasmaipadeṣu

puṣādidyutādyḷditaḥ parasmaipadeṣu — After [the divādi] puṣa etc., after dyuta etc., and after [roots] having ḷ as it (ḷdit), [aṅ (carried forward (anuvṛtti) from 'asyativaktikhyātibhyo 'ṅ', SK 2438) replaces cli (cleḥ, carried forward (anuvṛtti) from 'cleḥ sic', SK 2222)] when parasmaipada [endings follow].

Rule. Before parasmaipada endings, the affix aṅ replaces cli after three sets of roots:

puṣ and the rest of its group in the fourth class, whose class-sign is śyan;
dyut and the rest (the dyutādi);
roots with ḷ as it-letter (ḷdit).

"Cli" comes from SK 2222, and "aṅ" from SK 2438.

Example.

ghasḷ, luṅ: a + ghas + cli + t

→ the root has ḷ as it-letter, so aṅ replaces cli: a + ghas + a + t

→ aghasat "he ate".

Applies when / blocked by. Why the fourth-class puṣ? A root puṣ is found in four classes. Bhaṭṭoji's commentators reach the fourth by elimination. The first-class group would make "dyut and the rest" redundant, since dyut follows it directly. The ninth-class group has only four roots, which could simply have been marked with ḷ. In the tenth class, ṇic stands before cli.

In the root list (roots 716–741):

Has "to laugh" has e as it-letter, so no vṛddhi: ahasīt.
Śaś "to leap" gives śeśatuḥ, śeśuḥ, śeśitha, with e and loss of the abhyāsa.
Śas "to injure" ends in dental s, so SK 2263 blocks that: śaśasatuḥ, śaśasuḥ.
Śaṃs "to praise" loses its n in āśīrliṅ: śasyāt.
Tuhir has ir as it-marker, so aṅ is optional (SK 2269): atuhat or atohīt.
Uhir gives mā bhavān uhat or auhīt.
Arh gives liṭ ānarha.

Then come the anudātteta roots up to kṛp, beginning with dyut: dyotate.

Watch out. Aṅ comes only with parasmaipada endings. With ātmanepada endings these roots take sic, as the next group shows.

Siddhānta-kaumudī

श्यन्विकरणपुषादेर्द्युतादेर्लृदितश्च परस्य च्लेरङ स्यात्परस्मैपदेषु । अघसत् ।{$ {!716 जर्ज!} {!717 चर्च!} {!718 झर्झ!} परिभाषणहिंसातर्जनेषु$} ।{$ {!719 पिसृ!} {!720 पेसृ!} गतौ$} । पिपिसतुः । पपेसतुः ।{$ {!721 हसे!} हसने$} । एदित्त्वान्न वृद्धिः । अहसीत् ।{$ {!722 णिश!} समाधौ$} । तालव्योष्मान्तः । प्रणेशति ।{$ {!723 मिश!} {!724 मश!} शब्दे रोषकृते च $}। तालव्योष्मान्तौ ।{$ {!725 शव!} गतौ$} । दन्तयोष्ठ्यान्तस्तालव्योष्मादिः । शवति । अशवीत् । अशावीत् ।{$ {!726 शश!} प्लुतगतौ$} । तालव्योष्माद्यन्तः । शशाश । शेशतुः । शेशुः । शेशिथ ।{$ {!727 शसु!} हिंसायाम्$} । दन्त्योष्मान्तः । न शसदद - SK 2263 इत्येत्त्वं न । शशसतुः । शशसुः । शशसिथ ।{$ {!728 शंसु!} स्तुतौ$} । अयं दुर्गतावपीति दुर्गः । नृशंसो घातुकः क्रूर इत्यमरः । शशंस । आशिषि नलोपः । शस्यात् ।{$ {!729 चह!} परिकल्कने$} । कल्कनं शाठ्यम् । अचहीत् ।{$ {!730 मह!} पूजायाम्$} । अमहीत् ।{$ {!731 रह!} त्यागे$} ।{$ {!732 रहि!} गतौ$} । रंहति । रंह्यात् ।{$ {!733 दृह!} {!734 दृहि!} {!735 बृह!} {!736 बृहि!} वृद्धौ$} । दर्हति । ददर्ह । ददृहतुः । दृंहति । बर्हति । बृंहति । बृहि शब्दे च । बृंहितं करिगर्जितम् । बृहिर् इत्येके । अबृहत् । अबर्हीत् ।{$ {!737 तुहिर्!} {!738 दुहिर्!} {!739 उहिर्!} अर्दने$} । तोहति । तुतोह । अतुहत् । अतोहीत् । दोहति । दुदोह । अदुहत् । अदोहीत् । अनिट्कारिकास्वस्य दुहेर्ग्रहणं नेच्छन्ति । ओहति । उवोह । ऊहतुः । ओहिता । माभवानुहत् । औहीत् ।{$ {!740 अर्ह!} पूजायाम्$} । आनर्ह ॥ अथ कृपूपर्यान्ता अनुदात्तेतः ॥{$ {!741 द्युत!} दीप्तौ$} । द्योतते ॥

After puṣa etc. [of the class] with the vikaraṇa śyan [i.e. the puṣādi subgroup of the divādi roots], after dyuta etc., and after [roots] having ḷ as it (ḷdit), aṅ is substituted for cli when parasmaipada [endings follow]. aghasat [luṅ of ghasḷ, a ḷdit root]. 716 jarja, 717 carca, 718 jharjha paribhāṣaṇahiṃsātarjaneṣu — [the roots] jarj, carc and jharj, in the senses of reviling (paribhāṣaṇa), injuring (hiṃsā) and threatening (tarjana). 719 pisṛ, 720 pesṛ gatau — [the roots] pis and pes, in the sense of going. pipisatuḥ, pipesatuḥ [liṭ, prathama du.]. 721 hase hasane — [the root] has, in the sense of laughing. Because it has e as it (edit), there is no vṛddhi [in luṅ]: ahasīt. 722 ṇiśa samādhau — [the root] ṇiś, in the sense of concentration (samādhi). It ends in the palatal sibilant (tālavya ūṣman) [ś]. praṇeśati [with ṇ after the upasarga pra]. 723 miśa, 724 maśa śabde roṣakṛte ca — [the roots] miś and maś, in the sense of sound, and (ca) of what is done in anger (roṣakṛta) [— by the ca, per TB, also in the sense of concentration (samādhi), the preceding root's sense —]. Both end in the palatal sibilant. 725 śava gatau — [the root] śav, in the sense of going. It ends in the dento-labial (dantyoṣṭhya) [v] and begins with the palatal sibilant. śavati. aśavīt, aśāvīt [luṅ, without and with vṛddhi]. 726 śaśa plutagatau — [the root] śaś, in the sense of leaping motion (plutagati). It begins and ends with the palatal sibilant. śaśāśa [liṭ, prathama sg.]. śeśatuḥ, śeśuḥ [prathama du., pl.]. śeśitha [madhyama sg.]. 727 śasu hiṃsāyām — [the root] śas, in the sense of injuring. It ends in the dental sibilant [s]. [Therefore] the e-substitution [with loss of the abhyāsa] does not occur, by 'na śasadada-' (SK 2263): śaśasatuḥ, śaśasuḥ [liṭ, prathama du., pl.]. śaśasitha [madhyama sg.]. 728 śaṃsu stutau — [the root] śaṃs, in the sense of praising. 'This [root is used] in the sense of misfortune (durgati) too' — so Durga. 'nṛśaṃsa means murderous, cruel' — so Amara. śaśaṃsa [liṭ]. In āśīrliṅ the n is deleted: śasyāt. 729 caha parikalkane — [the root] cah, in the sense of parikalkana; kalkana is deceit (śāṭhya). acahīt [luṅ]. 730 maha pūjāyām — [the root] mah, in the sense of honouring. amahīt [luṅ]. 731 raha tyāge — [the root] rah, in the sense of abandoning. 732 rahi gatau — [the root] raṃh [rahi, having i as it], in the sense of going. raṃhati. raṃhyāt [āśīrliṅ, the n retained]. 733 dṛha, 734 dṛhi, 735 bṛha, 736 bṛhi vṛddhau — [the roots] dṛh, dṛṃh, bṛh and bṛṃh, in the sense of growing. darhati. dadarha, dadṛhatuḥ [liṭ, prathama sg., du.]. dṛṃhati. barhati. bṛṃhati. bṛhi [is used] in the sense of sound (śabda) too: bṛṃhita is the trumpeting of an elephant. Some [read the root as] bṛhir [with ir as it]: abṛhat, abarhīt [luṅ, with and without aṅ]. 737 tuhir, 738 duhir, 739 uhir ardane — [the roots] tuh, duh and uh, in the sense of hurting (ardana). tohati, tutoha [liṭ], atuhat, atohīt [luṅ, with and without aṅ]. dohati, dudoha, aduhat, adohīt. They do not want this duh to be included in the aniṭ-kārikās [the verses listing the aniṭ roots]. ohati, uvoha, ūhatuḥ [liṭ, prathama sg., du.], ohitā [luṭ]. mā bhavān uhat [luṅ with aṅ, after mā]. auhīt [luṅ without aṅ]. 740 arha pūjāyām — [the root] arh, in the sense of honouring. ānarha [liṭ]. Now [the roots] up to kṛpū have an anudātta vowel as it (anudāttet). 741 dyuta dīptau — [the root] dyut, in the sense of shining. dyotate.

Tattvabodhinī

NSP p. 383

—पुषादिद्युता—। पुष धातुभ्वादौ दिवादौ क्र्यादौ चुरादौ च पठ्यते । यदि तु पुष पुष्टाविति भौवादिकधातुमारभ्य पुषादिगणो गृह्येत तदा द्युतादिग्रहणमनर्थकं भवेत् । पुषेरुत्तरत्र द्युतादीनां पाठात् । नापि काद्यन्तर्गणः । तत्र हि पुषधातोरमे मुष स्तेये, खच भूतप्रादुर्भावे, हेठ च, ग्रह उपादाने, इति चलार एव पठ्यन्ते । यदि तु त एव जिघृक्षिताः स्युस्तार्हि लाघवाल्लृदित एव क्रियेरन् । प्रहेः स्वरितेत्त्वेऽपि लकारेणैव तन्निर्वाहादनेकानुबन्धासङ्गगौरवशङ्काया अप्यभावात् । नापि चुरादिः । णिचा व्यवधानेन ततोऽनन्तरस्य च्छेरसंभवात् । अतः परिशेषात् दिवादय एव गृह्यन्त इत्याह—श्यन्विकरणपुषादेरिति । केचित्तु दिवाद्यन्तर्गत एव पुषादिगृह्यते व्याख्यानादित्याहुः । चुरादीनां सर्वेषां णिज्विकल्प इति पक्षे चौरादिकपुषादेरपि परः च्लिः संभवतीति तेषामाशयः । ‘नन्दिग्रहिपचादिभ्यः’ इतिवत् ‘पुषद्युताद्यल्लदितः’ इति सूत्रयितुमुचितम् । ननु पुषादयो द्युतादयश्च ल्लदित एव कृतो न कृता इति चेत् । अत्राहुः । निरनुबन्धेषु सानुबन्धेषु च प्रत्येकं लकारपाठे विपरीतगौरवं स्यात् । न च अनुबन्धान्तरस्य यत्प्रयोजनमात्मनेपदं तत्तु ल्लदित्करणेऽपि सिध्यतीत्यनेकानुबन्धासङ्गगौरवदोषो नास्तीत्यपि शङ्क्यम् । आदितामीदितामूदितां चैतेषु सत्त्वात् लकारेण तत्तत्कार्याणामनिर्वाहादनेकानुबन्धासङ्गगौरवस्य दुर्निवारत्वादिति । जर्ज चर्च झर्झ । एषां परिभाषणादिभिः सह यथासंख्यं नास्ति व्याख्यानादित्याहुः । परिभाषणं सनिन्दोपालम्भः । त्रयाणामपि चवर्गीयान्तेषु पाठ उचितो न लिहोष्मान्तेषु । णिशा समाधौ । समाधिरन्तःकरणनिरोधः ॥—प्रणेशतीति । ‘उपसर्गादसमासेऽपि’ इति णलम् ॥—रोषकृते चेति । चकारात्समाधौ । शश प्लुतगतौ । ‘न शसदद’ इति प्रतिषेधसूत्रे सान्तस्य ग्रहणमित्यभिप्रेत्य व्याचष्टे—शेशतुरिति । प्राचा तु शशतुरित्युक्तं तदयुक्तमिति भावः ॥—अचहीदिति । ‘इयन्त’ इति न वृद्धिः । रह त्यागे । अयं कथादावपि । ‘इपमिच्च’ इति मित्प्रकरणेऽप्ययमेकीयमतेन पठितः ॥—नेच्छन्तीति । व्याख्यानमेवात्रावलम्बनम् ॥—मा भवानुहदिति । ‘न माङ्योगे’ इत्याडभावः । ‘इरितो वा’ इत्यड्वा ॥ अथ द्युतादिः ॥ द्युत दीतौ

Bālamanoramā

पुषादिद्युताद्यॢदितः परस्मैपदेषु - लुङि च्लेः सिचि प्राप्ते — पुषादि ।च्लेः सि॑जित्यतः च्लेरिति,अस्यतिवक्तिख्यातिभ्यः॑ इत्यतोऽङिति चानुवर्तते । पुषादि द्युतादि लृदित् एषां समाहारद्वन्द्वत्पञ्चमी । तत्र पुषधातुस्तु भ्वादौ क्र्यादौ चुरादौ दिवादौ चास्ति । तत्र यदि भौवादिकः पुषादिगमो गृह्रेत तर्हि द्युतादिग्रहणमनर्थकं स्यात्, पुषादिगणोत्तरमेवात्र द्युतादिगणपाठात् । नापि क्र्याद्यन्तर्गणः । तत्र ह 'मुष स्तेये'खच भूतप्रादुर्भावे॑ 'हेठ च ' 'ग्रह उपादाने' इति चत्वार एव पठन्ते । यदि त एवात्र पुषादयो विवक्षिताः स्युत्ततर्हि लाघवात् लृदित एव ते क्रियेरन् । नाप्यत्र चौरादिकः पुषादिर्गृह्रते, णिचा च्लेव्र्यवहितत्वात् । अतः परिशेषाद्दिवाय एव गृह्यन्ते । तदाह — श्यन्विकरमेति । जर्ज चर्च झर्झेति । एतेषां चवर्गीयान्तेष्वेव पाठ उचितः । हसे हसन इति । एदिदयम् । न वृद्धिरिति ।ह्म्यन्तेत्यनेने॑ति शेषः । णिश समाधाविति । णोपदेशत्वनादुपसर्गादसमासेऽपीति नस्य णत्वम् । तदाह — प्रणेशतीति ।शसु हिंसाया॑मित्यतः प्राक् शकारान्ताः । शवतिस्तु वान्तः । शंस्विति । नोपधः । कृतानुस्वारस्य निर्देशः । 'चह परिकल्पने' इत्यारभ्य अर्हतिपर्यन्ता हकारान्ताः । रह त्यागे इति । न#आऽयमिदित् । रहि गताविति । अयमिदित् । दृह दृहीति । ऋदुपधा एते । द्वितीयचतुर्थाविदितौ । अवृहत् । अवर्हीदिति । इरित्त्वादङ्विकल्प इति भावः । उवोहेति । उहिधातोर्लिटि द्वित्वे हलादिशेषे पुगन्तलक्षणे गुणे 'अभ्यासस्यासवर्णे' इत्युवङ् । मा भवानुहदिति । इरित्त्वादङि रूपम् । औहीदिति । अङभावपक्षे च्लेः सिचि तस्य इटि 'अस्तिसिचः' इति तकारस्य ईटिइट ईटी॑ति सिचो लोपेआडजादीना॑मिति आटि वृद्धिः । माङ्योगे तु मा भवानुहीत् । आनर्हेति । 'अत आदेः' इति दीर्घे नुट् । कृपूपर्यन्ता इति ।द्युते॑त्यारभ्य कृपूपर्यन्ता इत्यर्थः ।

translator notes

translator The bracketed labels (lakāra; prathama/madhyama = prathama-, madhyama-puruṣa; sg./du./pl.; with or without aṅ, vṛddhi) are the translator's; Bhaṭṭoji lists the forms bare. The numbers 716–741 are the Dhātupāṭha serial numbers printed with each root (the 1915 print misprints the number as 722 for 723 at miśa).
commentary BM: introduced where sic was due in place of cli in luṅ; 'cleḥ' is carried forward from 'cleḥ sic' [SK 2222] and 'aṅ' from 'asyativaktikhyātibhyo 'ṅ' [SK 2438]; the compound is a samāhāra-dvandva with the fifth-case ending (pañcamī). Followed in sutra_en.
commentary BM on 'śyanvikaraṇa-': puṣ is read in bhvādi, kryādi, curādi and divādi; the bhvādi puṣādi cannot be meant (dyutādi, read right after it, would then be redundant), nor the kryādi subgroup (only four roots, which would more economically be made ḷdit), nor the curādi (ṇic intervenes before cli); by elimination the divādi group is meant. Followed in the bracket '[the puṣādi subgroup of the divādi roots]'.
commentary TB gives the same elimination argument for the divādi puṣādi, and records others (kecit) who take the divādi puṣādi on the strength of the commentarial tradition, allowing even a curādi puṣādi where ṇic is optional; it adds that the sūtra might better have read 'puṣadyutādyḷditaḥ' and why the roots were not all simply made ḷdit. Followed for the divādi identification; the rest recorded.
commentary BM on the roots: jarj, carc, jharj would properly be read among the c-final roots; hase is edit, so no vṛddhi by 'hmyanta-' [SK 2299]; praṇeśati gets ṇ by 'upasargād asamāse 'pi' [SK 2287], ṇiś being ṇopadeśa; the ś-final roots run up to 'śasu hiṃsāyām', śav being v-final; śaṃsu is n-penult, cited with anusvāra; from 'caha parikalkane' to arh the roots are h-final; rah is not idit, rahi is idit; dṛh, dṛhi etc. have ṛ in the penult, the second and fourth being idit; abṛhat/abarhīt show the optional aṅ of ir-marked roots [by 'irito vā', SK 2269]. Followed in the brackets on edit, idit and 'with and without aṅ'.
commentary TB on jarj etc.: the three senses are not to be distributed one-to-one over the three roots (not yathāsaṅkhya), per the tradition; paribhāṣaṇa = reproach with censure (sanindopālambha); the three belong among the c-final roots. ṇiś: samādhi = restraint of the inner organ; praṇeśati by 'upasargād asamāse 'pi'. On 'roṣakṛte ca': by the ca, also in the sense of samādhi. Followed: '(ca)' is marked in k1 and TB's extra sense bracketed (as with 'ghoravāsite ca' in SK 2339).
commentary TB on śeśatuḥ: Bhaṭṭoji takes the prohibition 'na śasadada-' [SK 2263] as naming only the s-final śas, so the ś-final śaś takes e with loss of the abhyāsa [by 'ata ekahalmadhye…', SK 2260]; an earlier author's 'śaśaśatuḥ' is wrong. Followed: śaś is not brought under the prohibition; the rule for e is the translator's identification and is not bracketed in the block.
commentary TB on acahīt: no vṛddhi, by 'hmyanta-' [SK 2299]; rah is also read in the kathādi group, and by one view in the mit-section; on 'necchanti': the commentarial tradition is the only support here; mā bhavān uhat: no aṭ/āṭ by 'na māṅyoge' [SK 2228], aṅ optional by 'irito vā' [SK 2269]. Followed in the brackets on uhat.
commentary BM on uh: uvoha — liṭ, doubling, halādiḥ śeṣaḥ, guṇa of the light penultimate, then uvaṅ of the abhyāsa by 'abhyāsasyāsavarṇe' [SK 2290]; mā bhavān uhat — aṅ because of ir; auhīt — in the option without aṅ, sic, iṭ, īṭ of the t by 'astisicaḥ' [SK 2225], loss of sic by 'iṭa īṭi' [SK 2266], āṭ by 'āḍ ajādīnām' [SK 2254] and vṛddhi; with māṅ, mā bhavān uhīt. ānarha: lengthening by 'ata ādeḥ' [SK 2248] and nuṭ [by 'tasmān nuḍ dvihalaḥ', SK 2288]. 'kṛpūparyantāḥ' = from dyut up to kṛpū. Recorded; followed in the bracketed labels.
textual The digital source reads 'papesatuḥ'; the 1915 print (NSP printed p. 373 = scan page-0383) and its OCR read 'pipesatuḥ'. Translated as pipesatuḥ.
textual Spelling slips in the digital source against the print (NSP printed p. 373 = scan page-0383): 'dantayoṣṭhyāntaḥ' → print 'dantyoṣṭhyāntaḥ'; 'kṛpūparyāntāḥ' → print 'kṛpūparyantāḥ', as in BM. Translated from the print's reading.
translator 'In āśīrliṅ the n is deleted: śasyāt' — the n of śaṃs (not idit) is lost before the kit yāsuṭ, presumably by 'aniditāṃ hala upadhāyāḥ kṅiti' (SK 415); the commentaries here do not name the rule, so it is left out of the block. 'Durga' is taken as the name of the authority cited, as the kaumudī's 'iti durgaḥ' indicates.

SK 2344 · A 7.4.67V

द्युतिस्वाप्योः सम्प्रसारणम् ॥ २३४४ ॥

dyutisvāpyoḥ samprasāraṇam

dyutisvāpyoḥ saṃprasāraṇam — [For the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620 —] of dyut and svāpi [i.e. svap ending in ṇic], saṃprasāraṇa [occurs].

Rule. The abhyāsa of dyut and of svāpi takes saṃprasāraṇa: its semivowel is replaced by the matching vowel. Svāpi is svap with the causative ṇic, one of Bhaṭṭoji's commentators explains. "Of the abhyāsa" comes from SK 2620.

Example.

dyut, liṭ ātmanepada: dyut dyut e

→ the abhyāsa loses its final t, but this rule saves its y: dyu dyut e

→ the y becomes i (saṃprasāraṇa): diu dyut e

→ i + u gives i by pūrvarūpa (SK 330): di dyut e

→ didyute "it shone".

Dual didyutāte. luṭ dyotitā.

Applies when / blocked by. Without this rule, halādiḥ śeṣaḥ (SK 2179) would drop the y of the abhyāsa. So this rule is an exception to it, one of Bhaṭṭoji's commentators says.

For svāpi the other commentator gives suṣvāpayiṣati. He adds a condition: the ṇic-stem must stand right before the affix that causes the abhyāsa.

Watch out. The saṃprasāraṇa is in the abhyāsa only. The second half keeps dyut whole: didyute.

Siddhānta-kaumudī

अनयोरभ्यासस्य संप्रसारणं स्यात् । दिद्युते । दिद्युताते । द्योतिता ॥

For the abhyāsa [carried forward (anuvṛtti) from SK 2620] of these two [dyut and svāpi, i.e. svap ending in ṇic], saṃprasāraṇa occurs. [dyut in liṭ:] didyute [prathama-puruṣa singular]. didyutāte [dual]. [In luṭ:] dyotitā [prathama-puruṣa singular].

Tattvabodhinī

alignment inferredNSP p. 383

—द्युतिस्वाप्योः—। स्वापीति णिजन्तस्य ग्रहणम् ॥—दिद्युते इति । संप्रसारणे कृते ‘संप्रसारणाच्च’ इति पूर्वरूपम् । स्वापेरुदाहरणं तु सुष्वापयिषति । इह स्वापेर्णिजन्तस्याभ्यासनिमित्तप्रत्ययेनानन्तर्ये सति संप्रसारणमिष्यते । तेनेह न स्वापेर्ण्युल् स्वापकः, तमिच्छति स्वापकीयति, ततः सन् सिस्वापकीयिषति

Bālamanoramā

द्युतिस्वाप्योः सम्प्रसारणम् - द्युतिस्वाप्योः । अभ्यासस्येति ।अत्र लोपोऽभ्यासस्ये॑त्यतस्तदनुवृत्तेरिति भावः । दिद्युते इति । द्वित्वे 'हलादिः शेषः' इत्यनेन यकारस्य लोपे प्राप्ते तदपवादत्वेनद्युतिस्वाप्यो॑रिति संप्रासरणे,संप्रसारणाच्चे॑ति उकारस्य पूर्वरूपे रूपम् ।

translator notes

commentary BM: 'abhyāsasya' because it is carried forward (anuvṛtti) from atra lopo 'bhyāsasya. Followed in sutra_en and k1.
commentary BM on didyute: after doubling, halādiḥ śeṣaḥ (SK 2179) would elide the y [of the abhyāsa dyu-]; as its exception (apavāda) this rule gives saṃprasāraṇa, and then the u takes the form of the preceding (pūrvarūpa) by saṃprasāraṇāc ca (SK 330), giving the form. Recorded: the kaumudī gives the forms only, and the steps are not added to k1.
commentary TB: 'svāpi' means [svap] ending in ṇic. On didyute: after saṃprasāraṇa, pūrvarūpa by saṃprasāraṇāc ca (agrees with BM). The example for svāpi is suṣvāpayiṣati; saṃprasāraṇa is wanted only when the ṇic-ending svāpi is immediately next to the affix that causes the abhyāsa, so not in svāpi + ṇvul = svāpaka, svāpakīyati 'wants a svāpaka', and with san sisvāpakīyiṣati. Followed: '[svāpi, i.e. svap ending in ṇic]' in sutra_en and k1; the svāpi examples and the adjacency condition are recorded, not added to k1.
textual Collation (.work/collate-p44/batch09.md; NSP printed p. 373, scan page-0383): SK 2344 clean.
textual NSP footnote 1 of printed p. 373 (scan page-0383), filed under sk.2342.n1 (whose OCR is garbled), is on this sūtra: it opens 'dyutisvāpyor iti —' and ends '… dyotakīyiṣatītyādau saṃprasāraṇābhāvaḥ' ('… in [di]dyotakīyiṣati and the like there is no saṃprasāraṇa'; the reduplicated form is presumably meant); the middle is illegible under the watermark. It extends TB's condition (saṃprasāraṇa only when the root stands immediately before the affix that causes the abhyāsa) to dyut: in a desiderative of the denominative dyotakīya- the abhyāsa is not caused next to dyut, so there is no saṃprasāraṇa. Recorded (a condition on the rule; not in the kaumudī).

SK 2345 · A 1.3.91V

द्युद्भ्यो लुङि ॥ २३४५ ॥

dyudbhyo luṅi

dyudbhyo luṅi — After dyut and the rest [— the plural showing that the group beginning with dyut is meant —], [parasmaipada — carried forward (anuvṛtti) from śeṣāt kartari parasmaipadam (SK 2159) —] optionally [comes] for luṅ [— the seventh case 'luṅi' having the sense of the sixth].

Rule. After dyut and the rest, parasmaipada optionally comes in luṅ. The plural dyudbhyaḥ shows that the whole group from dyut is meant. "Parasmaipada" comes from SK 2159.

Example.

dyut, luṅ, parasmaipada: aṅ by SK 2343 → adyutat "it shone"

dyut, luṅ, ātmanepada: sic → adyotiṣṭa.

Śvit "to be white": aśvitat or aśvetiṣṭa.

Applies when / blocked by. Aṅ comes only in the parasmaipada option. SK 2343 names parasmaipada endings, so in the ātmanepada only sic is possible. One of Bhaṭṭoji's commentators makes this point.

Watch out. These roots are ātmanepada roots. Outside luṅ, dyut keeps the ātmanepada: dyotate, didyute.

Siddhānta-kaumudī

द्युतादिभ्यो लुङः परस्मैपदं वा स्यात् । पुषादिसूत्रेण परस्मैपदेऽङ् । अद्युतत् । अद्योतिष्ट ।{$ {!742 श्विता!} वर्णे$} । श्वेतते । शिश्विते । अश्वितत् । अश्वेतिष्ट ।{$ {!743 ञिमिदा!} स्नेहने$} । मेदते ॥

After dyut and the rest, parasmaipada optionally comes for luṅ [— 'parasmaipadam' carried forward (anuvṛtti) from SK 2159]. With parasmaipada, aṅ [comes] by the puṣādi sūtra (SK 2343): adyutat. [With ātmanepada, sic:] adyotiṣṭa. śvitā (742) — colour (varṇa). śvetate. śiśvite [liṭ]. aśvitat, aśvetiṣṭa [luṅ]. ñimidā (743) — being unctuous (snehana). medate.

Tattvabodhinī

NSP p. 383

—द्युद्भ्यो लुङि । बहुवचननिर्देशात् शौण्डैरित्यत्रेव तदादिग्रहणम् । तदाह—द्युतादिभ्य इति । द्युतादयो घट चेष्टायामित्यवधिकाः । ‘डः सि’ इत्यत्रेव लुङीति सप्तम्याः षष्ठ्यर्थतेत्यभिप्रेत्याह—लुङः परस्मैपदमिति । ञिमिदा ।

Bālamanoramā

द्युद्भ्यो लुङि - द्युद्भ्यो लुङि । बहुवचनात् द्युतादिभ्य इति गम्यते । दिग्योगे पञ्चमी ।तस्मादित्त्युत्तरस्ये॑ति परिभाषया परस्येति लभ्यते ।शेषात्कर्तरी॑त्यतः परस्मैपदमित्यनुवर्तते । तदाह — द्युतादिभ्य इति । परस्मैपदे अङिति । आत्मनेपदपक्षे सिजेव नत्वङ्, पुषादिसूत्रे परस्मैपदग्रहणादिति भावः । तदाह — द्युतादिभ्य इति । परस्मैपदे अङिति । आत्मनेपदपक्षे सिजेव नत्वङ्, पुषादिसूत्रे परस्मैपदग्रहणादिति भावः । तदाह — अद्योतिष्टेति । श्विता वर्णे इति । आत्मनेपदपक्षे रूपम् । एवमग्रेऽपि द्युतादौ लुङि रूपभेदो ज्ञेयः । ञि मिदा स्नेहने इति । ञिरित् 'ञीतः क्तः' इत्येतदर्थः ।

translator notes

commentary BM: from the plural it is understood that 'dyutādibhyaḥ' [is meant]. The fifth case is because of connection with a direction word (digyoga); 'parasya' is obtained by the paribhāṣā 'tasmād ity uttarasya' [SK 41]; 'parasmaipadam' is carried forward (anuvartate) from 'śeṣāt kartari…'. Hence Bhaṭṭoji's 'dyutādibhyaḥ'. 'parasmaipade 'ṅ': in the ātmanepada option only sic comes, not aṅ, because the puṣādi sūtra mentions parasmaipada; hence adyotiṣṭa. śvitā varṇe: [aśvetiṣṭa] is the ātmanepada-option form; likewise below the luṅ forms of the dyutādi roots differ. ñimidā snehane: the it-syllable ñi is for 'ñītaḥ ktaḥ'. Followed for the bracketed anuvṛtti of 'parasmaipadam', '[With ātmanepada, sic:]' and the plural in sutra_en; the ñit point is recorded.
commentary TB: because of the plural, the group beginning with the item is taken (tadādigrahaṇa), as in 'śauṇḍaiḥ'; hence 'dyutādibhyaḥ'. The dyutādi roots extend up to ghaṭa ceṣṭāyām. Taking the seventh case in 'luṅi' to have the sense of the sixth, as in 'ḍaḥ si…', Bhaṭṭoji says 'luṅaḥ parasmaipadam'. Followed for 'for luṅ' and the bracket on the seventh case in sutra_en; the extent of the group is recorded.
textual Collation (.work/collate-p44/batch09.md): SK 2345 is clean against the print (NSP p. 373, scan page-0383). No NSP footnote is keyed to this unit. SK 2348 cites this sūtra as 'dyudbhyo luṅi 2347' (so the print too); the sūtra is SK 2345 (see .work/sk-run/p44-notes.md).
textual In our source sk.2345.b1 transmits the sentence 'parasmaipade 'ṅ iti … puṣādisūtre parasmaipadagrahaṇād iti bhāvaḥ | tad āha' twice; a duplication in the digital BM text.
translator The kaumudī has 'vā syāt'; neither commentator names the source of 'vā', and the English gives no SK number for it. The puṣādi sūtra is puṣādidyutādyḷditaḥ parasmaipadeṣu, SK 2343. The lakāra labels in brackets are the translator's.

SK 2346 · A 7.3.82V

मिदेर्गुणः ॥ २३४६ ॥

miderguṇaḥ

mider guṇaḥ — In place of the [ik — supplied by the paribhāṣā iko guṇavṛddhī (SK 34) —] of mid, guṇa [comes before an affix beginning with an it-letter ś — 'śiti' carried forward (anuvṛtti) from ṣṭhivuklamucamāṃ śiti (SK 2320)].

Rule. The i of mid takes guṇa before an affix that begins with an ś which is an it-letter. "Before a śit affix" comes from SK 2320.

Example.

mid "to be unctuous": mid + śap + te

→ śap begins with an it-letter ś, so i becomes e

→ medate.

Applies when / blocked by. Why "beginning with" an it-letter ś? Bhaṭṭoji answers with liṭ mimide. There the ending is eś (SK 2241). It has ś as it-letter, but not at its start. So this rule does not apply, and liṭ, being kit, has no guṇa of its own. One of Bhaṭṭoji's commentators adds: if any ś-marked affix counted, the substitutes of SK 2360 would wrongly come in pape as well.

luṅ: amidat or amediṣṭa, by SK 2345.

In the root list (roots 744–758):

Ruc "to shine, to please": rocate sūryaḥ "the sun shines"; haraye rocate bhaktiḥ "devotion pleases Hari". luṅ arucat or arociṣṭa.
Sraṃs "to fall": before aṅ the n is lost, asrasat; ātmanepada asraṃsiṣṭa.
Vṛt "to be" closes the list: vartate.

Siddhānta-kaumudī

मिदेरिको गुणः स्यादित्संज्ञकशकारादौ प्रत्यये । एश आदिशित्त्वाभावान्नाभावेन गुणः । मिमिदे । अमिदत् । अमेदिष्ट ।{$ {!744 ञिष्विदा!} स्नेहनमोचनयोः$} । मोहनयोरित्येके । स्वेदते । सिष्विदे । अस्विदत् । अस्वेदिष्ट । ञिक्ष्विदा चेत्येके । अक्ष्विदत् । अक्ष्वेदिष्ट ।{$ {!745 रुच!} दीप्तावभिप्रीतौ च$} । रोचते सूर्यः । हरये । रोचते भक्तिः । अरुचत् । अरोचिष्ट ।{$ {!746 घुट!} परिवर्तने$} । घोटते । जुघुटे । अघुटत् । अघोटिष्ट ।{$ {!747 रुट!} {!748 लुट!} {!749 लुठ!} प्रतिघाते अरुटत्$} । अरोटिष्ट ।{$ {!750 शुभ!} दीप्तौ$} ।{$ {!751 क्षुभ!} संचलने$} ।{$ {!752 णभ!} {!753 तुभ!} हिंसायाम्$} । आद्योऽभावेऽपि । नभन्तामन्यके समे । मा भूवन्नन्यके सर्वे इति निरुक्तम् । अनभत् । अनभिष्ट । अतुभत् । अतोभिष्ट । इमौ दिवादी क्र्यादी च ।{$ {!754 स्रंसु!} {!755 ध्वंसु!} {!756 भ्रंसु!} अवस्रंसने$} । ध्वंसु गतौ च । अङि नलोपः । अस्रसत् । अस्रंसिष्ट । नास्रसत्करिणां ग्रैवमिति रघुकाव्ये । भ्रंशु इत्यपि केचित्पेठुः । अत्र तृतीय एव तालव्यान्त इत्यन्ये । भ्रशु भ्रंशु अधः पतन इति दिवादौ ।{$ {!757 स्रम्भु!} विश्वासे$} । अस्रभत् । अस्रम्भिष्ट । दन्त्यादिरयम् । तालव्यादिस्तु प्रमादे गतः ।{$ {!758 वृतु!} वर्तने$} । वर्तते ॥

In place of the ik of mid, guṇa comes before an affix (pratyaya) that begins with an ś which is an it-letter [— 'śiti' being carried forward (anuvṛtti) from ṣṭhivuklamucamāṃ śiti (SK 2320)]. Since eś does not have an initial it-letter ś, guṇa does not come by this [rule]: mimide [liṭ]. amidat; amediṣṭa [luṅ].

(744) ñiṣvidā — in the sense of becoming unctuous and of releasing (snehana, mocana); some [read] 'mohanayoḥ' [for 'mocanayoḥ']. svedate; siṣvide [liṭ]; asvidat; asvediṣṭa [luṅ]. Some [read] ñikṣvidā as well: akṣvidat; akṣvediṣṭa [luṅ].

(745) ruca — in the sense of shining (dīpti) and of being pleasing (abhiprīti): rocate sūryaḥ ("the sun shines"); haraye rocate bhaktiḥ ("devotion is pleasing to Hari"). arucat; arociṣṭa [luṅ].

(746) ghuṭa — in the sense of turning about (parivartana): ghoṭate; jughuṭe [liṭ]; aghuṭat; aghoṭiṣṭa [luṅ].

(747) ruṭa, (748) luṭa, (749) luṭha — in the sense of resisting (pratighāta): aruṭat; aroṭiṣṭa [luṅ].

(750) śubha — in the sense of shining (dīpti). (751) kṣubha — in the sense of agitation (saṃcalana). (752) ṇabha, (753) tubha — in the sense of injuring (hiṃsā). The first [ṇabha] also in the sense of non-existence (abhāva): nabhantām anyake same ("may all the others perish") — [explained as] mā bhūvann anyake sarve ("may all the others not be") in the Nirukta. anabhat; anabhiṣṭa; atubhat; atobhiṣṭa [luṅ]. These two are also in the divādi and the kryādi [classes].

(754) sraṃsu, (755) dhvaṃsu, (756) bhraṃsu — in the sense of falling down (avasraṃsana); dhvaṃsu also in the sense of going. Before aṅ the n is elided [by aniditāṃ hala upadhāyāḥ kṅiti (SK 415)]: asrasat; asraṃsiṣṭa [luṅ]. [Compare] nāsrasat kariṇāṃ graivam ("the elephants' neck-chain did not slip") in the poem Raghu[vaṃśa]. Some read bhraṃśu as well. Others say that here only the third [root] ends in the palatal [sibilant ś]. [There is] bhraśu, bhraṃśu — in the sense of falling down (adhaḥpatana) — in the divādi [class].

(757) srambhu — in the sense of trust (viśvāsa): asrabhat; asrambhiṣṭa [luṅ]. This one begins with a dental [s]; the one beginning with a palatal [ś — śrambhu] has already been given, in the sense of negligence (pramāda).

(758) vṛtu — in the sense of being / turning (vartana): vartate.

Tattvabodhinī

NSP p. 383–384

—मिदेर्गुणः । ‘ष्टिवुक्तमुचमाम्’ इत्यतः शितीत्यनुवर्तते तत्र शश्वासौ इचेति कर्मधारयात्सप्तमी । अङ्गाक्षिप्तप्रत्ययस्तु विशेष्यः । तेन ‘यस्मिन्विधिः’ इति तदा- दिविधिः प्रवर्तते । तदाह—इत्संज्ञकशकारादाविति ॥—आदिशित्वाभावादिति । मेद्यति । मेद्यत इत्यादौ ‘दिवादिभ्य’ इति श्यन् । आदिशित्वात् गुणो भवत्येव ॥—मिमिदे इति । शितीति बहुव्रीहौ लिह स्यादेव गुणः । तथा पपे तस्थे इत्यादौ पिवादयोऽपि स्युरिति भावः । ञिष्विदा । अनिद्कारिकायां स्विद्यतिरिति श्यना निर्देशादयं सेद् । स्वेदिता स्वेदिष्यते ॥—ञिक्ष्विदा चेति । पूर्वोक्तयोरेवार्थयोरयमिति वोध्यम् ॥—हरये इति । ‘रुच्यर्थानाम्—इति संप्रदानसंज्ञायां चतुर्थी । घुट । परिवर्तनमितस्ततो अमणम् ॥—जुघुटे इति । ‘असंयोगात्—इति कित्वात् गुणाभावः । क्षुभ । संचलनं प्रकृतिविपर्यासो मन्थनं च । क्षोभते । क्षुभ्यतीति दिवादौ । क्षुभ्नातीति क्र्यादौ ॥—नास्रसदिति । नास्रंसदित्यपपाठ एव । न चेदं लडो रूपं, तत्र परस्मैपदासंभवादिति भावः

Bālamanoramā

मिदेर्गुणः - ॒मिमिदे॑ इत्यत्र लिटःअसंयोगा॑दिति कित्त्वेऽपि गुणं शङ्कितुमाह — मिदेर्गुणः ।मिदे॑रित्यवयवषष्ठी । गुणश्रुत्या 'इको गुणवृद्धी' इति परिभाषया इक इत्युपतिष्ठते,ष्ठिवुक्लमुचमां शिति॑ इत्यतः शितीत्यनुवर्तते । श् चासाविच्चेति कर्मधारयः । तेन च अधिकृताऽङ्गाक्षिप्तः प्रत्ययो विशेष्यते । तदादिविधिः । इत्संज्ञशकारादौ प्रत्यये परे इति लभ्यते । तदाह — मिदेरित्यादिना । दैवादिकमिदेः श्यनि मेद्यते इत्याद्युदाहरणम् । श् इत् यस्येति बहुव्रीहिमाश्रित्य शिति प्रत्यये परे मिदेरिको गुण इत्येव कुतो न व्याख्यायत इत्याशङ्क्य मिमिदे इत्यत्र गुणाऽभावार्थमित्संज्ञकशाकारादाविति व्याख्येयमित्यभिप्रेत्याह — एश आदिशित्त्वाभावादिति । ञिष्विदेति । षोपदेशोऽयम् । अनिट्सु स्विद्येति श्यन्विकरणस्यैव ग्रहणादयं सेट् । रुच दीप्तावभिप्रीतौ चेति । अभिप्रीतिः- प्रीतिविषयीभवनम् । दीप्तौ उदाहरत — रोचते सूर्य इति । प्रकाशत इत्यर्थः । अभिप्रीतौ उदाहरति — हरये रोचते भक्तिरिति । भक्तिर्हर्याश्रितप्रीतिविषयो भवतीत्यर्थः ।रुच्यर्थाना॑मिति संप्रदानत्वाच्चतुर्थी । क्षुभ संचलने इति । क्षोभते । क्षुभ्यतीति दिवादौ । क्षुभ्नातीति क्र्यादौ । णभधातुर्णोपदेश नभते । आद्योऽभावे चेति । चात्संचलनेऽपि । तत्र अभावार्थकस्य प्रयोगं दर्शयति — नभन्तामन्यके समे इति । मन्त्रोऽयम् । नन्वत्र मन्त्रे णभेर्हिंसार्थकत्वमेव कुतो न स्यादित्य आह — मा भूवन्नन्यके सर्वे इति ।नभन्ता॑मित्यस्य विवरणं — भा भूवन्निति । न भवन्तीत्यर्थः ।समे॑इत्यस्य विवरणं — सर्वे इति । निरुक्तमिति । वेदव्याख्यानात्मको यास्कप्रणीतो ग्रन्थविशेषो निरुक्तम् । स्रंसु ध्वंसु भ्रंसु इति । त्रयो नोपधा इति भावः । नास्रसदिति । 'नास्रंस' दित्यपपाठः । नचाऽस्रंसदिति लङो रूपमिति भ्रमितव्यं, तत्र परस्मैपदाऽसंभवात् । स्रम्भुदातुरकारमध्यः । वृतु वर्तने इति । उदित् ऋदुपधः सेट्कः । वर्तते इति । शपि गुणे रपरत्वम् । ववृते इति ।असंयोगा॑दिति कित्त्वाद्गुणाऽभावे द्वित्वे उरदत्त्वे रपरत्वे हलादिशेषे रूपम् । लुटि — वर्तिता ।

translator notes

commentary BM: the sūtra is stated because in mimide guṇa might be suspected even though liṭ is kit by 'asaṃyogāt…' [SK 2242]. 'mideḥ' is a sixth case of the part (avayavaṣaṣṭhī). By the mention of guṇa, 'ikaḥ' comes in through the paribhāṣā 'iko guṇavṛddhī' [SK 34]; 'śiti' is carried forward (anuvartate) from 'ṣṭhivuklamucamāṃ śiti' [SK 2320]. 'śit' is a karmadhāraya, 'ś which is an it'; it qualifies the affix implied by the aṅga heading, and by tadādividhi 'before an affix beginning with an it-letter ś' is obtained. Example: divādi mid with śyan, medyate. Followed for the bracketed 'ik' and 'śiti' in sutra_en and k1 and for the karmadhāraya construal.
commentary TB: 'śiti' is carried forward (anuvartate) from 'ṣṭhivuklamucām…'; it is a seventh case from the karmadhāraya 'ś which is it'; the affix implied by the aṅga is what it qualifies, so tadādividhi applies by 'yasmin vidhiḥ…'. Hence 'itsaṃjñakaśakārādau'. Followed (agrees with BM).
commentary BM on 'eśa ādiśittvābhāvāt': why not take 'śit' as the bahuvrīhi 'that which has ś as it', so that guṇa comes before any śit affix? Because guṇa must be absent in mimide [where eś replaces ta, SK 2241], so the sūtra is to be explained as 'before an affix beginning with an it-letter ś'. Followed.
commentary TB on 'ādiśittvābhāvāt': in medyati, medyate (OCR 'meghati meghata'), with śyan by 'divādibhyaḥ…', guṇa does come, the affix beginning with an it-ś. On 'mimide': with 'śiti' as a bahuvrīhi, guṇa would come here, and piba and the other substitutes would come in pape, tasthe and the like. Followed (agrees with BM).
commentary BM on ñiṣvidā: it is taught with ṣ (ṣopadeśa); it is seṭ, because among the aniṭ roots only svid with the vikaraṇa śyan is read ('svidya'). Recorded.
commentary TB on ñiṣvidā: it is seṭ, since the aniṭ-kārikā names svidyati with śyan: sveditā, svediṣyate. On 'ñikṣvidā ca': it is in the same two senses. Followed for reading 'ñikṣvidā' as a variant root-form in the same senses.
commentary BM on ruca: abhiprīti is becoming an object of pleasure; rocate sūryaḥ means 'shines'; haraye rocate bhaktiḥ means 'devotion becomes an object of the pleasure residing in Hari'; the fourth case is by the saṃpradāna-designation of 'rucyarthānām…' [SK 571]. Followed for the glosses.
commentary TB: haraye — fourth case by the saṃpradāna-designation of 'rucyarthānām…'. ghuṭa: parivartana is moving about here and there; jughuṭe — no guṇa, liṭ being kit by 'asaṃyogāt…'. kṣubha: saṃcalana is disturbance of nature or churning; kṣobhate; kṣubhyati in the divādi class, kṣubhnāti in the kryādi class. Followed for 'turning about (parivartana)'.
commentary BM on kṣubha: kṣobhate; kṣubhyati in the divādi class, kṣubhnāti in the kryādi class. ṇabha is taught with ṇ (ṇopadeśa): nabhate. 'ādyo 'bhāve ca' (so BM's pratīka): by 'ca' also in the sense of agitation. 'nabhantām anyake same' is a mantra; 'mā bhūvann anyake sarve' glosses it — 'nabhantām' as 'mā bhūvan' (let them not be), 'same' as 'sarve'; the Nirukta is Yāska's work explaining the Veda. Followed for the construal of the quotation; BM's reading of the pratīka is recorded in a textual note.
commentary BM on sraṃsu, dhvaṃsu, bhraṃsu: all three have n as penultimate. 'nāsrasat' is the right reading; 'nāsraṃsat' is a wrong reading (apapāṭha), and one should not take asraṃsat as a laṅ form, since parasmaipada is impossible there. srambhu has a as its middle vowel. vṛtu is udit, has ṛ as penultimate, and is seṭ; vartate — guṇa before śap with r following; vavṛte — liṭ is kit by 'asaṃyogāt…', so no guṇa; then doubling, ur-at, raparatva, halādiśeṣa; luṭ vartitā. Recorded (the liṭ and luṭ forms are not in the kaumudī).
commentary TB on 'nāsrasat': 'nāsraṃsat' is simply a wrong reading; nor is this a laṅ form, parasmaipada being impossible there. Followed (agrees with BM).
textual NSP printed p. 374 (scan page-0384): the print reads 'eśa ādiśittvābhāvān nānena guṇaḥ' ('…guṇa does not come by this [rule]'). Our text reads 'eśa ādiśittvābhāvān nābhāvena guṇaḥ', which makes no sense; 'nābhāvena' is a corruption of 'nānena'. The English follows the print. Mūla discrepancy for Ajai's printed copy.
textual Collation of the rest of the kaumudī against NSP printed pp. 373–374 (scan pages 0383–0384): the sūtra line and all forms agree with the print, including 'mohanayor ity eke', 'ādyo 'bhāve 'pi', 'pratighāte aruṭat', 'nāsrasat kariṇāṃ graivam iti' and the closing 'vartate'. The digital source's dhātu markup encloses 'aruṭat' inside the entry for (747)–(749); this is presentation only. BM's pratīka 'ādyo 'bhāve ceti' reflects a reading 'ca' for 'api'; the sense is the same. The batch-10 collation (.work/collate-p44/batch10.md) agrees: it reports only nānena (class A) and the aruṭat markup (class M), and notes that 'ādyo 'bhāve 'pi' matches the print where Wikisource has 'ādyo 'bhāve ca'.
translator The bracketed lakāra labels and the reference to SK 415 for 'aṅi nalopaḥ' are the translator's. 'These two' (imau) is kept as in the source: the nearest pair is ṇabha and tubha, but BM and TB, commenting on kṣubha, give its divādi and kryādi forms, so the reference is left unresolved. The number '(744)' etc. are the running serial numbers of the roots as printed.

SK 2347 · A 1.3.92V

वृद्भ्यः स्यसनोः ॥ २३४७ ॥

vṛdbhyaḥ syasanoḥ

vṛdbhyaḥ syasanoḥ — After vṛt and the rest, [parasmaipada — carried forward (anuvṛtti) from 'śeṣāt kartari parasmaipadam' (SK 2159) — comes optionally — 'vā' carried forward from 'vā kyaṣaḥ' (SK 2669) —] when sya or san [follows].

Rule. After vṛt and the rest, parasmaipada optionally comes before sya and before san. "Parasmaipada" comes from SK 2159, and "optionally" from SK 2669.

Example.

vṛt, lṛṭ: with parasmaipada → vartsyati (see SK 2348)

→ without it → vartiṣyate.

Applies when / blocked by. The group has five roots, one of Bhaṭṭoji's commentators says. They are vṛt, vṛdh, śṛdh, syand and kṛp. The plural vṛdbhyaḥ shows that the group is meant.

Siddhānta-kaumudī

वृतादिभ्यः परस्मैपदं वा स्यात्स्ये सनि च ॥

After vṛt and the rest (vṛtādi), parasmaipada [— carried forward (anuvṛtti) from SK 2159 —] is optionally [— 'vā' carried forward from SK 2669 —] to come when sya or san follows.

Tattvabodhinī

alignment inferredNSP p. 384

—वृद्भ्यः—। वृतादयः पञ्च

Bālamanoramā

वृद्भ्यः स्यसनोः - वृद्भ्यः । बहुवचनाद्वृतादिभ्य इति गम्यते ।शेषात्कर्तरी॑त्यतः परस्मैपदमित्यनुवर्तते, 'वा क्यषः' इत्यतो वेति च । तदाह — वृतादिभ्य इति ।

translator notes

commentary BM: from the plural it is understood that vṛt and the rest (vṛtādi) are meant; 'parasmaipadam' is carried forward (anuvartate) from 'śeṣāt kartari parasmaipadam', and 'vā' from 'vā kyaṣaḥ'; hence 'vṛtādibhyaḥ …'. Followed: 'vṛt and the rest' and both anuvṛtti items bracketed.
commentary TB (sk.2347.t1, pratīka OCR 'vṛddhyaḥ'): 'vṛtādayaḥ pañca' — the vṛt group consists of five roots. Recorded (fixes the extent of 'vṛt and the rest'; the kaumudī's wording is unaffected). Compare TB on SK 2348 (sk.2348.t1), which reports that some (vyācakhyuḥ) say 'pañcabhyaḥ' would have been the fitting wording there.
textual Collation (.work/collate-p44/batch10.md): clean; NSP p. 374 (scan page-0384). The cross-reference 'dyudbhyo luṅi-2347' in SK 2348's kaumudī points to this number in our text and in the print, but 'dyudbhyo luṅi' is SK 2345.

SK 2348 · A 7.2.59V

न वृद्भ्यश्चतुर्भ्यः ॥ २३४८ ॥

na vṛdbhyaścaturbhyaḥ

na vṛdbhyaś caturbhyaḥ — After the four [roots] vṛt and the rest, [iṭ] does not [come to an ārdhadhātuka — 'ārdhadhātukasya iṭ' carried forward (anuvṛtti) from ārdhadhātukasyeḍ valādeḥ (SK 2184) — beginning with s — 'se' carried forward (anuvṛtti) from se 'sici… (SK 2506)] [when taṅ and āna are absent — 'parasmaipadeṣu' carried forward (anuvṛtti) from gamer iṭ parasmaipadeṣu (SK 2401), taken by interpretation (vyākhyāna) to indicate the absence of taṅ and āna].

Rule. After the four roots vṛt, vṛdh, śṛdh and syand, an ārdhadhātuka affix beginning with s takes no iṭ. This holds when there is no taṅ ending and no āna participle. "Iṭ" comes from SK 2184, "beginning with s" from SK 2506. The condition comes from the word "parasmaipada" in SK 2401, read as "no taṅ, no āna".

Example.

vṛt, lṛṭ, parasmaipada: vṛt + sya + ti

→ no iṭ; the ṛ takes guṇa (ar)

→ vartsyati "it will turn".

ātmanepada: taṅ is present, so iṭ comes → vartiṣyate.

lṛṅ: avartsyat, avartiṣyata. luṅ: avṛtat, avartiṣṭa.

Vṛdh and śṛdh go like vṛt, Bhaṭṭoji says.

Applies when / blocked by. Syand "to ooze" has ū as it-letter. That would make iṭ optional before s. Does this rule override the option? Bhaṭṭoji says yes, by the force of the word "four". If the option prevailed, naming four roots would be pointless. So with parasmaipada there is one form: syantsyati. The Bhāṣya does without the word "four", one of Bhaṭṭoji's commentators notes; scholars discuss this.

Where taṅ is present, the rule stands aside, and the ū-option works:

lṛṭ syandiṣyate or syantsyate;
āśīrliṅ syandiṣīṣṭa or syantsīṣṭa;
luṅ asyandiṣṭa or asyanta, dual asyantsātām, plural asyantsata;
lṛṅ asyandiṣyata or asyantsyata.

In luṅ with parasmaipada (SK 2345), aṅ comes and the n is lost: asyadat. Liṭ has both too: sasyandiṣe or sasyantse.

Watch out. The condition is "no taṅ and no āna", not simply "parasmaipada". One of Bhaṭṭoji's commentators explains why. The rule must also reach forms whose ending has been deleted, such as the desiderative imperative vivṛtsa (hi lost by luk).

Siddhānta-kaumudī

एभ्यः सकारादेरार्धधातुकस्येण्न स्यात्तङानयोरभावे । वर्त्स्यति । वर्तिष्यते । अवृतत् । अवर्तिष्ट । अवर्त्स्यत् । अवर्तिष्यत ।{$ {!759 वृधु!} वृद्धौ$} ।{$ {!760 शृधु!} शब्दकुत्सायाम्$} । इमौ वृतिवत् ।{$ {!761 स्यन्दू!} प्रस्रवणे$} । स्यन्दते । सस्यन्दे । सस्यन्दिषे । सस्यन्त्से । सस्यन्दिध्वे । सस्यन्ध्वे । स्यन्दिता । स्यन्ता । वृद्भ्यः स्यसनोः SK 2347 इति परस्मैपदे कृते ऊदिल्लक्षणमन्तरङ्गमपि विकल्पं बाधित्वा चतुर्ग्रहणसामर्थ्यात् न वृद्भ्यः SK 2348 इति निषेधः । स्यन्त्स्यति । स्यन्दिष्यते । स्यन्त्स्यते । स्यन्दिषीष्ट । स्यन्त्सीष्ट । द्युद्भ्यो लुङि-SK 2347 इति परस्मैपदपक्षे अङ् । नलोपः । अस्यदत् । अस्यन्दिष्ट । अस्यन्त । अस्यन्सताम् । अस्यन्त्स्यत् । अस्यन्दिष्यत । अस्यन्त्स्यत् ॥

After these [four — vṛt, vṛdh, śṛdh and syand], iṭ [— 'ārdhadhātukasya iṭ' carried forward (anuvṛtti) from SK 2184 —] is not to come to an ārdhadhātuka beginning with s [— 'se' carried forward (anuvṛtti) from SK 2506 —] when taṅ and āna are absent [— 'parasmaipadeṣu' carried forward (anuvṛtti) from SK 2401, indicating the absence of taṅ and āna]. vartsyati [lṛṭ, parasmaipada: no iṭ, by this rule]. vartiṣyate [lṛṭ, ātmanepada: iṭ]. avṛtat [luṅ, parasmaipada]. avartiṣṭa [luṅ, ātmanepada]. avartsyat [lṛṅ, parasmaipada]. avartiṣyata [lṛṅ, ātmanepada]. (759) vṛdhu — in growing (vṛddhau). (760) śṛdhu — in contemptible sound (śabdakutsāyām). These two [are conjugated] like vṛt. (761) syandū — in oozing (prasravaṇe). syandate [laṭ]. sasyande, sasyandiṣe, sasyantse, sasyandidhve, sasyandhve [liṭ]. syanditā, syantā [luṭ]. When parasmaipada has been introduced by vṛdbhyaḥ syasanoḥ (SK 2347), the prohibition na vṛdbhyaḥ (SK 2348) [applies], setting aside the option due to the ū-it (ūdillakṣaṇa vikalpa) although that [option] is antaraṅga, by the force of the mention of 'four' (caturgrahaṇasāmarthya): syantsyati [lṛṭ, parasmaipada]. syandiṣyate, syantsyate [lṛṭ, ātmanepada]. syandiṣīṣṭa, syantsīṣṭa [āśīrliṅ]. In the parasmaipada alternative given by dyudbhyo luṅi (SK 2345), aṅ [— the aṅ taught for the dyut group —]; loss of n [by aniditām… (SK 415)]: asyadat. asyandiṣṭa, asyanta, asyantsātām, [asyantsata] [luṅ, ātmanepada]. asyantsyat [lṛṅ, parasmaipada]. asyandiṣyata, asyantsyata [lṛṅ, ātmanepada].

Tattvabodhinī

alignment inferredNSP p. 384

—न वृद्ध्यः—। गणकार्यत्वादुभयोर्यङ्लुक्यप्रवृत्तिः । वर्वर्तिष्यति । वर्वर्तिषति । चतुर्ग्रहणफलं तु मूले एव स्फुटीभविष्यति । ‘सेऽसिचि—’ इति सूत्रात्से इत्यनुवर्तते तदाह—सकारादेरिति ॥—इण् न स्यादिति । स्यन्देरुदित्वाद्विकल्पे प्राप्ते इतरेपां नित्यमिदि प्राप्ते निषेधोऽयम् ॥—तङानयोरिति । जिगमिषिता । जिगमिषितारौ इत्यादौ तृचि परतः सन इङागमसिद्धये ‘गमेरिद् परस्मैपदेषु’ इत्यत्र परस्मैपदग्रहणं तङानयोरभावं लक्ष्यतीत्यभ्युपगम्यते । तच्चात्रापि तथैवानुवर्तते, अर्थाधिकाराश्रयणात् । तेन परस्मैपदाभावेऽपि तृचि विवृत्सितारावित्यत्र ‘अतो हेः’ इति हेर्लुकित्वं विवृत्से इत्यत्र च सन इण्निषेधः सिध्यतीति भावः । अत्र भाष्यवार्तिकयोर्वृतादीनामात्मनेपदेन समानपदस्येच्चनादन्यत्र निषेध इति स्थितम् । तेन विवर्तिषते विवर्धिषते इत्यादाविद् भवति । विवृत्सितेवाचरति विवृत्सित्रीयते इत्यत्र लात्मनेपदोत्पत्तेः पूर्वं तत्समानपदस्थलाभावादन्तरङ्गोऽयं निषेधः प्रवर्तते । स च पश्चात्तद्विकृतेऽपि न निवर्तते चतुर्ग्रहणसामर्थ्यादिति । अत्र व्याचख्युः । पञ्चभ्य इति वक्तुमुचितम् । एवं च तासि चेत्येव सूत्रं कर्तव्यम् । न च वृतादिष्वतिव्याप्तिः, तङानयोः सत्त्वादिति ॥—अस्यन्त्तेति । अत्र ‘अनिदिताम्—’ इति नलोपो न भवति । सिज्लोपस्यासिद्धत्वेनानुपधात्वात्

Bālamanoramā

न वृद्भ्यश्चतुर्भ्यः - न वृद्भ्यः । सेऽसिचीति सूत्रात्से इति, आर्धधातुकस्येडिति चानुवर्तते । एभ्यः सकारादेरिति । तङानयोरभावे इति ।गमेरि॑डित्यतः परस्मैपदेष्वित्यनुवृत्तम् । तेन च तङानयोरभावो लक्ष्यते, व्याख्यानादिति भावः । तेनजिगमिषिते॑त्यत्र गमेःसन्नन्तात्तृचि इट् सिध्यति, वृतेः सन्नन्ताद्धेर्लुकि विवृत्सेत्यत्र इण्निषेधश्च सिध्यति । वत्स्र्यतीति । लृटि स्यः ।वृद्भ्यः स्यसनो॑रिति परस्मैपदविकल्पः । 'न वृद्भ्यः' इति इण्निषेधः । गुणः । रपरत्वम् । परस्मैपदाऽभावे त्वाह — वर्तिष्यते इति । 'तङानयोरभावे' इत्युक्तेः 'न वृद्भ्यः' ति इण्निषेधो न । अवर्तिष्टेति । परस्मैपदस्याङश्चाऽभावे रूपम् । अवत्स्र्यदिति । लृङि स्यः ।वृद्भ्यः स्यसनो॑इति इण्निषेधोऽपि नेति भावः । वृधु शृधु इति द्वौ ऋदुपधौ । तत्रापि 'द्युद्भ्यो लुङि' इति परस्मैपदपक्षे द्युतादिलक्षणोऽङ् । लृट्लृङो 'वृद्भ्यः स्यसनोः' इति परस्मैपदपक्षे 'न वृद्भ्यः' इति इण्निषेधश्च । तदाह — इमौ वृतुदिति । वत्स्र्यति — वर्धिष्यते । अवृधत् — अवर्धिष्ट । अवत्स्र्यत् — अवर्धिष्यत । शत्स्र्यति — शर्धिष्यते । अशृधत् — अशर्धिष्ट । अशत्स्र्यत्-अशर्धिष्यत । स्यन्दू धातुः ऊदित्, नकारोपधः कृतानुस्वारपरसवर्णनिर्देशः । सस्यन्दिषे सस्य्नत्से इति । इडभावे दस्य चर्त्वेन तः । सस्यन्दिद्ध्वे सस्यन्द्ध्वे इति । इडभावे धकारात् प्राग् दकारः । खर्परकत्वाऽभावान्न चर्त्वम् । स्यान्दितास्यन्तेति । इडभावे दस्य चर्त्वम् । ननु लृटि स्ये सतिवृद्भ्यः स्यसनो॑रिति परस्मैपदपक्षे परत्वादूदिल्लक्षणमिड्विकल्पं बाधित्वान वृद्भ्यश्चतुभ्र्यः॑ इति इण्निषेधे स्यन्त्स्यतीत्येव रूपमिष्यते, नतु स्यन्दिष्यत इति । तदयुक्तम्, अन्तरङ्गतया ऊदिल्लक्षणस्यैव इड्विकल्पस्य उचितत्वात्, सकारादिविशेषापेक्षतया तङानाभावनिमित्तापेक्षया च 'न वृद्भ्यः' इति निषेधस्य बहिरङ्गत्वादित्यशङ्क्य निराकरोति — वृदभ्य इति ।वृद्भ्यः स्यसनो॑रिति परस्मैपदेकृते अन्तरङ्गमपि विकल्पं बाधित्वा 'न वृद्भ्य' इति निषेध इत्यन्वयः । कुत इत्यत आह — चतुग्र्रहमसामर्थ्यादिति । यदि ह्यत्र ऊदिल्लक्षण इड्विकल्प एव स्यान्नतुन वृद्भ्यश्चतुभ्र्यः॑ इति निषेधस्तर्हि 'चतुभ्र्यः' इति व्यर्थं स्यात् । न च कृपूव्यावृत्तिस्तत्फलमिति शङ्क्यं, 'तासि च कॢपः' इति चकारेण सकाराद्यार्धधातुकेऽपि नित्यमिण्निषेधप्रवृत्तेर्वक्ष्यमाणत्वात् । तथा च चतुग्र्रहणं चतुर्णामपि सर्वत्र इण्निषेधार्थमिति भावः । भाष्ये तुनिषेधाश्च बलीयांसः॑ इति न्यायेन अन्तरङ्गस्यापि ऊदिल्लक्षणेड्विकल्पस्य 'न वृद्भ्यः' इति निषेधेन बाधसिद्धेश्चतुग्र्रहणं प्रत्याख्यातम् । तथा च लृटि परस्मपैदपक्षे तु ऊदित्त्वादिड्विकल्पं बाधित्वा 'न वृद्भ्यः' इति नित्यमिण्निषेधे स्यन्त्स्यतीत्येकमेव रूपमिति स्थितम् । आत्मनेपदपक्षे तु ऊदित्त्वादिड्विकल्पं मत्वाह — स्यन्दिष्यते स्यन्त्स्यते इति । इडभावे दस्य चर्त्वम् । आसीर्लिङि सीयुटि ऊदित्त्वादिड्विकल्पं मत्वा आह — स्यान्दिषीष्ट स्यन्त्सीष्टेति । 'न वृद्भ्यः' इति निषेधस्त न, तङानयोरभाव एव तत्प्रवृत्तेरिति भावः । लुङि विशेषमाह — द्युद्भ्यो लुङीत्यादिना । अङिति । 'द्युतादिलक्षणे' इति शेषः । नलोप इति ।अनिदितामित्यनेने॑ति शेषः । आत्मनेपदपक्षे तु अङभावादूदिल्लक्षणमिड्विकल्पं मत्वा आह — अस्यन्दिष्ट अस्यन्त्तेति । तत्र इडभावपक्षे अस्यन्द् स् त इति स्थिते 'झलो झली' ति सलोपे दस्य चर्त्वम् । न चाऽपित्त्वेन ङित्त्वात्अनिदिता॑मिति नलोपः शङ्क्यः, सिज्लोपस्याऽसिद्धत्वेनाऽनुपधात्वादिति भावः । अस्यन्त्सातामस्यन्त्सतेति । अस्यन्त्थाः, अस्यन्त्साथाम् । अस्यन्द्ध्वम् । अस्यनन्त्सि अस्यन्त्स्वहि अस्यन्त्स्महि । अस्यन्त्स्यत् — अस्यन्त्स्यत -अस्यन्दिष्यत ।

translator notes

translator The bracketed labels after the forms (lakāra and pada) are the translator's identification; Bhaṭṭoji lists the forms only. The numbers in parentheses are the running serial numbers of the roots (dhātu) as printed in the source. The identification of 'the four' as vṛt, vṛdh, śṛdh and syand follows BM (see below), for whom kṛp, the fifth of the vṛt group, is not among them.
commentary BM: 'se' is carried forward (anuvartate) from se 'sici… [SK 2506] and 'ārdhadhātukasyeṭ' from ārdhadhātukasyeḍ valādeḥ [SK 2184]; 'parasmaipadeṣu' is carried forward from gamer iṭ [SK 2401] and, by interpretation (vyākhyāna), indicates the absence of taṅ and āna; so the iṭ in jigamiṣitā (tṛc after the desiderative of gam) and the iṭ-prohibition in vivṛtsa (luk of hi after the desiderative of vṛt) are both secured. Followed for the bracketed anuvṛtti of 'se', 'ārdhadhātukasya iṭ' and 'parasmaipadeṣu' (as absence of taṅ and āna) in sutra_en and k1.
commentary TB: 'se' is carried forward from se 'sici…, hence 'sakārādeḥ'. The rule is a prohibition: for syand iṭ would be optional by the ū-it, for the others obligatory. On 'taṅānayoḥ': in gamer iṭ parasmaipadeṣu, 'parasmaipada' is accepted as indicating the absence of taṅ and āna (so that jigamiṣitā, jigamiṣitārau get iṭ), and it is carried forward here in the same way, the heading being taken by its meaning (arthādhikāra); so vivṛtsitārau and vivṛtsa (luk of hi by ato heḥ) are secured, and the iṭ-prohibition of the san holds. The Bhāṣya and vārttika hold that the prohibition applies except where ātmanepada is in the same pada, so vivartiṣate, vivardhiṣate have iṭ; in vivṛtsitrīyate the prohibition, being antaraṅga, applies before the ātmanepada arises and is not withdrawn afterwards, by the force of 'four'. Being operations on the gaṇa, neither this rule nor vṛdbhyaḥ syasanoḥ applies in yaṅluk: varvartiṣyati, varvartiṣati. Some say 'pañcabhyaḥ' would have been proper, the next sūtra then being just 'tāsi ca'. Followed (agrees with BM) for 'se' and 'absence of taṅ and āna'; the rest recorded.
commentary BM on the vṛt forms: vartsyati — sya in lṛṭ, parasmaipada optional by vṛdbhyaḥ syasanoḥ, iṭ prohibited by na vṛdbhyaḥ, guṇa, r after it (raparatva); vartiṣyate — without parasmaipada, and because of 'when taṅ and āna are absent', no prohibition; avartiṣṭa — the form without parasmaipada and without aṅ; avartsyat — sya in lṛṅ, prohibition of iṭ. vṛdhu and śṛdhu have ṛ as penultimate; for them too aṅ of the dyut group in the parasmaipada alternative of dyudbhyo luṅi, and in lṛṭ, lṛṅ the iṭ-prohibition in the parasmaipada alternative of vṛdbhyaḥ syasanoḥ: vartsyati/vardhiṣyate, avṛdhat/avardhiṣṭa, avartsyat/avardhiṣyata, śartsyati/śardhiṣyate, aśṛdhat/aśardhiṣṭa, aśartsyat/aśardhiṣyata. Recorded; the kaumudī says only 'like vṛt'.
commentary BM on syandū: ū-it, with n as penultimate, cited with anusvāra and parasavarṇa already done. sasyandiṣe/sasyantse — without iṭ the d becomes t by cartva; sasyandidhve/sasyanddhve — without iṭ, d before the dh, no cartva since no khar follows; syanditā/syantā. Objection: in lṛṭ, with parasmaipada by vṛdbhyaḥ syasanoḥ, why should na vṛdbhyaḥ, as the later rule, set aside the ū-it option and give only syantsyati, not syandiṣyati? The ū-it option is antaraṅga, and na vṛdbhyaḥ is bahiraṅga, depending on the particular s-initial [affix] and on the absence of taṅ and āna. Answer (Bhaṭṭoji's sentence): by the force of the mention of 'four'; if the ū-it option prevailed here, 'caturbhyaḥ' would be pointless; nor is its purpose to exclude kṛp, since by the 'ca' of tāsi ca kḷpaḥ [SK 2352] kṛp has an obligatory prohibition before an s-initial ārdhadhātuka too; so 'four' is there to make the prohibition apply to all four everywhere. In the Bhāṣya 'caturbhyaḥ' is rejected (pratyākhyāta), the antaraṅga ū-it option being set aside anyway by the maxim 'prohibitions are stronger' (niṣedhāś ca balīyāṃsaḥ). Hence in lṛṭ, parasmaipada, the single form syantsyati. Followed for the rule interaction as rendered in k1 (the ū-it option set aside although antaraṅga, by the force of 'four'); the Bhāṣya's rejection of 'caturbhyaḥ' is recorded.
commentary BM on the remaining forms: in the ātmanepada alternative the ū-it option stands: syandiṣyate/syantsyate; in āśīrliṅ with sīyuṭ likewise syandiṣīṣṭa/syantsīṣṭa, na vṛdbhyaḥ not applying since it applies only when taṅ and āna are absent. In luṅ: 'aṅ' — supply 'the one characteristic of the dyut group' (dyutādilakṣaṇe iti śeṣaḥ); 'loss of n' — supply 'by aniditām' (aniditām ity anena iti śeṣaḥ). In the ātmanepada, with no aṅ, the ū-it option: asyandiṣṭa/asyantta — without iṭ, asyand-s-ta, the s lost by jhalo jhali and the d → t by cartva; there is no loss of n by aniditām on the ground that [the affix], not being pit, is ṅit, because the loss of sic is asiddha and so [n] is not penultimate. Then asyantsātām, asyantsata, asyantthāḥ, asyantsāthām, asyanddhvam, asyantsi, asyantsvahi, asyantsmahi; asyantsyat — asyantsyata/asyandiṣyata. Followed for the bracketed '[the aṅ taught for the dyut group]' and '[by aniditām… (SK 415)]' in k1, and in giving asyantsātām and asyantsyata (see the textual notes).
commentary TB on asyanta: here n is not lost by aniditām…, because the loss of sic is asiddha and so [n] is not penultimate. Recorded (agrees with BM).
textual NSP p. 374 (scan page-0384) ends the unit 'asyadat | asyandiṣṭa | asyanta | asyansātām | asyantsata | asyantsyat | asyandiṣyata | asyantsyata ||'. Our text reads 'asyansatām' (short a), lacks 'asyantsata', and ends 'asyantsyat' (a repeat of the parasmaipada form) where the print has 'asyantsyata' (ātmanepada). The English supplies [asyantsata] in brackets and gives asyantsyata, following the print; BM's list agrees with both. For the dual the print reads 'asyansātām' (no t); the English gives asyantsātām, as BM reads, the d → t by cartva being required. For Ajai's printed copy.
textual Our text and NSP p. 374 (scan page-0384) both read 'asyanta' and 'sasyandhve'; BM derives asyantta (asyand-s-ta: loss of s, then d → t) and sasyanddhve (d kept before dh). The scan is too small to tell whether the print's 'asyanta' has a doubled t. The English keeps the transmitted forms.
textual Cross-reference: our text cites 'dyudbhyo luṅi-' as SK 2347, and NSP p. 374 (scan page-0384) likewise prints '2347'; but dyudbhyo luṅi is SK 2345 (so numbered in the print itself, p. 373, scan page-0383), while SK 2347 is vṛdbhyaḥ syasanoḥ. The English gives SK 2345. Collation (.work/collate-p44/batch10.md) records the same three differences and the same misnumbered cross-reference (class B); its row gives the print's dual as 'asyantsātām', but a zoom of scan page-0384 shows 'asyansātām' without t, as stated above.

SK 2349 · A 8.3.72V

अनुविपर्यभिनिभ्यः स्यन्दतेरप्राणिषु ॥ २३४९ ॥

anuviparyabhinibhyaḥ syandateraprāṇiṣu

anuviparyabhinibhyaḥ syandater aprāṇiṣu — After anu, vi, pari, abhi and ni, [in place of the s — 'saḥ' (sixth case) carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ, SK 335 —] of syand, [ṣ, a mūrdhanya — under the adhikāra apadāntasya mūrdhanyaḥ, SK 210 — optionally comes] when [its agents are] not living beings.

Rule. After anu, vi, pari, abhi and ni, the s of syand is optionally replaced by ṣ. This holds when the agent is not a living being. "The s" comes from SK 335, and "a retroflex" from the heading SK 210.

Example.

anu + syandate jalam "the water flows along"

→ the agent, water, is not a living being

→ anuṣyandate jalam or anusyandate jalam.

Applies when / blocked by. Why "not living beings"? Bhaṭṭoji answers: anusyandate hastī "the elephant moves along". The agent lives, so there is no ṣ.

What if the agents are mixed? Bhaṭṭoji gives matsyodake anuṣyandete "the fish and the water flow along". The ṣ is still allowed as an option. The reason is the kind of negation in aprāṇiṣu. It is a paryudāsa: "for what has an agent other than a living being". Such a pair still has a non-living agent. Had the rule said "not in living beings" as an outright prohibition (prasajyapratiṣedha), there would be no ṣ here.

Watch out. A paryudāsa picks out "something other than X". A prasajyapratiṣedha forbids the operation wherever X is present. The two can give different results, as here.

Siddhānta-kaumudī

एभ्यः परस्याप्राणिकर्तृकस्य स्यन्दतेः सस्य षो वा स्यात् । अनुष्यन्दते अनुस्यन्दते वा जलम् । अप्राणिषु किम् । अनुस्यन्दते हस्ती । अप्राणिष्विति पर्युदासान्मत्स्योदकेअनुष्यन्देते इत्यत्रापि पक्षे षत्वं भवत्येव । प्राणिषु नेत्युक्तौ तु न स्यात् ।{$ {!762 कृपू!} सामर्थ्ये$} ॥

In place of the s [— 'saḥ' carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ, SK 335 —] of syand following these [anu, vi, pari, abhi, ni], when its agent (kartṛ) is not a living being (aprāṇin), ṣ [— a mūrdhanya, under the adhikāra apadāntasya mūrdhanyaḥ, SK 210 —] optionally comes. anuṣyandate or anusyandate jalam — "the water flows along". Why "aprāṇiṣu" (not in living beings)? anusyandate hastī — "the elephant moves along" [no ṣ]. Because "aprāṇiṣu" is an exclusion by relative negation (paryudāsa), ṣ does occur, as one option, even in matsyodake anuṣyandete — "the fish and the water flow along" [where one agent is a living being and one is not]. Had [the sūtra] said "not in living beings" (prāṇiṣu na) [as an outright prohibition], it would not occur. (762) kṛpū — in being capable (sāmarthye).

Tattvabodhinī

NSP p. 384

—अनुविपर्यभिनिभ्यः—॥—एभ्य इति । पञ्चभ्य इत्यर्थः ॥—षत्वं भवत्येवेति । प्राण्यप्राणिकर्तृकस्याप्यप्राणिकर्तृकत्वानपायादिति भावः । असमर्थसमासवाक्यभेदापत्तिदोषाभ्यां प्रसज्यप्रतिषेधो न सूत्रेऽभिप्रेत इत्याशयेनाह—प्राणिषु नेत्युक्ताविति । कृपू सामर्थ्यं । भाष्यकृतां व्याख्यामाह—कृप उ इति । ‘कृपो रो लः’ इति अर्वाचीनपाठस्तु नादर्तव्य इति ध्वनयति—कृपेर्ऋकारस्येत्यादिना । वर्णकदेशस्य वर्णग्रहणेन ग्रहणादाह—रेफसदृश इति । एवं चात्र कृपेत्यस्यावृत्तिस्तदाहं स्वीकर्तव्यात् तथा अस्य चतुर्दि च कृपः इत्यादिसात्रनिर्देशोऽयुपपद्यत इति भावः

Bālamanoramā

अनुविपर्यभिनिभ्यः स्यन्दतेरप्राणिषु - अनुविपर्यभिनि । एभ्य इति । अनु वि परि अभि नि इत्येतेभ्य इत्यर्थः । सस्येति । 'सहेः साडः सः ' इत्यतः स इति षष्ठन्तस्यानुवृत्तेरिति भावः । षो वा स्यादिति ।अपदान्तस्य मूर्धन्यः॑ इत्यधिकारादिति भावः । ननुमत्स्योदके अनुष्यन्देते॑ इत्यत्र कतं षत्वं, प्राणिकर्तृकत्वस्यापि सत्त्वादित्यत आह — अप्राणिष्विति पर्युदासादिति ।प्राणिकर्तृकस्य ने॑ति न प्रतिषेधः, येनात्र प्राणिकर्तृकत्वस्यापि सत्त्वात् षत्वं न स्यात् । किन्तु प्राणिभिन्नकर्तृकस्येति पर्युदास आश्रीयते । एवं च प्राण्यप्राणिकर्तृकस्यापि अप्राणिकर्तृकत्वाऽनपायादिह षत्वं निर्बाधमिति भावः । कृपू सामर्थ्ये इति । सामर्थ्यं — कार्यक्षमीभवनम् । ऊदित्त्वाद्वेट्कोऽयम् । ऋदुपधः ।

translator notes

commentary BM: 'ebhyaḥ' = after anu, vi, pari, abhi and ni. 'sasya': because 'saḥ', a sixth-case word, is carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ (SK 335). 'ṣo vā syāt': because of the adhikāra apadāntasya mūrdhanyaḥ (SK 210). Followed: both are bracketed in sutra_en and k1.
commentary BM on 'aprāṇiṣv iti paryudāsāt': objection — how is there ṣ in matsyodake anuṣyandete, where the agent includes a living being? Answer: the sūtra is not taken as a prohibition (pratiṣedha) 'not for what has a living agent', which would bar ṣ here because a living agent is present; it is taken as a paryudāsa, 'for what has an agent other than a living being'. What has both living and non-living agents does not cease to have a non-living agent, so ṣ here is unobstructed. Followed for '[where one agent is a living being and one is not]' and '[as an outright prohibition]'.
commentary TB: 'ebhyaḥ' = after the five. On 'ṣatvaṃ bhavaty eva': what has both a living and a non-living agent never ceases to have a non-living agent. On 'prāṇiṣu na ity uktau': the outright prohibition (prasajyapratiṣedha) is not meant in the sūtra, because it would bring two faults — a compound of words not syntactically capable (asamarthasamāsa) and a split of the sentence (vākyabheda). Followed (agrees with BM).
commentary BM on kṛpū: sāmarthya is becoming able to do a task; being ūdit, the root takes iṭ optionally (veṭ); it has ṛ as penultimate. Recorded.
textual Collation (.work/collate-p44/batch10.md): clean; NSP p. 374 (scan page-0384), also checked on the scan directly: the kaumudī agrees with ours. The OCR reads 'matsyodake anuṣyandate' and 'sāmarthyaṃ', but the scan reads 'anuṣyandete' (dual) and 'sāmarthye', as ours does.
textual Filing: sk.2349.t1 runs on, after the bare pratīka 'kṛpū sāmarthye', into TB on kṛpo ro laḥ (SK 2350) (from 'bhāṣyakṛtāṃ vyākhyām āha — kṛpa u iti').
translator The option 'vā' in the kaumudī is presumably continued from sivādīnāṃ vāḍvyavāye 'pi (SK 2359); neither commentator states this, so it is not bracketed as anuvṛtti.

SK 2350 · A 8.2.18V

कृपो रो लः ॥ २३५० ॥

kṛpo ro laḥ

kṛpo ro laḥ — [Split as kṛpa, u(ḥ), raḥ, laḥ, and repeated:] l replaces the r of kṛp; and [the part] resembling l replaces the r-like part of the ṛ of kṛp.

Rule. The rule is split as kṛpa u raḥ laḥ, and kṛpa is taken twice. This gives two statements.

The r of kṛp is replaced by l.
In the vowel ṛ of kṛp, the part like r is replaced by the part like l: ṛ becomes ḷ.

Example.

kṛp "to be able", laṭ: kṛp + śap + te

→ guṇa: karp + a + te

→ the r becomes l

→ kalpate.

liṭ: cakṛp + e

→ liṭ is kit, so there is no guṇa; the ṛ itself becomes ḷ

→ cakḷpe.

Second person singular cakḷpiṣe or cakḷpse, with and without iṭ, "as for syand".

Applies when / blocked by. Why the second statement? One of Bhaṭṭoji's commentators explains. With the first alone, cakḷpe could not be derived: there is no r in cakṛpe, only the vowel ṛ. So the words are repeated, and the second reading reaches the ṛ.

This rule's "r … l" was borrowed by SK 2326 (palāyate).

Watch out. From here on the root is often named kḷp, as in the next two rules. It is the same root kṛp.

Siddhānta-kaumudī

कृप उ इति छेदः । कृपेति लुप्तषष्ठीकम् । तच्चावर्तते । कृपो यो रेफस्तस्य लः स्यात् । कृपेरृकारस्यावयवो यो रेफसदृशस्तस्य च लकारसदृशः स्यात् । कल्पते । चकॢपे । चकॢपिषे । चकॢप्से इत्यादि स्यन्दिवत् ॥

The split (cheda) is 'kṛpa u' [— u(ḥ) being the sixth case of ṛ —]. 'kṛpa' has its sixth-case ending elided (luptaṣaṣṭhīka), and that is repeated (āvartate). [Hence two statements:] l replaces the r (repha) of kṛp. And [the part] resembling l replaces that [part] resembling r which is a component of the ṛ of kṛp. kalpate [laṭ: guṇa, kar-, then r → l]. cakḷpe [liṭ: no guṇa, the r-like part of ṛ → the l-like part, giving ḷ]. cakḷpiṣe, cakḷpse [madhyama singular, with and without iṭ] and so on, as for syand.

Bālamanoramā

कृपो रो लः - तङि प्रथमपुरुषैकवचनस्य टेरेत्त्वे शपि लघूपधगुणे रपरत्वे कर्पते इति स्थिते — कृपो रो लः । 'कृप' इति लुप्तविभक्तिकम् । षष्ठएकवचने उदिति ऋकरास्य रूपम् । अवयवषष्ठी । कृप उरिति स्थिते आद्गुणे कृपोरिति भवति । 'र' इति षष्ठन्तम् । कृपोर् रः इति स्थितेरो री॑ति रेफलोपे 'कृपो रः' इति भवति । 'ल' इति प्रथमान्तम् । अकार उच्चारणार्थः । तदाह - कृप उः [रः ल] इति च्छेद इति । एतच्च ऋऌक्सूत्रभाष्ये स्थितम् । ननु कृपेत्यत्र का विभक्तिर्लुप्तेत्यत आह — लुप्तषष्ठीकमिति । पकारादकार उच्चारणार्थः । कृप्धातोरिति लभ्यते । तच्चावर्तते इति । कृप रः लः इति पदत्रयमावर्तत इत्यर्थः । तथा च वाक्यद्वयं संपद्यते — 'कृप रः लः' इत्येकं वाक्यम् । तदाह — कृपो यो रेफस्तस्य लः स्यादिति । तथा च 'कल्पते' इति भवति । 'कृप उः रः लः' इति द्वितीयं वाक्यम् । तत्र कृपेत्वयवषष्ठन्तमुरित्यत्रान्वेति । उरित्यवयवषष्ठन्तं रेफे अन्वेति । तथाच कृप्धातोरवयवो य ऋकारस्तस्य यो रेफस्तस्य लकारः स्यादिति लभ्यते । तत्र ऋकारादवयवत्वं रेफस्य न संभवतीति रेपशब्दो रेफसदृशे ऋकारांशे लाक्षणिकः । ल इत्यपि लकारसदृशे ऌकारांशे लाक्षणिकः । तदाह — कृपेरृकारस्यावयव इत्याद#इना । एवं च लिटि चकृप् ए इतिस्थिते कित्त्वाद्गुणाऽबावे ऋकारैकदेशस्य रेफसदृशस्य लकारसदृशे सति 'चकॢपे' इति रूपम् । 'कृपः रः लः' इति च्छेदमभ्युपगम्य कृपधातो रेफस्य लकार इति व्याख्याने तु 'चकॢपे' इति न सिध्येत् । तदर्थमावृत्तिराश्रितेत्यभिप्रेत्याह — कल्पते चकॢपे इति । ऊदित्त्वादिड्विकल्पं मत्वा आह — चकॢपिषे चकॢप्से इति । स्यन्दिवदिति । चकॢपाथे चकॢपिध्वे — चक्लृब्ध्वे । चकॢपे चकॢपिवहे, चकॢपिमहे- चकॢप्महे ।

translator notes

commentary BM on the split: 'kṛpa' has its case-ending elided; 'u' is the sixth singular of ṛ (ur), a sixth case of the whole (avayavaṣaṣṭhī): kṛpa + ur, with ād guṇa, gives kṛpor; 'ra' is a sixth-case word: kṛpor raḥ, with the r dropped by 'ro ri', gives kṛpo raḥ; 'la' is a first-case word, its a for pronunciation. This analysis is in the Bhāṣya on the ṛḷk [śivasūtra]. 'luptaṣaṣṭhīkam' answers which case-ending is elided; the a after p is for pronunciation, so the root kṛp is meant. Followed for the split and the bracket '[u(ḥ) being the sixth case of ṛ]'.
commentary BM on 'tac cāvartate': the three words kṛpa, raḥ, laḥ are repeated, giving two statements. First, 'kṛpa raḥ laḥ': l replaces the r of kṛp, giving kalpate. Second, 'kṛpa uḥ raḥ laḥ': 'kṛpa' (sixth case of the whole) is construed with 'uḥ', and 'uḥ' (sixth case of the whole) with 'raḥ', so 'l replaces the r of the ṛ that is part of kṛp'. Since an r cannot be a part of ṛ, 'repha' figuratively (lākṣaṇika) means the r-like portion of ṛ, and 'la' the l-like portion of ḷ; hence Bhaṭṭoji's 'kṛper ṛkārasya…'. In liṭ, cakṛp + e: the kit-status prevents guṇa and the r-like part of ṛ becomes the l-like part, giving cakḷpe. With the split 'kṛpaḥ raḥ laḥ' alone (r of the root kṛp → l), cakḷpe would not be derived; the repetition is adopted for that. Followed for the two statements; for what 'that' (tat) covers see the TB note.
commentary TB, printed at the tail of sk.2349.t1 (sk2350 has no TB block of its own): 'kṛpū sāmarthye' [the root, given at the end of SK 2349]. With 'kṛpa u iti' Bhaṭṭoji gives the Bhāṣyakāra's explanation; with 'kṛper ṛkārasya…' he suggests that the later reading 'kṛpo ro laḥ' [taken as kṛpaḥ raḥ laḥ] is not to be respected. Because a part of a sound is included when the sound is named, he says 'rephasadṛśa'. So the repetition of 'kṛpa' must be accepted here, and then the wording of sūtras such as 'luṭi ca kḷpaḥ' [SK 2351] is also justified. TB speaks of repeating 'kṛpa', BM of repeating the three words kṛpa, raḥ, laḥ; the English 'that is repeated' is left neutral between them.
commentary BM on 'cakḷpiṣe, cakḷpse': iṭ is optional because the root is ū-marked (kṛpū) [svaratisūtisūyatidhūñūdito vā, SK 2279]. 'syandivat': cakḷpāthe; cakḷpidhve or cakḷbdhve; cakḷpe, cakḷpivahe, cakḷpimahe or cakḷpmahe. Followed for the bracket '[with and without iṭ]'; the other forms recorded.
textual Collation (.work/collate-p44/batch10.md): clean apart from a V note (Wikisource reads 'kṛpa uḥ raḥ laḥ iti chedaḥ' and 'yo ro rephasadṛśaḥ'; ours follows the print). Also checked on the scan, NSP p. 374 (scan page-0384) and the first line of p. 375 (scan page-0385, 'cakḷpse ityādi syandivat'): the print agrees with ours. The OCR's 'cakrupe'-type readings are OCR errors for cakḷpe.
translator The bracketed derivational glosses on kalpate and cakḷpe are the translator's, drawn from BM; the kaumudī gives only the forms. 'as for syand' refers to the liṭ paradigm of syandū with optional iṭ in SK 2348.

SK 2351 · A 1.3.93V

लुटि च कॢपः ॥ २३५१ ॥

luṭi ca kḷpaḥ

luṭi ca kḷpaḥ — After kḷp, [parasmaipada — carried forward (anuvṛtti) from 'śeṣāt kartari parasmaipadam' (SK 2159) — comes optionally — 'vā' carried forward from 'vā kyaṣaḥ' (SK 2669) —] in luṭ, and [by 'ca'] when sya or san [follows — 'syasanoḥ' drawn from 'vṛdbhyaḥ syasanoḥ' (SK 2347)].

Rule. After kḷp, parasmaipada optionally comes in luṭ. By "ca", it also comes before sya and san, drawn in from SK 2347. "Parasmaipada" comes from SK 2159, and "optionally" from SK 2669.

Example.

kḷp, luṭ: parasmaipada kalptāsi "you will be able" (see SK 2352)

→ ātmanepada kalpitāse or kalptāse.

Siddhānta-kaumudī

लुटि स्यसनोश्च कॢपेः परस्मैपदं वा स्यात् ॥

After kḷp, parasmaipada [— carried forward (anuvṛtti) from SK 2159 —] is optionally [— 'vā' carried forward from SK 2669 —] to come in luṭ, and when sya or san follows [— 'syasanoḥ' drawn in by 'ca' from SK 2347].

Bālamanoramā

लुटि च कॢपः - लुटि च कॢपः । चकारात्वृद्भ्यः सस्यनो॑रित्यतः स्यसनोरित्यनुकृष्यते,शेषात्कर्तरी॑त्यतः परस्मैपदमिति, 'वा क्यषः' इत्यतो वेति च । तदाह — लुटि स्यसनोरित्यादिना ।

translator notes

commentary BM: by 'ca', 'syasanoḥ' is drawn in (anukṛṣyate) from 'vṛdbhyaḥ syasanoḥ'; 'parasmaipadam' is carried forward from 'śeṣāt kartari parasmaipadam', and 'vā' from 'vā kyaṣaḥ'; hence 'luṭi syasanoś ca …'. Followed: all three bracketed in sutra_en and k1.
textual No TB is printed on this sūtra: on NSP scan page-0384/0385 the TB passes from 'kṛpo ro laḥ' (SK 2350, at the tail of sk.2349.t1) to '— tāsi ca kḷpaḥ' (SK 2352). Collation (.work/collate-p44/batch10.md): clean; NSP p. 375 (scan page-0385).

SK 2352 · A 7.2.60V

तासि च कॢपः ॥ २३५२ ॥

tāsi ca kḷpaḥ

tāsi ca kḷpaḥ — After kḷp, [iṭ — carried forward (anuvṛtti) with 'ārdhadhātukasya' from 'ārdhadhātukasyeḍ valādeḥ' (SK 2184) — does not occur (na — carried forward from 'na vṛdbhyaś caturbhyaḥ', SK 2348)] for tās, and also (ca) [for an ārdhadhātuka beginning with s (se — carried forward from 'se 'sici kṛtacṛta…', SK 2506)], ['parasmaipadeṣu' carried forward from 'gamer iṭ parasmaipadeṣu' (SK 2401), taken by interpretation (vyākhyāna) to indicate the absence of taṅ and āna].

Rule. After kḷp, the affix tās takes no iṭ. By "ca", neither does an ārdhadhātuka affix beginning with s. This holds when there is no taṅ and no āna. The words come from SK 2184, SK 2506, SK 2348 and SK 2401.

Example.

luṭ, parasmaipada: kḷp + tās + si

→ no iṭ; guṇa: karp

→ r → l by SK 2350: kalp

→ kalptāsi; plural kalptāstha.

luṭ, ātmanepada: taṅ is present, so the ū-option works: kalpitāse or kalptāse.

Applies when / blocked by. Bhaṭṭoji gives every lakāra.

lṛṭ: kalpsyati; ātmanepada kalpiṣyate or kalpsyate.
āśīrliṅ: kalpiṣīṣṭa or kḷpsīṣṭa. The second has no guṇa, its affix being kit.
luṅ: parasmaipada akḷpat, with aṅ (SK 2345); ātmanepada akalpiṣṭa or akḷpta.
lṛṅ: akalpsyat; ātmanepada akalpiṣyata or akalpsyata.

After this rule the list says "vṛt": "finished". The dyutādi and the vṛtādi end here.

Then begin the ghaṭādi, from ghaṭ "to strive". The first thirteen, up to tvar, are ātmanepada and ṣit (ṣ-marked). All the ghaṭādi are mit, by a later list-rule, ghaṭādayo mitaḥ. A mit root shortens its vowel before ṇi (SK 2568). With ciṇ and ṇamul it may lengthen it again (SK 2762). So ghaṭ gives ghaṭayati and vighaṭayati, with short a.

What of udghāṭana, with long ā? Bhaṭṭoji says it comes from a different root, the tenth-class ghaṭ "to join". That root is not mit, by the list-rule nānye mito 'hetau.

Watch out. The condition is "no taṅ, no āna", as in SK 2348. It is not simply "when parasmaipada is used".

Siddhānta-kaumudī

कॢपेः परस्य तासेः सकारादेरार्धधातुकस्य चेण्न स्यात्तङानयोरभावे । कल्प्तासि । कल्प्तास्थ । कल्पितासे । कल्प्तासे । कल्प्स्यति । कल्पिष्यते । कल्प्स्यते । कल्पिषीष्ट । कॢप्सीष्ट । अकॢपत् । अकल्पिष्ट । अकॢप्त । अकल्प्स्यत् । अकल्पिष्यत । अकल्प्स्यत ॥ वृत् ॥ वृत्तः संपूर्णो द्युतादिर्वृतादिश्चोत्यर्थः ॥ अथ त्वरत्यन्तास्त्रयोदशानुदात्तेतः षितश्च ।{$ {!763 घट!} चेष्टायाम्$} । घटते । जघटे । घटादयो मित इति वक्ष्यमाणेन मित्संज्ञा । तत्फलं तु णौ मितां ह्रस्वः-SK 2568 इति चिण्णमुलोर्दीर्घोऽन्यतरस्याम् SK 2762 इति च वक्ष्यते । घटयति । विघटयति । कथं तर्हि कमलवनोद्घाटनं कुर्वते ये । प्रविघाटयिता समुत्पतन् हरिदश्वः कमलाकरानिवेत्यादि । शृणु । घट संघात इति चौरादिकस्येदम् । न च तस्यैवार्थविशेषे मित्त्वार्थमनुवादोऽयमिति वाच्यम् । नान्ये मितोऽहेताविति निषेधात् । अहेतौ स्वार्थे णिचि ज्ञपादिपञ्चकव्यतिरिक्ताश्चुरादयो मितो नेत्यर्थः ।{$ {!764 व्यथ!} भयसंचलनयोः$} । व्यथते ॥

After kḷp, iṭ does not occur for tās, and also for an ārdhadhātuka beginning with s, when taṅ and āna are absent. [luṭ, parasmaipada (by SK 2351), madhyama-puruṣa singular:] kalptāsi. [madhyama-puruṣa plural:] kalptāstha. [ātmanepada, madhyama-puruṣa singular:] kalpitāse, kalptāse. [lṛṭ:] kalpsyati [parasmaipada]; kalpiṣyate, kalpsyate [ātmanepada]. [āśīrliṅ:] kalpiṣīṣṭa, kḷpsīṣṭa. [luṅ:] akḷpat [parasmaipada]; akalpiṣṭa, akḷpta [ātmanepada]. [lṛṅ:] akalpsyat [parasmaipada]; akalpiṣyata, akalpsyata [ātmanepada]. vṛt. [That is:] vṛtta, "completed": the dyut-group (dyutādi) and the vṛt-group (vṛtādi) are complete — this is the meaning.

Now [come] thirteen [roots], up to tvara (tvaratyantāḥ), which have an anudātta vowel as it (anudātteta) [and so take ātmanepada], and which are ṣit (have ṣ as it). (763) ghaṭa — in exertion (ceṣṭāyām). ghaṭate [laṭ]. jaghaṭe [liṭ]. By what will be stated, "ghaṭādayo mitaḥ" ("ghaṭa and the rest are mit"), [these roots receive] the designation mit. Its effect will be stated: [shortening] in ṇi by "mitāṃ hrasvaḥ" (SK 2568), and "ciṇṇamulor dīrgho 'nyatarasyām" (SK 2762). ghaṭayati. vighaṭayati. How then [with long ā] "kamalavanodghāṭanaṃ kurvate ye" ("those who effect the opening of the lotus-groves"), "pravighāṭayitā samutpatan haridaśvaḥ kamalākarān iva" ("rising up, one who will throw open, as the bay-horsed [sun] the lotus-ponds"), and the like? Listen: this [form] belongs to the curādi [root] "ghaṭa saṃghāte" (in joining). And it must not be said that this [entry, ghaṭa ceṣṭāyām,] is a restatement (anuvāda) of that very [curādi root] in a particular sense, for the purpose of mit-hood — because of the prohibition "nānye mito 'hetau". The meaning [of that prohibition]: when ṇic is not causal (ahetau), [i.e.] in its own sense (svārthe), the curādi roots other than the group of five beginning with jñapa (jñapādipañcaka) are not mit. (764) vyatha — in fear and trembling (bhayasaṃcalanayoḥ). vyathate [laṭ].

Tattvabodhinī

NSP p. 384–385

— तासि च कॢपः । चकारात्साद्यार्थधातुकं गृह्यते ॥—कॢप्सीष्टेति । ‘लिङ्सिचावात्मनेपदेषु’ इणि कित्त्वान्न गुणः ॥—वृद्धिति । वृतु वर्तने इत्यस्मात्क्रिप् । ञित्वरा संभ्रम इत्यस्यानन्तरं ‘घटादयः षितः’ इत्युक्त्वात्वरत्यन्तास्त्रयोदशैव षितो न तु फणान्ताः सर्वेऽपीति सिद्धम्, तथापि स्पष्टप्रतिपत्त्यर्थमाह—षितश्चेति । प्रयोजनं तु ‘षिद्भिदादिभ्यः—इत्यङ्कि टाप् । घटा व्यथेत्यादिरूपसिद्धिः । घट चेष्टायाम् । ये धातवोऽन्यत्राधीतास्तेषामिह पाठोऽर्थनियमार्थः । ये त्विहैव पठ्यन्ते तेषामुपसर्गादिनार्थान्तरपरत्वेऽपि मित्त्वमस्त्येवेति धातुवृत्त्यादिषु स्थितं तदेतत् ध्वनयनुदाहरति—विघटयतीति

Bālamanoramā

तासि च कॢपः - तासि च । चकारात्सकाराद्याद्र्धदातुकं गृह्रते ।सेऽसिचि कृत॑इत्यतः 'से' इति,आर्धधातुकस्ये॑त्यत आर्धधातुकस्येडिति चानुवर्तते ।न वृद्भ्यश्चतुर्थ इत्यतो नेति च,गमेरि॑डित्यतः परस्मैपदमिति च । तदाह — कॢपेः परस्येत्यादिना.कल्प्तासीति । 'लुटि च कॢप' इति परस्मपैपदपक्षे ऊदिल्लक्षणमिड्विकल्पं बाधित्वा 'तासि च कॢपः' इति इण्निषेधे गुण रपरत्वे लत्वे रूपम् । परस्मपैदाऽभावपक्षे तु ऊदिल्लक्षममिड्विविकल्पं मत्वा आह — कल्पितासे कल्प्तासे इति । लृटि तु 'लुटि च कॢपः' इति परस्मैपदपक्षे ऊदिल्लक्षणमिड्विकल्पं बाधित्वा 'तासि च कॢपः' इति इण्निषेधं मत्वा आह — कल्प्स्यतीति । परस्मपैदाऽभावे तु ऊदित्त्वादिडविकल्पं मत्वा आह — कल्पिष्यते कल्प्स्यत इति । कल्पताम् । अकल्प । कल्पेत । आशीर्लिङि ऊदिल्लक्षणमिड्विकल्पं मत्वा आह — कल्पिषीष्टेति, कॢप्सीष्टेति च । इडभावेलिङ्सिचावात्मनेपदेषु॑ इति कित्त्वान्न गुणः । अकॢपदिति ।द्युद्भ्यो लुङी॑ति परस्मैपदपक्षे द्युतादिलक्षणे अङि सति ङित्त्वान्न गुणः । अङभावे तु ऊदिलक्षणमिड्विकल्पं मत्वा आह — अकल्पिष्टेति, अकॢप्तेति च । अकल्प्स्यदिति । लृङि स्ये 'लुटि च कॢप' इत#इ परस्मैपदपक्षे ऊदिलक्षणमिड्विकल्पं बाधित्वा 'तासि च कॢप' इति इण्निषेध इति भावः । परस्पैपदाऽभावपक्षे तु ऊदिल्लक्षणमिड्विकल्पं मत्वा आह — कल्पिष्यत अकल्प्स्यतेति । वृदिति । वृत्तेः समाप्त्य्रथकात्कर्तरि क्विप् । तदाह — वृत्त इति । 'गत्यर्थाकर्मके' ति कर्तरि क्तः । वृत्तशब्दस्य विवरणं - सम्पूर्ण इति । द्युतादयः कृपूपर्यन्ता अनुदात्तेतो गताः । अथ त्वरत्यन्ता इति । 'ञि त्वरा संभ्रमे' इत्यन्ता इत्यर्थः । षितश्चेति । षित्संज्ञका इत्यर्थः । षित्कार्यभाज इति वा ।ञि त्वरा संभ्रमे इत्युक्त्वाघटादयः षितः॑इति वक्ष्यमाणत्वादिति भावः । षित्फलं तु त्विति । मित्त्वफलं तु 'मितां ह्रस्वः' इति णौ ह्रस्वः॑ इति णौ ह्रस्वः, 'चिण्णमुलोर्दीर्घः' इति दीर्घश्च वक्ष्यते ।धातुपाठे अर्थनिर्देश उपलक्षण॑मित्युक्तम् । ततश्चार्थान्तरवृत्तेरपि घटदातोर्घटादिकार्यं भवत्येव । तदाह — घटयति विघटयतीति । संश्लेषयति विश्लेषयतीत्यर्थः । णौ ह्रस्वोदाहरणमिदम् । अघटि अघाटीति । चिण्युदाहरणम् । घाटंघाटम्, घटंघटमिति ण्यन्ताण्णमुलि दीर्घविकल्पस्योदाहरणम् ।नित्यवीप्सयो॑रिति द्विर्वचनम् । ननु यद्यर्थान्तरवृत्तेरपि घटधातोर्मित्त्वं तदा 'उद्घाटनं' 'प्रविघाटियते' त्यत्र विकासनार्थकस्यापि घटधातोर्णौ मित्त्वाद्ध्रस्वः स्यादित्याक्षिपति — कथं तर्हीति । शृण्विति ।समाधानमिति शेषः । चौरादिकस्येति । चुरादौ 'घट सङ्घाते' इति पठितम् । तदिदं घाटादिकाद्धटधातोर्धात्वन्तरमेव । तस्य णौ मित्त्वाऽभावाद्ध्रस्वाऽभावे 'उद्घटनं'प्रविघाटयिते॑ति निर्बाधमेव, अर्थनिर्देशस्योपलक्षणतया सङ्घातादन्यत्र विकसनेऽपि चौरादिकस्य वृत्तिसंभवादिति भावः । ननु घटादिगणादन्यत्र अर्थान्तरे पठितानां धातूनामिह धातूनामिह घटादिगणे पाठो घटादिगणनिर्दिष्टएवार्थे मित्त्वार्थोऽनुवाद एव,नतु धातुभेदः । अन्यथा घाटादिकत्वं, गणान्तरस्थत्वं चादाय मित्त्वतदभावयोर्विकल्पापत्तेः । ये तु धातवो घटादिगण एव पठिता न तु गणान्तरे, ते,#आमन्त्वर्थान्तरवृत्तावपि मित्त्वमिति धातुवृत्त्यादिग्रन्थेषु सिद्धान्तः । घटधातुस्तु 'घट सङ्घाते' इति चुरादौ पठितः । अतस्तस्यैवात्र गणे चेष्टायामर्थे मित्त्वार्थोऽनुवाद इति लब्धम् । एवं चविघटयती॑त्यादावर्थान्तरवृत्तौ ण्यन्तस्य कथं मित्त्वमित्याशङ्क्य निराकरोति -नचेति । तस्यैव — चौरादिकस्यैव, घटधातोश्चेष्टात्मके अर्थविशेषे वृत्तौ मित्त्वार्थोऽनुवादः स्यादिति न वाच्यमित्यर्थः । कुत इत्यत आह — नान्ये मितोऽहेताविति । चुराद्यन्तर्गणसूत्रमिदम् । तत्र हि 'ज्ञप मिच्च' 'यम च परिवेषणे' 'चह परिवेषणे' 'चह परिकल्कने' 'रह त्यागे' 'बल प्राणने' 'चिञ् चयने' इति पञ्चधातून् पठित्वा 'नान्ये मितोऽहेतौ' इति पठितम् । तत्र 'चह परिकल्कने' इत्यस्य स्थानेचपे॑ति केचित्पठन्ति । तथाच पञ्चत्वस्य न विरोधः । एषु पञ्चस्वपि मिदित्यनुवर्तते ।अहेता॑विति च्छेदः । कस्मादन्ये इत्यपेक्षायां संनिहितत्वाज्ज्ञापादिपञ्चभ्य इति लभ्यते । हेतुशब्देनहेतुमति चे॑ति सूत्रविहितो णिज्लभ्यते । तद्भिन्नो णिच् स्वार्थिकोऽहेतुः । तदाह - अहेतौ स्वर्थे णिचीति । ज्ञप आदिर्येषामिति अतद्गुणसंविज्ञानो बहुव्रीहिः । ज्ञपधातोस्तदुत्तरेभ्यश्च पञ्चभ्य इत्येवं षड्भ्योऽन्ये ये चुरादयस्ते मितो नेति फलितम् । एवं च चुरादौ ज्ञपादिपञ्चकव्यतिरिक्तानां मित्त्वाऽभावात् घट चेष्टाया॑मिति निर्देशश्चौरादिकस्य 'घट सङ्घाते' इत्यस्य चेष्टायां वृत्तौ मित्त्वार्थोऽनुवाद इति न युज्यते, किंतु इहैव घटादिगणेघट चेष्टाया॑मित्यपूर्वोऽयं धातुः । तस्य चाऽर्थान्तरवृत्तावपि मित्त्वमस्त्येवेतिविघटयती॑त्यादौ मित्तवाद्ध्रर्वो निर्बाध इति भ#आवः ।

translator notes

commentary BM: by 'ca' an ārdhadhātuka beginning with s is taken in; 'se' is carried forward (anuvartate) from 'se 'sici kṛta…' (SK 2506), 'ārdhadhātukasya' and 'iṭ' from 'ārdhadhātukasyeḍ valādeḥ' (SK 2184), 'na' from 'na vṛdbhyaś caturbhyaḥ' (SK 2348), and 'parasmaipada' from 'gamer iṭ [parasmaipadeṣu]' (SK 2401); Bhaṭṭoji states the result with 'kḷpeḥ parasya…'. On SK 2348 (sk.2348.b1) BM explains that the carried 'parasmaipada' indicates, by interpretation (vyākhyāna), the absence of taṅ and āna, so that forms with no parasmaipada ending are covered too (BM's examples there: jigamiṣitā, vivṛtsa). Followed in sutra_en and k1: the condition is rendered as the kaumudī's 'when taṅ and āna are absent', not narrowed to 'when parasmaipada is used'.
commentary TB: by 'ca' an ārdhadhātuka beginning with s is taken in. Agrees with BM; followed. On SK 2348 (sk.2348.t1) TB likewise holds that 'parasmaipada', carried as a heading taken by its meaning (arthādhikāra), indicates the absence of taṅ and āna; followed in the sutra_en bracket.
commentary BM on the forms: kalptāsi — in the parasmaipada option given by 'luṭi ca kḷpaḥ' (SK 2351) this rule's prohibition blocks the optional iṭ due to kḷp being ūdit (kṛpū), then guṇa, r and l [by 'kṛpo ro laḥ', SK 2350]; without parasmaipada the ūdit option gives kalpitāse/kalptāse; likewise lṛṭ kalpsyati vs. kalpiṣyate/kalpsyate, and lṛṅ akalpsyat vs. akalpiṣyata/akalpsyata. BM adds loṭ kalpatām, laṅ akalpata, vidhiliṅ kalpeta (not in the kaumudī). āśīrliṅ: the ūdit option gives kalpiṣīṣṭa/kḷpsīṣṭa, the latter without guṇa because 'liṅsicāv ātmanepadeṣu' makes it kit. akḷpat: in the parasmaipada option of 'dyudbhyo luṅi' (SK 2345), aṅ of the dyut-group, being ṅit, blocks guṇa; otherwise the ūdit option gives akalpiṣṭa/akḷpta. Followed in the bracketed parasmaipada/ātmanepada labels.
commentary TB on 'kḷpsīṣṭa' (OCR 'kṛpsīṣṭa'): no guṇa, because 'liṅsicāv ātmanepadeṣu' makes it kit. Agrees with BM; recorded.
commentary BM on 'vṛt': a kvip in the agent from vṛt in the sense of completion, glossed by Bhaṭṭoji with 'vṛtta' (kta in the agent by 'gatyarthākarmaka…'), itself glossed 'saṃpūrṇa'; the dyut-group, up to kṛpū, which are anudātteta, are finished. Followed ('completed').
commentary TB on 'vṛt' (OCR 'vṛddhiti … krip'): a kvip[-form] from vṛtu vartane. Agrees with BM; recorded.
commentary BM on 'atha tvaratyantāḥ … ṣitaś ca': 'up to ñitvarā saṃbhrame' (ityantāḥ); 'ṣitaḥ' means having the designation ṣit, or undergoing ṣit-operations, because after ñitvarā saṃbhrame it will be said 'ghaṭādayaḥ ṣitaḥ'. Followed: 'up to tvara', 'ṣit (have ṣ as it)'.
commentary TB: since 'ghaṭādayaḥ ṣitaḥ' is stated right after ñitvarā saṃbhrame, only the thirteen up to tvara are ṣit, not all those up to phaṇ; Bhaṭṭoji nevertheless says 'ṣitaś ca' for clear understanding. The use of ṣit-hood is aṅ and ṭāp by 'ṣidbhidādibhyo 'ṅ': ghaṭā, vyathā. Recorded; consistent with the English.
commentary BM on ghaṭayati, vighaṭayati: sense-statements in the dhātupāṭha are only indicative (upalakṣaṇa), so ghaṭ in another sense (joining, disjoining) still gets the ghaṭādi operations; these are examples of shortening in ṇi (BM adds aghaṭi/aghāṭi and ghāṭaṃghāṭam/ghaṭaṃghaṭam for the optional lengthening, not in the kaumudī). Hence the objection 'kathaṃ tarhi': udghāṭana, pravighāṭayitā in the sense of opening should then have short a. The answer: they come from the curādi 'ghaṭa saṃghāte', a different root, not mit, whose sense-statement is likewise indicative. Followed in the bracket '[with long ā]'.
commentary BM on 'na ca … nānye mito 'hetau': the objection is that, by the view of the Dhātuvṛtti etc., roots read elsewhere and repeated in the ghaṭādi group are restated (anuvāda) there for mit-hood only in the stated sense, while roots read only in the ghaṭādi group are mit even in other senses; so 'ghaṭa ceṣṭāyām' would be a restatement of the curādi root, and vighaṭayati would not be mit. Answer: 'nānye mito 'hetau' is a gaṇasūtra within the curādi, placed after the five roots jñapa, yama, caha (or capa), raha, bala, ciñ; it means that, apart from jñapa and the five that follow it, curādi roots with svārthika ṇic are not mit; so 'ghaṭa ceṣṭāyām' cannot be a restatement of the curādi root for mit-hood, and is a new root in the ghaṭādi group, mit even in other senses. Followed in the voice (objection rejected) and the gloss 'not causal (ahetau), in its own sense'; the count 'group of five beginning with jñapa' is kept as transmitted (BM reckons jñapa plus five).
commentary TB: for roots read elsewhere, their reading here restricts the sense (arthaniyama); roots read only here are mit even when a prefix etc. shifts the sense — so the Dhātuvṛtti and others — and Bhaṭṭoji, hinting at this, gives the example vighaṭayati. Recorded.
textual Collation (.work/collate-p44/batch10.md), confirmed on NSP printed p. 375 (scan page-0385, read): the kaumudī agrees with ours in all fifteen kḷp forms and in the ghaṭa passage. Only difference (batch10, class A): the print reads 'dyutādir vṛtādiś cety arthaḥ', ours 'dyutādir vṛtādiś cotyarthaḥ' (a spelling slip); the English follows the print.
translator The two verse quotations ('kamalavanodghāṭanaṃ kurvate ye', 'pravighāṭayitā samutpatan haridaśvaḥ kamalākarān iva') are not identified in the text; the glosses are provisional and give only enough to show the long ā of ghāṭ. The numbers in parentheses are the dhātupāṭha serial numbers printed in the source; bracketed lakāra, person and pada labels are the translator's.

SK 2353 · A 7.4.68V

व्यथो लिटि ॥ २३५३ ॥

vyatho liṭi

vyatho liṭi — [Saṃprasāraṇa — 'saṃprasāraṇam' carried forward (anuvṛtti) from SK 2344 — is to take place in the abhyāsa (reduplicative syllable) — 'abhyāsasya' carried forward (anuvṛtti) from SK 2620 —] of vyath, when liṭ follows.

Rule. In liṭ, the abhyāsa of vyath takes saṃprasāraṇa. "Saṃprasāraṇa" comes from SK 2344, and "of the abhyāsa" from SK 2620.

Example.

vyath vyath e → in the abhyāsa, y becomes i: viath

→ pūrvarūpa: vi, and halādiḥ śeṣaḥ removes the th

→ vi vyath e

→ vivyathe "he feared".

Applies when / blocked by. This rule is an exception to halādiḥ śeṣaḥ (SK 2179), Bhaṭṭoji says. But it blocks only the loss of the y. The th is still removed by halādiḥ śeṣaḥ. One of Bhaṭṭoji's commentators adds that the v takes no saṃprasāraṇa: no saṃprasāraṇa is made before another one (SK 363). Scholars discuss this point.

Why "in liṭ"? One of Bhaṭṭoji's commentators gives the desiderative vivyathiṣate, where the i comes by SK 2317 instead.

In the root list, Bhaṭṭoji now gives the rest of the ghaṭādi. Many are roots from other classes, restated here in a particular sense to make them mit.

Kṣaj "to go, to give": its being mit would otherwise be pointless. So the lengthening of SK 2762 works here though the a is not penultimate: akṣañji or akṣāñji.
Heḍ "to surround": hiḍayati; in the sense "disregard", heḍayati.
Dṝ "to fear": darayati "he frightens"; elsewhere dārayati.
Śrā "to cook": śrapayati; elsewhere śrāpayati.
Mad "to rejoice": madayati; elsewhere mādayati.

The list-rules that close the group:

ghaṭādayaḥ ṣitaḥ: the first thirteen are ṣit. Their use is the kṛt affix aṅ: ghaṭā, vyathā.
ghaṭādayo mitaḥ: all the ghaṭādi are mit.
janījṝṣknasurañjo 'mantāś ca: jan, jṝṣ, knas, rañj, and roots ending in am, are mit too.
jvalahvalahmalanamām anupasargād vā: jval, hval, hmal and nam are optionally mit without a prefix. jvalayati or jvālayati; but with a prefix only prajvalayati.
glāsnāvanuvamāṃ ca: glā, snā, van and vam likewise.
na kamyamicamām: kam, am and cam are not mit: kāmayate, āmayati, cāmayati.
śamo darśane: śam in the sense "to see" is not mit: niśāmayati rūpam "he sees the form".
yamo 'pariveṣaṇe: yam is not mit except in the sense "to serve food". So āyāmayati "he lengthens", but yamayati brāhmaṇān "he feeds the brāhmaṇas".
skhadir avaparibhyāṃ ca: skhad after ava and pari is not mit: avaskhādayati.

Svāmin construes the last three rules differently. Bhaṭṭoji rejects his view, as against the Vṛtti and the Nyāsa.

Watch out. A mit root keeps its vowel short before ṇi where one would expect vṛddhi or lengthening. Always check whether a root is mit before forming its causative.

Siddhānta-kaumudī

व्यथोऽभ्यासस्य संप्रसारणं स्याल्लिटि । हलादिः शेषापवादः । थस्य हलादिः- शेषेण निवृत्तिः । विव्यथे ।{$ {!765 प्रथ!} प्रख्याने$} । पप्रथे ।{$ {!766 प्रस!} विस्तारे$} । पप्रसे ।{$ {!767 म्रद!} मर्दने$} ।{$ {!768 स्खद!} स्खदने$} । स्खदनं विद्रावणम् ।{$ {!769 क्षजि!} गतिदानयोः$} । मित्त्वसामर्थ्यादनुपधात्वेऽपि चिण्णमुलोः SK 2762 इति दीर्घविकल्पः । अक्षञ्जि । अक्षाञ्जि । क्षञ्जं-क्षञ्जम् । क्षाञ्जंक्षाञ्जम् ।{$ {!770 दक्ष!} गतिहिंसनयोः$} । योऽयं वृद्धिशैघ्र्ययोरनुदात्तेत्सु पठितस्तस्येहार्थविशेषे मित्त्वार्थोऽनुवादः ।{$ {!771 क्रप!} कृपायां गतौ$} ।{$ {!772 कदि!} {!773 क्रदि!} {!774 क्लदि!} वैक्लव्ये$} । वैकल्य इत्येके । त्रयोऽप्यनिदित इति नन्दी । इदित इति स्वामी । कदिक्रदी इदितौ । क्रद क्लदेति चानिदिताविति मैत्रेयः । कदिक्रदिक्लदीनामाह्वानरोदनयोः परस्मैपदिषूक्तानां पुनरिह पाठो मित्तवार्थ आत्मनेपदार्थश्च ।{$ {!775 ञित्वरा!} संभ्रमे$} । (गणसूत्रम् -) घटादयः षितः । षित्वादङ् कृत्सुवक्ष्यते ॥ अथ फणन्ताः परस्मैपदिनः ।{$ {!776 ज्वर!} रोगे$} । ज्वरति । जज्वार ।{$ {!777 गड!} सेचने$} । गडति । जगाड ।{$ {!778 हेड!} वेष्टने$} । हेडृ अनादर इत्यात्मनेपदिषु गतः स एवोत्सृष्टानुबन्धोऽनूद्यते अर्थविशेषे मित्त्वार्थम् । परस्मैपदिभ्यो ज्वरादिभ्यः प्रागेवानुवादे कर्तव्ये तन्मध्येऽनुवादसामर्थ्यात्परस्मैपदम् । हेडति । जिहेड । हिडयति । अहिडि । अहीडि । अनादरे तु हेडयति ।{$ {!779 वट!} {!780 भट!} परिभाषणे$} । वट वेष्टने भट भृताविति पठितयोः परिभाषणे मित्त्वार्थोऽनुवादः ।{$ {!781 णट!} नृत्तौ$} । इत्थमेव पूर्वमपि पठितम् । तत्रायं विवेकः । पूर्वं पठितस्य नाट्यमर्थः । यत्कारिषु नटव्यपदेशः । वाक्यार्थाभिनयो नाट्यम् । घटादौ तु नृत्यं नृत्तंचार्थः । यत्कारिषु नर्तकव्यपदेशः । पदार्थाभिनयो नृत्यम् । गात्रविक्षेपमात्रं नृत्तम् । केचित्तु घटादौ नट नताविति पठन्ति । गतावित्यन्ये । णोपदेशापर्युदासवाक्ये भाष्यकृता नाटीति दीर्घपाठाद् घटादिर्णोपदेश एव ।{$ {!782 ष्टक!} प्रतीघाते$} । स्तकति ।{$ {!783 चक!} तृप्तौ$} । तृप्तिप्रतीघातयोः पूर्वं पठितस्य तृप्तिमात्रे मित्त्वार्थोऽनुवादः । आत्मनेपदिषु पठितस्य परस्मैपदिष्वनुवादात्परस्मैपदम् ।{$ {!784 कखे!} हसने$} । एदित्त्वान्न वृद्धिः । अकखीत् ।{$ {!785 रगे!} शङ्कायाम्$} ।{$ {!786 लगे!} सङ्गे$} ।{$ {!787 ह्रगे!} {!788 ह्लगे!} {!789 षगे!} {!790 ष्टगे!} संवरणे$} ।{$ {!791 कगे!} नोच्यते$} । अस्यायमर्थ इति विशिष्य नोच्यते । क्रियासामान्यार्थत्वात् । अनेकार्थत्वादित्यन्ये ।{$ {!792 अक!} {!793 अग!} कुटिलायां गतौ$} ।{$ {!794 कण!} {!795 रण!} गतौ$} । चकाण । रराण ।{$ {!796 चण!} {!797 शण!} {!798 श्रण!} दाने च$} । शण गतावित्यन्ये ।{$ {!799 श्रथ!} {!800 श्लथ!} {!801 क्रथ!} {!802 क्लथ!} हिंसार्थाः$} । जासिनिप्रहण - SK 617 इति सूत्रे क्राथेति मित्त्वेऽपि वृद्धिर्निपात्यते । क्राथयति । मित्त्वं तु निपातनात्परत्वात् चिण्णमुलोः - SK 2762 इति दीर्घे चरितार्थम् । अक्रथि । अक्राथि । क्रथंक्रथम् । क्राथंक्राथम् ।{$ {!803 वन!} हिंसायाम् $}। वनु च नोच्यते । वनु इत्यपूर्व एवायं धातुर्न तु तानादिकस्यानुवादः । उदित्करणसामर्थ्यात् । तेन क्रियासामान्ये वनतीत्यादि । प्रवनयति । अनुपसृष्टस्य तु मित्त्वविकल्पो वक्ष्यते ।{$ {!804 ज्वल!} दीप्तौ$} । णप्रत्ययार्थं पठिष्यमाण एवायं मित्त्वार्थमनूद्यते । प्रज्वलयति ।{$ {!805 ह्वल!} {!806 ह्मल!} चलने$} । प्रह्वलयति । प्रह्मलयति ।{$ {!807 स्मृ!} आध्याने$} । चिन्तायां पठिष्यमाणस्य आध्याने मित्त्वार्थोऽनुवादः । आध्यानमुकण्ठापूर्वकं स्मरणम् ।{$ {!808 दॄ!} भये$} । दॄ विदारणे इति क्रादेरयं मित्त्वार्थोऽनुवादः । दृणन्तं प्रेरयति दरयति । भयादन्यत्र दारयति । धात्वन्तरमेवेदमिति मते तु दरतीत्यादि । केचिद्घटादौ अत्स्मृदॄत्वर - SK 2566 इति सूत्रे च दॄ इति दीर्घस्थाने ह्रस्वं पठन्ति । तन्नेति माधवः ।{$ {!809 नॄ!} नये$} । क्र्यादिषु पठिष्यमाणस्यानुवादः । नयादन्यत्र नारयति ।{$ {!810 श्रा!} पाके$} । श्रै इति क-कृतात्वस्य श्रा इत्यादादिकस्य च सामान्येनानुकरणम् । [(परिभाषा - ) लुग्विकरणयोरलुग्विकरणस्य] । [(परिभाषा - ) लक्षणप्रतिपदोक्तयोः प्रतिपदोक्तस्यैव ग्रहणम्] इति परिभाषाभ्याम् । श्रपयति । विक्लेदयतीत्यर्थः । पाकादन्यत्र श्रापयति । स्वेदयतीत्यर्थः ॥{$ {!811 ज्ञा!} मारणतोषणनिशामनेषु$} । निशामनं चाक्षुषज्ञानमिति माधवः । ज्ञापनमात्रमित्यन्ये । निशानेष्विति पाठान्तरम् । निशानं तीक्ष्णीकरणम् । एष्वेवार्थेषु जानातिर्मित् । ज्ञप मिच्चेति चुरादौ । ज्ञापनं मारणादिकं च तस्यार्थः । कथं विज्ञापना भर्तृषु सिद्धिमेतीति । तज्ज्ञापयत्याचार्य इति च । शृणु । माधवमतेऽचाक्षुषज्ञाने मित्त्वाभावात् । ज्ञापनमात्रे मित्त्वमिति मते तु ज्ञा नियोग इति चौरादिकस्य । धातूनामनेकार्थत्वात् । निशानेष्विति पठतां हरदत्तादीनां मते तु न काप्यनुपपत्तिः ।{$ {!812 चलिः!} कम्पने$} । चल कम्पने इत ज्वलादिः । चलयति शाखाम् । कम्पनादन्यत्र तु शीलं चालयति । अन्यथा करोतीत्यर्थः । हरतीत्यर्थ इति स्वामी । सूत्रं चालयति । क्षिपतीत्यर्थः ।{$ {!813 छदिर्!} ऊर्जने$} । छद अपवारण इति चौरादिकस्य स्वार्थे णिजभावे मित्त्वार्थोऽयमनुवादः । अनेकार्थत्वादूर्जेरर्थे वृत्तिः । छदन्तं प्रयुङ्क्ते छदयति । बलवन्तं प्राणवन्तं वा करोतीत्यर्थः । अन्यत्र छादयति । अपवारयन्तं प्रयुङ्क्ते इत्यर्थः । स्वार्थे णिचि तु छादयति । बलीभवति, प्राणीभवति, अपवारयति वेत्यर्थः ।{$ {!814 लडिः!} जिह्वोन्मथने$} । लड विलास इति पठितस्य मित्त्वार्थोऽनुवादः । उन्मथनं ज्ञापनम् । जिह्वाशब्देन षष्ठीतत्पुरुषः । लडयति जिह्वाम् । तृतीयातत्पुरुषो वा । लडयति जिह्वया । अन्ये तु जिह्वाशब्देन तद्व्यापारो लक्ष्यते । समाहारद्वन्द्वोऽयम् । लडयति शत्रुम् । लडयति दधि । अन्यत्र लाडयति पुत्रम् ।{$ {!815 मदी!} हर्षग्लेपनयोः $}। ग्लेपनं दैन्यम् । दैवादिकस्य मित्त्वार्थोऽयमनुवादः । मदयति । हर्षयति, ग्लेपयति वेत्यर्थः । अन्यत्र मादयति । चित्तविकारमुत्पादयीत्यर्थः ।{$ {!816 ध्वन!} शब्दे$} । भाव्ययं मित्त्वार्थमनूद्यते । ध्वनयति घण्टाम् । अन्यत्र ध्वानयति । अस्पष्टाक्षरमुच्चारयतीत्यर्थः । अत्र भोजः । दलि-वलि-स्खलि-रणि-ध्वनि-त्रपि-क्षपयश्चेति पपाठ । तत्र ध्वनिरणी उदाहृतौ । दल विशरणे । वल संवरणे । स्खल संचलने । त्रपूष् लज्जायामिति गताः । तेषां णौ । दलयति । वलयति । स्खलयति । त्रपयति । क्षै क्षये इति वक्ष्यमाणस्यकृतात्वस्य पुका निर्देशः । क्षपयति ।{$ {!817 स्वन!} अवतेसने$} । शब्दे इति पठिष्यमाणस्यानुवादः । स्वनयति । अन्यत्र स्वानयति । (गणसूत्रम् -) घटादयो मितः । मित्संज्ञा इत्यर्थः । (गणसूत्रम् -) जनीजॄष्न्कसुरञ्जोऽमन्ताश्च । मित इत्यनुवर्तते । जॄषिति षित्त्वनिर्देशाज्जीर्यतेर्ग्रहणम् । जृणातेस्तु जारयति । केचित्तु जनी जॄ ष्णसु इति पठित्वाष्णसु निरसने इति रदैवादिकमुदाहरन्ति । (गणसूत्रम् -) ज्वलह्वलह्मलनमामनुपसर्गाद्वा । एषां मित्त्वं वा । प्राप्तविभाषेयम् । ज्वलयति । ज्वालयति । उपसृष्टे तु नित्यं मित्त्वम् । प्रज्वलयति । कथं तर्हि प्रज्वालयति । उन्नामयतीति । घञन्तात्तत्करोतीति णौ । कथं संक्रामयतीति । मितां ह्रस्वः SK 2568 इति सूत्रे वा चित्तविरागे SK 2605 इत्यतो वेत्यनुवर्त्य व्यवस्थितविभाषाश्रयणादिति वत्तिकृत् । एतेन राजो विश्रामयन् राज्ञाम्, धुर्यान्विश्रामयेति स इत्यादि व्याख्यातम् । (गणसूत्रम् -) ग्लास्नावनुवमां च । अनुपसर्गादेषां मित्त्वं वा स्यात् । आद्ययोरप्राप्ते इतरयोः प्राप्ते विभाषा । (गणसूत्रम् -) न कम्यमिचमाम् । अमन्तात्वात्प्राप्तं मित्तवमेषां न स्यात् । कामयते । आमयति । चामयति ।{$ {!818 शमो!} दर्शने (गणसूत्रम् -) $}। शाम्यतिर्दर्शने मिन्न स्यात् । निशामयति रूपम् । अन्यत्र तु प्रणयिनो निशमय्य वधूः कथाः । कथं तर्हि निशामय तदुत्पत्तिं विस्तराद्गदतो ममेति । शम आलोचन इति चौरादिकस्य । धातूनामनेकार्थत्वाच्छ्रवणे वृत्तिः शाम्यतिवत् ।{$ {!819 यमो!} ऽपरिवेषणे (गणसूत्रम् -) $}। यच्छतिर्तभोजनातोऽन्यत्र मिन्न स्यात् । आयामयति । द्राघयति, व्यापारयति वेत्यर्थः । परिवेषणे तु यमयति ब्राह्मणान् । भोजयतीत्यर्थः । प्रयवसितं नियमयन्नित्यादि तु नियमवच्चब्दात्तत्करोतीति णौ बोध्यम् । (गणसूत्रम् -){$ {!820 स्खदिरवपरिभ्यां!} च $}। मिन्नेत्येव । अवस्खादयति । परिस्खादयति । अपावपरिभ्य इति न्यासकारः । स्वामी तु न कमी ति नञमुत्तरत्रिसूत्र्यामननुवर्त्य शम अदर्शने इति चिच्छेद । यमस्त्वपरिवेषणे मित्वमाह । तन्मते पर्यवसितं नियमयन्नित्यादि सम्यगेव । उपसृष्टस्य स्खदेश्चेदवादिपूर्वस्येति नियमात्प्रस्खादयतीत्याह । तस्मात् सूत्रद्वये उदाररणप्रत्युदाहरणयोर्व्यत्यासः फलितः । इदं च मतं वृत्तिन्यासादिविरोधादुपेक्ष्यम् ।{$ {!821 फण!} गतौ$} । नेति निवृत्तमसंभवात् । निषेधात्पूर्वमसौ । न पठितः । फणादिकार्यानुरोधात् ॥

In the abhyāsa (reduplicative syllable) of vyath [— 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620), 'saṃprasāraṇam' from dyutisvāpyoḥ saṃprasāraṇam (SK 2344) —] saṃprasāraṇa is to take place when liṭ follows. This is an apavāda (exception) to halādiḥ śeṣaḥ (SK 2179) [— that is, to the removal of the y of the abhyāsa which halādiḥ śeṣaḥ would bring about]. The th [of the abhyāsa] is [still] removed by halādiḥ śeṣaḥ. vivyathe [vyath vyath e: the y of the abhyāsa → i (saṃprasāraṇa), followed by the preceding form (pūrvarūpa) for i + a; the th removed — BM].

(765) pratha — in the sense of becoming renowned (prakhyāna). paprathe. (766) prasa — in the sense of spreading (vistāra). paprase. (767) mrada — in the sense of crushing (mardana). (768) skhada — in the sense of skhadana; skhadana is driving away (vidrāvaṇa).

(769) kṣaji — in the senses of going and giving. Because its being mit would otherwise be pointless (mittva-sāmarthya), the optional lengthening by ciṇṇamulor dīrgho 'nyatarasyām (SK 2762) takes place even though [the a] is not penultimate (anupadhā): akṣañji, akṣāñji [with ciṇ]; kṣañjaṃkṣañjam, kṣāñjaṃkṣāñjam [with ṇamul].

(770) dakṣa — in the senses of going and injuring. The [dakṣa] that is read among the anudāttet roots in the senses of growth (vṛddhi) and swiftness (śaighrya) is here restated (anuvāda) in a particular meaning, for the purpose of its being mit (mittva).

(771) krapa — in the sense of compassion (kṛpā) [and] going.

(772) kadi, (773) kradi, (774) kladi — in the sense of agitation (vaiklavya). Some [read] 'in the sense of vaikalya'. Nandin says all three are not idit; Svāmin says they are idit. Maitreya says kadi and kradi are idit, and that krada and klada are not idit. kadi, kradi and kladi, which were stated among the parasmaipadin roots in the senses of calling and weeping, are read here again for the purpose of their being mit and for the purpose of ātmanepada.

(775) ñitvarā — in the sense of haste (saṃbhrama). (gaṇasūtra) ghaṭādayaḥ ṣitaḥ — 'The roots ghaṭ and so on [— up to tvar, BM —] are ṣit.' [The affix] aṅ, due to their being ṣit, will be stated among the kṛt affixes [by ṣidbhidādibhyo 'ṅ (SK 3281)].

Now [come the roots] up to phaṇa (phaṇantāḥ), which are parasmaipadin.

(776) jvara — in the sense of being ill (roga). jvarati. jajvāra. (777) gaḍa — in the sense of sprinkling (secana). gaḍati. jagāḍa.

(778) heḍa — in the sense of surrounding (veṣṭana). The heḍṛ that has gone [before] among the ātmanepadin roots in the sense of disrespect (anādara) is that very root, restated here with its anubandha dropped (utsṛṣṭānubandha), in a particular meaning, for the purpose of its being mit. Since the restatement [of an ātmanepadin root] would have had to be made before the parasmaipadin roots jvara and so on, its restatement in their midst has the force (sāmarthya) [of prescribing] parasmaipada. heḍati. jiheḍa. hiḍayati. ahiḍi, ahīḍi. But in [the sense of] disrespect: heḍayati.

(779) vaṭa, (780) bhaṭa — in the sense of speaking (paribhāṣaṇa). vaṭa and bhaṭa, which are read [elsewhere] as vaṭa 'to surround' (veṣṭana) and bhaṭa 'to maintain for wages' (bhṛti), are restated in the sense of paribhāṣaṇa for the purpose of their being mit.

(781) ṇaṭa — in the sense of dancing (nṛtti). It was read in just this form earlier too. On this, the distinction is as follows. The meaning of the one read earlier is nāṭya (drama); those who do it are called naṭa (actor). nāṭya is the representation (abhinaya) of the meaning of a sentence. In ghaṭādi, however, the meaning is nṛtya and nṛtta; those who do it are called nartaka (dancer). nṛtya is the representation of the meanings of words; nṛtta is mere movement of the limbs. Some, however, read 'naṭa natau' ('to bend') in ghaṭādi; others [read] 'gatau' ('to go'). Since the author of the Bhāṣya, in the statement excluding [certain roots] from [being] ṇopadeśa (taught with initial ṇ), reads nāṭi with a long vowel, the ghaṭādi [ṇaṭa] is indeed ṇopadeśa.

(782) ṣṭaka — in the sense of resisting (pratīghāta). stakati.

(783) caka — in the sense of satisfaction (tṛpti). [The caka] read earlier in the senses of satisfaction and resisting is restated [here] in the sense of satisfaction alone, for the purpose of its being mit. Being restated among the parasmaipadin roots, the root read among the ātmanepadin roots takes parasmaipada.

(784) kakhe — in the sense of laughing (hasana). Because it is edit, there is no vṛddhi: akakhīt.

(785) rage — in the sense of suspecting (śaṅkā). (786) lage — in the sense of adhering (saṅga). (787) hrage, (788) hlage, (789) ṣage, (790) ṣṭage — in the sense of covering (saṃvaraṇa). (791) kage — nocyate ('[its meaning] is not stated'). That is, it is not stated specifically that 'this is its meaning', because it denotes action in general (kriyāsāmānya). Others [say]: because it has many meanings.

(792) aka, (793) aga — in the sense of crooked going. (794) kaṇa, (795) raṇa — in the sense of going. cakāṇa. rarāṇa. (796) caṇa, (797) śaṇa, (798) śraṇa — in the sense of giving, and [going]. Others [read] śaṇa [only] in the sense of going.

(799) śratha, (800) ślatha, (801) kratha, (802) klatha — having the meaning of injuring. In the sūtra jāsiniprahaṇa… (SK 617), vṛddhi is enjoined by nipātana in [the form] krātha, even though [kratha] is mit. [Hence] krāthayati. The [kratha's] being mit, however, is fulfilled (caritārtha) in the lengthening by ciṇṇamuloḥ… (SK 2762), since that rule is later (para) than the nipātana: akrathi, akrāthi; krathaṃkratham, krāthaṃkrātham.

(803) vana [ca — 'in the sense of injuring (hiṃsā)' is to be supplied (śeṣa)]. And vanu — nocyate ('[its meaning] is not stated') [— to be explained like 'kage nocyate', BM]. This vanu is an altogether new (apūrva) root, and not a restatement of the tanādi [vanu], because of the force of its being made udit [here] (uditkaraṇa-sāmarthya). Hence, in [the sense of] action in general: vanati and so on. pravanayati. For [vanu] without an upasarga, however, an option of its being mit will be stated.

(804) jvala — in the sense of shining (dīpti). This very [root], which is going to be read [in the jvalādi group] for the sake of the affix ṇa, is restated [here] for the purpose of its being mit: prajvalayati.

(805) hvala, (806) hmala — in the sense of moving (calana). prahvalayati. prahmalayati.

(807) smṛ — in the sense of ādhyāna. [smṛ], which is going to be read in the sense of thinking (cintā), is restated in the sense of ādhyāna for the purpose of its being mit. ādhyāna is remembering preceded by longing (utkaṇṭhā).

(808) dṝ — in the sense of fear (bhaya). This is a restatement, for the purpose of being mit, of the kryādi [root] dṝ 'to tear' (vidāraṇa). 'He prompts one who is afraid (dṛṇantam)': darayati. Elsewhere than [the sense of] fear: dārayati. But in the view that this is a different root altogether: darati and so on. Some read a short [dṛ] in place of the long dṝ both in ghaṭādi and in the sūtra at smṛdṝtvara… (SK 2566). Mādhava says that is not so.

(809) nṝ — in the sense of leading (naya). This is a restatement of [nṝ], which is going to be read among the kryādi roots. Elsewhere than [the sense of] leading: nārayati.

(810) śrā — in the sense of cooking (pāka). [śrā here] is an imitation (anukaraṇa), in a common form, both of śrai with its ā already substituted (kṛtātva) and of the adādi śrā, by [the force of] the two paribhāṣās: (paribhāṣā) [lukvikaraṇālukvikaraṇayor] alukvikaraṇasya — 'Of a root whose vikaraṇa undergoes luk and one whose vikaraṇa does not, the latter [is taken]'; and (paribhāṣā) lakṣaṇapratipadoktayoḥ pratipadoktasyaiva grahaṇam — 'Of a form arising through a rule (lakṣaṇa) and a form stated expressly (pratipadokta), only the one stated expressly is taken.' śrapayati, meaning 'he makes [it] moist (vikledayati)'. Elsewhere than [the sense of] cooking: śrāpayati, meaning 'he makes [it] sweat (svedayati)'.

(811) jñā — in the senses of killing (māraṇa), satisfying (toṣaṇa) and niśāmana. niśāmana is visual cognition (cākṣuṣa-jñāna), according to Mādhava; others [say] it is merely causing to know (jñāpana). 'niśāneṣu' is a variant reading; niśāna is sharpening (tīkṣṇīkaraṇa). In these senses only is jānāti (the kryādi jñā) mit. In the curādi [list] there is 'jñapa mic ca' (jñap, and it is mit); its meaning is causing to know (jñāpana), and killing and the rest. [Question:] How then [do we have] 'vijñāpanā bhartṛṣu siddhim eti' ('a petition to masters succeeds') and 'taj jñāpayaty ācāryaḥ' ('the teacher makes that known')? Listen. In Mādhava's view, [there is no shortening] because there is no being mit in non-visual cognition. In the view that it is mit in mere causing to know, however, [these forms are] of the curādi [root] jñā niyoge ('to command'), because roots have many meanings. In the view of Haradatta and others, who read 'niśāneṣu', there is no inconsistency whatever.

(812) caliḥ — in the sense of trembling (kampana). cala kampane is [a root of] the jvalādi [group]. calayati śākhām ('he shakes the branch'). But elsewhere than [the sense of] trembling: śīlaṃ cālayati, meaning 'he makes [his conduct] otherwise'; 'he takes [it] away', according to Svāmin. sūtraṃ cālayati, meaning 'he casts [the thread]'.

(813) chadir — in the sense of ūrjana (strength, vitality). This is a restatement, for the purpose of being mit, of the curādi [root] chada 'to cover' (apavāraṇa), [in the option] where there is no ṇic in its own sense (svārthe ṇic). Because [roots] have many meanings, it occurs in the sense of ūrj. 'He prompts one who is strong (chadantam)': chadayati, meaning 'he makes [him] strong, or full of vitality'. Elsewhere: chādayati, meaning 'he prompts one who covers'. But with ṇic in its own sense: chādayati, meaning 'he becomes strong', 'he becomes full of vitality', or 'he covers'.

(814) laḍiḥ — in the sense of jihvonmathana. This is a restatement, for the purpose of being mit, of [laḍa] read as laḍa vilāse ('to sport'). unmathana is causing to know (jñāpana). [The compound] with the word jihvā is a tatpuruṣa of the sixth-case relation (ṣaṣṭhī-tatpuruṣa): laḍayati jihvām. Or a tatpuruṣa of the third-case relation (tṛtīyā-tatpuruṣa): laḍayati jihvayā. Others, however, [hold that] the word jihvā indicates by secondary signification (lakṣaṇā) the activity of the tongue, and that this is a collective dvandva (samāhāra-dvandva): laḍayati śatrum; laḍayati dadhi. Elsewhere: lāḍayati putram.

(815) madī — in the senses of joy (harṣa) and dejection (glepana). glepana is wretchedness (dainya). This is a restatement, for the purpose of being mit, of the divādi [madī]. madayati, meaning 'he gladdens' or 'he makes dejected'. Elsewhere: mādayati, meaning 'he produces a disturbance of mind'.

(816) dhvana — in the sense of sound (śabda). This [root], which is still to come, is restated [here] for the purpose of being mit. dhvanayati ghaṇṭām ('he sounds the bell'). Elsewhere: dhvānayati, meaning 'he utters indistinct syllables'. Here Bhoja read: 'dali, vali, skhali, raṇi, dhvani, trapi and kṣapi'. Of these, dhvani and raṇi have [already] been exemplified. dala 'to split' (viśaraṇa), vala 'to cover' (saṃvaraṇa), skhala 'to move' (saṃcalana) and trapūṣ 'to be ashamed' (lajjā) have gone [before]. Their [forms] with ṇi: dalayati, valayati, skhalayati, trapayati. [kṣapi] is the mention, with puk, of kṣai 'to waste away' (kṣaya), which is going to be stated [later], with its ā already substituted: kṣapayati.

(817) svana — in the sense of adorning (avataṃsana). This is a restatement of [svana], which is going to be read in the sense of sound. svanayati. Elsewhere: svānayati.

(gaṇasūtra) ghaṭādayo mitaḥ — 'The roots ghaṭ and so on are mit.' The meaning is: they bear the designation mit (mit-saṃjñā).

(gaṇasūtra) janījṝṣknasurañjo 'mantāś ca — 'jan, jṝṣ, knas, rañj, and [roots] ending in am, also [are mit].' 'mitaḥ' is carried forward (anuvṛtti). Because [jṝṣ] is mentioned as ṣit, jīryati (the divādi jṝṣ) is taken; of jṛṇāti (the kryādi jṝ), on the other hand, [the form is] jārayati. Some, however, read 'janī jṝ ṣṇasu' and exemplify the divādi [root] ṣṇasu 'to throw off' (nirasana).

(gaṇasūtra) jvalahvalahmalanamām anupasargād vā — 'Of jval, hval, hmal and nam, when without an upasarga, optionally [mit].' These are optionally mit. This is an option where [being mit] is [otherwise] obtained (prāpta-vibhāṣā). jvalayati, jvālayati. But with an upasarga, being mit is obligatory: prajvalayati. [Question:] How then [are] prajvālayati [and] unnāmayati [correct]? [Answer: they are formed] with ṇi [in the sense] 'he makes that' (tat karoti) after [a stem] ending in ghañ. [Question:] How [is] saṃkrāmayati [correct]? [Answer:] By carrying forward (anuvṛtti) 'vā' from vā cittavirāge (SK 2605) into the sūtra mitāṃ hrasvaḥ (SK 2568) and resorting to a fixed option (vyavasthita-vibhāṣā) — so the author of the Vṛtti. By this, [usages such as] 'rajo viśrāmayan rājñām' ('stilling the dust of kings') and 'dhuryān viśrāmayeti saḥ' ('he [said], “Rest the draught-animals”') are explained.

(gaṇasūtra) glāsnāvanuvamāṃ ca — 'And of glā, snā, vanu and vam.' [— 'anupasargāt', 'mitaḥ' and 'vā' carried forward (anuvṛtti) from the preceding gaṇasūtras, BM —] Of these, when without an upasarga, being mit is optional. For the first two it is an option where [being mit] is not [otherwise] obtained (aprāpta-vibhāṣā); for the other two, where it is obtained.

(gaṇasūtra) na kamyamicamām — 'Not of kam, am and cam.' The being mit that would be obtained by their ending in am is not to be for these. kāmayate. āmayati. cāmayati.

(818) (gaṇasūtra) śamo darśane — '[Not] of śam, in [the sense of] seeing [— 'na' carried forward (anuvṛtti) from na kamyamicamām —].' śāmyati (the divādi śam) is not to be mit in [the sense of] seeing: niśāmayati rūpam ('he sees the form'). But elsewhere: 'praṇayino niśamayya vadhūḥ kathāḥ' [niśamayya: 'having caused to hear' (śrāvayitvā), BM]. [Question:] How then [is there] 'niśāmaya tadutpattiṃ vistarād gadato mama' ('hear its origin from me as I tell it at length')? [Answer: the form is] of the curādi [root] śama 'to consider' (ālocana). Because roots have many meanings, it occurs in [the sense of] hearing, just as śāmyati [occurs in the sense of seeing].

(819) (gaṇasūtra) yamo 'pariveṣaṇe — '[Not] of yam, when not in [the sense of] serving food (pariveṣaṇa) [— 'na' carried forward (anuvṛtti) from na kamyamicamām —].' yacchati (yam) is not to be mit elsewhere than in [the sense of] feeding (bhojanā): āyāmayati, meaning 'he lengthens' or 'he sets to work'. But in [the sense of] serving food: yamayati brāhmaṇān, meaning 'he feeds [the brāhmaṇas]'. [Forms] such as 'paryavasitaṃ niyamayan' are to be understood [as formed] with ṇi [in the sense] 'he makes that' (tat karoti) after the word niyamavat.

(820) (gaṇasūtra) skhadir avaparibhyāṃ ca — 'And skhad, after ava and pari.' [It is] 'not mit' just the same (ity eva): avaskhādayati, pariskhādayati. The author of the Nyāsa [reads] 'apāvaparibhyaḥ' ('after apa, ava and pari'). Svāmin, however, not carrying the nañ ('na') of 'na kami…' forward into the following group of three sūtras, divided [the first as] 'śama adarśane' ('śam, when not in [the sense of] seeing'), and states that yam is mit when not in [the sense of] serving food. In his view 'paryavasitaṃ niyamayan' and the like are perfectly correct. By the restriction (niyama) 'if skhad with an upasarga [is mit, it is so only] when preceded by ava or pari', he gives praskhādayati. Therefore, in the two sūtras, a reversal (vyatyāsa) of the examples and counter-examples results. And this view is to be disregarded, because it conflicts with the Vṛtti, the Nyāsa and others.

(821) phaṇa — in the sense of going. [The word] 'na' has ceased (nivṛtta) [here], because [its application] is impossible [— a prohibition is impossible where being mit has not first been obtained; only 'mitaḥ' continues, BM, TB]. It was not read before the prohibition, out of regard for the operations of the phaṇādi roots [taught in phaṇāṃ ca saptānām (SK 2354)].

Tattvabodhinī

NSP p. 385–389

—व्यथो लिटि ॥—हलादिःशेषापवाद इति । हलादिःशेषप्रक्रमणादिति भावः । एवं च ‘उत्सर्गसदेशाश्चापवादः’ इति परस्यैव संप्रसारणं भवति न पूर्वस्येति कैयटाद्युक्त्या ‘न संप्रसारणे’ इति निषेधोऽत्र नापेक्षितः । केचित्तु हलादिःशेषेण यकारनिवृत्तावपि वकारस्य सत्त्वात्सूत्रमिदं सावकाशमिति अपवादत्वं न संभवतीति मत्वा ‘संप्रसारणं तदाश्रयं च कार्यं वलवदि’ति वचनाद्धलादिःशेषं बाधित्वा परस्य संप्रसारणे पूर्वस्य निषेधः । ‘संप्रसारणं तदाश्रयं च कार्यं’ इति वचनाभावे तु ‘व्यथो लिटि’ इति संप्रसारणस्य धातुविशेषप्रत्ययविशेषाश्रयत्वेन ‘इग्यणः—’ इति संज्ञाविशेषद्वयाश्रयत्वेन च बह्वपेक्षस्य बहिरङ्गत्वात्संप्रसारणं बाधित्वा हलादिःशेषे जाते वकारस्य संप्रसारणं स्यादित्याहुः ॥—यस्येति । संप्रसारणस्याभ्यासान्तर्गतयकारनिवृत्तेरपवादत्वं न तु यकारनिवृत्तेरिति भावः । लिटीति किम् । विव्यथिषते । इह ‘सन्यतः’ इति इत्यम् । वाव्यथ्यते । वाव्यथीति । क्रप कृपायां गतौ । चकाराभावेऽपीहार्थद्वयमित्येव वोध्यमित्याहुः । कदि क्रदि । क्रन्दयति । अक्रन्दि अक्रान्दि । क्रन्दंक्रन्दम् । क्रान्दंक्रान्दम् । ञित्वरा । आदित्वमिह व्यर्थम् । ह्रस्वोच्चारणेनाप्यात्मनेपदसिद्धेः । न च निष्ठायाम् ‘आदितश्च’ इतीद्प्रतिषेधार्थमिति शङ्क्यम् । ‘रुज्यमलर—’ इति निष्ठायामिटो विकल्पितलात् । तूर्णः । त्वरितः । ज्वर रोगे । णौ । ज्वरयति । अज्वरि । अज्वारि । ज्वरंज्वरम् । ज्वारंज्वारम् । गड सेचने । णौ । गडयति । अगडि । अगाडि । गडंगडम् । गाडंगाडम् । एवमन्यत्राप्यूह्यम् । हेड वेष्टने ॥—उत्सृष्टानुबन्ध इति । तेन वेष्टने ‘नाग्लोपि-’ इति निषेधशङ्कैव नास्तीति भावः ॥—णोपदेश एवेति । प्रणटति प्रणटयति । नाटीत्यस्य तु प्रनाटयति ॥—वृद्धिर्निपात्यत इति । तेन ‘मितां हस्वः’ इति न प्रवर्तत इति भावः ॥—निपातनात्परत्वादिति । निपातनविपयीभूतमितां हस्व इत्यस्मात्परत्वात् ‘मितां हस्वः’ इत्येतदेव निपातनेन वाध्यते न तु ततः परं ‘चिण्णमुलोः-’ इत्येतदित्यर्थः । वन च । संभक्तौ पठितस्य हिंसायां मित्त्वार्थोऽनुवादः । वनति । णौ । वनयति । अवनि । अवानि । वनवनम् । वानंवानम् ॥—तानादिकस्येति । वनु याचन इत्यस्येत्यर्थः ॥—सामर्थ्यादिति । अनुवादे तु तत्र कृते- नोदित्त्वेन क्लायामिङ्गिकल्पस्य निष्ठायामिट्प्रतिषेधस्य च सिद्धेः पुनरुदित्करणं व्यर्थं स्यादिति भावः ॥—वनतीत्यादीति । णौ । वनयति । तानादिकस्य तु वनुते । वानयति ॥—मित्त्वविकल्प इति । ‘ग्लास्नावनुवमां च’ इति गण-सूत्रेण ॥—णप्रत्ययार्थमिति । ‘ज्वलितिकसन्तेभ्यो णः’ इति ज्वलादिभ्यो णप्रत्ययार्थम् । दृ भये- धातोरनेकार्थलाग्न-यार्थकलम् । दृणाति । दरयति ॥—तन्नेतीति । माधवस्यायमाशयः । सूत्रे दीर्घान्त एव पाठः सर्वसंमतः । घटादावपि दीर्घान्त एव सर्वः पञ्चते । यद्ययं हस्वान्तो भवेत्तर्हि ‘शॄदॄप्रां ह्रस्वो वा’ इति हस्वविकल्पविधायके सूत्रे दृग्ग्रहणमनर्थकं स्यात् । धातुद्वयेन दद्रतुः ददरतुरिति रूपद्वयसिद्धेः । न च विदारणे रूपद्वयलाभार्थं दृग्ग्रहणमावश्यकमिति वाच्यम् । धातूनामनेकार्थलात्समीहितसिद्धेरिति । नृ नये । नृणाति । नरयति । अनरि । अनारि । नरंनरम् । नारंनारम् । श्रै इति । अयं हि वक्ष्यमाणो भौवादिकः ॥—लुग्विकरणेति । अत्र व्याचक्षते ‘स्वरतिसूति-’ इति सूत्रे सूङ् इति पठितेनापि द्वयोर्ग्रहणे सिद्धे सूतिसूत्रयोः पृथग्प्रहणं व्यर्थं सदिमां परिभाषां ज्ञापयति । नन्वलुग्विकरणं वलीय इति वैपरीत्यं किं न स्यादिति शङ्काम् । इष्टानुरोधात् । सूङ् इति पठिते स्वरतिसाहचर्यादलुग्विकरणस्यैव ग्रहणं स्यान्न तूभयोरित्यपि न शङ्काम् । साहचर्यस्यानित्यलात् । तस्मात्पृथग्प्रहणं व्यर्थं सज्ज्ञापकमेवेति । लक्षणप्रतिपदोक्तपरिभाषा तु न्यायसिद्धा, लाक्षणिकं हि विलम्बितोपस्थितिकम्, प्रतिपदोक्तं तु शीघ्रोपस्थितिकमिति ॥—परिभाषाभ्यामिति । यद्यप्युक्तपरिभाषयोः परस्परविरोधेनाप्रवृत्तावपीष्टं सिद्ध्यति तथाप्यविशेषादुभयोः प्रवृत्तिरप्यत्र युक्तेवेति भावः ॥—मारणतोषण—निशामनमित्यस्य शम आलोचन इत्यस्मान्निष्पन्नलादाह—चाक्षुषं ज्ञानमिति ॥—एष्वर्थेष्विति । पशुं संज्ञपयति । मारयती- त्यर्थः । विष्णुं विज्ञपयति । संतोषयतीत्यर्थः । संज्ञपयति रूपम् । माधवमते दर्शयतीत्यर्थः । मतान्तरे तु बोधयतीत्यर्थः । प्रज्ञपयति शरम् । तीक्ष्णीकरोतीत्यर्थः । स्यादेतत् । निशामनं ज्ञापनमात्रमिति वदतां मते ‘श्लाघह्नुङ्स्था’ इति सूत्रे ज्ञीप्समानो वोषयितुमभिप्रेत इति वृत्तिग्रन्थः संगच्छतां नाम । माधवमते तु तद्ग्रन्थस्य का गतिरित्यत आह—ज्ञप मिच्चेति ॥—ज्ञापनमिति । एवं च वृत्तिग्रन्थो माधवमतेऽपि संगच्छत इति भावः ॥—मारणादिकं चेति । एतच्च मतान्तराभिप्रायेणोक्तम् । चुरादिषु तु ज्ञपमिच्च । अयं ज्ञाने ज्ञापने च वर्तत इति वक्ष्यमाणत्वात् ॥—कथमिति । ज्ञाधातोर्ज्ञपधातोश्च णौ मित्त्वात् हस्वेन भवितव्यमिति भावः ॥—मित्त्वाभावादिति । एवं च वोधने ज्ञाधातोः ज्ञापयति ज्ञपधातोस्तु ज्ञपयतीति रूपद्वयं माधवमते वोध्यम् । छदिरूर्जने । ऊर्ज वलप्राणनयोः । अत्र छदिर्मित् । चुरावन्तर्गणो यौजादिकः स्वार्थे ॥—णिजभाव इति । ‘आधृषाद्वा’ इति वैकल्पिकत्वादिति भावः ॥—लडयति जिह्वामिति । जिह्वा ज्ञापयतीत्यर्थः ॥—जिह्वयेति । जिह्वया पदार्थान्तरं ज्ञापयतीत्यर्थः । जिह्वाव्यापारे उदाहरणमाह—लडयति शत्रुमिति । शत्रुमुद्दिश्य गालनादि करोतीत्यर्थः ॥—लडयति दधीति । उन्मथ्नाति । विलोडयतीत्यर्थः । केचित्तु जिह्वाव्यापारे लडयति दधि, उन्मधने तु लडयति शत्रुमिति व्यत्यासेन योजयन्ति ॥—लाडयति पुत्रमिति । शर्करादिदानेनानुकूलयतीत्यर्थः ॥—ध्वनिरणी उदाहृताविति । ध्वनिरव्यवधानेनोदाहृतः, रणिस्तु कण रण गतावित्यत्रेत्यर्थः । स्वन अवतंसने । अवतंसनं भूषणम् ॥—स्वनयतीति । भूषयतीत्यर्थः । अस्वनीत् । अस्वानीत् । अस्वनि । अस्वानि । स्वनंस्वनम् । स्वानंस्वानम् ॥—घटादयो मितः मित्संज्ञा इत्यर्थ इति । अन्ये तु मकारानुवन्धा इति व्याचक्षते । घट चेष्टायामिति प्रत्येकं पाठे गौरवादेकत्रैव सर्वेषां मित्संज्ञा मकारानुवन्धकत्वं वाऽनेन सूत्रेण विधीयत इति भावः ॥—जनी-जृष् । जनी प्रादुर्भावे । जृष् वयोहानौ । क्नसु ह्वरणदीप्त्योः । त्रयोऽपि दिवादयः । रञ्ज रागे । दैवादिको भौवादिकश्च । अमन्ताः क्रमिगमीत्यादयः । जनयति । जरयति । क्नसयति । रजयति मृगान् । रजयति पक्षिणः । क्रमयति । गमयति । रमयति ॥—ज्वलहल ॥—एषां मित्वमिति । मित इत्यनुवृत्तस्येह भावप्रधानता । अनुपसर्गादिति तु षष्ठ्यर्थेयं पञ्चमीत्येवं क्लेशेन व्याख्येयमिति भावः । ‘नमोनुपसर्गाद्वा’ इति पाठान्तरं, तत्र न कश्चित्क्लेशः ॥—प्राप्तविभाषेति । ज्वल दीप्तौ । ह्वल ह्मल चलने इति त्रयाणां पूर्वपठितत्वान्नमेस्त्वमन्तत्वादिति भावः ॥—कथं संक्रामयतीति । क्रमेः ‘नोदातोपदेशस्य’ इति वृद्धिप्रतिषेधात् घञि क्रम इत्येवं भवति न तु क्राम इति पूर्वोक्तसमाधानस्यात्रासंभवात्पृथक् प्रश्नः ॥ व्यवस्थितविभाषेत्यादि । कचित् णौ मितां हस्रो न प्रवर्तत इति भावः ॥—वृत्तिकृदिति । केचित्तु घनन्तात्कमशब्दात्प्रज्ञायणि क्रामशब्दं स्वीकृत्य तस्मात् ‘तत्करोति’ इति णौ संक्रामयतीति समादधत इति भावः ॥—इतरयोः प्राप्ते इति । वनेः पूर्वं पाठाद्वमेरमन्तलाचेति भावः । ग्लापयति ग्लपयति । स्नापयति स्नपयति । वानयति । वनयति । वामयति । वमयति ॥—शाम्यतिवदिति । यथा शाम्यतिनिशामयतीत्यादौ दर्शने प्रयुज्यते तथा चुरादिः शमधातुरपि श्रवणे भविष्यतीत्यर्थः ॥—यमोऽपरिवेषणे ॥—यच्छतिरिति । यम उपरमे इत्यर्थं धातुभोजनातोऽन्यत्र । भोजनाशब्दो ‘न्यासश्रन्थो युच्’ इति यजन्तो ज्ञेयः । परिवेषणमिह भोजनानुकूलव्यापारस्ततोऽन्यस्मिन्नर्थे मिन्निषेधः ॥—नियमयन्निति । नियमवच्छब्दाणिचि विन्मतोर्लुकि शतरि शप्प्रत्यये गुणे च ज्ञेयम् ॥—व्यत्यासः फलित इति । स्वामिमते त्वपरिवेषणे आयमयति । परिवेषणे तु यमयति ब्राह्मणान् । अवादिपूर्वस्य स्खदेरवस्खदयति । परिस्खदयति । प्रपूर्वस्य तु प्रस्खादयतीत्येवं व्यत्यासो ज्ञेयः ॥—उपेक्ष्यमिति । ‘न पादम्याङ्’ इति सूत्रे आयामयत इत्युदाहृत्य वृत्तावुक्तं यमोऽपरिवेषण इत्यनेन मित्त्वं प्रतिषिध्यत इति न्यासेऽपि तत्र ‘न कम्यमि’ इत्यतो नेत्यनुवर्तत इत्युक्तम् । एवं हि निषेधानन्तरं पाठ उपपद्यते । अन्यथा ‘न कमि’ इत्यतः प्रागेव त्रिसूत्रीं पठेदिति भावः । फण गतौ । फणति । लुङि । अफणीत् । अफाणीत् । णौ तु ‘चिण्णमुलोः’ इति वा दीर्घः । अफणि । अफाणि । फणंफणम् । फाणंफाणम् ॥—असंभवादिति । मित्त्वप्राप्तिं विना निषेधासंभवादिह नेत्येतन्न संबध्यते किंतु मित्संज्ञैव । तदेतदाह—फणयतीति ॥—सामर्थ्यादिति । फणादिषु पाठसामर्थ्यादित्यर्थः ।—तत्र हीति । षत्वविधौ हीत्यर्थः । तथा च विभ्राट् विभ्राङ्म्याम् । पूर्वं पठितस्य तु विभ्राक् विभ्राण्भ्यामित्यादि सिद्ध्यतीति भावः ॥—अस्यमीदिति । मान्तलान्न वृद्धिः ॥ ॥ अथ ज्वलादिः ॥—अज्वालीदिति । ‘अतो ल्रान्तस्य’ इति वृद्धिः ॥—वैक्लव्य इति । वैक्लव्यं भयादिजनितोद्विमता ॥—तद्व्यापार इति । बन्धुतानुकूलो व्यापारः

Bālamanoramā

व्यथो लिटि - व्यथधातुर्द्वितीयान्तः । व्यथो लिटि । 'अत्र लोपःर' इत्यतोऽभ्यासस्येति,द्युतिस्वाप्यो॑रत्यतः संप्रसारणमिति चानुवर्तते । तदाह — व्यथोऽभ्यासस्येत्यादिना । हलादिशेषापवाद इति । व्यथ् व्यथ् ए इति स्थिते हलादिशेषलभ्यं यकारस्य लोपं बाधित्वा संप्रसारणमित्यर्थः । तथा च यकारस्य इकारे पूर्वरूपे विव्यथे इति रूपम् । वकारस्य तु न संप्रसारणं,न संप्रसारणे संप्रसारण॑मिति निषेधात् । ननु संप्रसारणेन हलादिशेषबाधे थकारस्यापि निवृत्तिर्न स्यादित्यत आह — थस्येति । यकारलोपस्य बाधं विना संप्रसारणस्य प्रवृत्त्यनुपपत्तेस्तेन तद्बाधेऽपि थकारलोपस्य बाधे प्रमाणाऽभावादिति भावः । मृद मर्दने इति । ऋदुपधोऽयम् । मर्दते । ममृदे । क्षिजधातुरिदित् । क्षञ्जते । चक्षञ्जे । नु घटादिगणेऽस्य पाठो व्यर्थः, क्षञ्जयतीत्यत्र णौ नुमि कृते अकारस्यानुपधात्वेन उपधादीर्घस्याऽप्रसक्त्या 'मितां ह्रस्वः' इत्यस्याऽप्रवृत्तावपि विशेषाऽभावादनुपधात्वेन 'मितां ह्रस्व' इत्यस्य प्रसक्त्यभावाच्च । अत एव अक्षञ्जि क्षञ्जं क्षञ्जिमित्यत्रापिचिण्णमुलो॑रिति दीर्घविकल्पस्यापि न प्रसक्तिरित्यत आह — मित्त्वसामर्थ्यादिति । दक्ष गतीति । ननुदक्ष वृद्धौ शीघ्रार्थे चे॑त्यनुदात्तेत्सु पाठादेव सिद्धे किमर्थमिह पाठः , अर्थनिर्देशस्योपलक्षणत्वादेव गतिहिंसार्थकत्वस्यापि संभवादित्यत आह — वृद्धिशैघ्र्ययोरिति । मित्त्वसामर्थ्यादनुपधात्वेऽपि चिण्णमुलोर्दीर्घविकल्पः । अदक्षिः अदाक्षि । दक्षंदक्षम्, दाक्षंदाक्षम् । क्रप कृपायां गताविति । अदुपधोऽयम् । कृपायां गतौ चेत्यर्थः । कदि क्रदि क्लदि इति नन्दिमते । क्षीरस्वामिमते च त्रय एव धातवः । मैत्रेयमते चत्वार इति बोध्यम् । तत्र इदितां त्रयाणां पौनरुक्त्यं परिहरति — कदिक्रदिक्लदिनामित्यादिना । ञित्वरेति । ञिरित् । 'ञीतः क्तः' इति क्तः प्रयोजन् । आदित्त्वं तुआदितश्चे॑ति निष्ठायामिण्निषेधार्थम् । वस्तुतस्तु आदित्त्वं व्यर्थं, ह्रस्वेऽप्यात्नेपदसिद्धेःरुष्यमत्वरसङ्घषास्वना॑मिति निष्ठायामिड्विकल्पसिद्धेश्च । घटादयः षित इति । 'त्वरत्यन्ता' इति शेषः । घटादिषु त्रयोदशानुदात्तेतो गताः । 'द्युत दीप्तौ' इत्यतः प्राग्घटादिसमाप्तिरिति वक्ष्यते । अथ फणान्ता इति । 'फण गता' वित्येतत्पर्यन्ता इत्यर्थः । ज्वर रोगे इति । णौ ज्वरयति । चिणि तु अज्वरि — अज्वारि । णमुलि तु — ज्वरंज्वरं ज्वारंज्वारम् । एवमग्रेऽपि ज्ञेयम् । हेड वेष्टन इति । डकारादकार उच्चारणार्थः । ततश्चनाग्लोपिशास्वृदिता॑मिति निषेधो न भवति । स एवेति । हेडृधातुरेव ऋकारानुबन्धमुत्सृज्य वेष्टनरूपेऽर्थविशेषे मित्त्वार्थमनूद्यते इत्यर्थः । धात्वन्तरत्वे तु मित्त्वतदभावयोर्विकल्पः स्यादिति भावः । नन्वात्मनेपदिन एवाऽत्रानुवादे परस्मैपदं न स्यादित्यत आह -परस्मैपदिभ्य इति । यदि त्वात्नेपदमिष्टं तर्हि घटादिषु त्वरत्यन्तेष्वेवानुदात्तेत्सु पठएतेति भावः । हेडतीति । वेष्टते इत्यर्थः । हिडयतीति । वेष्टयतीत्यर्थः ।हेतुमती॑ति णिचि 'मितां ह्रस्वः' इति ह्रस्व इति भावः । अडिहि अहीडीति ।चिण्णमुलो॑रिति दीर्घविकल्पः । हेडयतीति । वेष्टनरूपाऽर्थ एव मित्त्वान्न ह्रस्व इति भावः । 'वट परिभाषणे' इति नाऽपूर्वो धातुरित्याह — वट वेष्टने इत्यादि । अनुवाद इति । धात्वन्तरत्वे तु मित्त्वतदभावयोर्विकल्पः स्यादिति भावः । 'णट नृत्तौ' इत्यस्य पौनरुत्तयमाक्षिपति — इत्थमेवेति ।टवर्गान्तेष्विटति शेषः । तथा च उभयोरप्यर्थैक्येन अर्थविशेषे मित्त्वार्थमिहानूद्यते इति परिहारस्याऽसंभवात्पौनरुक्त्यमेवेति भावः । परिहर्तुमुपक्षिपति — तत्रायं विवेक इति । तत्र = तयोर्धात्वोः, अयं = वक्ष्यमाणः, विवेकः = अर्थभेदः, प्रत्येतव्य इत्यर्थः । पूर्वं पठतस्येति । टवर्गान्तेषु पठितस्येत्यर्थः । यत्कारिष्विति । यस्य कर्तृषु नटव्यवहारस्तन्नाटं पूर्वं पठितस्यनटधातोरर्थ इत्यर्थः । किं तन्नाटमित्यत्राह — वाक्यर्थेति । घटादौ त्विति । यस्य कर्तृषु नर्तकव्यपदेशस्तन्नृत्यं, नृत्तं च घटादौ पठितस्य नटेरर्थः इत्यर्थः । नृत्यनृत्तयोः को भेद इत्यत आह — पदार्थेति । एवंच टवर्गान्तेषु पठितस्य घटादगतस्य चाऽर्थभेदसत्त्वादर्थविशेषे मित्त्वार्थोऽनुवाद इति युज्यते । धात्वन्तरत्वे तु मित्त्वतदभावयोर्विकल्पः स्यादिति भावः । अथ नटधातोरस्य णोपदेशपर्युदासभ्रमं वारयति — णोपदेशेति ।अनर्द्नाटी॑त्यादिपर्युदासवाक्ये नाटीति णिज्लक्षणवृद्धिनिर्देशेन 'नट अवस्पन्दने' इति चौरादिकस्यैव ग्रहणादयं णोपदेश एवेत्यर्थः । ष्टकधातुः षोपदेशः । कृतष्टुत्वस्य निर्देशः । स्तकतीति । 'धात्वादे' रिति षस्य सत्वे ष्टुत्वनिवृत्तिः । चक तृप्तौ । तृप्तीति ।चक तृप्तौ प्रतीघाते चे॑त्यात्मनेपदिषु पठितस्य तृप्तावर्थे मित्त्वार्थोऽत्राऽनुवाद इत्यर्थः । एवं च धात्वन्तरत्वाऽभावान्न मित्त्वततदभावविकल्पः । ननु आत्मनेपदिषु पठितस्यात्रानुवादादात्मनेपदं स्यादित्यत आह — आत्नेपदिष्विति । षगे ष्टगे इति । षोपदेशौ । ष्टगे इति कृतष्टुत्वनिर्देशः । कगे नोच्यत इति । ननु यदि न कोऽपि क्रियाविशेषोऽस्यार्थस्तर्हि कथमयं धातुरित्यत आह — क्रियासामान्यार्थवाचित्वादिति । धातुपाठपठितस्य क्रियाविशेषार्थकत्वाऽभावे सति क्रियासामान्यवाचित्वं परिशेषलभ्यमिति भावः । अनेकेति ।कलिः कामधेनु॑रिति न्यायेन कलधातुवदपरमितार्थकत्वमिति भावः । श्रथ क्नथ क्रथ क्लथ इति । चत्वारोऽपि द्वितीयान्ताः । आद्यतृतीयौ रेफमध्यौ । द्वितीयो नकारमध्यः । चतुर्थस्तु लकारमध्यः । आद्यस्तु शकारादिः । इतरे ककारादयः । ननु क्रथधातोर्घटादित्वेन मित्त्वाण्णौ उपधावृद्धिसंपन्नस्य अकारस्य 'मितां ह्रस्व' ति ह्रस्वत्वे क्रथयतीति स्यान्नतु क्राथयतीति । तत्राह — जासिनीति ।जासिनिप्रहणनाटकाथपिषां हिंसाया॑मिति षष्ठीविधौ णौ मित्वेऽपि क्राथेति वृद्धिर्निपात्यत इत्यर्थः । नन्वेवं सति घटादौ क्रथधातोः पाठो व्यर्थ इत्यत आह — मित्त्वं त्विति । चिण्णमुलोर्दीर्घपक्षे चरितार्थमित्यन्वयः । ननु तत्रापि क्राथेति निपातनाद्वृद्धिरित्यत आह — निपातनात्परत्वादिति ।क्राथे॑ति निपातनापेक्षयाचिण्णमुलो॑रित्यस्य परत्वादित्यर्थः । यद्यपि 'मितां ह्रस्वः' इत्यपि परन्तथापि पुरस्तादपवादन्यायेन क्राथेतिवृद्धिनिपातनं 'मितां ह्रस्वः' इत्यस्यैवाऽव्यवहितस्य बाधकं, नतुचिण्णमुलो॑रित्यस्यापि, तस्य व्यवहितत्वादिति बोध्यम् । अक्रथि — अक्राथीति । क्रथेण्र्यन्ताच्चिणि दीर्घविकल्पः । क्रथंक्रथं क्राथंक्राथमिति । णमुलि दीर्गविकल्पः । वन चेति । चकारो हिंसानुकर्षकः । तदाह -हिंसायामितीति । वन शब्दे, वन संभक्ताविति पठितस्य हिंसायां मित्त्वार्थोऽत्रानुवादः । वनति । णौ तु — वनयति । णमुलि तु वनंवनं वानंवानम् । वनु च नोच्यते इति । 'कगे नोच्यते' इति वद्व्याख्येयम् । नन्वन्यत्र पठितस्य घटादौ मित्त्वार्थोनुवाद इति सिद्धान्तात्तनादौ 'वनु याचने' इति पठितस्य अनुदात्तेतोऽनुवादात्क्रियासामान्येऽर्थे वनुते इत्यात्मनेपदम्, उप्रत्ययश्च स्यादित्यत आह — अपूर्व एवायमिति । उदित्करणेति । यदि तानादिकस्यैव अत्रानुवादः स्यात्तर्हि तनादिगणे 'वनु' ति कृतेन उदित्करणेनैवउदितो वे॑त्याद्युदित्कार्यस्य सिद्धेरिह गणे पुनरुदित्करणमनर्थकं स्यात् । अतस्तानादिकस्य नात्रानुवादः, किं त्वपूर्व एवायं वनुधातुः । तथाचवनती॑ति परस्मैपदं, शब्विकरणं चेत्याह — तेन क्रियासामान्ये वनतीत्यादीति । आदिना वनतः वन्नतीत्यादिसङ्ग्रहः । प्रवनयतीति । घाटादिकस्य क्रियासामान्यवाचिनो णिचि मित्त्वाद्ध्रस्वः । वक्ष्यत इति ।ग्लास्नावनुवमां चे॑त्यनेने॑ति शेषः । तानादिकात्तु वनु याचने इत्यस्माण्णिचि उपधादीर्घेवानयती॑त्येव भवति । ज्वल दीप्तौ । णप्रत्ययार्थमिति ।ज्वलितिकसन्तेभ्यो णः॑ इति णप्रत्ययार्थं ज्वलादिगणे पठिष्यमाणस्य इह मित्त्वार्थोऽनुवाद इत्यर्थः । ज्वलतीत्यादि सिद्धवत्कृत्य मित्त्वस्य णौ ह्रस्वं प्रयोजनमाह — प्रज्वलयतीति । धात्वन्तरत्वे तु मित्त्वतदभावयोर्विकल्पः स्यादिति बोध्यम् । स्मृ आध्याने । चिन्तायामिति ।स्मृ चिन्ताया॑मिति पठिष्यमाणस्य आध्याने मित्त्वार्थोऽनुवाद इत्यर्थः । चिन्ताया आद्यानमन्यदिति दर्शयितुमाह — आध्यानमुत्कण्ठेति । दृ भये इति । अस्य दृणातीति रूपं,न तु शप् । तदाह — मित्वार्थोऽनुवाद इति ।भयेऽर्थे मित्त्वार्थ॑मिति शेषः । अर्थनिर्देशस्य उपलक्षणत्वाद्भये वृत्तिः । तथाच ऋयादित्वात् श्नविकरण एवायमिति भावः । मित्त्वप्रयोजनं दर्शयति — दरयतीति । भीषयतीत्यर्थः । दारयतीति । भेदयतीत्यर्थः । धात्वन्तरमेवेति । नतु क्रयादेरनुवाद इत्यर्थः । अस्मिन्मते भौवादिकत्वाच्छबेवेत्याह — दरतीत्यादीति । सूत्रे चेति ।अत्स्मृद्दृत्वरप्रथम्दस्तृस्पशा॑मित अत्वविधावित्यर्थः । ह्रस्वं पठन्तीति । तन्मते क्र्यादेरनुवादप्रसिक्तिरेव नास्तीति भावः । तन्नेतीति । यदि ह्रयं घटादौ ह्रस्वान्तः, क्र्यादौ तु दीर्घान्तो भवेत्तर्हिशृदृप्रां ह्रस्वो वे॑त्यत्र दृग्रहणमनर्थकं स्यात् । ह्रस्वदीर्घान्तधातुभ्यामेव तत्फलसिद्धेरिति भावः । नृ नये इति । नयः — नयनम् । क्र्यादिष्विति । 'नृ नये' इत्येव क्र्यादिषु पठते । तत्रार्थनिर्देशो न विवक्षितः । क्र्यादिषु पठिष्यमाणस्य नृधातोर्नयादन्यत्र विद्यमानस्य नयेऽर्थे मित्त्वार्थोऽनुवाद इत्यर्थः । तथा च श्नविकरण एवायम् । नृणातेर्धातत्वन्तरत्वाऽभावान्न मित्त्वतदभावौ । अपि तु नित्यमेव मित्त्वम् । श्रा पाके इति । नन्वत्र भ्वादौ पठमानाच्छ्रायतेः, उत्तरत्र अदादौ पठिष्यमाणाच्च श्रान्तेरन्य एव यदि कश्चन स्वतन्त्रो धातुर्घटादौ निर्दिश्येत तदा प्रकृते लटि शपि श्रातीति रूपसंपत्त्या लुग्विकरणस्थेन 'श्रा पाके' इत्यनेन पौनरुक्त्यमित्यत आह — श्रै इतीति । अग्रे भ्वादिगणे 'श्रै पाके' इति पठिष्यते, तस्य कृतात्वस्यानुकरणमित्यन्वयः । तथाच तस्यैव श्रैधातोरनेकार्थकतया पाके वृत्तस्य मित्त्वार्थमत्रानिवादाच्छपि श्रायतीत्यादि रूपम् । एतच्च 'शृतं पाके' इति सूत्रे भाष्येकैयटयोः स्थितम् । एवं चसति संभवेऽन्यत्र पठितनामिह मित्त्वार्थोऽनुवाद॑ इति सिद्धान्तादग्रे भ्वादौ 'श्रै पाके' इत्यस्य पौनरक्त्यं न शङ्क्यम् । नन्वेवं सति 'श्रै पाके' इत्येवात्र कुतो न पठितमित्यत आह — श्रा इत्यादादकस्य चेति । ननु लाक्षणिकत्वात् ' श्रै पाके' इति भौवादिकस्य कृतात्वस्याप्यनुवाद इति न युज्यत इत्यत आह — लुग्विकरणेत्यादि, परिभाषाब्यामित्यन्तम् । परिभाषाभ्यामुभयोरनुकरणमित्यन्वयः ।स्वरतिसूयती॑ति सूत्रे 'सू' इति पठितेऽपि द्वयोग्र्रहणे सिद्धे सूतिसूयत्योः पृथग्ग्रहणंलुग्विकरणे॑ति परिभाषां ज्ञापयतीत्याहुः । प्रतिपदोक्तपरिभाषा तु न्यायसिद्धेत्युक्तमेव । श्रपयतीति । श्रैधातोर्णिचि 'आदेच उपदेशे' इत्यात्वेअर्तिह्यी॑ति पुकिमितां ह्रस्वः॑ । श्राधातोस्तु स्वत एवाऽऽदन्तत्वाण्णिचि पुकि ह्रस्वः । पाकादन्यत्रेति । अर्थनिर्देशस्योपलक्षणत्वादिति भावः । मारणति । मारणे तोषणे निशामने च ज्ञाधातुर्वर्तत इत्यर्थः । अक्षतस्य मारमे संपूर्वकस्यैव ज्ञाधातोः प्रयोगः । चाक्षुषज्ञानमिति । निपूर्वकाच्छम आलोचने इत्यस्माच्चौरादिकण्यन्ताल्ल्युटि निशामनशब्दस्य निष्पत्तेरिति भावः । ज्ञापनमात्रमिति । उपसर्गवशादिह ज्ञापने वृत्तिः, चाक्षुषत्वं च ज्ञानस्य यन विवक्षतमिति भावः । निशानेष्विति ।मराणतोषणनिशामनेषु ज्ञे॑ति पाठान्तरमित्यर्थः । ननु ज्ञाधातोरस्माल्लडादौ शपिज्ञाजनोर्जे॑ति जादेशे जाति जात इत्यादि स्यादित्यत आह — एष्वेवेति । 'ज्ञा अवबोधने' इति श्नविकरणस्यैव मारणादिष्वर्थेषु णौ मित्त्वार्थमिहानुवादात् श्नविकरण एवायमिति भावः । जानातेर्मित्त्वफलं तु णौ ह्रस्वः — पशुं संज्ञपयति॑ । अक्षतं मारयतीत्यर्थः ।हरिं ज्ञपयति॑ । संतोषयीत्यर्थः ।रूपं ज्ञपयति॑ । माधवमते दर्शयतीत्यर्थः । मतान्तरे तु बोधयतीत्यर्थः ।शरं ज्ञपयति॑ । तीक्ष्णीकरोतीत्यर्थः । ननु माधवमते बोधयतीत्यर्थे ज्ञपयतीति कथं मित्त्वम्, तन्मते चाक्षुषज्ञानस्यैव निशामनशब्दार्थत्वादित्यत आह -ज्ञप मिच्चेति चुरादाविति । एवं च चौरादिकं ज्ञाधातुमादाय बोधनेऽप्यर्थे ज्ञपयतीति ह्रस्वः सङ्गच्छते इति भावः । शृण्विति ।उत्तर॑मिति शेषः । मित्त्वाऽभावादिति ।ह्रस्वो ने॑ति शेषः ।विज्ञापने॑त्यत्रतज्ज्ञापयती॑त्यत्र च अचाक्षुषमेवाऽऽत्मज्ञानं विवक्षितमिति भावः । ननुज्ञापनमात्रे मित्त्व॑मिति मतेविज्ञापने॑त्यत्रतज्ज्ञापयती॑त्यत्र च मित्त्वं दुर्वारमित्यत आह -ज्ञापनमात्रे इति । चौरादिकस्येति ।विज्ञापनेति ज्ञापयतीति च रूप॑मिति शेषः । 'नान्ये मितोऽहेतौ' इति निषेधान्न तस्य मित्त्वमिति भावः । ननु नियोगार्थस्य तस्य कथं ज्ञापने वृत्तिरित्यत आह — धातूनामिति । न कापीति ।विज्ञापने॑त्यत्र,ज्ञापयती॑त्यत्र च ज्ञापनार्थवृत्तित्वाज्ज्ञापनस्य च मारणतोषणतीक्ष्णीकरणान्यत्वान्न तस्मिन्नर्थे ज्ञाधातोर्मित्त्वप्रसक्तिरिति भावः । एवं च माधवमते बोधने ज्ञाधातोज्र्ञापयतीत्युपधादीर्घः । ज्ञपधातोस्तु ज्ञपयतीत्युपधाह्रस्व इति रूपद्वयमपि साध्विति स्थितम् । कम्पने चलिरिति । इका निर्देशोऽयम् । चलधातुः कम्पने मिदित्यर्थः । ज्वलादिरिति । तस्य चलेः कम्पने मित्त्वार्थोऽत्रानुवाद इति भावः । शीलं चालयीति । अत्र कम्पनार्थकत्वाऽभावान्न मित्त्वमिति भावः । तदाह — अन्यथा करोतीत्यर्थ इति । धातूनामनेकर्थत्वादिति भावः । छदिरूर्जने इति । इका निर्देशोऽयम् । छदधातुरूर्चजने मिदित्यर्थः । ऊर्जनं — बलवत्करणं, प्राणनं वा,ऊर्ज बलप्राणनयो॑रित्युक्तेः । अन्यत्र पठितस्यात्रार्थविशेषे णौ मित्त्वार्थोऽनुवाद इति सिद्धान्तः । छदधातुस्त्वयं चुराद्यन्तर्गणे युजादौ पठितः । तस्याऽत्रानुवादो व्यर्थः,नान्ये मितोऽहेता॑वित ज्ञापादिपञ्चकव्यतिरिक्तस्य चुरादौ मित्त्वनिषेधादित्यत आह — छद अपवारणे इति । चुराद्यन्तर्गणयुजादिपठितस्य 'आ धृषाद्धे' ति स्वार्थिकणिजभावपक्षे ऊर्जनेऽर्थे मित्त्वार्थोऽनुवाद इत्यर्थः । [हेतुमण्णिचीतियावत्] । स्वार्थिकणिचि सत्येव 'नान्ये मित' इति निषेधप्रवृत्तिरिति भावः । नन्वपवारणार्थकस्य छदेः कथमूर्जने वृत्तिरित्यत आह — अनेकार्थत्वादिति । नु स्वार्थणिजभावे सति मित्त्वं किमर्थमित्यत आह — छदयतीति । अत्र हेतुमण्णिचि ह्रस्वः । 'नान्ये मित' इति निषेधस्तु हेतुमण्णिचि नेति भावः । अन्यत्रेति । ऊर्जनादन्यत्र अपवारणे इत्यर्थ- । स्वार्थे णिचि त्विति । 'नान्ये मितः' इति निषेधस्य तत्र प्रवृत्तेरिति भावः । जिह्वोन्मथने लडिरिति । इका निर्देशोऽयम् । लडधातुर्जिह्वोन्मथने मिदित्यर्थः । लडेति । 'लड विलासे' इति टवर्गान्तेषु भ्वादौ पठितस्य जिह्वोन्मथनेऽर्थे मित्त्वार्थोऽनुवाद इत्यर्थः । एवं च धातुभेदाऽभावात्सर्वथैव मित्त्वकार्यं भवति । गणभेदाद्धातुभेदे मित्त्वतदभावयोर्विकल्पः स्यादिति भावः । लडयति जिह्वामिति । रसनां रसान् ज्ञापयतीत्यर्थः ।गतिबुद्धी॑ति द्विकर्मकोऽयम् । लडयति जिह्वयेति । देवदत्तो रसान् जानाति, तज्जिह्वया ज्ञापयतीत्यर्थः । तद्व्यापार इति । शब्दप्रयोगादिजह्वाव्यापार इत्यर्थः । समाहारेति । जिह्वा च उन्मथनं चेति समाहारद्वन्द्वः । जिह्वाव्यापारे उदाहरति — लडयति शत्रुमिति । 'गेहेशूर' इत्यादिशब्दप्रयोगेण गर्हत इत्यर्थः ।उन्मथनं लोडन॑मित्यभिप्रेत्योदाहरति — लडयति दधीति । विलोडयतीत्यर्थः । अन्यत्रेति । जिह्वोन्मथनादन्यत्रेत्यर्थः । लाडयति पुत्रमिति । क्रीरडयतीत्यर्थः । ग्लेपनं दैन्यमिति । दीनीभवनमित्यर्थः । ननु लडादौ शपि मदतीत्यादि स्यादित्यत आह — दैवादिकस्येति । तथा च श्यन्विकरण एवाऽयमिति भावः । ध्वन शब्दे इति । पूर्वमनुनासिकान्तेषुअण रणे॑त्यत्र ध्वणधातुर्मूर्धन्यान्तः पठितः, अयं तु दन्त्यान्त इति भेदः । भावीति । ज्वलादौ 'ध्वन शब्दे' इति पठिष्यमाण एवात्र ध्वन्यात्मके अनुच्चारणजन्ये शब्दने मित्त्वार्थमनूद्यते इत्यर्थः । धातुभेदे तु मित्त्वतदभावौ स्यातामिति भावः । ध्वनयति घण्टामिति । शब्दायमानां करोतीत्यर्थः । अन्यत्रेति अस्पष्टोच्चारणात्मके शब्दने इत्यर्थः । अत्रेति ।घटादा॑वित्यर्थः । तत्रेति । दलिवल्यादिष्वित्यर्थः । उदाहृताविति ।घटादा॑विति शेषः । तत्र ध्वनिरनुपदमेवोदाह#ऋतः ।रणिस्तुकण रण गता॑वित्यत्रेति बोध्यम् । भोजमते प्रागनयोःपाठो नेति न पौनरुक्त्यम् । गता इति । भ्वादौ पठिता इत्यर्थः ।इह मित्त्वार्थमनूद्यन्ते॑ इति शेषः । धात्वन्तरत्वे तु मित्त्वतदभावौ स्यातामिति भावः । ननु क्षपेरत्र पाठान्मित्त्वे णौ ह्रस्वेक्षपयती॑ति वक्ष्यति । अस्त्वेवम्, तथापि 'क्षै क्षये' इति भ्वादौ पठिष्यमाणस्य णौ आत्वे पुकि क्षापयतीत्यपि स्यात्, क्षैधातोः क्षपीत्यनुवादाऽसंभवात् । तत्राह - क्षै इत्यादि । णौ आत्वे पुकि मित्त्वाद्ध्रस्वे सति क्षपीति क्षै इत्यस्यानुवादसंभव इति भावः । स्वन अवतंसने इति । अवतंसनम् -अलङ्कृतिः । पठिष्यमाणस्येति । घटादिगणादूध्र्वं 'स्वन शब्दे' इति पठिष्यमाणस्य स्वनेरवतंसनेऽर्थे णौ मित्त्वार्थोषऽत्रानुवाद इत्यर्थः । धात्वन्तरत्वे तु मित्त्वतदभावौ स्यातामिति भावः । घटादयो मित इति । गणसूत्रम् । ननु घटादिषु मकारानुबन्दाऽदर्शनात्कथं मितस्ते स्युरित्यत आह — मित्संज्ञका इति । मित्कार्यभाज इत्यर्थः । जनीजृषिति । गणसूत्रम् । जनी जृष् क्नसु रञ्ज् एषां द्वन्द्वात्प्रथमाबहुवचनम् । अमन्ते येषां ते अमन्ताः — क्रिमिगम्यादयः । एते अघटादित्वेऽपि मित इत्यर्थः । जीर्यतेरिति । 'जृष् वयौहानौ' इति श्यन्विकरणस्येत्यर्थः । जृणातेस्त्वति । 'जृ वयोहानौ' इति श्नविकरणस्य षित्त्वाऽभावेनात्र ग्रहणाऽभावान्न मित्त्वमिति भावः । उदाहरन्ति । तन्मते जृणातेरप मित्त्वमिति भावः । ज्वलह्वलेत्यपि गणसूत्रम् । प्राप्तविभाषेयमिति । ज्वहह्वलहृलां घटादित्वान्नमेर्मान्तत्वाच्च मित्त्वस्य प्राप्तेरिति भावः । उपसृष्टे त्विति । सोपसर्गे त्वित्यर्थः । कथं तर्हीति । रानुपसर्गादिति विशेषणे सति ज्वलेर्नमेश्च णौ मित्त्वविकल्पाऽभावाज्जनीजृषिति मित्त्वाद्ध्रस्वो नित्यः स्यादित्याक्षेपः । समाधत्ते — घञन्तादिति । तत्करोतीति णावित्यनन्तरंसमाधेय॑मिति शेषः । प्रज्वलनं प्रज्वालः । उन्नमनमुन्नामः । भावे घञ् । उपधावृद्धिः । प्रज्वालं करोतीति, उन्नामं करोतीति चार्थे 'तत्करोति तदाचष्टे' इति णिचिणाविष्ठव॑दितीष्ठवत्त्वाट्टिलोपे सति तस्य स्थानिवत्त्वान्मित्त्वप्रयुक्तह्रस्वाऽभावे प्रज्वालि उन्नामीत्याभ्यां लटि तिपि शपि गुणे अयादेशे प्रज्वालयति उन्नामयतीति रूपं इति भावः । ननु संपूर्वात्क्रमेर्णौ संक्रामयतीति रूपमिष्यते, तत्र अमन्तत्वेन मित्त्वाद्ध्रस्वप्रसङ्गः । नच क्रमणं क्राम इति घञन्तात्ततत्करोतीति णावुक्तरीत्या ह्रस्वाऽभाव इति कृत्वा समाधानं संभवति, क्रमेर्घञि हिनोदात्तोपदेशस्ये॑ति वृद्धिप्रतिषेधे सति 'क्रम' इत्येव भवति, नतु 'क्राम' इति कृत्वा उक्तसमाधानाऽसंभवादित्यप्रेत्याक्षिपति - कथमिति । समाधत्ते — मितामिति । 'मितां ह्रस्वः' इति सूत्रे वेत्यनुवर्त्त्य मित्त्वाऽभावे संक्रामयतीति रूपमित्यन्वयः । ननु कदाचिद्ध्रस्वो दुर्वार इत्यत आह — व्यवस्थितेति । तथा चात्र ह्रस्वाऽभाव एवाश्रीयत इति भावः । वृत्तिकृदिति । भाष्ये तु नैतत् दृश्यते इति भावः । एतेनेति । व्यवस्थितविभाषाश्रयणेनेत्यर्थः ।ग्लास्नावनुवमां चे॑ त्यपि गणसूत्रम् । प्रथमार्थे षष्ठी । अनुपसर्गादिति, मित इति, वेति चानुवर्तते । फलितमाह — अनुपसर्गादिति । आद्ययोरिति । ग्ला स्ना इत्यनयोरघटादित्वादप्राप्ते मित्त्वे, इतरयोर्वनुवमोः प्राप्ते मित्त्वे विभाषेत्यर्थः । तत्र वनेः 'वनु च नोच्यते' इति घटादौ पाठाद्वमेस्त्वमन्तत्वान्मित्त्वप्राप्तिरिति बोध्यम् ।न कम्यमिचमा॑मिति 'शमो दर्शने' इति च गणसूत्रम् । दर्शनं — चाक्षुषज्ञानम् । 'शम उपशमे' इति दैवादिकः श्यन्विकरणः एवात्र गृह्रते नतु 'शम आलोचने' इति चौरादिकः, 'नान्ये मितोऽहेतौ' इति तस्य मित्त्वनिषेधात् । तद#आह — शाम्यतिरिति । निशामयति रूपमिति । पश्यतीत्यर्थः । उपशमार्थकस्यापि अनेकार्थत्वाद्दर्शने वृत्तिः । अन्यत्रेति । दर्शनादन्यत्रेत्यर्थः । निशमय्येति । श्रावयित्वेत्यर्थः । शमेण्र्यन्तात् क्त्वो ल्यपि कृतेल्यपि लघुपूर्वा॑दिति णेरयादेशः । कथमिति । तर्हि — तर्हि — दर्शनार्थकस्यैव शमेर्मित्त्वनिषेधे सति, 'शृणु' इत्यर्थे मित्त्वाद्ध्रस्वप्रसङ्गन्निशामयेति कथमित्याक्षेपः । समाधत्ते - चौरादिकस्येति ।निशामयेति रूप॑मिति शेषः ।नान्ये मितोऽहेता॑विति तस्य मित्त्वनिषेधान्न ह्रस्व इति भावः । ननु चौरादिकस्य शमेरालोचनार्थकत्वात्कथं श्रवणे वृत्तिरित्यत आह — धातूनामिति । साम्यतिवदिति । श्यन्विकरणस्य शमेरुपशमार्थकस्य यथा दर्शन वृत्तिस्तद्वदित्यर्थः । 'यमऽपरिवेषणे' इत्यपि गणसूत्रम् । भोजनपात्रे ओदनाऽपूपादिभोज्यद्रव्याणां स्थापवनं परिवेषणम् । तदाह — भोजनातोऽन्यत्रेति । भुक्त्यनुकूलपरिवेषणादन्यत्रेत्यर्थः । आयामयतीति । अत्राऽपरिवेषणे वृत्तेर्न मित्त्वमिति भावः । तदाह — द्राघयतीति । दीर्घीकरोतीत्यर्थः । व्यापारयतीति । प्रवर्तयतीत्यर्थः । यमयति ब्राआहृणानिति । परिवेषमार्थकत्वान्मत्त्वमिति भावः । तदाह — भोजयतीति । भुञ्जते ब्राआह्मणाः, तान्परिवेषणेन प्रवर्तयतीत्यर्थः । ननुपर्यवसितं नियमय॑न्नित्यत्र अपरिवेषणार्थकतया मित्त्वाऽभावात्कथं ह्रस्व इत्यत आह — पर्यवसितमित्यादि । नियमनं नियमः ।यमः समुपनिविषुचे॑ति भावेऽप्प्रत्ययः । तस्मान्मतुप् । नियमवच्छब्दात्तकरोतीति णिचिवन्मतोर्लु॑गिति मतुपो लुकि ण्यन्ताल्लटश्शतरिगुणाऽयमादेशयोर्नियमयच्छब्द इति भावः । वस्तुतस्तु मतुपो लुकि टिलोपस्याऽप्राप्त्याअचो ञ्णिती॑ति वृद्धौ पुगागमापत्तिः । ततश्च नियमवदित्यर्थकादर्शाअद्यजन्तान्नियमशब्दात्तत्करोती॑ति णिचि इष्ठवत्त्वाट्टिलोपे तस्य स्थानिवत्त्वादुपधावृद्ध्यभावेनियमय॑न्निति समर्थनीयमिति शब्देन्दुशेखरे स्थितम् । स्खदिरवपरिभ्यां चेत्यपि गणसूत्रम् । स्खदिरिति इका निर्देशः । अव परि-आभ्यां परः स्खदधातुर्मिन्नेत्यर्थः । स्खद स्खदने इति घटादौ पाठान्मित्त्वप्राप्तिः । परिस्खादयतीति । अषोपदेशत्वेन आदेशसकारत्रापि मित्त्वाऽभावान्न ह्रस्वः । स्वामी त्विति । 'न कम्मिचमा' मित्यत्र श्रुतो नञ् 'शमो दर्शने' 'यमोऽपरिवेषणे'स्खदिरवपरिभ्यां चे॑ति त्रिषु सूत्रेषु नानुवर्तते । शमः — अदर्सने इति च्छेदः । शमधातुर्दर्शने मित्स्यादित्यर्थः । अमन्तत्वादेव सिद्ध#ए नियमार्थमिदम् ।अदर्शन एव शमधातुर्मित्स्यान्नतु दर्शने॑ इति स्वाभिमतम् । इदं च पर्यवसानगत्या पूर्वमतान्नाऽतिरिच्यते । यमस्त्विति । यमदातोस्तु अपरिवेषण एव मित्त्वमाहेत्यर्थः । अमन्तत्वादेव सिद्धेरपरिवेषण एव यमधातुर्भिन्न तु परिवेषण इति फलति । एवं च द्राघयति व्यापारयति वेत्यर्थे मित्तवाद्ध्रस्वेआयमयती॑त्येव रूपम् । परिवेषणे तु मित्त्वाऽभावाद्ध्रस्वाऽभावेयामयति ब्राआहृणा॑निति भवतीति पूर्वमताद्विपरीतं फलति । एवं चपर्यवसितं नियमय॑न्नित्यत्र यमेरपरवेषणार्थत्वान्मित्त्वे ह्रस्वो निर्बाधः । तदाह — तन्मते इति । स्खदेर्घटादित्वादेव मित्त्वसिद्धेःस्खदिरवपरिभ्यां चे॑ति सूत्रमपि नियमार्थम् ।सोपसर्गस्य चेत्स्खदेर्मित्त्वं तर्हि अवपरिभ्यां परस्यैव मित्त्वं न तूपसर्गान्तरा॑दिति । एवं च प्रस्खादयतीत्यत्र मित्त्वाऽभावान्न ह्रस्वः । अवस्खदयति परिस्खदयतीत्यत्र तु मित्त्वाद्ध्रस्व इति फलति । तदाह — उपसृष्टस्येति । सोपसर्गस्येत्यर्थः । पूर्वमते तु अवपरिभ्यां परस्य मित्वनिषेधादवस्खादयति परिस्खादयतीति न ह्रस्वः । प्रस्खदयतीत्यत्र तु अवपरिपूर्वकत्वाऽभावेन मित्त्वनिषेधाऽभावाद्ध्रस्व इति विपरीतम् । तस्मादिति ।यमोऽपरिवेषणे॑,स्खदिरवपरिभ्यां चे॑ति सूत्रद्वये उक्तरीत्या मित्त्वनियमविध्याश्रयणादुदाहरणप्रत्युदाहरणयोरुक्तरीत्या व्यत्यासः फलित इत्यर्थः । उपेक्ष्यमिति ।न पादम्या॑ङिति सूत्रव्याख्यावसरेयमोऽपरिवेषणे इति मित्त्वं प्रतिषिध्यत॑ इति वृत्तिन्यासयोरुक्तत्वादिति भावः । केच्चित्तु स्वामिमते 'पर्यवसितं नियमय' न्नित्यादिसामञ्जस्यात्तावेवोपेक्ष्यावित्याहुः । फण गताविति । ननु घटादित्वेऽपि नायं मित्, इतः प्राक् 'स्वन अवतंसने' इत्युत्तरमेव 'घटादयो मित' इत्युक्तेः । अतः कथमत्र निषेधः । तत्राह — नेति निवृत्तमिति । प्राप्त विना मित्त्वस्य निषेधाऽसंभवादिह नेति नानुवर्तते, किंतु मिदित्येवानुवर्तते इत्यर्थः । ननु फण गतावित्यत्र मिन्नेति यदि नानुवर्तते । 'घ्वसोः' इत्यत एदिति, 'गमहने' त्यतः कितीति,वा जृभ्रमुत्रसा॑मित्यतो वेति च । तदाह — एषामिति । फणादीनामित्यर्थः । फणामिति बहुवचनात्तदादिलाभः । 'फण गतौ' इत्यत्र मिदित्येवानुवर्तते, नेति तु नानुवर्तते इत्यस्य प्रयोजनमाह — फणयतीति । वृदिति — कर्तरि क्विबन्तम् । वृतुधातुरिह समाप्त्यर्थकः । तदाह — घटादिः समाप्त इति । फणेः प्रागेवेति । एवं सति फणेरघटादित्वान्न मित्त्वमित#इ भावः । तदाह — तन्मते फणयतीत्येवेति । इति घटादयः । राजृ दीप्ताविति । इत आरभ्य षण्णामेत्त्वाऽभ्यासलोपौ फणादित्वात्पक्षे भवतः । तदाह — रेजतुरित्यादि । ननुफणां च सप्ताना॑मित्यत्र अत इत्यनुवृत्तेः कथमिह एत्त्वाभ्यासलोपावित्यत आह — अत इत्यनुवृत्तावपिति । अत इति नानुवर्तते । तदनुवृत्तावपि फणादिसप्तानामपि वचनसामर्थ्याद्राजृधातोराकारस्याप्येत्त्वाभ्यासलोपस्य विकल्पः स्यादेवेत्यर्थः । 'अत' इति राजादिधातौ न संबध्यते, असंभवादिति यावत् । टु भ्राजृ इत्यादि । टुरित् 'ट्वितोऽथुच्' इत्येतदर्थः । अनुदात्तेत इति । 'एते त्रय' इति शेषः । ननु पूर्वं चवर्गान्तेष्वनुदात्तेत्सु भ्राजतेः पठात्पुनरपि तस्येह पाठः किमर्थ इत्यत आह — भ्राजतेरिति । तर्हिएजृ भ्रेजृ भ्राजृ दीप्तौ॑ इति भ्राजेः पूर्वं पाठो व्यर्थ इत्यत आह — पूर्वं पाठस्त्विति । षत्वाऽभावार्थ इति । 'व्रश्चभ्रस्जे' ति षत्वविधौ भ्राजेग्र्रहणाऽभावार्थ इत्यर्थः । ननु पूर्वं पठितस्यापि षत्वविधौ कुतो न ग्रहणमित्यत आह — तत्र हीति । षत्वविधौ हीत्यर्थः । एत्त्वाभ्यासलोपयोः पाक्षिकत्वादाह — भ्रेजे बभ्राजे इति । द्वावपीमाविति । द्वितीयतृतीयावित्यर्थः । ननु 'विष्वणती' इत्यत्र कथं षत्वं केवलदन्त्याऽजन्तसादित्वाऽभावेनाऽषोपदेशतया आदेशसकारत्वाऽभावात् । अवष्वणतीत्यत्र इण्कवर्गाभ्यां परत्वाऽभावान्न षत्वस्य प्रसक्तिः ।सात्पदाद्यो॑रिति निषेधाच्चेत्यत आह — वेश्च स्वन इतीति । तत्र चकारेणअवाच्चे॑त्यपि लभ्यत इति भावः । फणादयो गता इति ।ध्वनतेः प्रा॑गिति शेषः । ततश्च ध्वनेर्न फणादिकार्यमिति भावः । तदाह — दध्वनतुरिति । षम ष्टमेति । षोपदेशौ ।तस्तामेति । सत्वे सति ष्टुत्वनिवृत्तिरिति भावः । तैक्ष्ण्यमिति । तीक्ष्णीभवनमित्यर्थः । टल ट्वल । वैक्लव्यं — भयादिजनितो व्यग्रीभावः । णल । णोपदेशोऽयम् । गन्धः - गन्धक्रिया । तद्व्यापार इति बन्धुतानुकूलो विवाहादिव्यापार इत्यर्थः । पत्लृधातुस्तवर्गप्रथमान्तः सेट्कः । लुङि लृदित्त्वाच्च्लेरङि कृते अपत् अ त् इति स्थिते — पतः पुम् । शेषपूरणेन सूत्रं व्याचष्टे — अङि परे इति ।ऋदृशोऽङी॑इत्यतस्तदनुवृत्तेरिति भावः । पतेः पुम् स्यादङि परे इति फलितम् । पुमि मकार इत् । उकार उच्चारणार्थः । मित्त्वादन्त्यादचः परः । तदाह — अपप्तदिति । क्वथे । जलक्षीरघृतादीनां पादमुदित् । तेनउदितो वे॑ति क्त्वायामिड्विकल्पो न । 'गृ निगरणे' इति दीर्घान्तोऽयम् । नन्वस्माद्धातोर्ल्युटि 'ऋत इद्धातोः' इति इत्त्वं बाधित्वा परत्वात् 'सार्वधातुके' इति गुणे सति 'उद्गरण' इत्येव निर्देशो युज्यत इत्यत आह — इहैवेति । 'उद्गिरणे' इत्यर्थनिर्देशः पाणिनीय इति सुधाकरो मन्यते । भ्रमु चलने इति । वक्रमार्गसंचारे इत्यर्थः । अयथार्थज्ञानेऽप्ययम् ।उदितो वे॑ति क्त्वायामिड्विकल्पार्थमुदित्त्वम् ।

Footnotes (NSP 1915 ed.)

NSP p. 389 १ तद्भाष्यादाविति—वेमुरित्यादिप्रयोगा असाधव प्रवृत्ति भावः ।

translator notes

commentary BM: 'abhyāsasya' is carried forward (anuvṛtti) from atra lopo 'bhyāsasya [SK 2620] and 'saṃprasāraṇam' from dyutisvāpyoḥ saṃprasāraṇam [SK 2344]; hence Bhaṭṭoji's paraphrase 'vyatho 'bhyāsasya…'. Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary BM on 'halādiḥśeṣāpavādaḥ': with vyath vyath e, saṃprasāraṇa blocks the deletion of the y that halādiḥ śeṣaḥ would give; the y becomes i, with pūrvarūpa, giving vivyathe. The v does not undergo saṃprasāraṇa because of na saṃprasāraṇe saṃprasāraṇam [SK 363]. On 'thasya…': saṃprasāraṇa cannot operate without blocking the deletion of y, so it blocks that; there is no warrant for its blocking the deletion of th. Followed for the bracketed '[that is, to the removal of the y…]', '[still]' and the bracketed derivation of vivyathe.
commentary TB on 'halādiḥśeṣāpavādaḥ': it is an apavāda because halādiḥ śeṣaḥ is already in progress; by Kaiyaṭa's principle that an apavāda occupies the same place as its utsarga (utsargasadeśo 'pavādaḥ), only the later [semivowel, y] gets saṃprasāraṇa, so the prohibition na saṃprasāraṇe is not needed here. Others deny that the rule is an apavāda (it has scope, since v remains after halādiḥ śeṣaḥ removes y) and derive the result from the dictum 'saṃprasāraṇa and what depends on it is stronger', with na saṃprasāraṇe then prohibiting it for the earlier v. TB on 'thasya': the saṃprasāraṇa is an apavāda to the removal of the y inside the abhyāsa, not of the th. TB adds counter-examples for 'liṭi': vivyathiṣate (i by sanyataḥ), vāvyathyate, vāvyathīti. Recorded, except that the bracket in k1 ('to the removal of the y') agrees with TB and BM alike; TB's other view on na saṃprasāraṇe differs from BM and is not reflected in the English.
commentary BM reads the root 767 as 'mṛda mardane', with ṛ in the penultimate (ṛdupadha): mardate, mamṛde. Recorded; the English keeps mrada, the reading of our text, which the NSP print (p. 375, scan page-0385) shares.
commentary BM on kṣaji: it is idit (kṣañjate, cakṣañje). Objection: its reading in ghaṭādi is pointless, since in kṣañjayati, after num, the a is not penultimate, so there is no penultimate lengthening for mitāṃ hrasvaḥ to shorten, and for the same reason ciṇṇamuloḥ lengthening would not apply in akṣañji, kṣañjaṃkṣañjam; hence Bhaṭṭoji's 'mittvasāmarthyāt'. Followed for 'because its being mit would otherwise be pointless'. The labels '[with ciṇ]', '[with ṇamul]' are the translator's; BM (on krath) says the ciṇ form is from the ṇic-derivative.
commentary BM on dakṣa: objection — since the meaning given in the Dhātupāṭha is only indicative (upalakṣaṇa), dakṣa read among the anudāttets in the senses of growth and swiftness could already mean going and injuring; why read it here? Answer: 'vṛddhiśaighryayoḥ…', i.e. for mittva. By mittva-sāmarthya the ciṇṇamuloḥ option applies here too although [the a] is not penultimate: adakṣi, adākṣi; dakṣaṃdakṣam, dākṣaṃdākṣam. Recorded; these forms are BM's, not Bhaṭṭoji's.
commentary BM on krapa: it has a in the penultimate; the meaning is 'in compassion and in going' (kṛpāyāṃ gatau ca). Followed for '[and] going'.
commentary TB on krapa: even without a 'ca', two meanings are to be understood here. Followed (agrees with BM). TB on kadi: kandayati; akandi, akāndi; kandaṃkandam, kāndaṃkāndam. Recorded.
commentary BM on kadi…: in Nandin's and Kṣīrasvāmin's views there are just three roots; in Maitreya's view four (kadi, kradi idit; krada, klada anidit); Bhaṭṭoji's 'kadikradikladīnām…' answers the charge of repetition for the three idit roots. Followed for construing the Maitreya sentence as naming four roots.
commentary BM on ñitvarā: ñi is it for kta by ñītaḥ ktaḥ; ā-it is for the iṭ-prohibition in the niṣṭhā by āditaś ca, but is in fact superfluous, since ātmanepada follows even from a short a and the niṣṭhā iṭ is optional by ruṣyamatvara…. On ghaṭādayaḥ ṣitaḥ: 'tvaratyantāḥ' ('up to tvar') is to be supplied (śeṣa); the thirteen anudāttet roots of ghaṭādi end here; the end of ghaṭādi, before dyuta dīptau, will be stated. Followed for the bracket '[— up to tvar, BM —]'; the rest recorded.
commentary TB on ñitvarā: the ā-it is pointless here, because ātmanepada follows from pronouncing it short, and the iṭ of the niṣṭhā is optional by ruṣyamatvara… (tūrṇaḥ, tvaritaḥ). Recorded (agrees with BM). TB printed under sk.2352.t1: after ñitvarā, 'ghaṭādayaḥ ṣitaḥ' establishes that only the thirteen up to tvar are ṣit, not all up to phaṇa; the purpose is aṅ with ṭāp by ṣidbhidādibhyaḥ (ghaṭā, vyathā). Followed for the bracketed SK 3281.
commentary BM on 'atha phaṇantāḥ': up to phaṇa gatau. On jvara: with ṇi jvarayati; with ciṇ ajvari, ajvāri; with ṇamul jvaraṃjvaram, jvāraṃjvāram; 'likewise further on'. Recorded; these forms are BM's, not Bhaṭṭoji's.
commentary TB on jvara: with ṇi jvarayati; ajvari, ajvāri; jvaraṃjvaram, jvāraṃjvāram; on gaḍa: with ṇi gaḍayati; agaḍi, agāḍi; gaḍaṃgaḍam, gāḍaṃgāḍam; 'likewise elsewhere' (evam anyatrāpy ūhyam). Recorded (agrees with BM on jvara); these forms are TB's, not Bhaṭṭoji's.
commentary BM on heḍa: the a after ḍ is for pronunciation, so the prohibition nāglopiśāsvṛditām does not apply; 'sa eva' means heḍṛ itself, dropping its ṛ-anubandha, is restated for mittva in the particular sense of surrounding — were it a different root, there would be an option of being mit or not. On 'parasmaipadibhyaḥ…': had ātmanepada been wanted, it would have been read in ghaṭādi among the anudāttets up to tvar. heḍati = veṣṭate; hiḍayati = veṣṭayati, with shortening by mitāṃ hrasvaḥ under hetumati ṇic; ahiḍi, ahīḍi by ciṇṇamuloḥ; heḍayati in disrespect has no shortening, because it is mit only in the sense of surrounding. Followed for 'the heḍṛ … is that very root' and for construing the sāmarthya sentence.
commentary TB on 'utsṛṣṭānubandha': hence in the sense of surrounding there is not even a doubt of the prohibition by nāglopi…. Followed (agrees with BM).
commentary BM on vaṭa: it is not a new root, and as a restatement [rather than a separate root] it does not fall into the option of being mit or not. On ṇaṭa: the charge of repetition — the earlier naṭa is among the ṭ-final roots, and if the meanings were the same no 'restatement for a particular meaning' could be claimed; the answer 'tatrāyaṃ vivekaḥ' means the difference of meaning between the two roots is to be understood; yatkāriṣu = 'the nāṭa whose agents are called naṭa is the meaning of the earlier naṭ'. On ṇopadeśa: in the exclusion statement 'anardnāṭi…', nāṭi, marked with the vṛddhi of ṇic, takes the curādi naṭa avaspandane, so this one is ṇopadeśa. Followed for construing yatkāriṣu and the nāṭi argument.
commentary TB on 'ṇopadeśa eva': praṇaṭati, praṇaṭayati; but for the nāṭi [root], pranāṭayati. Recorded.
commentary BM on ṣṭaka: it is ṣopadeśa, cited with ṣṭutva already applied; in stakati the ṣ becomes s by dhātvādeḥ ṣaḥ saḥ and the ṣṭutva lapses. On caka: caka tṛptau pratīghāte ca, read among the ātmanepadins, is restated in the sense of satisfaction for mittva, so there is no option of being mit or not. On ṣage ṣṭage: both are ṣopadeśa, ṣṭage being cited with ṣṭutva applied. Recorded.
commentary BM on 'kage nocyate': a root read in the Dhātupāṭha without any particular action as its meaning denotes action in general by elimination (pariśeṣa); on 'anekārthatvāt': it has unlimited meanings, like kal (by the maxim 'kaliḥ kāmadhenuḥ'). Followed for 'denotes action in general'.
commentary BM reads the four roots 799–802 as śratha, knatha, kratha, klatha: all end in tha; the first and third have r in the middle, the second n, the fourth l; the first begins with ś, the others with k. Recorded; the English keeps ślatha, the reading of our text, which the NSP print (p. 376, scan page-0386) shares.
commentary BM on krātha: objection — kratha, being ghaṭādi and so mit, would have its vṛddhi a shortened by mitāṃ hrasvaḥ, giving krathayati, not krāthayati; answer: in the rule jāsiniprahaṇa… (SK 617) vṛddhi is enjoined by nipātana even though it is mit. Then the reading of kratha in ghaṭādi is pointless? Answer: 'mittvaṃ tu…' — it is fulfilled in the lengthening option of ciṇṇamuloḥ. On 'nipātanāt paratvāt': ciṇṇamuloḥ is later than the krātha nipātana; mitāṃ hrasvaḥ is later too, but by the principle that an apavāda blocks the rule immediately after it (purastād apavāda-nyāya), the nipātana blocks only the adjacent mitāṃ hrasvaḥ, not the more distant ciṇṇamuloḥ. akrathi, akrāthi with ciṇ from the ṇic-derivative; krathaṃkratham, krāthaṃkrātham with ṇamul. The English 'since that rule is later (para) than the nipātana' is consistent with BM, but renders 'nipātanāt paratvāt' literally without adopting BM's construal over TB's (see the TB note below).
commentary TB on 'vṛddhir nipātyate': hence mitāṃ hrasvaḥ does not operate. On 'nipātanāt paratvāt': because [ciṇṇamuloḥ] is later than mitāṃ hrasvaḥ, which is the object of the nipātana, only mitāṃ hrasvaḥ is blocked by the nipātana, not ciṇṇamuloḥ, which follows it. TB thus measures 'para' from mitāṃ hrasvaḥ, BM from the nipātana itself. Recorded; the English keeps the literal 'later than the nipātana' without deciding between them (§16).
commentary BM on 'vana ca': the ca draws in hiṃsā; hence 'hiṃsāyām'. vana read [elsewhere] as vana śabde, vana saṃbhaktau is restated here in the sense of injuring for mittva: vanati; vanayati; vanaṃvanam, vānaṃvānam. Followed for supplying 'ca' and 'is to be supplied' in the block.
commentary TB on vana ca: [vana] read in the sense of sharing (saṃbhakti) is restated in the sense of injuring for mittva: vanati; vanayati; avani, avāni; vanaṃvanam, vānaṃvānam. Recorded (agrees with BM, adds the ciṇ forms).
commentary BM on 'vanu ca nocyate': to be explained like 'kage nocyate'. Were it the tanādi anudāttet vanu yācane restated, it would take ātmanepada and the vikaraṇa u (vanute) in the sense of action in general; but if the tanādi root were restated, making it udit here would be pointless, since the udit operations (udito vā etc.) would already follow from the udit in tanādi; hence it is a new root, with parasmaipada and śap: vanati, vanataḥ, vananti. pravanayati: the ghaṭādi root denoting action in general, mit, so shortened with ṇic. 'vakṣyate': by glāsnāvanuvamāṃ ca. From the tanādi vanu yācane, with ṇic: vānayati. Followed for construing 'uditkaraṇa-sāmarthyāt'.
commentary TB: 'tānādikasya' = of vanu yācane; if it were a restatement, the udit made there would already give the option of iṭ with ktvā and the iṭ-prohibition in the niṣṭhā, so making it udit again would be pointless. vanati; with ṇi vanayati; but of the tanādi root vanute, vānayati. 'mittvavikalpa' is by the gaṇasūtra glāsnāvanuvamāṃ ca. Followed (agrees with BM).
commentary BM on jvala: the root to be read in the jvalādi group for the affix ṇa by jvalitikasantebhyo ṇaḥ [SK 2902] is restated here for mittva; taking jvalati etc. for granted, Bhaṭṭoji shows the purpose of mittva, the shortening before ṇi, in prajvalayati; were it a different root there would be an option of being mit or not. Followed for the bracket '[in the jvalādi group]'.
commentary TB on 'ṇapratyayārtham': for the affix ṇa after the jvalādi roots by jvalitikasantebhyo ṇaḥ. Agrees with BM; followed for the bracket '[in the jvalādi group]'.
commentary BM on smṛ: smṛ cintāyām, to be read later, is restated in the sense of ādhyāna for mittva; 'ādhyānam utkaṇṭhā…' is said to show that ādhyāna differs from cintā. On dṝ: its form is dṛṇāti, not with śap; since meaning statements are indicative, the kryādi dṝ occurs in the sense of fear, and so this has the vikaraṇa śnā. darayati = bhīṣayati ('frightens'); dārayati = bhedayati ('splits'). In the other view it is a bhvādi root with śap (darati). On 'tan na': if it were short-final in ghaṭādi and long-final in kryādi, the mention of dṝ in śṝdṝprāṃ hrasvo vā [SK 2495] would be pointless, since the two results would follow from the short-final and the long-final roots. Followed for construing darayati/dārayati and the Mādhava sentence.
commentary TB on dṝ: because roots have many meanings it has the sense of fear: dṛṇāti, darayati. On 'tan na' (Mādhava's intent): the long-final reading in the sūtra [SK 2566] is agreed by all, and in ghaṭādi too all read the long-final; if it were short-final, the mention of dṝ in śṝdṝprāṃ hrasvo vā would be pointless, since the two roots would give dadratuḥ and dadaratuḥ; nor can it be said that the mention is needed to get both forms in the sense of tearing, since roots have many meanings. Followed (agrees with BM).
commentary BM on nṝ: naya = leading; in kryādi it is read as nṝ naye too, where the meaning is not intended as restrictive; this is a restatement for mittva in the sense of leading of the nṝ that occurs outside that sense, so it has śnā; not being a different root, there is no option of being mit or not — it is always mit [in that sense]. Recorded.
commentary TB on nṝ naye: [nṛṇāti — OCR 'dṛṇāti'], narayati; anari, anāri; naraṃnaram, nāraṃnāram. Recorded.
commentary BM on śrā: objection — if an independent root śrā, distinct from the bhvādi śrai and the adādi śrā, were cited in ghaṭādi, it would give śrāti with śap and repeat the luk-vikaraṇa śrā pāke. Answer: it imitates śrai pāke, to be read later in bhvādi, with its ā substituted; that root, having many meanings, is restated here for mittva in the sense of cooking, giving śrāyati etc. with śap (so the Bhāṣya and Kaiyaṭa on śṛtaṃ pāke [SK 3067]). Why not read 'śrai pāke' here? Because the adādi śrā is imitated as well. Objection: śrai's ā arises by rule (lākṣaṇika), so it cannot be imitated; answer: by the two paribhāṣās both are imitated. The luk-vikaraṇa paribhāṣā is said to be indicated (jñāpita) by the separate mention of sūti and sūyati in svaratisūti… [SK 2279]; the pratipadokta paribhāṣā rests on reasoning. śrapayati: from śrai, ā by ādeca upadeśe [SK 2370], puk by arti-hrī… [SK 2570], shortening by mitāṃ hrasvaḥ; from śrā, already ā-final, puk and shortening. 'Elsewhere than cooking' because the meaning statement is indicative. Followed for 'by [the force of] the two paribhāṣās' as the ground of imitating both roots.
commentary TB: śrai is the bhvādi root to be stated later. The luk-vikaraṇa paribhāṣā is indicated by the separate mention of sūti and sūyati in svaratisūti…, which would be superfluous if a single 'sūṅ' took both; the reverse (that the luk-vikaraṇa is stronger) is excluded by the desired result. The lakṣaṇa–pratipadokta paribhāṣā rests on reasoning: the rule-derived form is presented late, the expressly stated one at once. On 'paribhāṣābhyām': although the desired result would follow even if the two paribhāṣās, conflicting with one another, did not apply, it is still fitting that both apply here, there being no distinction. Recorded; the English 'by [the force of] the two paribhāṣās' is neutral between BM's and TB's accounts.
commentary BM on jñā: the root jñā occurs in the senses of killing, satisfying and niśāmana; for killing, jñā is used only with sam. 'cākṣuṣajñānam' because niśāmana is formed by lyuṭ from the ṇic-derivative of the curādi śama ālocane with ni. 'jñāpanamātram': here the sense is causing to know by force of the upasarga, visualness not being intended. On 'eṣv eva': objection — this jñā would take jā by jñājanor jā with śap (jāti); answer: the kryādi jñā avabodhane is restated here for mittva in those senses, so it has śnā. The fruit of its being mit is shortening before ṇi: paśuṃ saṃjñapayati ('kills'), hariṃ jñapayati ('satisfies'), rūpaṃ jñapayati ('shows' in Mādhava's view; 'makes known' in the other), śaraṃ jñapayati ('sharpens'). On 'jñapa mic ca': how, in Mādhava's view, is jñapayati shortened in the sense 'makes known'? Because the curādi jñap is mit. On 'mittvābhāvāt': 'no shortening' is to be supplied; in vijñāpanā and jñāpayati non-visual cognition is meant. On 'jñā niyoge': by nānye mito 'hetau its mittva is prohibited. On Haradatta's view: jñāpana is different from killing, satisfying and sharpening, so there is no question of mittva. So in Mādhava's view both jñāpayati (from jñā) and jñapayati (from jñap) are correct in the sense of making known. Followed for supplying '[there is no shortening]'.
commentary TB on jñā: paśuṃ saṃjñapayati; viṣṇuṃ vijñapayati ('satisfies'); saṃjñapayati rūpam; prajñapayati śaram. TB on 'jñapa mic ca': the Vṛtti's 'jñīpsamāno bodhayitum abhipretaḥ' fits the view that niśāmana is mere jñāpana; in Mādhava's view it fits through the curādi jñap. 'māraṇādikaṃ ca' is said in the sense of the other view; the curādi jñap is mit and occurs in knowing and making known. On 'katham': the objection is that both jñā and jñap should be shortened, being mit. In Mādhava's view, jñāpayati from jñā and jñapayati from jñap in the sense of making known. Recorded (agrees with BM on the two forms).
commentary BM on caliḥ: named with ik; cal is mit in the sense of trembling; it is a jvalādi root restated here for mittva in that sense; in śīlaṃ cālayati there is no sense of trembling, so it is not mit; 'anyathā karoti' because roots have many meanings. On chadir: named with ik; ūrjana = making strong or giving vitality (ūrja balaprāṇanayoḥ). Objection: chad is in the curādi subgroup yujādi, and by nānye mito 'hetau curādi roots other than jñap and the rest are not mit, so the restatement is pointless. Answer: it is a restatement for mittva in the option where there is no svārthika ṇic (optional by ā dhṛṣād vā), i.e. with hetumat ṇic; the prohibition 'nānye mitaḥ' applies only with the svārthika ṇic. chadayati: shortened under hetumat ṇic. Followed for '[in the option] where there is no ṇic in its own sense'.
commentary TB on chadir: ūrja balaprāṇanayoḥ; here chadi is mit; the curādi subgroup is the yujādi, with ṇic in its own sense; 'ṇijabhāve' because of ā dhṛṣād vā, which makes it optional. Followed (agrees with BM).
commentary BM on laḍiḥ: named with ik; laḍa vilāse among the ṭ-varga-final bhvādi roots is restated for mittva in the sense jihvonmathana, so being mit applies always [in that sense] (a separate root would give an option). laḍayati jihvām = 'makes the tongue know tastes', a double-object (dvikarmaka) use by gatibuddhi… [SK 540]; laḍayati jihvayā = 'Devadatta knows tastes; [someone] makes him know them by the tongue'. On the other view: 'tadvyāpāra' = the tongue's activity of uttering words etc.; the dvandva is 'jihvā ca unmathanaṃ ca'; laḍayati śatrum = 'reviles [the enemy] with words such as gehe-śūra'; laḍayati dadhi, taking unmathana as stirring (loḍana) = 'churns'. lāḍayati putram = 'plays with'. Recorded.
commentary TB on laḍiḥ: laḍayati jihvām = 'makes the tongue know'; jihvayā = 'makes another thing known by the tongue'; laḍayati śatrum exemplifies the tongue's activity ('abuses the enemy'); laḍayati dadhi = 'churns'. Some, however, apply them the other way round: laḍayati dadhi for the tongue's activity and laḍayati śatrum for unmathana. lāḍayati putram = 'pleases [the son] with sugar and the like'. Recorded; the English gives the examples without glossing them, leaving the assignment open (§16).
commentary BM on madī: glepana = becoming wretched; objection — with śap in laṭ etc. one would get madati; answer 'daivādikasya': it has śyan. On dhvana: the dhvaṇa read earlier among the nasal-finals (aṇa raṇa…) ends in retroflex ṇ, this one in dental n; 'bhāvī' = the dhvan to be read in jvalādi is restated here for mittva in sounding of the dhvani kind not produced by articulation; 'elsewhere' = sounding that is indistinct utterance. On Bhoja: 'atra' = in ghaṭādi; dhvani was exemplified just now, raṇi at kaṇa raṇa gatau; in Bhoja's view these two were not read before, so there is no repetition; dala etc. 'gatāḥ' = read in bhvādi and restated here for mittva. On kṣapi: kṣai, to be read in bhvādi, would give kṣāpayati with ā and puk; the restatement as kṣapi is possible because with ā, puk and shortening from mittva it becomes kṣap. Recorded.
commentary TB on 'dhvaniraṇī udāhṛtau': dhvani was exemplified without interval, raṇi at kaṇa raṇa gatau. On svana: avataṃsana = adorning; svanayati = bhūṣayati; asvanīt, asvānīt; asvani, asvāni; svanaṃsvanam, svānaṃsvānam. Recorded (agrees with BM on dhvani/raṇi).
commentary BM on svana: svana śabde, to be read after the ghaṭādi group, is restated for mittva in the sense of adorning. On ghaṭādayo mitaḥ: a gaṇasūtra; since no m-anubandha is seen on the ghaṭādi roots, 'mit-saṃjñāḥ' means 'partaking of the operations of mit roots' (mitkāryabhājaḥ). Recorded.
commentary TB on 'ghaṭādayo mitaḥ … mitsaṃjñāḥ': others explain it as 'having an m-anubandha'; because reading [m] with each root would be cumbersome, the mit-designation, or the m-anubandha, is given to all at one place by this sūtra. Recorded.
commentary BM on janījṝṣ…: a gaṇasūtra; a dvandva of janī, jṝṣ, knasu, rañj in the first-case plural (prathamā-bahuvacana); amantāḥ = kram, gam and the like; these are mit though not ghaṭādi. 'jīryateḥ' = the divādi (śyan) jṝṣ vayohānau; the kryādi jṝ vayohānau, not being ṣit, is not taken, so not mit; in the view of those who read 'janī jṝ ṣṇasu', jṛṇāti too is mit. Recorded.
commentary TB on janījṝṣ…: janī prādurbhāve, jṝṣ vayohānau, knasu hvaraṇadīptyoḥ (all three divādi); rañja rāge (divādi and bhvādi); amantāḥ: kram, gam and the like. janayati, jarayati, knasayati, rajayati mṛgān, rajayati pakṣiṇaḥ, kramayati, gamayati, ramayati. Recorded.
commentary BM on jvalahvala…: also a gaṇasūtra; a prāpta-vibhāṣā because jval, hval, hmal are ghaṭādi and nam ends in am. 'upasṛṣṭe' = with an upasarga. On 'katham tarhi': given the qualifier 'anupasargāt', there is no option for jval and nam with an upasarga, so the shortening from mittva would be obligatory. Answer: prajvālaḥ, unnāmaḥ (ghañ in the sense of bhāva, penultimate vṛddhi); in the sense 'makes a prajvāla / unnāma' ṇic by tat karoti tad ācaṣṭe; by ṇāv iṣṭhavat the ṭi is elided, and since that elision is sthānivat there is no shortening due to mittva: prajvālayati, unnāmayati. On saṃkrāmayati: the previous answer is impossible, because with ghañ from kram vṛddhi is prohibited by nodāttopadeśasya… [SK 2763], giving krama, not krāma; answer: 'vā' is carried into mitāṃ hrasvaḥ, and the absence of mittva [effect] here gives saṃkrāmayati, the option being fixed (vyavasthita), so that non-shortening is adopted here. 'vṛttikṛt': this is not seen in the Bhāṣya. 'etena' = by adopting the fixed option. Followed for '[a stem] ending in ghañ' and '[Answer: they are formed]'.
commentary TB on jvalahvala…: 'mitaḥ', carried forward, here denotes the property (mittva); 'anupasargāt' must be explained, with strain, as a fifth-case word (pañcamī) in the sense of the sixth (ṣaṣṭhī); a variant reading 'namo 'nupasargād vā' has no strain. prāpta-vibhāṣā because jval, hval, hmal were read before and nam ends in am. saṃkrāmayati is asked separately because krama (vṛddhi prohibited by nodāttopadeśasya) makes the earlier answer impossible; by the fixed option mitāṃ hrasvaḥ sometimes does not operate before ṇi. Some instead take krāma with prajñādi aṇ from krama and then ṇi by tat karoti. Recorded.
commentary BM on glāsnāvanuvamāṃ ca: also a gaṇasūtra; a sixth-case word (ṣaṣṭhyanta) in the sense of the first case (prathamārthe ṣaṣṭhī); 'anupasargāt', 'mitaḥ' and 'vā' are carried forward (anuvṛtti). glā and snā, not being ghaṭādi, would not be mit (aprāpta-vibhāṣā); for vanu and vam mittva is obtained (prāpta-vibhāṣā) — vanu by being read in ghaṭādi ('vanu ca nocyate'), vam by ending in am. Followed for the bracketed anuvṛtti.
commentary TB on 'itarayoḥ prāpte': because vanu was read earlier and vam ends in am. glāpayati, glapayati; snāpayati, snapayati; vānayati, vanayati; vāmayati, vamayati. Recorded.
commentary BM: na kamyamicamām and śamo darśane are gaṇasūtras. darśana = visual cognition; the divādi (śyan) śama upaśame is taken here, not the curādi śama ālocane, whose mittva is prohibited by nānye mito 'hetau. niśāmayati rūpam = 'sees'; the upaśama root occurs in seeing since roots have many meanings. niśamayya = śrāvayitvā, from the ṇic-derivative with ktvā → lyap, ṇi → ay by lyapi laghupūrvāt. On 'katham': since mittva is prohibited only for śam in the sense of seeing, niśāmaya in the sense 'hear' should be shortened. Answer: it is of the curādi root, whose mittva is prohibited by nānye mito 'hetau; it occurs in hearing as śāmyati occurs in seeing. Followed for the gloss of niśamayya and for construing 'śāmyativat'.
commentary TB on 'śāmyativat': as śāmyati is used in seeing in niśāmayati and the like, so the curādi śam will occur in hearing. Followed (agrees with BM).
commentary BM on yamo 'pariveṣaṇe: also a gaṇasūtra; pariveṣaṇa is placing foods such as rice and cakes on the eating-vessel; 'bhojanāto 'nyatra' = other than serving conducive to eating. āyāmayati: not mit, since it occurs outside serving; drāghayati = 'makes long', vyāpārayati = 'sets going'. yamayati brāhmaṇān: mit, being in the sense of serving; 'the brāhmaṇas eat; he sets them to it by serving'. On paryavasitaṃ niyamayan: niyama by ap (yamaḥ samupaniviṣu ca), then matup; from niyamavat, ṇic by tat karoti, luk of matup by vinmator luk, śatṛ with guṇa and ay. But in fact after luk of matup the ṭi-elision is not available, so vṛddhi by aco ñṇiti and puk would follow; therefore, as the Śabdenduśekhara holds, niyamayan is to be justified from niyama with arśa-ādi ac ('having niyama'), ṇic by tat karoti, ṭi-elision by iṣṭhavat, which being sthānivat blocks penultimate vṛddhi. Recorded.
commentary TB on yamo 'pariveṣaṇe: yam uparame, other than in bhojanā; bhojanā is formed with yuc by ṇyāsaśrantho yuc; pariveṣaṇa here is the activity conducive to eating, and elsewhere mit is prohibited. niyamayan: from niyamavat with ṇic, luk of vin and matup, śatṛ, śap, guṇa. Recorded.
commentary BM on skhadir avaparibhyāṃ ca: also a gaṇasūtra, skhadir named with ik; skhad after ava or pari is not mit; mittva would otherwise come from skhada skhadane in ghaṭādi. pariskhādayati: [skhad] is not ṣopadeśa [so its s is not replaced by ṣ]; not being mit, it is not shortened (the BM text is garbled at this point). On Svāmin: the nañ of 'na kamyamicamām' does not continue into śamo darśane, yamo 'pariveṣaṇe, skhadir avaparibhyāṃ ca; the split is 'śamaḥ adarśane': śam is mit when not seeing — a restriction (niyama), since it would be mit anyway as am-final, and in effect no different from the first view. yam is mit only in non-serving, the reverse of the first view: āyamayati (shortened) for 'lengthens / sets going', yāmayati brāhmaṇān in serving; hence paryavasitaṃ niyamayan is unproblematic. skhad: a niyama — if skhad with an upasarga is mit, only after ava or pari — so praskhādayati is unshortened, avaskhadayati and pariskhadayati shortened; in the first view the reverse. 'upekṣyam' because the Vṛtti and Nyāsa, on na pādamyāṅyama… [SK 2755], say mittva is prohibited by yamo 'pariveṣaṇe. Some, however, say that since Svāmin's view fits paryavasitaṃ niyamayan, the Vṛtti and Nyāsa are the ones to be disregarded. Followed for construing Svāmin's split and the vyatyāsa.
commentary TB on 'vyatyāsaḥ phalitaḥ': in Svāmin's view, āyamayati when not serving, yāmayati brāhmaṇān when serving; avaskhadayati, pariskhadayati after ava etc., but praskhādayati after pra. On 'upekṣyam': on na pādamyāṅ… the Vṛtti, citing āyāmayate, says that mittva is prohibited by yamo 'pariveṣaṇe, and the Nyāsa there says 'na' continues from na kamyami…; only so is the placing [of the three] after the prohibition explained — otherwise the three sūtras would have been read before na kami…. Followed (agrees with BM); TB's placement argument supports the bracketed 'na' anuvṛtti in the śamo darśane and yamo 'pariveṣaṇe sentences.
commentary BM on phaṇa gatau: objection — even as a ghaṭādi it is not mit, because 'ghaṭādayo mitaḥ' was stated before it, right after svana avataṃsane; so how can there be a prohibition here? Answer ('neti nivṛttam'): a prohibition of mittva is impossible without its first being obtained, so 'na' does not continue here, only 'mit' continues. Followed for the bracket after 'impossible'.
commentary TB on phaṇa: phaṇati; luṅ aphaṇīt, aphāṇīt; with ṇi the optional lengthening by ciṇṇamuloḥ: aphaṇi, aphāṇi, phaṇaṃphaṇam, phāṇaṃphāṇam [OCR gives aphāṇīt and aphāṇi twice]. On 'asaṃbhavāt': a prohibition being impossible without mittva first being obtained, 'na' is not connected here, only the mit-designation; hence Bhaṭṭoji's phaṇayati [SK 2354]. Followed (agrees with BM).
textual Our text reads '{vana} hiṃsāyām'. NSP p. 376 (scan page-0386) reads 'vana ca hiṃsāyām iti śeṣaḥ' ('vana ca — in the sense of injuring is to be supplied'), which BM's pratīka 'vana ca' and its 'cakāro hiṃsānukarṣakaḥ' confirm. The English supplies 'ca' and 'is to be supplied' in square brackets. Mūla correction for Ajai's printed copy.
textual Our text reads the first paribhāṣā as 'lugvikaraṇayor alugvikaraṇasya'. NSP p. 376 (scan page-0386) reads 'lugvikaraṇālugvikaraṇayor alugvikaraṇasya', as the sense requires; the English supplies the missing member in square brackets. Our text also reads 'śrai iti ka-kṛtātvasya' with a stray 'ka-'; the print (scan) has 'śrai iti kṛtātvasya'.
textual Our text reads 'yacchatirtabhojanāto 'nyatra'; NSP p. 378 (scan page-0388) reads 'yacchatir bhojanāto 'nyatra'. The English follows the print. Mūla correction for Ajai's printed copy.
textual Our text reads 'janījṝṣnkasurañjo 'mantāś ca'; NSP p. 377 (scan page-0387) reads 'janījṝṣknasurañjo…' (knasu, as TB's 'knasu hvaraṇadīptyoḥ' confirms). The English follows the print. Mūla correction for Ajai's printed copy.
textual Our text reads 'rājo viśrāmayan rājñām'; NSP p. 378 (scan page-0388) reads 'rajo viśrāmayan rājñām' ('dust'). The English follows the print. Mūla correction for Ajai's printed copy.
textual Minor slips in our text, each checked against the NSP scan (printed pp. 376–378, scan page-0386 to page-0388) and listed in .work/collate-p44/batch10.md, where the print has the expected form; the English follows the print: 'ādhyānam ukaṇṭhā-' (print 'utkaṇṭhā-'); 'cala kampane ita jvalādiḥ' (print 'iti'); 'utpādayī' (print 'utpādayati'); 'avatesane' (print 'avataṃsane'); 'ṇopadeśāparyudāsa-' (print 'ṇopadeśaparyudāsa-'); 'mittavārthaḥ' and 'mittavam' (print 'mittvārthaḥ', 'mittvam'); 'amantātvāt' (print 'amantatvāt'); 'ṣṇasu nirasane iti radaivādikam' (print 'daivādikam'); 'vattikṛt' (print 'vṛttikṛt'); 'prayavasitam' (print 'paryavasitam'); 'niyamavaccabdāt' (print 'niyamavacchabdāt'); 'udāraraṇa-' (print 'udāharaṇa-').
textual Order of headword and meaning: our text gives 'jñā māraṇatoṣaṇaniśāmaneṣu', 'caliḥ kampane', 'chadir ūrjane', 'laḍiḥ jihvonmathane'. NSP pp. 376–377 (scan page-0386/0387) print the meaning first — 'māraṇatoṣaṇaniśāmaneṣu 811 jñā' (with a printed sign before it), 'kampane 812 caliḥ', '813 chadir ūrjane', 'jihvonmathane 814 laḍiḥ' — and BM's pratīkas ('kampane calir iti', 'jihvonmathane laḍir iti') follow the print. The sense is unaffected; the English keeps our order.
textual NSP p. 375 (scan page-0385) has hiḍayati after jiheḍa, agreeing with our text and BM; the raw OCR's 'heḍayati' there is an OCR error. The OCR also skips the head of this unit (the sūtra through 767 mrada) on p. 375; the scan was read directly: '2353 vyatho liṭi 7.4.68 … vivyathe. 765 pratha prakhyāne … 767 mrada mardane', agreeing with our text. The raw OCR's garbled readings of 799–802 and of hmala are OCR errors; the scan agrees with our text (śratha, ślatha, kratha, klatha; hmala).
textual NSP footnote printed at the foot of p. 376 (scan page-0386; partly covered by the digitizer's overlay), keyed to 'mittvaṃ tu': the nipātana [krātha] also has its scope outside ciṇ and ṇamul …; since there is no difference in result, its blocking by the lengthening would become pointless …. This footnote is not filed in any unit's editorial_notes. Conversely, the editorial note filed here as sk.2353.n1 (p. 379, scan page-0389, 'tadbhāṣyādāv iti — vemur ityādiprayogā asādhava iti bhāvaḥ', garbled in the OCR) is keyed to 'tad bhāṣyādau na dṛṣṭam' under ṭuvama in SK 2355, not to this unit.
textual Filing: sk.2353.b1 runs beyond this unit. From 'nanu phaṇa gatāv ity atra…' (BM on phaṇāṃ ca saptānām, SK 2354: ghvasoḥ / gamahana… / vā jṝbhramu… anuvṛtti, phaṇayati, vṛt, rāj, bhrāj, svan, dhvan, ṣama ṣṭama, the jvalādi) through pataḥ pum (SK 2355), kvathe, ṭuvama and bhramu, it is BM on SK 2354–2355, which carry no BM block of their own. Likewise sk.2353.t1 from '—asaṃbhavād iti' / '—sāmarthyād iti' (phaṇādiṣu pāṭhasāmarthyāt), '—tatra hīti', '—asyamīd iti', the jvalādi and '—tadvyāpāra iti' onward is TB on SK 2354; sk.2354 has no TB block. TB on ghaṭādi before vyatho liṭi is printed under sk.2352.t1.
textual Collation (.work/collate-p44/batch10.md, NSP printed pp. 375–378 = scan page-0385 to page-0388) records the same differences as these notes, which were made from the scan read directly; it adds the two line-break hyphens carried into our text ('halādiḥ- śeṣeṇa', 'kṣañjaṃ-kṣañjam', presentation only) and the two readings recorded in the next two notes.
textual Root 781: our text reads 'ṇaṭa nṛttau' (retroflex ṇ), and the English keeps ṇaṭa; the NSP print (p. 375, scan page-0385) clearly has dental 'naṭa nṛttau' (batch10, class V: the print uses ṇ in '752 ṇabha' on the same page), while Wikisource and BM's pratīka ('ṇaṭa nṛttau') have ṇaṭa. The passage itself goes on to argue that the ghaṭādi root is ṇopadeśa, which supports our reading; recorded as a variant, not a corruption. For Ajai's printed copy.
textual Root 808: our text reads 'dṝ vidāraṇe iti krāder ayam' ('of the krādi'), and the print apparently has the same (NSP p. 376, scan page-0386; batch10, class B: at 6× zoom the glyph looks like krā-, not the kryā- two lines below). The English gives 'kryādi' (kryādeḥ), which the sense requires ('dṝ vidāraṇe' is a kryādi root), as do Wikisource ('kryāder ayaṃ') and BM ('kryāditvāt śnavikaraṇa evāyam'). The emendation is the translator's; for Ajai's printed copy.
translator Dhātupāṭha entries are rendered with their serial number in round brackets, the root in the form cited (anubandhas kept, lowercase), and the meaning given in the Dhātupāṭha's seventh-case word (saptamyanta) as 'in the sense of …'. 'mit' is kept as the technical term (a root whose penultimate vowel is shortened before ṇi by mitāṃ hrasvaḥ, SK 2568); 'restatement' renders anuvāda. The bracketed '[with ciṇ]', '[with ṇamul]', '[in the jvalādi group]' and the bracketed SK numbers 3281 and 2354 are the translator's, from the commentators' explanations.
translator 'dāne ca' (796–798): the 'ca' is taken to draw in 'gatau' from the preceding entry, hence '[and] going'; neither BM nor TB comments. The final passage is punctuated in both our text and the NSP print (p. 378, scan page-0388) as 'niṣedhāt pūrvam asau | na paṭhitaḥ | phaṇādikāryānurodhāt ||' (with daṇḍas); the English reads the three pieces as one sentence ('It was not read before the prohibition, out of regard for…'). The daṇḍa after 'asau' may mark an implied objection ('[then] this [should have come] before the prohibition'), with 'na paṭhitaḥ…' as the answer; the sense is the same either way.
translator Quotations are left unattributed, as Bhaṭṭoji gives no source: 'vijñāpanā bhartṛṣu siddhim eti', 'praṇayino niśamayya vadhūḥ kathāḥ', 'niśāmaya tadutpattiṃ vistarād gadato mama', 'rajo viśrāmayan rājñām', 'dhuryān viśrāmayeti saḥ', 'paryavasitaṃ niyamayan'. The construal of 'praṇayino niśamayya vadhūḥ kathāḥ' is left open; only BM's gloss of niśamayya is given.

SK 2354 · A 6.4.125V

फणां च सप्तानाम् ॥ २३५४ ॥

phaṇāṃ ca saptānām

phaṇāṃ ca saptānām — Of the seven [roots] phaṇ and the rest [— the plural 'phaṇām' gives the group beginning with phaṇ (tadādi) —], too, [e is substituted — 'et' carried forward (anuvṛtti) from ghvasor ed dhāv abhyāsalopaś ca (SK 2471) — together with loss of the abhyāsa, optionally — 'vā' carried forward from vā jṝbhramutrasām (SK 2356) —, before a kit liṭ — 'kiti' carried forward from gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi (SK 2363) — and before thal with iṭ].

Rule. The seven roots from phaṇ optionally take e for their a and lose the abhyāsa. This happens before a kit liṭ ending and before thal with iṭ. The seven are phaṇ, rāj, bhrāj, bhrāś, bhlāś, syam and svan. "e" comes from SK 2471, "kit" from SK 2363, and "optionally" from SK 2356.

Example.

phaṇ "to go", liṭ dual: phaṇ phaṇ atus

→ with the option: e for a, and the abhyāsa lost

→ pheṇatuḥ

→ without it: paphaṇatuḥ.

Plural pheṇuḥ or paphaṇuḥ. Second person singular with iṭ: pheṇitha.

Phaṇ is mit, so its causative has short a: phaṇayati.

Applies when / blocked by. The other six follow.

Rāj: rejatuḥ or rarājatuḥ; reje or rarāje. Here even a long ā takes e. The word "short a" is carried forward, yet the rule would be pointless for rāj otherwise. So it works by the force of being taught (vidhānasāmarthya).
Bhrāj: bhreje or babhrāje.
Bhrāś: bhrāśyate or bhrāśate (SK 2321); liṭ bhreśe or babhrāśe.
Bhlāś: bhleśe or babhlāśe.
Syam: syematuḥ or sasyamatuḥ.
Svan: svenatuḥ or sasvanatuḥ.

The phaṇādi end with svan. So dhvan, next in the list, has only dadhvanatuḥ.

Here the list says "vṛt" again: the ghaṭādi are complete. Some place this "vṛt" before phaṇ. On that view phaṇ is not mit. Which causative that view gives, scholars discuss.

Then begin the jvalādi. Jval "to shine" gives ajvālīt, with vṛddhi by SK 2330. Patḷ "to fall" gives papāta, petatuḥ.

Watch out. Why is phaṇ read after the list-rule na kamyamicamām? Bhaṭṭoji says the "not" has lapsed there, since nothing can be forbidden before it applies. His commentators add that only "mit" continues. Phaṇ was placed there for the sake of the phaṇādi operations of this rule.

Siddhānta-kaumudī

एषां वा एत्वाभ्यासलोपौ स्तः किति लिटि सेटि थलि च । फेणतुः । फेणुः । फेणिथ । पफणतुः । पफणुः । फणयति ॥ वृत् ॥ घटादिः समाप्तः । फणेः प्रागेव वृदित्येके । तन्मते फयतीत्येव ।{$ {!822 राजृ!} दीप्तौ$} । स्वरितेत् । राजति । राजते । रेजतुः । रराजतुः । रेजे । रराजे । अत इत्यनुवृत्तावपि विधानसामर्थ्यादात एत्वम् ।{$ {!823 टुभ्राजृ!} {!824 टुभ्राशृ!} {!825 टुभ्लाशृ!} दीप्तौ$} । अनुदात्तेतः । भ्राजतेरिह पाठः फणादिकार्यार्थः । पूर्वं पाठस्तु व्रश्चादिषत्वाभावार्थः । तत्र हि राजिसाहचर्यात् फणादेरेव ग्रहणम् । भ्रेजे । बभ्राजे । वा भ्राश -SK 2321 इति श्यन्वा । भ्राश्यते । भ्राशते । भ्रेशे । बभ्राशे । भ्लाश्यते । भ्लाशते । भ्लेशे । बभ्लाशे । द्वावपीमौ तालव्यान्तौ ।{$ {!826 स्यमु!} {!827 स्वन!} {!828 ध्वन!} शब्दे$} । स्यमादयः क्षरत्यन्ताः परस्मैपदिनः । स्येमतुः । सस्यमतुः । अस्यमीत् । स्वेनतुः । सस्वनतुः । अस्वानीत् । अस्वनीत् । विष्वणति । अवष्वणति । सशब्दं भुङ्क्ते इत्यर्थः । वेश्च स्वनः - SK 2274 इति षत्वम् । फणादयो गताः । दध्वनतुः ।{$ {!829 षम!} {!830 ष्टम!} अवैकल्ये$} । ससाम । तस्ताम ।{$ {!831 ज्वल!} दीप्तौ$} । अतो ल्रान्तस्य SK 2330 अज्वालीत् ।{$ {!832 चल!} कम्पने$} ।{$ {!833 जल!} घातने$} । घातनं तैक्ष्ण्यम् ।{$ {!834 टल!} {!835 ट्वल!} वैक्लव्ये$} ।{$ {!836 ष्ठल!} स्थाने$} ।{$ {!837 हल!} विलेखने$} ।{$ {!838 णल!} गन्धे$} । बन्धन इत्येके ।{$ {!839 पल!} गतौ$} । पलति ।{$ {!840 बल!} प्राणने धान्यवारोधने च$} । बलति । बेलतुः । बेलुः ।{$ {!841 पुल!} महत्त्वे$} । पोलति ।{$ {!842 कुल!} संस्त्याने बन्धुषु च $}। संस्त्यानं संघातः । बन्धुशब्देन तद्व्यापारो गृह्यते । कोलति । चुकोल ।{$ {!843 शल!} {!844 हुल!} {!845 पत्लृ!} गतौ$} । शशाल । जुहोल । पपात । पेततुः । पतिता ॥

Of these [seven, phaṇ and the rest], e-substitution and loss of the abhyāsa optionally take place before a kit liṭ, and before thal with iṭ (seṭ). pheṇatuḥ. pheṇuḥ. pheṇitha. paphaṇatuḥ. paphaṇuḥ. phaṇayati [with ṇic; the a stays short, phaṇ being mit]. vṛt [— the list ends here]. The ghaṭādi [group] is complete. Some [hold that] the vṛt [stands] just before phaṇ; on their view [the form is] only pha[ṇa]yati. (822) rājṛ — in [the sense of] shining (dīpti). It has a svarita [vowel] as it (svaritet). rājati. rājate. rejatuḥ. rarājatuḥ. reje. rarāje. Even though 'ataḥ' ['of a short a'] is carried forward [into phaṇāṃ ca saptānām], the e-substitution applies to the ā [of rāj] by the force of the prescription (vidhānasāmarthya). (823) ṭubhrājṛ, (824) ṭubhrāśṛ, (825) ṭubhlāśṛ — in [the sense of] shining. They have an anudātta [vowel] as it (anudāttet). bhrāj is read here for the sake of the phaṇādi operations; its earlier reading [among the anudāttet roots, 'ejṛ bhrejṛ bhrājṛ dīptau'] serves the absence of the ṣ taught in vraśca… (SK 294), for there, by association (sāhacarya) with rāj, only the phaṇādi [bhrāj] is taken. bhreje. babhrāje. By vā bhrāśa… (SK 2321) śyan comes optionally: bhrāśyate. bhrāśate. bhreśe. babhrāśe. bhlāśyate. bhlāśate. bhleśe. babhlāśe. Both of these [bhrāś and bhlāś] end in a palatal [ś]. (826) syamu, (827) svana, (828) dhvana — in [the sense of] sound (śabda). syam and the following, up to kṣar, are parasmaipadin. syematuḥ. sasyamatuḥ. asyamīt. svenatuḥ. sasvanatuḥ. asvānīt. asvanīt. viṣvaṇati, avaṣvaṇati — meaning 'eats with a noise'; the ṣ is by veś ca svano bhojane (SK 2274). The phaṇādi are finished [here]: dadhvanatuḥ. (829) ṣama, (830) ṣṭama — in [the sense of] being unimpaired (avaikalya). sasāma. tastāma. (831) jvala — in [the sense of] shining. By ato lrāntasya (SK 2330) [vṛddhi]: ajvālīt. (832) cala — in [the sense of] trembling (kampana). (833) jala — in [the sense of] ghātana; ghātana is sharpness (taikṣṇya). (834) ṭala, (835) ṭvala — in [the sense of] agitation (vaiklavya). (836) ṣṭhala — in [the sense of] standing (sthāna). (837) hala — in [the sense of] ploughing (vilekhana). (838) ṇala — in [the sense of] smell (gandha); 'in [the sense of] binding (bandhana)', say some. (839) pala — in [the sense of] going: palati. (840) bala — in [the senses of] living (prāṇana) and hoarding grain (dhānyāvarodhana): balati. belatuḥ. beluḥ. (841) pula — in [the sense of] greatness (mahattva): polati. (842) kula — in [the senses of] saṃstyāna and with regard to kinsmen (bandhu); saṃstyāna is aggregation (saṃghāta); by the word bandhu their activity is meant. kolati. cukola. (843) śala, (844) hula, (845) patḷ — in [the sense of] going. śaśāla. juhola. papāta. petatuḥ. patitā.

translator notes

commentary BM (printed inside sk.2353.b1): 'et' is carried forward (anuvartate) from ghvasoḥ…, 'kiti' from gamahana…, and 'vā' from vā jṝbhramutrasām; hence Bhaṭṭoji's 'eṣām'; 'eṣām' means phaṇ and the rest; the plural 'phaṇām' yields the group beginning with it (tadādi). Followed: the bracketed anuvṛtti in sutra_en and 'phaṇ and the rest' in k1.
commentary BM on phaṇayati: under 'phaṇa gatau' (end of SK 2353) only 'mit' is carried on, not 'na' (a negation being impossible without a prior application); 'phaṇayati' shows the purpose of this. 'vṛt' is a kvip-derivative in the agent sense, the root vṛtu here meaning 'to complete', hence 'ghaṭādiḥ samāptaḥ'. On 'phaṇeḥ prāg eva': on this view phaṇ, not being ghaṭādi, is not mit — 'tadāha tanmate phaṇayatīty eva'. Followed for the bracket '[the a stays short, phaṇ being mit]' and for 'the list ends here'; see the translator note on the second phaṇayati.
commentary TB (printed at the tail of sk.2353.t1) on phaṇ: phaṇati; luṅ aphāṇīt, aphaṇīt; with ṇi, optional lengthening by ciṇṇamuloḥ…: aphaṇi, aphāṇi, phaṇaṃphaṇam, phāṇaṃphāṇam; on 'asaṃbhavāt': without an application of mit a negation is impossible, so 'na' is not connected here, only the mit-saṃjñā — 'tad etad āha phaṇayatīti'. Recorded (agrees with BM on phaṇayati as the mit form).
commentary BM on rājṛ: from here six roots optionally take e and loss of the abhyāsa, being phaṇādi: rejatuḥ etc. On 'ata ity anuvṛttāv api': objection — since 'ataḥ' is carried forward into phaṇāṃ ca saptānām, how can e and abhyāsa-loss come here? Either 'ataḥ' is not carried forward; or, even if it is, by the force of the statement the ā of rāj too gets the option, 'ataḥ' not being construed with rāj etc. because that is impossible. Followed: 'even though ataḥ is carried forward' is kept as a concession, and the operation is applied to the ā of rāj.
commentary TB on 'sāmarthyāt': by the force of being read among the phaṇādi. On 'tatra hi': in the ṣ-rule (vraśca…); so vibhrāṭ, vibhrāḍbhyām [from the phaṇādi bhrāj], while from the earlier-read one vibhrāk, vibhrāgbhyām. Followed for the bracket 'of rāj' and for taking 'there' as the ṣ-rule SK 294.
commentary BM on bhrāj: 'ṭu' as it is for ṭvito 'thuc; 'anudāttetaḥ' means 'these three'; the second reading is for the phaṇādi operations, the earlier one (ejṛ bhrejṛ bhrājṛ dīptau) so that bhrāj of that reading is not taken in the ṣ-rule vraśca…; 'there' means in the ṣ-rule; bhreje/babhrāje because the operations are optional; 'dvāv apīmau' means the second and third (bhrāś, bhlāś). Followed for the bracketed identifications.
commentary BM on viṣvaṇati: objection — the s is not ṣopadeśa, so it is not a substitute s; in avaṣvaṇati no iṇ or ku precedes; and sātpadādyoḥ forbids ṣ; answer: veś ca svanaḥ…, where by 'ca' avāt [from SK 2273] is also obtained. On 'phaṇādayo gatāḥ': 'before dhvan' is to be supplied, so dhvan does not get the phaṇādi operations: dadhvanatuḥ. ṣama, ṣṭama are ṣopadeśa; in tastāma, with s restored, the ṣṭutva lapses. taikṣṇya means becoming sharp; vaiklavya is agitation born of fear etc.; ṇala is ṇopadeśa; gandha means the act of smelling; 'tadvyāpāra' is the activity, such as marriage, that promotes kinship; patḷ ends in the first of the dental class and is seṭ. Followed for '[here]' after 'the phaṇādi are finished' and for the glosses 'agitation' and 'their activity'.
commentary TB: asyamīt — no vṛddhi, the root ending in m; with ajvālīt TB marks the start of the jvalādi ('atha jvalādiḥ'); ajvālīt has vṛddhi by ato lrāntasya; vaiklavya is agitation born of fear etc.; 'tadvyāpāra' is activity conducive to kinship. Followed for the bracket '[vṛddhi]' after ato lrāntasya.
textual Our text reads 'tanmate phayatīty eva'. The 1915 print reads 'tanmate phaṇayatīty eva' (NSP p. 378 = scan page-0388, read on the scan), and BM's lemma has 'phaṇayatīty eva'; the English supplies the missing syllable in brackets.
translator On the view that vṛt stands before phaṇ, phaṇ is not ghaṭādi and so not mit (as BM says), and the expected causative is phāṇayati, with vṛddhi. Both the print and BM's lemma read 'phaṇayati', the same form as the mit form given just before. The English keeps the transmitted form; whether the intended word is phāṇayati cannot be settled from these sources.
textual Our text reads 'dhānyavārodhane'; the 1915 print reads 'dhānyāvarodhane' (NSP p. 378 = scan page-0388), which the English follows. The rest of the kaumudī, including every verb form, matches the print on pp. 378–379 (scan page-0388 and page-0389; checked on the scan). Collation (.work/collate-p44/batch10.md) agrees: its only SK 2354 rows are 'phaṇayatīty eva' and 'dhānyāvarodhane' (both class A), all the paradigm forms matching.
textual Neighbour-filed commentary: SK 2354 has no BM or TB block of its own. Its BM is printed inside sk.2353.b1 (from 'phaṇa gatāv iti' on through the roots down to patḷ, and on into pataḥ pum, SK 2355); its TB is at the tail of sk.2353.t1 (from 'phaṇa gatau' on). NSP footnote sk.2353.n1 (p. 379, scan page-0389) belongs to ṭuvama in SK 2355.
translator The conditions 'before a kit liṭ' and 'before thal with iṭ' in sutra_en come from the kaumudī's gloss (the wording of ata ekahalmadhye… SK 2260 and thali ca seṭi SK 2261); BM names only 'et', 'kiti' and 'vā' as carried forward. The numbers in parentheses are the serial numbers of the roots in the source. The lakāras of the forms are not named by Bhaṭṭoji: pheṇatuḥ, pheṇuḥ, paphaṇatuḥ, paphaṇuḥ, rejatuḥ, rarājatuḥ, reje, rarāje, bhreje, babhrāje, bhreśe, babhrāśe, bhleśe, babhlāśe, syematuḥ, sasyamatuḥ, svenatuḥ, sasvanatuḥ, dadhvanatuḥ, sasāma, tastāma, belatuḥ, beluḥ, cukola, śaśāla, juhola, papāta, petatuḥ are liṭ (pheṇitha liṭ madhyama-puruṣa singular with iṭ); asyamīt, asvānīt, asvanīt, ajvālīt are luṅ; patitā is luṭ; the rest are laṭ.

SK 2355 · A 7.4.19V

पतः पुम् ॥ २३५५ ॥

pataḥ pum

pataḥ pum — To pat [the augment] pum [is added, when aṅ follows — 'aṅi' carried forward (anuvṛtti) from ṛdṛśo 'ṅi guṇaḥ, SK 2406].

Rule. When aṅ follows, the augment pum is added to pat. "When aṅ follows" comes from SK 2406. The m of pum is an it-letter, and its u is for pronunciation. An m-marked augment goes after the last vowel (SK 37).

Example.

patḷ, luṅ: the root has ḷ as it-letter, so aṅ replaces cli (SK 2343): a + pat + a + t

→ pum goes after the vowel of pat: a + pa p t + a + t

→ apaptat "he fell".

With pra and ni: praṇyapaptat, with ṇ by SK 2285.

Applies when / blocked by. In the root list that follows:

Kvath "to boil" has e as it-letter, so no vṛddhi: akvathīt. So also path (apathīt) and math (amathīt).
Math gives liṭ methatuḥ.
Vam "to vomit" begins with v, so it keeps its abhyāsa: vavāma, vavamatuḥ. The Bhāgavṛtti also gives vematuḥ, but Bhaṭṭoji says it is not seen in the Bhāṣya.
Bhram "to wander" takes śyan optionally (SK 2321): bhramyati or bhramati.

Watch out. Pum is an augment, not a substitute. Nothing of pat is lost; a p is inserted after its vowel.

Siddhānta-kaumudī

अङि परे । अपप्तत् ।नेर्गद - SK 2285 इति णत्वम् । प्रण्यपप्तत् ।{$ {!846 क्वथे!} निष्पाके$} । क्वथिति । चक्वाथ । अक्वथीत् ।{$ {!847 पथे!} गतौ$} । अपथीत् ।{$ {!848 मथे!} विलोडने$} । मेथतुः । अमथीत् ।{$ {!849 टुवम!} उद्गिरणे$} । इहैव निपातनादॄत इत्त्वमिति सुधाकरः । ववाम । ववमतुः । वादित्यादेत्वाभ्यासलोपौ न । भागवृत्तौ तु वेमतुरित्याद्यप्युदाहृतं तद्भाष्यादौ न दृष्टम् ।{$ {!850 भ्रमु!} चलने$} । वा भ्राश - SK 2321 इति श्यन्वा । भ्रम्यति । भ्रमति । भ्राम्यतीति तु दिवादेर्वक्ष्यते ॥

When aṅ follows [— 'aṅi' carried forward (anuvṛtti) from ṛdṛśo 'ṅi guṇaḥ (SK 2406)]. apaptat [luṅ]. ṇ-substitution by ner gada… (SK 2285): praṇyapaptat. kvathe (846) — in boiling down (niṣpāka). kvathati. cakvātha. akvathīt. pathe (847) — going. apathīt. mathe (848) — churning (viloḍana). methatuḥ. amathīt. ṭuvama (849) — vomiting (udgiraṇa). "The i in place of ṝ [in 'udgiraṇe', from gṝ] is by nipātana right here," says Sudhākara. vavāma. vavamatuḥ. Because [the root] begins with v (vādi), there is no e-substitution and no deletion of the abhyāsa. In the Bhāgavṛtti, however, vematuḥ and so on are also given as examples; that is not seen in the Bhāṣya and the like. bhramu (850) — moving. By vā bhrāśa… (SK 2321) śyan is optional: bhramyati, bhramati. bhrāmyati, however, will be stated under the divādi class.

Tattvabodhinī

NSP p. 389

—पतः पुम् ॥ मित्त्वादन्त्यादचः परः ॥—अक्वथीदिति । एदित्त्वान्न वृद्धिः । एवम् अपथीत् । अमथीदित्यत्रापि । टुवम । केचिदमुदितं पठित्वा वान्त्वा वमित्वेत्युदाहरन्ति तत्तु वामनेन विरुध्यते । तेन हि ‘आदितश्च’ इति चकारस्यानुक्तसमुच्चयार्थलमाश्रित्य वान्त इत्यत्र इडभावः साधितः । उदित्वे तु ‘यस्य विभाषा’ इत्यनेनैव वान्त इति सिद्धेस्तदसंगतं स्यात् । एवं च क्लाप्रत्यये वमित्वेत्येव साधु ॥—निपातनादिति । अन्यथा गुणे सति उद्गरण इति स्यात् । यद्यपि अर्थनिर्देश आधुनिकस्तथापि पृषोदरादित्वमित्यत्रैव तात्पर्यं बोध्यम् ॥—इत्याद्यप्युदाहृतमिति । ‘वेमुश्च केचिद्वधिरम्’ इत्यादिप्रयोगानुरोधेन तथोदाहृतमित्याहुः । ननु वादित्वेन निषेधादेत्त्वाभ्यासलोपौ कथमिह स्यातामिति चेत् । अत्राहुः । ‘न शसददवादिगुणानाम्’ इति सूत्रितेऽपि वेत्यकारान्तसंघातग्रहणेनेष्टसिद्धेरादिग्रहणमौपदेशिकप्रतिपत्त्यर्थम् । एकान्ता अनुवन्धा इति च स्वीक्रियते । तथा च नायं वादिः किं तु द्वादिरिति । अन्ये तु वमेरादौ ‘लोपो व्योः—’ इति लोपेन यकारः प्रश्लिष्यते । ततश्चोपदेशे वादित्वाभावान्निषेधो नेत्याहुः । भ्रमु चलने । मण्डलाकारेण चलनमेव धात्वर्थो न तु चलनमात्रं तदभाववद्विशेष्यकं तत्प्रकारकज्ञानं च धात्वर्थः । ‘शुक्तिं पश्यन् रजतमिति भ्रमति’ इति प्रयोगात् । ‘उदितो वा’ इति क्लायां वेट् । भ्रमित्वा । भ्रान्त्वा । ‘यस्य विभाषा’ इति निष्ठायां नेट् । भ्रान्तः । नन्वस्य ज्वलादिगणे पाठः किमर्थः । न चात्र णप्रत्ययार्थमेव पाठ इति वाच्यम् । पचादेराकृतिगणत्वादच्प्रत्यये- नापि अम इति रूपसिद्धेः ‘नोदात्तोपदेशस्य’ इति वृद्धिनिषेधात् णप्रत्यये अच्प्रत्यये च रूपस्य तुल्यत्वादिति चेत् । अत्राहुः । यदि पचादित्वादच्प्रत्ययः स्यात्तर्हि अभ्रम इत्यत्र ‘अच्कावशक्तौ’ इति नञः परमन्तोदात्तं स्यात् णप्रत्यये त्विह ‘तत्पुरुषे तुल्यार्थं’ इत्याद्युदात्तमेव भवतीति

translator notes

commentary BM, printed under sk.2353.b1: patḷ ends in the first dental (t) and is seṭ; in luṅ, being ḷ-marked, cli → aṅ, and with 'a pat a t' standing this sūtra applies. Bhaṭṭoji explains it by supplying what is left over (śeṣapūraṇa): 'aṅi pare', carried forward (anuvṛtti) from ṛdṛśo 'ṅi guṇaḥ [SK 2406]; the result is 'pum is added to pat when aṅ follows'. In pum the m is an it-marker and the u for pronunciation; being m-marked it goes after the last vowel [midaco 'ntyāt paraḥ, SK 37]: apaptat. Followed: the bracketed anuvṛtti in sutra_en and k1, and 'the augment pum'.
commentary TB (sk.2355.t1): 'pataḥ pum' — being m-marked, [pum goes] after the last vowel. Recorded; agrees with BM.
commentary BM, printed under sk.2353.b1, on kvathe: the gloss of niṣpāka ('jalakṣīraghṛtādīnāṃ pā…') is garbled in our text; it adds that the root is not u-marked, so there is no optional iṭ before ktvā by udito vā. On ṭuvama: gṝ nigaraṇe ends in long ṝ; in lyuṭ, guṇa by sārvadhātukārdhadhātukayoḥ, being later, would block the i by ṛta id dhātoḥ, and 'udgaraṇa' would be the proper wording — hence 'ihaiva…'; Sudhākara holds that the meaning-statement 'udgiraṇe' is Pāṇini's own. On bhramu: calana = moving along a crooked path; the root is also used of false cognition; the u-marker is for optional iṭ before ktvā by udito vā. Followed for the bracket '[in 'udgiraṇe', from gṝ]'; the rest recorded.
commentary TB (sk.2355.t1): akvathīt (OCR 'akathīt') — no vṛddhi, being e-marked; so apathīt, amathīt. ṭuvama: some read it as u-marked and give vāntvā, vamitvā, but that conflicts with Vāmana, who secures no-iṭ in vānta by taking the 'ca' of āditaś ca as collecting the unstated; so before ktvā only vamitvā is correct. 'nipātanāt': otherwise, with guṇa, 'udgaraṇa' would result; although meaning-statements are modern (ādhunika), the point is only that the form is of the pṛṣodara type. This differs from BM's report of Sudhākara, for whom the meaning-statement is Pāṇinian. Recorded; the English keeps Bhaṭṭoji's 'nipātana' without deciding the authorship of the meaning-statement.
commentary TB (sk.2355.t1) on 'ityādy apy udāhṛtam': the Bhāgavṛtti gave vematuḥ etc. to accommodate usages like 'vemuś ca kecid rudhiram'. To the objection that the vādi prohibition should block e-substitution and abhyāsa-deletion, some answer that the 'ādi' of na śasadadavādiguṇānām [SK 2263] refers to the form in upadeśa and anubandhas count as part of the root, so the root begins with ṭu, not v; others, that a y deleted by lopo vyor vali is fused (praśliṣṭa) at the start of vam. bhramu: the meaning is moving in a circle (maṇḍalākāra), and also false cognition ('śuktiṃ paśyan rajatam iti bhramati'); optional iṭ before ktvā by udito vā (bhramitvā, bhrāntvā), none in the niṣṭhā by yasya vibhāṣā (bhrāntaḥ); TB then asks why it is read among the jvalādi. Recorded; not in the kaumudī.
textual NSP p. 379 (scan page-0389, read; .work/collate-p44/batch11.md records both differences, class A): our text reads 'kvathiti'; the print reads 'kvathati'. Our text reads 'vādityād etvābhyāsalopau'; the print reads 'vāditvād etvābhyāsalopau'. The English follows the print in both. The rest of the kaumudī (apaptat, praṇyapaptat, cakvātha, akvathīt, apathīt, methatuḥ, amathīt, 'nipātanād ṝta ittvam', vavāma, vavamatuḥ, vematuḥ, bhramyati, bhramati, bhrāmyati) matches the print.
textual NSP footnote 1 of scan p. 389 (= printed p. 379), filed under sk.2353.n1, is keyed to 'tad bhāṣyādau na dṛṣṭam' in this unit (scan read): 'the sense is that usages like vemuḥ are simply incorrect (asādhu)'. Recorded. BM for this unit is printed inside sk.2353.b1 (sk2355 has no BM block of its own).
translator Numbers in round brackets are the dhātupāṭha numbers printed in the text. apaptat and praṇyapaptat are luṅ forms of patḷ (845, listed in SK 2354); the lakāra label is the translator's. The rule giving e-substitution and abhyāsa-deletion (ata ekahalmadhye 'nādeśāder liṭi, SK 2260) and the vādi prohibition (na śasadadavādiguṇānām, SK 2263) are not named by Bhaṭṭoji.

SK 2356 · A 6.4.124V

वा जॄभ्रमुत्रसाम् ॥ २३५६ ॥

vā jṝbhramutrasām

vā jṝbhramutrasām — Of jṝ, bhram and tras, [e in place of the a — 'et' carried forward (anuvṛtti) from ghvasor eddhāv abhyāsalopaś ca, SK 2471 — and loss of the abhyāsa] take place optionally, [when a liṭ — 'liṭi' carried forward (anuvṛtti) from ata ekahalmadhye 'nādeśāder liṭi, SK 2260 — that is kit — 'kiti' carried forward (anuvṛtti) from gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi, SK 2363 — follows, and when thal with iṭ follows — thali ca seṭi, SK 2261, carried forward (anuvṛtti)].

Rule. For jṝ, bhram and tras, two things happen optionally: e replaces the a, and the abhyāsa is lost. This holds before a kit liṭ ending and before thal with iṭ. "e" comes from SK 2471, "in liṭ" from SK 2260, "kit" from SK 2363, and "thal with iṭ" from SK 2261.

Example.

bhram, liṭ dual: bhram bhram atus

→ with the option: bhrematuḥ

→ without it: babhramatuḥ.

luṅ: abhramīt, with no vṛddhi by SK 2299.

Applies when / blocked by. One of Bhaṭṭoji's commentators calls this an option where the operation was not otherwise due.

In the root list that follows, kṣar "to move" gives akṣārīt, with vṛddhi by SK 2330. Then come two ātmanepada roots. The first is ṣah "to bear".

After pari, its s becomes ṣ by SK 2275: pariṣahate.
liṭ sehe; luṭ with iṭ sahitā.
Iṭ before t is optional for sah (SK 2340). Without iṭ, the luṭ is built as below.

sah + tā → h becomes ḍh (SK 324): saḍh + tā

→ t becomes dh (SK 2280): saḍh + dhā

→ ṣṭutva (SK 113): saḍh + ḍhā

→ the first ḍh is lost (SK 2335): sa + ḍhā.

The next rule finishes the form.

Siddhānta-kaumudī

एषामेत्वाभ्यासलोपौ वा स्तः किति लिटि सेटि थलि च । भ्रेमतुः । बभ्रमतुः । अभ्रमीत् ।{$ {!851 क्षर!} संचलने$} । अक्षारीत् ॥ अथ द्वावनुदात्तेतौ ।{$ {!852 षह!} मर्षणे$} । परिनिविभ्यः - SK 2275 इति षत्वम् । परिषहते । सेहे । सहिता । तीषसह - SK 2340 इति वा इट् । इडभावे ढत्वधत्वष्टुत्वढलोपाः ॥

Of these [jṝ, bhram, tras], e [in place of the a — 'et' carried forward (anuvṛtti) from SK 2471 —] and loss of the abhyāsa take place optionally, when a liṭ that is kit follows [— 'liṭi' and 'kiti' carried forward (anuvṛtti) from SK 2260 and SK 2363 —] and when thal with iṭ follows [— 'thali ca seṭi', SK 2261, carried forward (anuvṛtti)]. bhrematuḥ. babhramatuḥ. abhramīt. (851) kṣara — to move (saṃcalana). akṣārīt. Now two anudāttet [roots, taking ātmanepada]. (852) ṣaha — to bear (marṣaṇa). By parinivibhyaḥ… (SK 2275), ṣatva: pariṣahate. sehe. sahitā. By tīṣasaha… (SK 2340), iṭ is optional. When iṭ is absent: [h →] ḍh, [t →] dh, ṣṭutva [dh → ḍh], and loss of [the first] ḍh [— sah + tā → saḍh + tā → saḍh + dhā → saḍh + ḍhā → sa + ḍhā].

Tattvabodhinī

NSP p. 389

—वा जॄभ्रमुत्रसाम् ॥ अप्राप्तविभाषेयम् ॥—अभ्रमीदिति । मान्तत्वान्न वृद्धिः ॥—अक्षारीदिति । हलन्तलक्षणाया वृद्धेः ‘नेटि’ इति निषेधेपि ‘अतो ल्रान्तस्य’ इति वृद्धिः । षह् । अपराधे सत्यपि कोपानाविष्करणं मर्षणम्

Bālamanoramā

वा जॄभ्रमुत्रसाम् - वा जृभ्रसु । 'अत एकहल्मध्ये' इत्यतो लिटीति,थलि च सेटी॑ति चानुवर्तते । 'ध्वसोरेद्धौ' इत्यत एदिति,गमहने॑त्यतः कितीति च । तदाह — एषामिति । अभ्रमीदिति ।ह्म्यन्ते॑ति न वृद्धिः । अक्षारीदिति ।अतो ल्रान्तस्ये॑ति वृद्धिः । षह । अपराधे सत्यपि कोपाऽनाविष्करणं मर्षमम् । इडभावे इति । सह् — ता इति स्थिते 'हो ढः' इति ढत्वं,झषस्तथो॑रिति तकारस्य धत्वम् । धस्य ष्टुत्वेन ढः । 'ढो ढे लोपः' इति पूर्वस्य ढस्य लोप इत्यर्थः । स ढा इति स्थितम् ।

translator notes

commentary BM: 'liṭi' is carried forward (anuvartate) from ata ekahalmadhye [SK 2260], and 'thali ca seṭi' [SK 2261]; 'et' from ghvasor eddhau [SK 2471], and 'kiti' from gamahana [SK 2363]; hence Bhaṭṭoji's 'eṣām…'. Followed: all four anuvṛttis bracketed in sutra_en and k1. BM names no source for 'abhyāsalopa'; the English leaves it unattributed.
commentary TB (sk.2356.t1, OCR pratīka 'yā jṛbhramutrasām'): this is an option in a case where [the operation] is not otherwise due (aprāptavibhāṣā). Recorded; the English keeps 'optionally'.
commentary BM on abhramīt: no vṛddhi, by hmyanta… [SK 2299]; on akṣārīt: vṛddhi by ato lrāntasya [SK 2330]. Recorded; the kaumudī gives the forms only.
commentary TB (sk.2356.t1): abhramīt has no vṛddhi because it ends in m; in akṣārīt, though the vṛddhi of a hal-final root is prohibited by neṭi [SK 2268], vṛddhi comes by ato lrāntasya. On ṣaha: marṣaṇa is not showing anger even when there is an offence. Agrees with BM; recorded.
commentary BM on ṣaha: marṣaṇa is not showing anger even when there is an offence. On 'iḍabhāve': with sah + tā standing, ḍh for h by ho ḍhaḥ [SK 324], dh for the t by jhaṣas tathor dho 'dhaḥ [SK 2280], ḍh for that dh by ṣṭutva [SK 113], and loss of the former ḍh by ḍho ḍhe lopaḥ [SK 2335]; 'sa ḍhā' stands. Followed: the bracketed sounds and the derivation chain in k1 are BM's; the kaumudī names only the four operations. The form is completed in SK 2357.
textual Collation (.work/collate-p44/batch11.md; NSP p. 379 = scan page-0389): SK 2356 clean; the heading 'atha dvāv anudāttetau' is printed in the kaumudī column. The numbers 851, 852 are the dhātupāṭha numbers printed before the roots.
translator bhrematuḥ / babhramatuḥ (liṭ, prathama-puruṣa dual) show the option with and without e-substitution and abhyāsa-loss; abhramīt is luṅ. The labels are the translator's.
translator 'in place of the a' (sutra_en and k1) is the translator's: Bhaṭṭoji ('eṣām etvābhyāsalopau') and BM name only the e-substitution and its anuvṛtti from SK 2471, not the place of the e. It is inferred from 'ataḥ' of ata ekahalmadhye… (SK 2260), whose 'liṭi' BM carries forward here (cf. bhrematuḥ from bhram).

SK 2357 · A 6.3.112V

सहिवहोरोदवर्णस्य ॥ २३५७ ॥

sahivahorodavarṇasya

sahivahor od avarṇasya — o replaces the a-vowel (avarṇa) of sah and vah [when ḍh has been deleted (ḍhalope, carried forward (anuvṛtti) from ḍhralope pūrvasya dīrgho 'ṇaḥ, SK 174; the r-deletion of that sūtra is not carried forward, being impossible here)].

Rule. When a ḍh has been deleted, the a of sah and of vah is replaced by o. "When ḍh has been deleted" comes from SK 174. That rule also mentions deletion of r, but that part is not carried forward, since it cannot apply here.

Example.

sa + ḍhā (from SK 2356) → the ḍh after sah has been deleted

→ the a becomes o

→ soḍhā "he will bear".

Vah "to carry" gives, in the same way, voḍhā and uvoḍha (SK 2409).

Applies when / blocked by. Without the deletion of ḍh there is no o. One of Bhaṭṭoji's commentators gives sahate and vahate.

Watch out. In other roots the vowel before a deleted ḍh is lengthened (SK 174). With sah and vah, o comes instead.

Siddhānta-kaumudī

अनयोरवर्णस्य ओत्स्याड्ढलोपे सति ॥

In place of the a-vowel (avarṇa) of these two, o is to come when deletion of ḍh has taken place.

Tattvabodhinī

NSP p. 389

—सहिवहो—। इह रेफलोपस्यासंभवात् ‘ढ्रलोपे पूर्वस्य’ इत्यतो ढलोप एवानुवर्तते तदाह—ढलोप इति । ढलोपे किम् । सहते । वहते

Bālamanoramā

सहिवहोरोदवर्णस्य - सहिवहोः । ढलोपे इति । 'ढ्रलोप' इत्यतस्तदनुवृत्तेरिति भावः । 'रलोप' इति तु नानुवर्तते, असंभवात् । तथा चसकारादकारस्य ओत्वे सोढेति रूपम् ।परिसोढे॑त्यत्र 'परिनिविभ्य' इति षत्वे प्राप्ते —

translator notes

commentary BM: 'ḍhalope' is understood because it is carried forward (anuvṛtti) from 'ḍhralope…' [SK 174]; 'ralope' is not carried forward, since it is impossible [with sah and vah]. Thus with o for the a after the s, the form soḍhā results; in parisoḍhā, ṣ by parinivibhyaḥ… (SK 2275) being applicable — [BM's lead-in to SK 2358]. Followed: the carried-forward ḍh-deletion and the exclusion of r-deletion in sutra_en; the example is recorded (the kaumudī gives none).
commentary TB: since r-deletion is impossible here, only ḍh-deletion is carried forward from 'ḍhralope pūrvasya' (OCR 'balope' for ḍhalope throughout), and Bhaṭṭoji says this with 'ḍhalope'. Why 'ḍhalope'? sahate, vahate. Followed (agrees with BM); the counter-examples are recorded.
textual Collation (.work/collate-p44/batch11.md, NSP p. 379, scan page-0389): clean. The p. 379 footnote (filed in sk.2353.n1) is not keyed to this unit.

SK 2358 · A 8.3.115V

सोढः ॥ २३५८ ॥

soḍhaḥ

soḍhaḥ — [the retroflex ṣ (mūrdhanyaḥ — under the adhikāra of apadāntasya mūrdhanyaḥ, SK 210) does not (na — carried forward (anuvṛtti) from 'na raparasṛpi…' (SK 3168)) replace the s (saḥ — carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ, SK 335)] of [sah in the form] soḍh.

Rule. The s of sah is not replaced by ṣ when the root has the form soḍh. "Not" is carried forward from SK 3168.

Example.

pari + soḍhā → SK 2275 would make the s after pari into ṣ

→ this rule forbids it, since the root has the form soḍh

→ parisoḍhā "he will endure".

Applies when / blocked by. Compare pariṣahate (SK 2356). There the root has the form sah, so the ṣ comes.

Siddhānta-kaumudī

सोढ्ररूपस्य सहेः सस्य षत्वं न स्यात् । परिसोढा ॥

ṣ is not to replace [— 'na' carried forward (anuvṛtti) from SK 3168 —] the s of sah when it has the form soḍh: parisoḍhā.

Tattvabodhinī

NSP p. 389

—सोढः ॥—षत्वं नेति । ‘न रपर’ इति सूत्रान्नेत्यनुवर्तते इति भावः

Bālamanoramā

सोढः । 'सोढ' इति सहेरोवत्वसंपन्नस्य षष्ठन्तम् । 'सहेः साडः सः' इत्यतः स इति षष्ठन्तमनुवर्तते ।न रपरे॑त्यतो नेति । 'मूर्धन्य' इत्यधिकृतम् । तदाह — सोढ्रूपस्येत्यादिना ।

translator notes

commentary TB: on 'ṣatvaṃ na' — the sense is that 'na' is carried forward (anuvartate) from the sūtra 'na rapara…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM (sk.2358.b1): 'soḍhaḥ' is the sixth-case form of sah once it has undergone the o-substitution [by sahivahor od avarṇasya, SK 2357]; 'saḥ', in the sixth case, is carried forward (anuvartate) from saheḥ sāḍaḥ saḥ [SK 335], and 'na' from na rapara… [SK 3168]; 'mūrdhanyaḥ' is the governing heading (adhikṛta); hence Bhaṭṭoji's 'soḍhrūpasya…'. Followed: sutra_en corrected to bracket the adhikāra and the anuvṛtti of 'saḥ' beside that of 'na' (it had named only 'na'); the genitive construal 'of [sah in the form] soḍh' stands.
textual The digital source reads 'soḍhrarūpasya' (with an extra r); NSP p. 379 (scan page-0389) reads 'soḍhrūpasya' ('of that which has the form soḍh') (.work/collate-p44/batch11.md). The English follows the print.
textual Filing: the block formerly filed here as sk.2358.b1 carried the label 'soḍhaḥ' but its body ('sedhateḥ. na ṣatvam iti…', gaṅgāṃ visedhati, ṣidhū, śāstraṃ śāsanam) is the BM on 'sedhater gatau' (SK 2278); it was re-filed to sk.2278.b1 (2026-10-05). The BM on soḍhaḥ itself is sk.2358.b1, re-filed 2026-10-05 from sk.2524.b1 (p48), where it stood under the label of sunoteḥ syasanoḥ. The BM leading into this sūtra is at the tail of sk.2357.b1: in 'parisoḍhā', ṣ being due by 'parinivibhyaḥ…' (SK 2275), [this sūtra is stated].
translator soḍh- is sah after 'sahivahor od avarṇasya' (SK 2357) has made o of its a on elision of ḍh; parisoḍhā is its luṭ with pari.

SK 2359 · A 8.3.71V

सिवादीनां वाऽड्व्यवायेऽपि ॥ २३५९ ॥

sivādīnāṃ vā'ḍvyavāye'pi

sivādīnāṃ vā 'ḍvyavāye 'pi — [In place of the s] of siv and the rest [— siv, sah, suṭ, stu and svañj coming after pari, ni and vi: carried forward (anuvṛtti) from parinivibhyaḥ sevasitasaya… (SK 2275) —] ṣ is optionally substituted, even when aṭ intervenes.

Rule. After pari, ni and vi, the s of siv and the rest is optionally replaced by ṣ. This holds even when the augment aṭ stands between. "The rest" are sah, suṭ, stu and svañj. The prefixes are carried forward from SK 2275.

Example.

sah with pari, laṅ: pari + a + sahata

→ aṭ stands between pari and the s

→ paryasahata or paryaṣahata "he endured".

Applies when / blocked by. One of Bhaṭṭoji's commentators gives more: paryaṣīvyat or paryasīvyat, nyaṣṭaut or nyastaut, vyaṣvajat or vyasvajat.

Next comes ram "to play", an ātmanepada root. liṭ reme, remiṣe; luṭ rantā; lṛṭ raṃsyate; āśīrliṅ raṃsīṣṭa; luṅ araṃsta. In remiṣe the iṭ comes by the krādi restriction (SK 2293). Then begin the parasmaipada roots up to kas, starting with ṣad "to sink".

Watch out. The option is what this rule adds. Where no aṭ stands between, Bhaṭṭoji gives only pariṣahate (SK 2356).

Siddhānta-kaumudī

परिनिविभ्यः परेषां सिवादीनां सस्य षो वा स्यादड्व्यवायेऽपि । पर्यसहत । पर्यषहत ।{$ {!853 रमु!} क्रीडायाम्$} । रेमे । रेमिषे । रन्ता । रंस्यते । रंसीष्ट । अरंस्त ॥ अथ कसन्ताः परस्मैपदिनः ।{$ {!854 षद्लृ!} विशसणगत्यवसादनेषु$} ॥

In place of the s of siv and the rest coming after pari, ni and vi, ṣ is optionally substituted, even when aṭ intervenes: paryasahata, paryaṣahata. (853) ramu — in [the sense of] play (krīḍā). reme. remiṣe. rantā. raṃsyate. raṃsīṣṭa. araṃsta. Now [come the roots] up to kas, [which are] parasmaipadin. (854) ṣadḷ — in [the senses of] falling apart (viśaraṇa), going (gati) and perishing (avasādana).

Tattvabodhinī

NSP p. 389–390

—सिवादीनां—। सिवुसहसुट्स्तुस्वञ्जः सिवादयः । पर्यषीव्यत् । पर्यसीव्यत् । पर्यष्करोत् । पर्यस्करोत् । न्यष्टौत् । न्यस्तौत् । व्यष्वजत् । व्यस्वजत् । रमु क्रीडायाम् । अमुमुदितं मत्वा रन्त्वा रमित्वेति केचिदुदाजह्रुस्तन्माधवादयो न सहन्ते । तथा च क्त्वायां रन्त्वेत्येव साधु ॥—रेमिषे इति । क्रादिनियमादिट् । पचाद्यचि टाप् । रमा । घञि तु रामः । अमन्तत्वेन मित्त्वात् णौ हस्तः । रमयति । षद्लृ । विशरणमवयवानां विश्लेषः । अवसादनं नाशः ॥—पाघ्राध्मा—। पा पाने । पा रक्षणे इति तु न गृह्यते । लुग्विकरणत्वात् । द्रष्ट्रीति केपांचित्पाठस्तत्र ‘सृजिदृशोः’ इत्यम् । अतीत्यादौ ऋच्छादेशाद्यभाव इव सौत्रत्वात्पश्यादेशाभाव इति बोध्यम् । दृश्यतीति पाठस्तु निर्दुष्ट एव ॥—पादीनामिति । एकादशानामेषां यथासंख्यमेकादश पिबाद्यादेशाः स्युरित्यर्थः । ‘ष्टिवुक्रमुचमाम्’ इत्यतः शितीत्यनुवर्तते स च कर्मधारय इत्यभिप्रेत्याह—इत्संज्ञकशकारादाविति । शकारादाविति किम् । पपे । जग्रे । दध्मे । शितीति बहुव्रीहिरित्यभ्युपगमे त्विह पिबादादेशाः स्युरेव ॥—सेदिथेति । ‘उपदेशेऽत्वतः’ इति क्रादिनियमप्राप्तस्येदो निषेधेऽपि भारद्वाजनियमादिद्

Bālamanoramā

सिवादीनां वाऽड्व्यवायेऽपि - सिवादीनां । 'परिनिविभ्य' इति सूत्रादुत्तरमिदं सूत्रम् । तदाह — परिनिविभ्यः परेषामिति ।सिवुसहसुट्स्तुस्वञ्जा॑मिति शेषः । रमु इति । नाऽयमुदिदिति माधवः । केचित्तु उदितं मत्वाउदितो वे॑ति क्त्वायामिड्विकल्पमिच्छन्ति । अनिट्कोऽयम् । लिटि क्रादिनियमादिट् । तदाह — रेमिषे इति । अथ कसन्ता इति । 'कस गतौ' इत्येतत्पर्यन्ता इत्यर्थः । षद्लृधातुः षोपदेशोऽनिट्कश्च ।

translator notes

commentary BM: this sūtra follows parinivibhyaḥ…, hence Bhaṭṭoji's 'parinivibhyaḥ pareṣām'; 'of sivu, saha, suṭ, stu and svañj' is to be supplied (śeṣa). Followed: the bracketed anuvṛtti and the list of the sivādi in sutra_en.
commentary TB: the sivādi are siv, sah, suṭ, stu and svañj; examples paryaṣīvyat/paryasīvyat, paryaṣkarot/paryaskarot, nyaṣṭaut/nyastaut, vyaṣvajat/vyasvajat (as the OCR gives them). Followed for the list of the sivādi (agrees with BM).
commentary BM on ramu: Mādhava holds that it is not udit; some, taking it as udit, want optional iṭ before ktvā by udito vā. It is aniṭ; in liṭ the iṭ comes by the krādi restriction, hence remiṣe. 'kasantāḥ' means 'up to kasa gatau'. ṣadḷ is ṣopadeśa and aniṭ. Followed for 'up to kas'; recorded otherwise.
commentary TB: some, taking ramu as udit, cite rantvā, ramitvā; Mādhava and others do not accept it, so before ktvā only rantvā is correct. remiṣe — iṭ by the krādi restriction; ramā by ac under pacādi with ṭāp, rāmaḥ with ghañ; being m-final it is mit, so the vowel is short before ṇi: ramayati. On ṣadḷ: viśaraṇa is the coming apart of the parts; avasādana is destruction (nāśa). Followed for the glosses 'falling apart' and 'perishing'.
textual Our text reads the root as 'ramu'. The 1915 print reads 'rama krīḍāyām' (NSP p. 379 = scan page-0389, read on the scan). BM ('ramu iti') and TB ('ramu krīḍāyām') both have ramu and discuss whether its u is an it. The English keeps ramu with the commentators; the print's form is recorded here.
textual Our text reads 'ṣadḷ viśasaṇa…'. The 1915 print reads 'viśaraṇa-gaty-avasādaneṣu' (NSP p. 379 = scan page-0389), and TB glosses 'viśaraṇam'; the English follows the print. The remaining kaumudī (paryasahata, paryaṣahata and the six forms of ram) matches the print. The collation batch for this range is not available; these readings were checked on the scan.
translator paryasahata/paryaṣahata are laṅ ātmanepada prathama-puruṣa singular of sah with pari (the aṭ standing between pari and the s). Of ram: reme, remiṣe liṭ; rantā luṭ; raṃsyate lṛṭ; raṃsīṣṭa āśīrliṅ; araṃsta luṅ. The numbers in parentheses are the serial numbers of the roots in the source. sk.2359.t1 carries, from '—pāghrādhmā—' on, TB on SK 2360.

SK 2360 · A 7.3.78V

पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः ॥ २३६० ॥

pāghrādhmāsthāmnādāṇdṛśyarttisarttiśadasadāṃ pibajighradhamatiṣṭhamanayacchapaśyarcchadhauśīyasīdāḥ

pāghrādhmāsthāmnādāṇdṛśyartisartiśadasadāṃ pibajighradhamatiṣṭhamanayacchapaśyarcchadhauśīyasīdāḥ — In place of pā, ghrā, dhmā, sthā, mnā, dāṇ, dṛś, arti [ṛ], sarti [sṛ], śad and sad come, respectively, piba, jighra, dhama, tiṣṭha, mana, yaccha, paśya, ṛccha, dhau, śīya and sīda [before an affix beginning with an ś that is an it — 'śiti' carried forward (anuvṛtti) from ṣṭhivuklamucamāṃ śiti (SK 2320), read as a karmadhāraya, 'an ś that is an it', by tadādividhi 'beginning with'].

Rule. Before an affix beginning with an ś that is an it-letter, eleven roots are replaced by eleven stems, in order:

pā → piba; ghrā → jighra; dhmā → dhama; sthā → tiṣṭha;
mnā → mana; dāṇ → yaccha; dṛś → paśya; ṛ (arti) → ṛccha;
sṛ (sarti) → dhau; śad → śīya; sad → sīda.

"Before a śit affix" comes from SK 2320.

Example.

sad + śap + ti → śap begins with an it-letter ś, so sad is replaced by sīda

→ sīda + a + ti

→ sīdati "he sits".

Applies when / blocked by. The substitutes come only before a śit affix. Elsewhere sad stays:

liṭ sasāda, sedatuḥ, second person singular seditha or sasattha;
luṭ sattā; lṛṭ satsyati;
luṅ asadat, with aṅ, since sad has ḷ as it-letter.

After ni, the s becomes ṣ by SK 2271: niṣīdati. In laṅ it does so across the augment, by SK 2276: nyaṣīdat.

Bhaṭṭoji's commentators read śit as "an ś that is an it-letter", at the start of the affix. Why not "an affix with ś as it-letter" anywhere? Then piba would come in pape, the passive liṭ of pā. Its ending eś has ś as it-letter at the end.

The other stems return later in this chapter: pibati, jighrati, dhamati, tiṣṭhati, manati, praṇiyacchati (SK 2378); dhāvati and ṛcchati (SK 2382); paśyati (SK 2403); śīyate (SK 2362). Gam uses another rule: gacchati (SK 2400).

Watch out. The stems replace the whole root. Piba ends in a, so pibati has no guṇa.

Siddhānta-kaumudī

पादीनां पिबादयः स्युरित्संज्ञकसकारादौ प्रत्यये परे । सीदति । ससाद । सेदतुः । सेदिथ । ससत्थ । सत्ता । सत्स्यति । लृदित्वादङ् । असदत् । सदिरप्रतेः SK 2271 । निषीदति । न्यषीदत् ॥

In place of pā and the rest, piba and the rest are to come when an affix beginning with an ś that is an it (itsaṃjñaka) follows [— 'śiti' carried forward (anuvṛtti) from SK 2320]. sīdati. sasāda. sedatuḥ. seditha, sasattha. sattā. satsyati. Because [sad] has ḷ as it-letter (ḷdit), aṅ [comes]: asadat. By sadir aprateḥ (SK 2271) [ṣ comes]: niṣīdati, nyaṣīdat [— across the intervening aṭ by prāk sitād aḍvyavāye 'pi, SK 2276, BM].

Bālamanoramā

पाघ्राध्मास्थाम्नादाण्दृश्यर्त्तिसर्त्तिशदसदां पिबजिघ्रधमतिष्ठमनयच्छपश्यर्च्छधौशीयसीदाः - लटि शपि सद् अ तीति स्थिते -पाघ्राध्मा । पा घ्रा ध्मा स्था म्ना दाण् दृशि अर्ति सर्ति शद् सद् एषां द्वन्द्वात् षष्ठीबहुवचनम् । पिब जिघ्र धम तिष्ठ मन यच्छ पश्य ऋच्छ धौ शीय सीद एषां द्वन्द्वात् प्रथमाबहुवचनम् । यथासङ्ख्यमादेशाः ।ष्ठिवुक्लमु॑इत्यतः शितीत्यनुवर्तते । श् चासौ इच्चेति कर्मधारयः ।अङ्गाक्षिप्तप्रत्ययविशेषणत्वात्तदादिविधिः । तदाह — इत्संज्ञकेति । ससादेरिति । इत्संज्ञकशकारादिप्रत्ययाऽभावान्न सीदादेशः । श् इत् यस्य स शित् । शितीति बहुव्रीह्राश्रयणे तु पाधातोः कर्मणि लिटि एशि आल्लोपे 'पपे' इत्यत्रापि पिबादेशः स्यादिति बोध्यम् । थलि क्रादिनियमप्राप्तस्य इटः 'उपदेशेऽत्त्वतः' इति निषेधेऽपि भारद्वाजनियमाद्वेट् । तत्र इट्पक्षे 'थलि च सेटी' त्येत्त्वाभ्यासलोपौ । तदाह — सेदिथ ससत्थेति । सेदिव सेदिम । क्रादिनियमादिट् । न्यषीददिति ।प्राक्सितादड्व्यवायेऽपि॑ति षत्वम् ।

translator notes

commentary BM, starting from the position sad + a + ti with laṭ and śap: pā … sad are a dvandva in the sixth-case plural, piba … sīda a dvandva in the first-case plural; the substitutes come in order (yathāsaṃkhya). 'śiti' is carried forward (anuvartate) from 'ṣṭhivuklamu…' [SK 2320]; it is a karmadhāraya, 'ś which is an it' (śc cāsāv it ca); since it qualifies the affix implied by the aṅga, tadādividhi applies. Hence Bhaṭṭoji's 'itsaṃjñaka…'. sasāda: there is no affix beginning with an it ś, so no sīda. Were 'śiti' taken as a bahuvrīhi ('having ś as it'), piba would come even in pape (pā, liṭ in the karman sense, eś, loss of ā). Followed for the karmadhāraya reading, the bracketed anuvṛtti and 'respectively' in sutra_en and k1.
commentary BM: before thal, the iṭ obtained by the krādi restriction (niyama) is prohibited by 'upadeśe 'tvataḥ', but it is optional by Bhāradvāja's restriction; in the iṭ option, e and loss of the abhyāsa by 'thali ca seṭi'; hence seditha, sasattha. sediva, sedima: iṭ by the krādi restriction. nyaṣīdat: ṣ by 'prāk sitād aḍvyavāye 'pi' [SK 2276]. Followed for the bracket after nyaṣīdat in k1; the other steps are BM's and are recorded, not added to the English.
commentary TB, printed under sk.2359.t1 from '—pāmrādhmā—' (OCR) to its end (sk2360 has no TB block of its own): pā is pā pāne, not pā rakṣaṇe, which has a luk-vikaraṇa. Some read a different form of dṛś here (the OCR 'drastrī-iti' is unclear), [with] am by sṛjidṛśoḥ…; just as there is no ṛccha etc. in 'arti' and the like, there is no paśya in the sūtra's own wording (sautra); the reading 'dṛśyati' is faultless. 'pādīnām': the eleven substitutes piba and the rest replace these eleven in order. 'śiti' is carried from 'ṣṭhivuklamucamām', as a karmadhāraya; hence 'itsaṃjñakaśakārādau'. Why 'beginning with ś'? pape, jaghre, dadhme. If 'śiti' were a bahuvrīhi, the substitutes would come there. seditha: the iṭ obtained by the krādi restriction is prohibited by 'upadeśe 'tvataḥ', yet by Bhāradvāja's restriction iṭ [is optional] (the block breaks off here). Followed (agrees with BM) for the karmadhāraya reading and 'respectively'; the lemma 'itsaṃjñakaśakārādau' is followed against our text (see the textual note).
textual Our kaumudī reads 'itsaṃjñakasakārādau' (dental s); the print has the same (NSP pp. 379–380, scan page-0389/0390; .work/collate-p44/batch11.md, class B). The rule concerns śit affixes: TB's own lemma (NSP p. 380) and BM's 'śc cāsāv it ca' read ś, and Wikisource has 'itsaṃjñakaśakārādau'. The English follows TB and BM ('an ś that is an it'). This looks like a misprint in the print that our text follows; for Ajai's printed copy.
textual Collation (batch11): our sūtra has 'rtti' in 'dṛśyarttisartti'; the print has 'rti' (NSP p. 379, scan page-0389). Orthographic gemination only; the English is unaffected. The sūtra and the start of the gloss sit at the foot of NSP p. 379, the rest ('…rādau pratyaye pare| sīdati …') at the head of p. 380 (scan page-0390); nothing is lost at the break. No NSP footnote is keyed to this unit.
translator The kaumudī gives sīdati without saying that it arises from sad + śap + ti; BM supplies that position, and the English does not. 'arti' and 'sarti' are named with śtip; the roots are ṛ and sṛ.

SK 2361 · A 8.3.118V

सदेः परस्य लिटि ॥ २३६१ ॥

sadeḥ parasya liṭi

sadeḥ parasya liṭi — In liṭ, [ṣ does not come in place of the s] that follows [the abhyāsa] of sad (sadeḥ, a sixth-case word).

Rule. In liṭ, the s of sad that follows the abhyāsa is not replaced by ṣ.

Example.

ni + sasāda → the s of the abhyāsa takes ṣ by SK 2277: ni ṣa sāda

→ the s after the abhyāsa is protected by this rule

→ niṣasāda "he sat down".

Dual niṣedatuḥ: the abhyāsa is lost, so there is no s after an abhyāsa.

Applies when / blocked by. Why "in liṭ"? One of Bhaṭṭoji's commentators gives the desiderative niṣiṣatsati, where the ṣ does come.

Some read the rule as sadisvañjoḥ, naming svañj too. One of Bhaṭṭoji's commentators rejects that reading; svañj is brought in later by a vārttika (SK 2397). Scholars discuss this.

Next comes the root śad. Its dhātupāṭha gloss is "śātana". Bhaṭṭoji says the root means falling apart, and śātana names its domain. One of his commentators explains that śātana is a familiar form of the root itself.

Watch out. Only the second s is protected. The first, in the abhyāsa, still becomes ṣ.

Siddhānta-kaumudī

सदेरभ्यासात्परस्य षत्वं न स्याल्लिटि । निषसाद । निषेदतुः ।{$ {!855 शद्लृ!} शातने$} । विशीर्णतायामयम् । शातनं तु विषयतया निर्दिश्यते ॥

In liṭ, ṣ-substitution (ṣatva) does not take place for [the s of] sad that follows the abhyāsa [— the ṣatva that would otherwise apply being that of sthādiṣv abhyāsena cābhyāsasya (SK 2277)]. niṣasāda. niṣedatuḥ. śadḷ (855) — "in śātana". This [root] is in the sense of falling apart (viśīrṇatā); "śātana" [causing to fall apart], however, is named as its domain (viṣaya) [— being a familiar form of this very root, not a statement of its meaning].

Tattvabodhinī

NSP p. 390–391

—सदेः परस्य—। सदैरिति षष्ठी । फलितमाह—अभ्यासात्परस्येति । ‘स्थादिष्वभ्यासेन च—’ इति प्राप्तिः । लिटीति किम् । निषिप्तिसति । सदिसङ्योरिति वृत्त्यादिरूढोऽपि पाठ इहोपेक्षितः भाष्याननुगुणत्वात् ॥ —निषसादेति । ‘सदिरप्रतेः’ इत्यत्राप्रतेरिति पर्युदासात्प्रतिससादेत्यत्राभ्यासस्यापि षत्वं नेति बोध्यम् । शद्लृ । विशीर्णतायामिति वक्तव्ये शातने इत्युक्तिरसंगतेत्याशङ्क्य कथंचित्समाधत्ते—शातनं त्विति । शदेरेव हि णिचि ‘शदेरगतौ—’ इति तत्त्वे ल्युटि च शातनमिति रूपम् । तथा चास्यैव धातोरिदं रूपं प्रसिद्धं चेत्यभिप्रेत्य तन्निर्देशः कृतः । यथा गम्लृ गतौ । डुपचष् पाके इत्यादाविति भावः ॥ कुच संपर्चनादौ । कुच शब्दे तारे इति चवर्गीयान्तेषु पठितस्य पुनरिह पाठः संपर्चनादावेव ज्वलादित्यप्रयुक्तो णप्रत्ययो यथा स्यादिति मनोरमादौ स्थितम् । अत्र नव्याः । अनेनैव ग्रन्थेन पाणिनिनापि क्वचित्क्वचिदर्थनिर्देशः कृत इत्यनुमीयते । अन्यथाऽत्रत्यप्रन्थस्वारस्यभङ्गापत्तेरित्याहुः ॥—बोधितेति । बुध्यतेरेवानिट्कारिकासु पठितत्वादयं सेडिति भावः ॥—अकासीदिति । हलन्तलक्षणाया वृद्धेः ‘नेटि’ इति निषेधेऽपि ‘अतो हलादेः—’ इति वैकल्पिकी वृद्धिः ।—वृदिति । अत्र नव्याः । ‘ज्वलितिकसन्तेभ्यः—’ इति निर्देशाद्वत्करणमिहानार्षमित्यनुमीयते । अन्यथा ‘ज्वलादिभ्यो णः’ इत्येव सूत्रयेदित्याहुः । अञ्च गतौ । ‘अनिदिताम्—’ इति नलोपः । अच्यात् । अचीत्येकीयमते तु इदित्त्वादञ्च्यात् । मेधृ संगमे च । चात्पूर्वोक्तेऽर्थे । ‘प्रजायै गृहमेधिनाम्’ इत्यत्र गृहैर्दारैर्मेधन्ते सङ्गच्छन्ते इति विग्रहः । ‘सुप्यजातौ—’ इति णिनिः । शृधु मृधु ॥—क्लेदनमिति । आद्रीभाव इत्यर्थः । उदित्त्वात् क्लायां वेट् । शर्धित्वा । शृङ्गा । उबुन्दिर् । बुन्दित्वा । बुन्त्वा । निष्ठायां बुन्नः । निशामनं चाश्चर्यं ज्ञानम् । वेणु । गत्यादयः पञ्चार्थाः । वाद्यभाण्डस्य वादनार्थं ग्रहणं वादित्रग्रहणम् । वेणिः वेणी वेणुरित्यादिरूपाण्यस्यैव धातोः ॥—नान्तोऽपीति । ‘उत माता महिषमन्ववेनत्’ इत्यत्र नान्तदर्शनादिति भावः । खनु । खनित्वा । खात्वा । निष्ठायाम् । खातः ॥—गमहन—। ‘अचि श्रुधातुभ्रुवाम्—’ इत्यतोऽचीत्यनुवर्तते । ‘ऊदुपधाया गोहः’ इत्यत उपधाग्रहणं च तदाह—एषामुपधाया इत्यादि । जग्मतुः । जग्मुः । जघ्नतुः । जघ्नुः । जज्ञे । जज्ञाते । जक्षतुः । जक्षुः । अनङीति किम् । अगमत् ॥ —चीवृ । चीवरं वस्त्रं ‘चीवरपीवृनमीन्त्राः’ इत्युप्तविष्णुकनिपातितेऽयम् सिद्ध्य तत्त्वानन्तरी कुम्भात् । द्वितीया तु नित्यमात्मनेपदी गत इति मनोरमा । न कुत्रापि गत इति चिन्त्यैव सा ॥—अव्ययीदिति । यान्तत्वान्न वृद्धिः । स्पश बाधनसर्श- नयोः ‘णिधि—’ इति च्छेक्षङि । अपसशत् । ‘अत्स्मृद्दृत्तरप्रथ—’ इत्यादिना अभ्यासस्यात्वं सन्वदित्वापवादः । पसशा । यङन्तादचि ‘यङोऽचि ऋ’ इति लुक् ‘अजायतः—’ इति टाप् । ‘दीर्घोऽकितः’ इत्यभ्यासस्य दीर्घस्तु न भवति संज्ञापूर्वकविधेरनित्यलादित्याहुः । ‘जपजभदहदशभजपशां च’ इत्यत्र पसेति सौत्रो धातुः ॥—पसतीत्यादि । यङ्लुकोस्तु ‘जपजभ—’ इत्यनेनैवाभ्यासस्य नुक् । यङि पंपस्यते । लुकि पंपसीति । पंपस् इति कण्ड्वादिः । पंपस्यति

Footnotes (NSP 1915 ed.)

NSP p. 391 १ गुणहेताविति—एतेन जुगृहतुरित्यादि सिद्धम् । २ ह्रस्वादङ्गादिति—यद्यपि ‘ह्रस्वात्सिचः’ इत्येव सिद्धम् । अलाविष्टामित्यादावपि न दोषः । आगमे कृते तत्सहितस्यैव प्रत्ययत्ववत्सिच्चत्वम् इति स्वावयवत्वेन पौर्वापर्याभावात्, तथापि पदलाघवाभावादिवर्गवोक्तम् ।

translator notes

commentary TB: 'sadeḥ' is a sixth-case word (ṣaṣṭhī); Bhaṭṭoji states the resulting sense (phalita) as 'abhyāsāt parasya', 'of what follows the abhyāsa'; the ṣatva that would apply is that of sthādiṣv abhyāsena ca… (SK 2277). Why 'liṭi'? niṣiṣatsati (desiderative: ṣatva takes place). Followed: 'of sad (sadeḥ, a sixth-case word)' in sutra_en, 'that follows the abhyāsa' and the bracketed SK 2277 in k1.
commentary TB: the reading 'sadisvañjoḥ' (OCR garbled), current in the Vṛtti and elsewhere, is set aside here as not in line with the Bhāṣya. Followed: the English takes the sūtra as given here, with sad only.
commentary BM, printed under sk.2396.b1 (on dañśasañjasvañjāṃ śapi): svañj too is included in the ṣatva-prohibition of sadeḥ parasya liṭi, the Bhāṣya on this sūtra citing sasvaje; so in pariṣasvaje the s of the second part takes no ṣ, while the abhyāsa's does. The digital-source label of the misfiled BM block formerly filed here (sk.2361.b1) likewise read 'sadiṣvañjoḥ parasya liṭi' (label dropped 2026-10-05). Recorded; this differs from TB, and the English follows the kaumudī's wording (sad only).
commentary TB on 'niṣasāda': because 'aprateḥ' in sadir aprateḥ (SK 2271) is an exclusion (paryudāsa), in pratisasāda even the s of the abhyāsa takes no ṣ. Recorded; not in the kaumudī.
commentary TB on 'śātanaṃ tu': one would expect the meaning to be stated as 'viśīrṇatāyām', so 'śātane' looks inappropriate; Bhaṭṭoji justifies it somehow: śātana is the form of this very root with ṇic (t by śader agatau taḥ, SK 2598) and lyuṭ, and being well known as its form it is used to name it, as with gamḷ gatau, ḍupacaṣ pāke and the like. Followed for the bracketed '[causing to fall apart]' and '[being a familiar form of this very root, not a statement of its meaning]'.
textual Filing: the BM block formerly filed here (sk.2361.b1) carried the label 'sadiṣvañjoḥ parasya liṭi' but its body is BM on stambhusivusahāṃ caṅi (SK 2580, p54: 'upasarganimittasya pratiṣedhaḥ', paryasīṣivat, nyasīṣahat, ātiṭat, āśiśat, oṇeḥ, mā bhavān idiḍhat, aundidat, āḍḍiḍat, ārcicat, aubjijat, adidravat), to which it was re-filed as sk.2580.b1 (2026-10-05). No BM on SK 2361 itself is present in our source.
textual NSP p. 380 (scan page-0390, OCR; ṣ read as p throughout): the print's kaumudī agrees with our text (niṣasāda, niṣedatuḥ; 'viśīrṇatāyām ayam. śātanaṃ tu viṣayatayā nirdiśyate'). NSP footnotes filed under sk.2361.n1 (p. 381, scan page-0391) do not concern this unit: footnote 1 ('guṇahetāv iti') belongs to ūdupadhāyā gohaḥ (SK 2364), footnote 2 ('hrasvād aṅgād iti') to hrasvād aṅgāt (SK 2369). Collation (.work/collate-p44/batch11.md): SK 2361 clean.
textual Filing: sk.2361.t1 also carries TB on the following units (pratīkas 'bodhiteti', 'akāsīd iti', 'vṛd iti', 'kledanam iti', 'nānto 'pīti', 'gamahana', 'cīvṛ', 'avyayīd iti', 'pasatītyādi', and the roots kuc, añc, medhṛ, śṛdhu, veṇu, khanu, spaśa).
translator The words 'ṣ' and 'not' in sutra_en are supplied from the kaumudī's own gloss ('ṣatvaṃ na syāt'); no commentator here states their source. BM on soḍhaḥ (sk.2358.b1, re-filed 2026-10-05 from sk.2524.b1, where it stood under the label of sunoteḥ syasanoḥ) draws 'saḥ' from saheḥ sāḍaḥ saḥ (SK 335) and 'na' from na raparasṛpi… (SK 3168) under the heading apadāntasya mūrdhanyaḥ (SK 210); the same is presumably intended here, but that is the translator's inference.
translator The kaumudī gives niṣasāda and niṣedatuḥ without derivation. In niṣasāda the abhyāsa's s takes ṣ (by SK 2277) and the following s is protected by this rule; in niṣedatuḥ the abhyāsa has been deleted, so there is no s after an abhyāsa. This explanation is the translator's.

SK 2362 · A 1.3.60V

शदेः शितः ॥ २३६२ ॥

śadeḥ śitaḥ

śadeḥ śitaḥ — After śad [when it is to be followed by] a śit [affix], [ātmanepada comes — 'ātmanepadam' carried forward (anuvṛtti) from anudāttaṅita ātmanepadam (SK 2157)].

Rule. After śad, ātmanepada comes when a śit affix is to follow it. "Ātmanepada" comes from SK 2157.

Example.

śad + śap + te → a śit affix, śap, follows, so the ending is ātmanepada

→ śad is replaced by śīya (SK 2360)

→ śīyate "it withers".

Applies when / blocked by. Bhaṭṭoji says "when a śit affix is to follow" (śidbhāvin). One of Bhaṭṭoji's commentators explains why. The ending is chosen before śap is added, and śap depends on that ending. So the rule must look ahead to the śit affix.

Where no śit affix will come, the ending is parasmaipada. liṭ śaśāda, śedatuḥ, śeditha or śaśattha; luṭ śattā; luṅ aśadat.

In the root list that follows:

Kruś "to cry": krośati, kroṣṭā, luṅ akrukṣat with ksa.
Ruh "to grow": roḍhā, rokṣyati, arukṣat.
Kas "to go": akāsīt or akasīt. Here the jvalādi end.

Then the roots with a svarita it-vowel, up to guh, which take both padas. Budhir "to know" has ir as it-marker, so aṅ is optional: abudhat or abodhīt, and abodhiṣṭa. It does not take the ciṇ of SK 2328.

Watch out. Śad is not an ātmanepada root in general. Its ātmanepada is tied to the śit affix.

Siddhānta-kaumudī

शिद्भाविनोऽस्मादात्मनेपदं स्यात् । शीयते । शशाद । शेदतुः । शेदिथ । शशत्थ । शत्ता । अशदत् ।{$ {!856 क्रुश!} आह्वाने रोदने च$} । क्रोशति । क्रोष्टा । च्लेः क्सः । अक्रुक्षत् ।{$ {!857 कुच!} संपर्चनकौटिल्यप्रतिष्टम्भविलेखनेषु$} । कोचति । चुकोच ।{$ {!858 बुध!} अवगमने$} । बोधति । बोधिता । बोधिष्यति ।{$ {!859 रुह!} बीजजन्मनि प्रादुर्भावे च$} । रोहति । रुरोह । रुरोहिथ । रोढा । रोक्ष्यति । अरुक्षत् ।{$ {!860 कस!} गतौ$} । अकासीत् । अकसीत् ॥ 7 ॥ वृत् । ग्वलादिगणः समाप्तः ॥ अथ गूहत्यन्ताः स्वरितेतः ।{$ {!861 हिक्क!} अव्यक्ते शब्दे$} । हिक्कति । हिक्कते ।{$ {!862 अञ्चु!} गतौ याचने च$} । अञ्चिति । अञ्चते । अचु इत्येके । अचि इत्यपरे ।{$ {!863 टुयाचृ!} याचनायाम्$} । याचति । याचते ।{$ {!864 रेटृ!} परिभाषणे$} । रेटति । रेटते ।{$ {!865 चते!} {!866 चदे!} याचने$} । चचात । चेते । अञ्चातीत् । चचाद । चेदे । अचदीत् ।{$ {!867 प्रोथृ!} पर्याप्तौ $}। पुप्रोथ । पुप्रोथे ।{$ {!868 मिदृ!} {!869 मेदृ!} मेधाहिंसनयोः $}। मिमेद । मिमिदे । मिमेदे । थान्ताविमाविति स्वामी । मिमेथ । धान्ताविति न्यासः ।{$ {!870 मेधृ!} सङ्गमे च$} । मेधति । मिमेध ।{$ {!871 णिदृ!} {!872 णेदृ!} कुत्सासन्निकर्षयोः$} । निनेद । निनिदतुः । निनिद । निनेदे ।{$ {!873 शृधु!} {!874 मृधु!} उन्दने$} । उन्दनं क्लेदनम् । शर्धति । शर्धते । शर्धिता । मर्धति । मर्धते ।{$ {!875 बुधिर्!} बोधने$} । बोधति । बोधेते । इरित्वादाङ्वा । अबुधत् । अबोधीत् । अबोधिष्ट । दीपजन-SK 2328 इति चिण् तु न भवति । पूर्वोत्तरसाहचर्येण दैवादिकस्यैव तत्र ग्रहणात् ।{$ {!876 उबुन्दिर्!} निशामने$} । निशामनं ज्ञानम् । बुबुन्दे । अबुदत् । अबुन्दीत् ।{$ {!877 वेणृ!} गतिज्ञानचिन्तानिशामनवादित्रग्रहणेषु$} । वेणति । वेणते । नान्तोप्ययम् ।{$ {!878 खनु!} अवदारणे$} । खनति । खनते ॥

After this [root śad], when a śit [affix] is to follow it (śidbhāvin), ātmanepada comes [— 'ātmanepadam' being carried forward (anuvṛtti) from anudāttaṅita ātmanepadam (SK 2157)]. śīyate [laṭ; śīya in place of śad before śap]. śaśāda; śedatuḥ; śeditha or śaśattha [liṭ]; śattā [luṭ]; aśadat [luṅ].

(856) kruśa — in the sense of calling and of weeping (āhvāna, rodana): krośati; kroṣṭā [luṭ]. [In place of] cli, ksa [comes]: akrukṣat [luṅ].

(857) kuca — in the sense of contact, crookedness, obstruction and scratching (saṃparcana, kauṭilya, pratiṣṭambha, vilekhana): kocati; cukoca [liṭ].

(858) budha — in the sense of understanding (avagamana): bodhati; bodhitā [luṭ]; bodhiṣyati [lṛṭ].

(859) ruha — in the sense of the birth of a seed (bījajanman) and of appearing (prādurbhāva): rohati; ruroha; rurohitha [liṭ]; roḍhā [luṭ]; rokṣyati [lṛṭ]; arukṣat [luṅ].

(860) kasa — in the sense of going (gati): akāsīt; akasīt [luṅ]. (7) vṛt. The jvalādi group is finished.

Now the roots up to gūhati (gūhatyantāḥ) [— that is, up to 'guhū saṃvaraṇe' —] have a svarita vowel as it-marker (svaritet).

(861) hikka — in the sense of inarticulate sound (avyakta śabda): hikkati; hikkate.

(862) añcu — in the sense of going and of begging (gati, yācana): añcati; añcate. Some [read] acu, others aci.

(863) ṭuyācṛ — in the sense of begging (yācñā): yācati; yācate.

(864) reṭṛ — in the sense of speaking (paribhāṣaṇa): reṭati; reṭate.

(865) cate, (866) cade — in the sense of begging (yācana): cacāta; cete [liṭ]; acatīt [luṅ]. cacāda; cede [liṭ]; acadīt [luṅ].

(867) prothṛ — in the sense of being sufficient (paryāpti): puprotha; puprothe [liṭ].

(868) midṛ, (869) medṛ — in the sense of understanding and of injuring (medhā, hiṃsana): mimeda; mimide; mimede [liṭ]. Svāmin [holds that] these two end in th: mimetha. The Nyāsa [holds that they] end in dh.

(870) medhṛ — in the sense of meeting (saṅgama) and [by 'ca', in the senses just stated]: medhati; mimedhe [liṭ].

(871) ṇidṛ, (872) ṇedṛ — in the sense of censure and of nearness (kutsā, sannikarṣa): nineda; ninidatuḥ; ninida; ninede [liṭ].

(873) śṛdhu, (874) mṛdhu — in the sense of moistening (undana); undana is making wet (kledana): śardhati; śardhate; śardhitā [luṭ]; mardhati; mardhate.

(875) budhir — in the sense of understanding (bodhana): bodhati; bodhate. Because it has ir as it-marker (irit), aṅ comes optionally: abudhat; abodhīt; abodhiṣṭa [luṅ]. ciṇ by dīpajana… (SK 2328), however, does not come, because by association with the [roots] before and after [it in that sūtra] only the divādi [budh] is taken there.

(876) ubundir — in the sense of perceiving (niśāmana); niśāmana is knowing: bubunde [liṭ]; abudat; abundīt [luṅ].

(877) veṇṛ — in the sense of going, knowing, thinking, perceiving and taking up a musical instrument (gati, jñāna, cintā, niśāmana, vāditragrahaṇa): veṇati; veṇate. It also [occurs] ending in n.

(878) khanu — in the sense of digging (avadāraṇa): khanati; khanate.

Bālamanoramā

शदेः शितः - शदेः शितः । 'अनुदात्तङित' इत्यस्मादात्मनेपदमित्यनुवर्तते । श् इत् यस्य स शित् । शप् विवक्षितः ।शिति विवक्षिते सतीत्यर्थः, तिङुत्पत्तेः पूर्वं सार्वधातुकाश्रयस्य शपोऽसंभवात् । तदाह — शिद्भाविन इति । शित् भावी = भविष्यन् यस्मात्स शिद्भावी, तस्मादित्यर्थः । शीयते इति । शपि शदेः शीयादेशः । विशीर्यतीत्यर्थः । शीयेते शीयन्ते इत्यादि । 'शिद्विषया' दित्युक्तेर्लिटि नात्मनेपदम् ।इत्संज्ञकशकारादा॑वित्युक्तेर्न॑ शीयादेशः । विशीर्यतीत्यर्थः । तदाह — शशादेति । अनिट्कोऽयम् । क्रादिनियमप्राप्तस्य इटः 'उपदेशेऽत्वतः' इति नियमात्थलि भारद्वाजनियमाद्वेट् । तदाह — शेदिथ शशत्थेति च । इट्पक्षे 'थलि च सेटी' इत्येत्त्वाभ्यासलोपाविति भावः । शेदिव शेदिम । क्रादिनियमादिट् । अशददिति । लृदित्त्वादङिति भावः । क्रुशधातुरनिट्कः । चुक्रोशिथ । क्रादिनियमात्थलि नित्यमिट् । अजन्ताऽकारवत्त्वाऽभावान्न भारद्वाजनियमः । चुक्रुशिव चुक्रुशिम । क्रोष्टेति । व्रश्चादिना शस्य षः ।षढो॑रिति षस्य कः, सस्य षत्वम् । कित्त्वान्न गुणः । कुच । 'कुच शब्दे' इति पठितस्य पुनरिह पाठः संपर्चनादावेव ज्वलादिकार्यणप्रत्ययार्थः । अर्थनिर्देशः क्वचित्पाणिनीय इति भूधातौ प्रपञ्चितम् । बुध इति । सेट्कोऽयम्, अनिट्सु श्यन्विकरणस्यैव बुधेग्र्रहणात् । तदाह — बोधितेति । अबोधीत् । रुहधातुरनिट्कः । क्रादिनियमात्थल्यपि नित्यमिट् । अजन्ताऽकारवत्त्वाऽभावान्न भारद्वाजनियमः । रोढेति । लुटितासिगुणे ढत्वधत्वष्टुत्वढलोपाः । रोक्ष्यतीति । लृटि स्ये ढकषाः । अरुक्षदिति । इगुपधशलन्तत्वात् क्से ढकषाः । कित्त्वान्न गुणः । वृदिति । 'ज्वलितिकसन्तेभ्यः' इति उत्तराऽवधेरपि कसेग्र्रहणादेव सिद्धेर्वृत्करणं स्पष्टार्थमित्याहुः । इति ज्वलादयः । गूहत्यन्ता इति । 'गुहू संवरणे' इत्येतत्पर्यन्ता इत्यर्थः । चते चदे याचने । अचीदिति । एदित्त्वान्न वृद्धिः । एवमचदीत् । बुधिर् । 'बुध अवगमने' इति केवलपरस्मैपदी गतः । स तु ज्वलादिकार्यार्थः । अयं तु इरित् स्वरितेत् । अनिट्सु श्यन्विकरणस्यैव पाठादयं सेट् । अबुधदिति । इर इत्त्वेऽपि तदवयवस्य इकारस्य प्रत्येकमित्त्वेऽपि न नुम्,इदितो नु॑मित्यत्र कर्मधारयमाश्रित्य इत्संज्ञकेकारान्तस्यैव नुम्वधेः । पूर्वोत्तरेति । जन- पूरि- साहचर्येणेत्यर्थः । उ बुन्दिरित । आद्य उकार इत् — 'उदितो वे' ति क्त्वायामिड्विकल्पार्थः । अबुददिति । इरित्त्वादङि 'अनिदिता' नलोपः, इर इकारस्य प्रत्येकमित्संज्ञाविरहात्, अनिदितामित्यस्य इत्संज्ञकेकारान्तभिन्नानामित्यर्थाश्रयणाच्चेति शब्देन्दुशेखरे स्थितम् । वेणृ गतीति । वाद्यभाण्डस्य वादनार्थं ग्रहणं वादित्रग्रहणम् । खनुदातुरुदित् — क्त्वायामिड्विकल्पः ।

translator notes

commentary BM: 'ātmanepadam' is carried forward (anuvartate) from 'anudāttaṅita…' [SK 2157]. 'śit' is what has ś as it; śap is meant, and the sense is 'when a śit is intended (vivakṣita)', since before the tiṅ arises no śap, which depends on a sārvadhātuka, can be present. Hence Bhaṭṭoji's 'śidbhāvinaḥ': 'from which a śit is going to be'. Because of this (BM: 'śidviṣayāt'), there is no ātmanepada in liṭ: śaśāda. Followed for the bracketed anuvṛtti in sutra_en and k1 and for 'when a śit [affix] is to follow it'.
commentary BM: śīyate — śīya replaces śad before śap [by pāghrā… (SK 2360)], meaning 'withers' (viśīryati); śīyete, śīyante and so on. śad is aniṭ. The iṭ brought by the kṛ-restriction [SK 2293] is prohibited in thal by 'upadeśe 'tvataḥ' [SK 2295] and is optional by Bhāradvāja's restriction [SK 2296]: śeditha, śaśattha; in the iṭ form, e and loss of the reduplicant by 'thali ca seṭi' [SK 2261]. śediva, śedima, with iṭ by the kṛ-restriction. aśadat — aṅ because the root is ḷdit. Followed for the bracket on śīyate and the bracketed lakāra labels; the further forms are recorded.
commentary BM on kruśa: aniṭ; cukrośitha, with iṭ in thal always by the kṛ-restriction, Bhāradvāja's restriction not applying since the root neither ends in an ac nor has a; cukruśiva, cukruśima. kroṣṭā: ś → ṣ by vraścādi [the ṭ of tās then by ṣṭutva, not stated in our BM text]. [akrukṣat:] ṣ → k before s by 'ṣaḍhoḥ', ṣatva of s; no guṇa, [ksa] being kit. (BM's pratīka 'akrukṣad iti' has evidently dropped out of the OCR between 'vraścādinā śasya ṣaḥ' and 'ṣaḍhoḥ'; the ṣaḍhoḥ/ksa steps cannot belong to kroṣṭā, which has no s-affix.) On kuca: it was read earlier as 'kuca śabde'; it is read again here so that the jvalādi ṇa-affix comes only in the senses saṃparcana etc.; a statement of meaning is Pāṇinian in some places, as set out under bhū. budha is seṭ (only budh with śyan is among the aniṭ roots): bodhitā; abodhīt. ruha is aniṭ; iṭ in thal always by the kṛ-restriction; roḍhā — tās, guṇa, ḍhatva, dhatva, ṣṭutva, loss of ḍh; rokṣyati; arukṣat — ksa because the root has an ik penultimate and ends in a śal. Recorded (these forms beyond the kaumudī are not added).
commentary BM on 'vṛt': since 'kas' is itself mentioned as the upper limit in 'jvalitikasantebhyaḥ' [SK 2902], the vṛt is for clarity only, they say; 'iti jvalādayaḥ'. On 'gūhatyantāḥ': 'up to guhū saṃvaraṇe'. Followed for the bracket '[— up to guhū saṃvaraṇe —]'.
commentary TB, printed inside sk.2361.t1 (from 'kuca saṃparcanādau' to 'khātaḥ'): kuca, read earlier among the palatal-final roots as 'kuca śabde tāre', is read again so that the jvalādi ṇa-affix comes only in the senses saṃparcana etc. (so the Manoramā); the moderns (navyāḥ) infer from this passage that Pāṇini too stated meanings in some places. bodhitā — seṭ, only budhyati being in the aniṭ-kārikās. akāsīt — though halanta-vṛddhi is prohibited by 'neṭi', vṛddhi is optional by 'ato halādeḥ…' [SK 2284]. On 'vṛt', the moderns infer that it is not by the sage (anārṣa), since otherwise Pāṇini would have said 'jvalādibhyo ṇaḥ'. Recorded (TB's view of vṛt differs in emphasis from BM's).
commentary TB, printed inside sk.2361.t1, on añcu: n is elided by 'aniditām…': acyāt; on the variant aci, being idit, añcyāt (OCR 'adhyāt'). On medhṛ: by 'ca', in the sense stated before; in 'prajāyai gṛhamedhinām', gṛhamedhin is one who meets (saṅgacchate) with a household, i.e. wives, with ṇini by 'supy ajātau…'. On śṛdhu, mṛdhu: kledana is becoming wet; being udit, optional iṭ before ktvā: śardhitvā, and a second form (OCR 'śṛṅgā'). On ubundir (OCR 'uttundir'): bunditvā, buntvā; niṣṭhā bunnaḥ (OCR 'tunditvā, tuntvā, tunnaḥ'); niśāmana is also wonder-knowledge (so the OCR). On veṇṛ: five senses; vāditragrahaṇa is taking up a musical instrument in order to play it; veṇi, veṇī, veṇu are forms of this root. 'nānto 'pi': because an n-final is seen in 'uta mātā mahiṣam anv avenat'. On khanu: khanitvā, khātvā; niṣṭhā khātaḥ. Followed for '[by ca, in the senses just stated]' on medhṛ and for the rendering of vāditragrahaṇa; the rest recorded.
commentary BM on the svaritet roots: cate, cade — acatīt (BM's pratīka reads 'acīd iti'), no vṛddhi because the root is edit; likewise acadīt. budhir: 'budha avagamane' above is a pure parasmaipadin, read for the jvalādi operation; this one is irit and svaritet, and seṭ, since only budh with śyan is in the aniṭ list; abudhat — no num, though the i of ir is taken as it, since num by 'idito num' [SK 2262] is for a root whose it is the letter i as a karmadhāraya; 'pūrvottara-' means by association with jan and pūri. ubundir: the initial u is it, for optional iṭ before ktvā; abudat — aṅ by irit-ness, loss of n by 'aniditām…', since the i of ir is not an it by itself (so the Śabdenduśekhara). veṇṛ: vāditragrahaṇa is taking a musical instrument in order to play it. khanu is udit — optional iṭ before ktvā. Followed for acatīt (see textual note) and for 'associated with the [roots] before and after'.
textual NSP p. 380 (scan; file page-0390). Where our text differs from the print, the English follows the print. (a) Our 'añciti' — the print has 'añcati'. (b) Our 'ṭuyācṛ yācanāyām' — the print has 'yācñāyām'. The sense is the same. (c) Our 'añcātīt' — the print has 'acatīt' (luṅ of cate); BM's gloss 'no vṛddhi because it is edit' confirms the print. (d) Our 'mimedha' — the print has 'mimedhe' (liṭ ātmanepada). (e) Our 'bodhete' — the print has 'bodhate'. (f) Our 'iritvād āṅ vā' — the print has 'iritvād aṅ vā' (batch11, class A); the English 'aṅ comes optionally' follows the print. (g) Our 'gvalādigaṇaḥ samāptaḥ' — the print's glyph also looks like gva- (batch11, class B, not decidable at scan resolution); the English 'The jvalādi group is finished' follows the sense, confirmed by BM ('iti jvalādayaḥ'), TB ('atha jvalādiḥ') and Wikisource ('jvalādigaṇaḥ'). (a), (c), (e) and (f) are clear corruptions, (g) probably a misprint that our text follows; (b) and (d) are variant readings, and in (d) both forms are grammatical for the svaritet medhṛ. All are mūla discrepancies for Ajai's printed copy; all seven are recorded in .work/collate-p44/batch11.md.
textual Filing: there is no TB on the sūtra 'śadeḥ śitaḥ' itself. On NSP p. 380 the TB passes from 'śadḷ … śātanaṃ tv iti' (SK 2361) directly to 'kuca saṃparcanādau'. All TB on this unit's kaumudī is printed inside sk.2361.t1; sk2362 has no TB block of its own. The rest of the kaumudī agrees with the print, including 'śaśattha', 'pratiṣṭambha', 'thāntāv imāv iti svāmī', 'ninida' and the numeral 7 before 'vṛt'. Collation (.work/collate-p44/batch11.md) agrees: its SK 2362 rows are exactly (a)–(g) of the note above, nothing else.
translator The bracketed lakāra labels are the translator's; 'ninida' is left unlabelled beyond the group label (it may be the liṭ madhyama-puruṣa plural). '(7)' reproduces the numeral printed before 'vṛt', set between double daṇḍas; neither commentator explains it. The numbers (856)–(878) are the running serial numbers of the roots as printed.

SK 2363 · A 6.4.98V

गमहनजनखनघसां लोपः क्ङित्यनङि ॥ २३६३ ॥

gamahanajanakhanaghasāṃ lopaḥ kṅityanaṅi

gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi — Of gam, han, jan, khan and ghas, [the penultimate (upadhā) — 'upadhāyāḥ' carried forward (anuvṛtti) from ūdupadhāyā gohaḥ, SK 2364 —] is elided before a kit or ṅit [affix beginning with a vowel — 'aci' carried forward (anuvṛtti) from aci śnudhātubhruvāṃ…, SK 271 —], but not before aṅ.

Rule. The penultimate of gam, han, jan, khan and ghas is deleted before a kit or ṅit affix beginning with a vowel. It is not deleted before aṅ. "Penultimate" comes from SK 2364, and "beginning with a vowel" from SK 271.

Example.

khan "to dig", liṭ dual: ca khan atus

→ atus is kit and begins with a vowel, so the penultimate a of khan is lost

→ cakhnatuḥ.

One of Bhaṭṭoji's commentators adds jagmatuḥ, jaghnatuḥ, jajñe, jakṣatuḥ.

Applies when / blocked by. "kit or ṅit": ṇal is neither, so cakhāna keeps its a. "Not before aṅ": agamat keeps its a.

Before y, the vowel-initial condition fails. There khan follows SK 2319 instead: āśīrliṅ khāyāt or khanyāt.

In the root list (roots 879–896), vyay gives avyayīt, with no vṛddhi (SK 2299). Laṣ gives laṣyati or laṣati (SK 2321). Chaṣ gives cacchaṣatuḥ, keeping its abhyāsa. The list ends with guh "to hide".

Watch out. Only the penultimate goes, not the whole syllable: khan becomes khn.

Siddhānta-kaumudī

एषामुपधाया लोपः स्यादजादौ क्ङिति न त्वङि । चख्नतुः । ये विभाषा - SK 2319 । खायात् । खन्यात् ।{$ {!879 चीवृ!} आदानसंवरणयोः$} । चिचीव । चिचीवे ।{$ {!880 चायृ!} पूजानिशामनयोः$} ।{$ {!881 व्यय!} गतौ$} । अव्ययीत् ।{$ {!882 दाशृ!} दाने$} । ददाश । ददाशे ।{$ {!883 भेषृ!} भये$} । गतावित्येके । भेषति । भेषते ।{$ {!884 भ्रेषृ!} {!885 भ्लेषृ!} गतौ$} ।{$ {!886 अस!} गतिदीप्त्यादानेषु$} । असति । असते । आस । आसे । अयं षान्तोऽपि ।{$ {!887 स्पश!} बाधनस्पर्शनयोः$} । स्पर्शनं ग्रन्थनम् । स्पशति । स्पशते ।{$ {!888 लष!} कान्तौ$} । वा भ्राश -SK 2321 इति श्यन्वा । लष्यति । लषति । लेषे ।{$ {!889 चष!} भक्षणे$} ।{$ {!890 छष!} हिंसायाम्$} । चच्छषतुः । चच्छषे ।{$ {!891 झष!} आदानसंवरणयोः$} ।{$ {!892 भ्रक्ष!} {!893 भ्लक्ष!} अदने$} । भक्ष इति मैत्रेयः ।{$ {!894 दासृ!} दाने $}।{$ {!895 माहृ!} माने$} ।{$ {!896 गुहू!} संवरणे$} ॥

The penultimate (upadhā) of these [gam, han, jan, khan, ghas] is elided before a kit or ṅit [affix] beginning with a vowel, but not before aṅ. cakhnatuḥ [liṭ prathama-puruṣa dual of khan]. By ye vibhāṣā (SK 2319): khāyāt; khanyāt [āśīrliṅ].

(879) cīvṛ — in the sense of taking and of covering (ādāna, saṃvaraṇa): cicīva; cicīve [liṭ].

(880) cāyṛ — in the sense of honouring and of observing (pūjā, niśāmana).

(881) vyaya — in the sense of going (gati): avyayīt [luṅ].

(882) dāśṛ — in the sense of giving (dāna): dadāśa; dadāśe [liṭ].

(883) bheṣṛ — in the sense of fearing (bhaya); in the sense of going (gati), according to some: bheṣati; bheṣate.

(884) bhreṣṛ, (885) bhleṣṛ — in the sense of going (gati).

(886) asa — in the sense of going, shining and taking (gati, dīpti, ādāna): asati; asate; āsa; āse [liṭ]. This [root] also ends in ṣ.

(887) spaśa — in the sense of obstructing and of touching (bādhana, sparśana); 'touching' [here] is binding (granthana): spaśati; spaśate.

(888) laṣa — in the sense of desiring (kānti): by vā bhrāśa… (SK 2321), śyan optionally: laṣyati; laṣati; leṣe [liṭ].

(889) caṣa — in the sense of eating (bhakṣaṇa).

(890) chaṣa — in the sense of injuring (hiṃsā): cacchaṣatuḥ; cacchaṣe [liṭ].

(891) jhaṣa — in the sense of taking and of covering (ādāna, saṃvaraṇa).

(892) bhrakṣa, (893) bhlakṣa — in the sense of eating (adana); Maitreya [reads] bhakṣa.

(894) dāsṛ — in the sense of giving (dāna).

(895) māhṛ — in the sense of measuring (māna).

(896) guhū — in the sense of covering (saṃvaraṇa).

Bālamanoramā

गमहनजनखनघसां लोपः क्ङित्यनङि - गमहन । उपधाया इति । 'ऊदुपधायाः' इत्यतस्तदनुवृत्तेरिति भावः । अजादाविति ।अचि श्नुधात्वि॑त्यतोऽनुवृत्तस्य अचीत्यस्य अङ्गाक्षिप्तप्रत्ययविशेषणतया तदादिविधिलाभ इति भावः । क्ङितीत्युक्तेश्चखानेत्यत्र नोपधालोपः । अनङीति किम् । अगमत् । चख्ने चख्नाते इत्यादि । व्यय । अयं वित्तत्यागेऽपि, अर्थनिर्देशस्योपलक्षणत्वात् । अव्ययीदिति ।ह्म्यन्ते॑ति न वृद्धिः । चष भक्षण इति । चचाष चेषतुः । छष हिंसायामिति । वैरूप्यसंपादकादेशादित्वादेत्त्वाभ्यासलोपो न । तदाह — चच्छषतुरिति । गुहू । उदुपधोऽयम् । ऊदित् ।

translator notes

commentary BM: 'upadhāyāḥ' because it is carried forward (anuvṛtti) from ūdupadhāyāḥ [gohaḥ]; 'ajādau' because 'aci', carried forward from aci śnudhātu…, qualifies the affix implied by the aṅga, so that a tadādi-rule results ('beginning with a vowel'). Because 'kṅiti' is said, there is no elision of the penultimate in cakhāna [ṇal]. Why 'anaṅi'? agamat [luṅ with aṅ]. cakhne, cakhnāte etc. [ātmanepada liṭ]. Followed in sutra_en for both bracketed anuvṛttis (k1 states 'upadhā' and 'beginning with a vowel' outright, as the kaumudī does), and for 'beginning with a vowel'.
commentary TB (printed under sk.2361.t1, from '—gamahana—' on): 'aci' is carried forward (anuvartate) from aci śnudhātu…, and 'upadhā' from ūdupadhāyā gohaḥ; hence 'eṣām upadhāyāḥ…'. Examples: jagmatuḥ, jagmuḥ; jaghnatuḥ, jaghnuḥ; jajñe, jajñāte; jakṣatuḥ, jakṣuḥ. Why 'anaṅi'? agamat. Followed (agrees with BM).
commentary BM on the roots: vyaya is used also in the sense of spending wealth, since the meaning-statements [of the dhātupāṭha] are illustrative (upalakṣaṇa); avyayīt has no vṛddhi by hmyanta… (SK 2299). caṣa: cacāṣa, ceṣatuḥ. chaṣa: because it begins with [a consonant that receives] a substitute producing difference of form (vairūpya) [in the abhyāsa], neither the e-substitution nor the elision of the abhyāsa takes place — hence cacchaṣatuḥ. guhū has u as penultimate and ū as it-marker (ūdit). Recorded (it accounts for cacchaṣatuḥ and cacchaṣe keeping the abhyāsa).
commentary TB (under sk.2361.t1): avyayīt — no vṛddhi because it ends in y; on spaśa it gives the causative luṅ apaspaśat (a for the abhyāsa by atsmṛdṝtvara…, an exception to the san-like i) and notes pas as a sūtra-root. Recorded (agrees with BM on avyayīt).
textual No TB block of its own: the TB on this sūtra and on its roots (cīvṛ, vyaya, spaśa, pas) is printed at the tail of sk.2361.t1 (see p44-notes). Collation (.work/collate-p44/batch11.md): SK 2363 clean. The kaumudī was also checked directly against the scan (NSP pp. 380–381, scan page-0390 and page-0391) and every form and root-gloss matches ours, including cakhnatuḥ, khāyāt, khanyāt, cicīva, cicīve, avyayīt, dadāśa, dadāśe, bheṣati, bheṣate, āsa, āse, spaśati, spaśate, laṣyati, laṣati, leṣe, cacchaṣatuḥ, cacchaṣe and 'bhakṣa iti maitreyaḥ'.

SK 2364 · A 6.4.89V

ऊदुपधाया गोहः ॥ २३६४ ॥

ūdupadhāyā gohaḥ

ūd upadhāyā gohaḥ — ū replaces the penultimate (upadhā) of goh [— guh cited in its guṇa form, so only where guṇa is due —] [when a pratyaya beginning with a vowel follows — 'aci' carried forward (anuvṛtti) from aci śnudhātubhruvāṃ yvor iyaṅuvaṅau (SK 271), qualifying the pratyaya implied by the heading 'aṅgasya', whence 'beginning with' (tadādividhi)].

Rule. The penultimate u of guh is replaced by ū before a vowel-initial affix that causes guṇa. The rule names the root as goh, its guṇa form. That shows it applies only where guṇa is due. "Beginning with a vowel" comes from SK 271.

Example.

guh + śap + ti → śap begins with a vowel and would cause guṇa

→ instead of guṇa, the u becomes ū

→ gūhati "he hides"; ātmanepada gūhate.

Applies when / blocked by. The rule is an exception to guṇa, one of Bhaṭṭoji's commentators says.

Guh has ū as it-letter, so iṭ is optional. That changes the forms.

luṭ with iṭ: gūhitā. The affix now begins with a vowel, so ū comes.
luṭ without iṭ: goḍhā. No vowel-initial affix, so plain guṇa.
lṛṭ gūhiṣyati or ghokṣyati.
vidhiliṅ gūhet.
āśīrliṅ guhyāt: the affix begins with y and is kit, so neither ū nor guṇa.
luṅ with iṭ agūhīt; without iṭ, ksa comes (SK 2336): aghukṣat.

Watch out. Where no guṇa is due, there is no ū. In liṭ dual the ending is kit: juguhatuḥ, with short u.

Siddhānta-kaumudī

गुह उपधाया ऊत्स्याद्गुणहेतावजादौ प्रत्यये । गूहति । गूहते । ऊदित्त्वादिड्वा । गूहिता । गौढा । गूहिष्यति । घोक्ष्यति । गूहेत् । गुह्यात् । अगूहीत् । इडभावे । क्सः । अघुक्षत् ॥

ū replaces the penultimate of guh when a pratyaya beginning with a vowel (ajādi) that is a cause of guṇa (guṇahetu) follows. gūhati [laṭ, parasmaipada]. gūhate [laṭ, ātmanepada]. Because [the root guhū] is ū-marked (ūdit), iṭ is optional: gūhitā [luṭ, with iṭ, hence ū]; goḍhā [luṭ, without iṭ, hence no ū, but guṇa]. gūhiṣyati [lṛṭ, with iṭ]; ghokṣyati [lṛṭ, without iṭ]. gūhet [vidhiliṅ]. guhyāt [āśīrliṅ]. agūhīt [luṅ, with iṭ]. When there is no iṭ, ksa [comes in place of cli]: aghukṣat [luṅ].

Tattvabodhinī

NSP p. 391

—ऊदुपधायाः—॥—गुणहेताविति । एतच्च गोह इति विकृतनिर्देशाल्लभ्यम् ‘अचि श्नुधातु—’ इत्यतोऽनुवृत्तेनाचीत्यनेनाङ्गाक्षिप्तप्रत्ययो विशेष्यते । विशेषणेन तदादिविधिस्तदाह—अजादाविति ॥—दन्त्ये तङीति । दन्त्यादौ तङीत्यर्थः । अदुग्ध । अधुक्षत । अदिग्ध । अधिक्षत । अलीढ । अलिक्षतेत्यादि

Bālamanoramā

ऊदुपधाया गोहः - ऊदुपधायाः ।गोह॑इति कृतलघूपधगुणस्य गुहेर्निर्देशः । ततश्च गुणविषय एवेदं भवति । अचिश्नुधात्वित्यतोऽनुवृत्तस्य अचीत्यस्य अङ्गाक्षिप्तप्रत्ययविशेषमत्वात्तदादिविधिः । तदाह — गुह उपधाया इत्यादिना । गुणहेताविति । गुणं प्रति परनिमित्तभूत इत्यर्थः । गुणापवादः । जुगूह । गुणहेताविति किम् । जुगुहतुः जुगुहुः । जुगुहे जुगुहाते जुगुहिरे । जुगूहिथ । जुगोढ । ढत्वधत्वष्टुत्वढलोपाः । जुगुहथुः जुगुह । जुगुहिषे — जुघुक्षे । ढत्वभष्भावकत्वषत्वानि । जुगुहाथे जुगुहिध्वे — जुगुढ्वे । जुगूह । जुगुहिव-जुगुह्व जुगुहिम — जुगुह्म । जुगुहे । जुगुहिवहे — जुगुह्वहे । जुगुहिमहे-जुगुह्महे । इति लिटि रूपाणि सिद्धवत्कृत्य लुटि इट्पक्षे ऊत्वे रूपमाह — गूहितेति । इडभावे अजादप्रत्ययाऽभावादूत्त्वाऽभावे गुणे ढत्वधत्वष्टुत्वलोपेषु रूपमाह — गोढेति । लृटि स्ये इट्पक्षे ऊत्त्वे रूपमाह — गूहिष्यतीति । इडभावे तु गुणढत्वभष्भावकत्वषत्वेषु रूपमाह — घोक्ष्यतीति । गूहिष्यते, घोक्ष्यते इत्यप्युदाहार्यम् । गूहतु । गूहताम् । अगूहत् । अगूह । गूहेदिति ।गूहेते॑त्यपि ज्ञेयम् । गुह्यादिति । आशीर्लिङि अजादिप्रत्ययाऽभावादूत्त्वं न । कित्त्वान्न गुणः । लुङि इट्पक्षे सिज्लोपे ऊत्त्वे रूपमाह — अगूहीदिति । अगूहिष्टामगूहिषुरित्यादि । इडभावे क्स इति । इगुपधशलन्तत्वादिति भावः । अघुक्षदिति । ढत्वभष्भावकत्वषत्वानि । अघुक्षतामघुक्षन्नित्यादि ।

translator notes

commentary BM: 'goha' cites guh with the guṇa of its light penultimate already made; therefore the rule applies only where guṇa is in scope. 'aci', carried forward (anuvṛtta) from 'aci śnudhātu…' [SK 271], qualifies the pratyaya implied by the aṅga, so the tadādi rule applies [a pratyaya beginning with a vowel]; hence Bhaṭṭoji's 'guha upadhāyāḥ…'. 'guṇahetau' = the following item that is the condition for guṇa. The rule is an exception (apavāda) to guṇa. Followed: 'only where guṇa is due', the anuvṛtti of 'aci' and 'beginning with a vowel' in sutra_en and k1.
commentary TB: 'guṇahetau' is obtained from the modified citation 'goha'; the pratyaya implied by the aṅga is qualified by 'aci', carried forward (anuvṛtta) from 'aci śnudhātu…', and qualification brings the tadādi rule; hence Bhaṭṭoji's 'ajādau'. Agrees with BM; followed.
textual NSP footnote 1 on p. 381 (scan page-0391), filed in sk.2361.n1, belongs to this sūtra: 'guṇahetāv iti — by this, juguhatuḥ and the like are established' (the kit ending causes no guṇa, so no ū). Consistent with BM's counter-example; recorded.
commentary BM: counter-example for 'guṇahetau': juguhatuḥ, juguhuḥ, juguhe, juguhāte, juguhire [liṭ, kit, no guṇa, so no ū]. BM gives the liṭ paradigm as established: jugūha; jugūhitha or jugoḍha (ḍhatva, dhatva, ṣṭutva, ḍha-loss); juguhathuḥ, juguha; juguhiṣe or jughukṣe (ḍhatva, bhaṣ, katva, ṣatva); juguhāthe; juguhidhve or juguḍhve; jugūha; juguhiva or juguhva; juguhima or juguhma; juguhe; juguhivahe or juguhvahe; juguhimahe or juguhmahe. Recorded; the kaumudī does not give liṭ here.
commentary BM on the kaumudī's forms. gūhitā: luṭ, with iṭ, ū. goḍhā: without iṭ there is no pratyaya beginning with a vowel, so no ū; guṇa, ḍhatva, dhatva, ṣṭutva, ḍha-loss. gūhiṣyati: lṛṭ with iṭ, ū. ghokṣyati: without iṭ, guṇa, ḍhatva, bhaṣ, katva, ṣatva; gūhiṣyate, ghokṣyate are also to be given. gūhatu, gūhatām, agūhat, agūha[ta], gūhet (also gūheta). guhyāt: in āśīrliṅ there is no pratyaya beginning with a vowel, so no ū, and being kit it has no guṇa. agūhīt: luṅ with iṭ, sic dropped, ū; agūhiṣṭām, agūhiṣuḥ. ksa: because the root has an ik penultimate and ends in a śal [śala igupadhād aniṭaḥ ksaḥ, SK 2336]. aghukṣat: ḍhatva, bhaṣ, katva, ṣatva; aghukṣatām, aghukṣan. Followed for the bracketed with/without-iṭ labels and the ksa bracket; the added forms recorded.
textual Collation (.work/collate-p44/batch11.md) records the same single difference (class A), and the scan confirms it; the OCR page-0391 skips the kaumudī's first two lines. Checked against the scan, NSP printed p. 381 (scan page-0391): ours 'gauḍhā' — the print reads 'goḍhā', as BM's pratīka 'goḍheti' does; the English gives goḍhā. Mūla correction for Ajai's copy. The rest of SK 2364 agrees with the print.
textual The tail of sk.2364.t1, from '—dantye taṅīti' (adugdha, adhukṣata, adigdha, adhikṣata, alīḍha, alikṣata), is TB on SK 2365 (lug vā duhadihalihaguhām ātmanepade dantye), not on this unit.
translator The root is (896) guhū saṃvaraṇe, closing SK 2363, in the group of svarita-marked roots (gūhatyantāḥ svaritetaḥ); hence both gūhati and gūhate. The lakāra labels are the translator's.

SK 2365 · A 7.3.73V

लुग्वा दुहदिहलिहगुहामात्मनेपदे दन्त्ये ॥ २३६५ ॥

lugvā duhadihalihaguhāmātmanepade dantye

lug vā duhadihalihaguhām ātmanepade dantye — For duh, dih, lih and guh, [the ksa] is optionally deleted by luk when an ātmanepada [ending] beginning with a dental (dantye = dantyādau) follows.

Rule. For duh, dih, lih and guh, the affix ksa is optionally deleted by luk before an ātmanepada ending beginning with a dental. The whole ksa goes.

Example.

guh, luṅ ātmanepada: aguh + ksa + ta

→ ta begins with a dental, so ksa may be deleted: aguh + ta

→ h becomes ḍh, t becomes dh, ṣṭutva makes it ḍh, the first ḍh is lost, and the u is lengthened (SK 174)

→ agūḍha.

Without the deletion: aghukṣata.

Applies when / blocked by. Before ātām, which does not begin with a dental, ksa stays. Its a is lost by SK 2337: aghukṣātām. Plural aghukṣanta.

First person dual: aguhvahi with deletion, the ending counting as dental-initial, or aghukṣāvahi. First person plural: only aghukṣāmahi, since m is not a dental.

One of Bhaṭṭoji's commentators gives the other roots: adugdha or adhukṣata, adigdha or adhikṣata, alīḍha or alikṣata.

Then come the vowel-final roots that take both padas.

Śri "to serve": śrayati, śrayate, śiśriyatuḥ, śrayitā, and luṅ aśiśriyat, with caṅ by SK 2312.
Bhṛ "to bear": bharati; liṭ babhāra, babhratuḥ, babhartha, babhṛva; ātmanepada babhṛṣe; luṭ bhartā.

Watch out. In aguhvahi there is no ū. No vowel-initial affix follows the root, so SK 2364 cannot apply.

Siddhānta-kaumudī

एषां क्सस्य लुग्वा स्याद्दन्ये तङि । ढत्वधत्वष्टुत्वढलोपदीर्घाः । अगूढ । अघुक्षत । क्सस्याचि SK 2337 इत्यन्तलोपः । अघुक्षाताम् । अघुक्षन्त । अगुह्वहि । अघुक्षावहि । अघुक्षामहि । अथाजन्ता उभयपदिनः ।{$ {!897 श्रिञ्!} सेवायाम्$} । श्रयति । श्रयते । शिश्रियतुः । श्रयिता । णिश्रि-SK 2312 इतिचङ् । अशिश्रियत् ।{$ {!898 भृञ्!} भरणे$} । भरति । बभार । बभ्रतुः । बभर्थ । बभृव । बभृषे । भर्तार ॥

For these [four roots], the ksa is optionally deleted by luk when a taṅ [ending] beginning with a dental follows. [With luk, prathama-puruṣa singular of guh: aguh + ta →] ḍh-substitution, dh-substitution, ṣṭutva, deletion of [the first] ḍh, and lengthening: agūḍha. [Without luk:] aghukṣata. [prathama-puruṣa dual:] the final [a of ksa] is deleted by 'ksasyāci' (SK 2337): aghukṣātām. [prathama-puruṣa plural:] aghukṣanta. [uttama-puruṣa dual:] aguhvahi [with luk], aghukṣāvahi [without]. [uttama-puruṣa plural:] aghukṣāmahi. Now the ac-final roots that are ubhayapadin (taking both padas). (897) śriñ — in serving (sevāyām). śrayati, śrayate. śiśriyatuḥ [liṭ]. śrayitā [luṭ]. By 'ṇiśri…' (SK 2312) caṅ [in luṅ]: aśiśriyat. (898) bhṛñ — in bearing (bharaṇe). bharati. [liṭ:] babhāra, babhratuḥ, babhartha, babhṛva; [ātmanepada:] babhṛṣe. [luṭ:] bhartā.

Bālamanoramā

लुग्वा दुहदिहलिहगुहामात्मनेपदे दन्त्ये - लुङस्तङि विशेषमाह — लुग्वा दुह । दन्त्ये तङीति । दन्त्यादौ तङीत्यर्थः । प्रत्ययाऽदर्शनत्वात्सर्वादेशोऽयं लुक् । अगूढेति । अगुह् त इति स्थिते प्रक्रियां दर्शयति — ढत्वधत्वष्टुत्वढलोपदीर्घा इति । अघुक्षतेति । क्सलुगभावे ढत्वभष्भावकत्वषत्वानीति भावः । अघुक्षातामिति । च्लेः क्सादेशे क्सस्य कित्त्वेन गुणहेतुत्वाऽभावादूत्त्वाऽभावेढत्वभष्भावकत्वषत्वेषु कृतेषुक्सस्याची॑त्यन्तलोपे अतः परत्वाभावादातो ङित इति न भवतीति भावः । अघुक्षन्तेति । झस्य अजादित्वाऽभावात्तस्मिन्परे क्सस्य अन्त्यलोपाऽभावादतः परत्वाऽभावादात्मनेपदेष्वत इत्यदादेशो न भवति । कृते तु झोऽन्तादेशे क्सस्याऽन्तलोप इति भावः । अघुक्षथाः अघुक्षाथामघुक्षध्वम् । अघुक्षि । इति रूपाणि सिद्धवत्कृत्याह — अगुह्वहीति । दन्त्यादिप्रत्ययपरत्वत्क्सस्य लुङि अजादिप्रत्ययाऽभावादूत्त्वाऽभावे रूपम् । अघुक्षावहीति । क्स्लुगभावे ढत्वभष्भावकत्वषत्वानि, अतो दीर्घश्च । अघुक्षामहीति.दन्त्यादिप्रत्ययपरत्वाऽभावान्न क्सलुक् । इतिगूहत्यन्ताः स्वरितेतः । उभयपदिन इति । ञित्त्वादिति भावः । श्रिञ्धातुः सेट् । शिश्रियतुरिति । कित्त्वान्न गुणः । इयङ् शिश्रियुः । शिश्रयिथ शिश्रियथुः शिश्रिय । शिश्राय — शिश्रय, शिश्रियिव शिश्रियिम । शिश्रिये शिश्रियाते शिश्रियिरे । शिश्रयिषे शिश्रयाथे शिश्रियिढ्वे — शिश्रियिध्वे । शिश्रियेशिश्रियिवहे शिश्रयिमहे । श्रयितेति । श्रयिष्यति श्रयिष्यते । श्रयतु श्रयताम् । अश्रयत् अश्रयत । श्रयेत् । श्रीयात् । श्रयिषीष्ट । लुङि विशेषमाह — णिश्रीति । अशिश्रियदिति ।चङी॑ति द्वित्वम् । अशिश्रियत । अश्रयिष्यत् अश्रयिष्यत । भृञ् धातुरनिट् । भरतीति । भरते इत्यपि ज्ञेयम् । बभ्रतुरिति । कित्त्वान्न गुणः । यण् । बभ्रुः । थलादौ 'एकाचः' इति नेट्, कृसृभृवृस्तुद्रुस्रुश्रुषु लिटपि तन्निषेधस्य प्रवृत्तेः । थलिअचस्तास्व॑दिति निषेधाच्च, ऋदन्तेषु भारद्वाजमतेऽपि थलि निषेधाच्च । तदाह — बभर्थेति । बभ्रथुः बभ्र । बभार-बभर । इति सिद्धवत्कृत्याह — बभृवेति । बभृम । बभ्रे बभ्राते बभ्रिरे । इति सिद्धवत्कृत्याह — बभृषे इति । बभ्राथे बभृढ्वे । बभ्रे बभृवहे बभृमहे ।

translator notes

commentary BM: the rule states a special operation for luṅ before taṅ; 'dantye taṅi' means 'before a taṅ beginning with a dental' (dantyādau); since no pratyaya is seen, this luk replaces the whole [ksa] (sarvādeśa). Followed in sutra_en and k1.
commentary TB, printed at the tail of sk.2364.t1 (from '—dantye taṅīti'): 'dantye taṅi' = 'dantyādau taṅi'; examples adugdha / adhukṣata, adigdha / adhikṣata, alīḍha / alikṣata. Agrees with BM; followed.
commentary BM on the forms: agūḍha shows the process from aguh + ta (ḍh, dh, ṣṭutva, ḍh-deletion, lengthening); aghukṣata — without luk of ksa, ḍh, bhaṣ-substitution, k and ṣ; aghukṣātām — ksa being kit, there is no guṇa and so no ū-substitution; after ḍh, bhaṣ, k and ṣ, the final a of ksa is deleted by 'ksasyāci' before ātām, so 'āto ṅitaḥ' (SK 2235) does not apply, the ā no longer following a; aghukṣanta — jha not beginning with ac, the a of ksa is not deleted first, so, jha standing after a, the at-substitute of 'ātmanepadeṣv anataḥ' (SK 2258) does not apply; after jha → anta the a of ksa is deleted; aguhvahi — luk of ksa, the ending beginning with a dental, and no ū-substitution in the absence of an ac-initial pratyaya; aghukṣāvahi — without luk, with lengthening by 'ato dīrgho yañi' (SK 2170); aghukṣāmahi — no luk, the ending not beginning with a dental. BM also supplies aghukṣathāḥ, aghukṣāthām, aghukṣadhvam, aghukṣi. Followed in the bracketed labels; the steps recorded.
commentary BM on śriñ and bhṛñ: they are ubhayapadin because ñit; śri is seṭ: śiśriyatuḥ with no guṇa (kit) and iyaṅ, and it gives the full liṭ and other paradigms (śiśriyuḥ … aśrayiṣyata), aśiśriyat by caṅ with doubling by 'caṅi'. bhṛ is aniṭ: babhratuḥ with no guṇa (kit) and yaṇ; in babhartha iṭ is barred by 'ekācaḥ…' (whose prohibition holds in liṭ for kṛ, sṛ, bhṛ, vṛ, stu, dru, sru, śru), by 'acas tāsvat…' (SK 2294) in thal, and, the root being ṛ-final, even in Bhāradvāja's view; babhṛva and babhṛṣe likewise without iṭ. Followed in the bracketed labels; the rest recorded.
textual NSP printed p. 381 (scan page-0391, read): ours reads 'syād danye taṅi' (t dropped); the print has 'syād dantye taṅi', which the English follows ('beginning with a dental'). At the end ours reads 'bhartāra ||'; the print has 'bhartā ||' (luṭ), which the English renders. The rest agrees with the print, including agūḍha, aghukṣata, aghukṣātām, aghukṣanta, aguhvahi, aghukṣāvahi, aghukṣāmahi, aśiśriyat and babhṛṣe. Collation (.work/collate-p44/batch11.md) records the same two differences (class A).
translator 'ksasya' in the kaumudī reflects the preceding sūtra 'ksasyāci' (SK 2337, A 7.3.72); neither commentator states this anuvṛtti, so sutra_en brackets '[the ksa]' as the translator's supplement from the kaumudī's gloss.
translator The bracketed person/number labels and the identification of which forms have luk are the translator's, drawn from BM. The ḍh-substitution etc. are by 'ho ḍhaḥ' (SK 324), 'jhaṣas tathor dho 'dhaḥ', ṣṭutva, 'ḍho ḍhe lopaḥ' (SK 2335) and 'ḍhralope pūrvasya dīrgho 'ṇaḥ' (SK 174); the kaumudī names only the operations.

SK 2366 · A 7.2.70V

ऋद्धनोः स्ये ॥ २३६६ ॥

ṛddhanoḥ sye

ṛddhanoḥ sye — After [a root ending in] ṛ and after han, sya [receives iṭ — carried forward (anuvṛtti) from 'ārdhadhātukasyeḍ valādeḥ' (SK 2184)].

Rule. After a root ending in ṛ, and after han, the affix sya takes iṭ. "Iṭ" comes from SK 2184.

Example.

bhṛ, lṛṭ: bhṛ + sya + ti

→ sya takes iṭ: bhṛ + i + sya + ti

→ guṇa of ṛ, and s becomes ṣ after i

→ bhariṣyati "he will bear".

Applies when / blocked by. Bhṛ is an aniṭ root, so SK 2246 would forbid iṭ. One of Bhaṭṭoji's commentators calls this rule an exception to that prohibition. He adds ātmanepada bhariṣyate.

The same rule later gives hvariṣyati (SK 2379) and svariṣyati (SK 2381).

Watch out. The rule names sya only. In luṭ bhṛ stays aniṭ: bhartā.

Siddhānta-kaumudī

ऋतो हन्तेश्च स्यस्य इट् स्यात् । भरिष्यति ॥

After [a root ending in] ṛ and after han, sya is to receive iṭ [— carried forward (anuvṛtti) from SK 2184]. [bhṛ, lṛṭ:] bhariṣyati.

Bālamanoramā

ऋद्धनोः स्ये - लृटि स्ये इण्निषेधे प्राप्ते — ऋद्धनोः । ऋत् हन् अनयोद्र्वन्द्वात्पञ्चम्यर्ते षष्ठी ।स्ये॑षष्ठर्थे सप्तमी ।आर्धधातुस्ये॑डित्यत इडित्यनुवर्तते । तदाह — ऋत इत्यादिना । 'एकाच' इतीणनिषेधस्यापवादः । भरिष्यतीति । भरिष्यते । भरतु भरताम् । अभरत् अभरत । भरेत् भरेत ।

translator notes

commentary BM: stated because in lṛṭ the prohibition of iṭ obtains [for the aniṭ bhṛ]; 'ṛddhanoḥ' is a sixth case, in the sense of the fifth, of the dvandva of ṛt and han; 'sye' is a seventh case in the sense of the sixth; 'iṭ' is carried forward (anuvartate) from 'ārdhadhātukasyeḍ valādeḥ'. The rule is an exception (apavāda) to the iṭ-prohibition 'ekāca upadeśe 'nudāttāt' (SK 2246). BM adds bhariṣyate, bharatu, bharatām, abharat, abharata, bharet, bhareta. Followed: 'after' (fifth-case sense), 'sya' (as the recipient), iṭ bracketed as anuvṛtti.
textual No TB is printed on this sūtra: on NSP scan page-0391 the TB passes from '—dantye taṅīti' (SK 2365) to 'riṅ śayagliṅkṣu' (SK 2367). Collation (.work/collate-p44/batch11.md): clean; NSP p. 381 (scan page-0391).
translator '[a root ending in]' supplies the tadanta sense of 'ṛtaḥ'; 'bhṛ, lṛṭ' identifies the example (898 bhṛñ, SK 2365). Both are the translator's.

SK 2367 · A 7.4.28V

रिङ् शयग्लिङ्क्षु ॥ २३६७ ॥

riṅ śayagliṅkṣu

riṅ śayagliṅkṣu — riṅ [replaces ṛ — 'ṛtaḥ' carried forward (anuvṛtti) from rīṅ ṛtaḥ, SK 1234 — at the end of an aṅga, by the heading 'aṅgasya'] when śa, yak, or liṅ follows [the liṅ only being qualified as beginning with y — 'yi' carried forward (anuvṛtti) from ayaṅ yi kṅiti, SK 2649 — and as not sārvadhātuka — from akṛtsārvadhātukayor dīrghaḥ, SK 2298].

Rule. A final ṛ of an aṅga is replaced by riṅ, heard as ri. This happens before three things. They are the affix śa, the affix yak, and a liṅ that begins with y and is ārdhadhātuka. "ṛ" comes from SK 1234. "Beginning with y" (SK 2649) and "ārdhadhātuka" (SK 2298) qualify the liṅ only.

Example.

bhṛ, āśīrliṅ: bhṛ + yāt

→ ṛ is replaced by ri

→ bhriyāt "may he bear".

Applies when / blocked by. Why is the i of ri not lengthened by SK 2298? Bhaṭṭoji answers. The long rī (rīṅ, SK 1234) was already available. Teaching the short ri would be pointless if it were then lengthened. So it stays short.

One of Bhaṭṭoji's commentators gives the other two cases. With śa: mriyate. With yak: kriyate, mriyate. The words "beginning with y" and "ārdhadhātuka" cannot go with śa, and are pointless with yak, so they qualify liṅ alone.

The same rule gives sriyāt and griyāt later (SK 2381, SK 2384).

Watch out. Vidhiliṅ is sārvadhātuka, so it does not count. Its form keeps śap and guṇa: bharet.

Siddhānta-kaumudī

शे यकि यादावार्धाधातुके लिङि च ऋतो रिङादेशः स्यात् । रीङि प्रकृते रिङ्विधिसामर्थ्याद्दीर्घो न । भ्रियात् ॥

When śa, yak, or a y-initial ārdhadhātuka liṅ follows, the substitute riṅ replaces ṛ [— 'ṛtaḥ' carried forward (anuvṛtti) from rīṅ ṛtaḥ (SK 1234): the ṛ at the end of an aṅga]. Since rīṅ was already in context (prakṛta), by the force (sāmarthya) of prescribing riṅ [with a short i] there is no lengthening [of its i]. bhriyāt [bhṛ, āśīrliṅ, prathama-puruṣa singular].

Tattvabodhinī

NSP p. 391

—रिङ् शयग्लिङ्क्षु । ‘अयङ् यि किति’ इत्यतोऽनुवृत्तं यीत्येतल्लिङ एव विशेषणं शेऽसंभवात् । यकि तु वैयर्थ्यात् । तथा ‘अकृत्सार्वधातुकयोः—’ इत्यनुवृत्तमपि लिङ एव विशेषणमित्यभिप्रेत्याह—यादावित्यादि । शे । म्रियते ॥ ‘तुदादिभ्य’ इति शः । यकि । क्रियते । म्रियते

Bālamanoramā

रिङ् शयग्लिङ्क्षु - आशीर्लिङि परस्मैपदे भृ यादिति स्थिते — रिङ् शय । श यक् लिङ् एषां द्वन्द्वात्सप्तमीबहुवचनम् ।अयङ्यि क्ङिती॑त्यतो यीति सप्तम्यन्तमनुवृत्तं लिङो विशेषणम् । तदादिविधिः । शे तु यीति नान्वेति, असंभवात् । नापि यकि, अव्यभिचारात् । अत एव कृत्सार्वधातुकयोरित्यनुवृत्तमपि लिङ एव विशेषणं । तदाह — शे यकीत्यादिना । ऋत इति । 'रीङृत' इत्यतस्तदनुवृत्तेरिति भावः । अङ्गस्येधिकृतम् । 'ऋत' इति तद्विशेषणं । तदन्तविधिः । ऋदन्तस्याऽङ्गस्येति लभ्यते । आदेशे ङकार इत् । ङित्त्वादन्तादेशः । निर्दिश्यमानपरिभाषयैव सिद्धे ङकारोच्चारणम्, इङागमेनैव सिद्धे रेफोच्चारमं च स्पष्टार्थम् । ननु भ्रियादिति वक्ष्यमाणमुदाररणमयुक्तम्, कृते रिङिअकृत्सार्वधातुकयो॑रिति दीर्घप्रसङ्गादित्यत आहरीङि प्रकृते इति । कृते रिङि यदि दीर्घः स्यात्तर्हि रिङ्विधिव्र्यर्थः स्यात्, 'रीङृत' इत्येव सिद्धेः । अतो रिङि कृते सति न दीर्घ इत्यर्थः । भ्रियादिति । भ्रियास्तमित्यादि सुगमम् ।

translator notes

commentary BM: śa, yak and liṅ form a dvandva, put in the seventh-case plural. 'yi', a seventh-case word (saptamyanta), is carried forward (anuvṛtta) from 'ayaṅ yi kṅiti' [SK 2649] and qualifies liṅ, so that liṅ is y-initial (tadādividhi); it does not go with śa (impossible) nor with yak (it would be pointless, yak never failing to begin with y). For the same reason 'akṛtsārvadhātukayoḥ', also carried forward, qualifies liṅ alone. 'ṛtaḥ' is carried forward from 'rīṅ ṛtaḥ'; 'aṅgasya' is the heading, qualified by 'ṛtaḥ' with tadantavidhi: of an ṛ-final aṅga. The ṅ of the substitute is it, and as a ṅit it replaces the final [by 'ṅic ca', SK 43]; naming the ṅ, and the r, is only for clarity. Followed: the bracketed anuvṛttis and the restriction of 'y-initial' and 'ārdhadhātuka' to liṅ in sutra_en and k1.
commentary TB: 'yi', carried forward from 'ayaṅ yi kṅiti', qualifies liṅ only, being impossible with śa and pointless with yak; likewise 'akṛtsārvadhātukayoḥ' carried forward qualifies liṅ only — hence Bhaṭṭoji's 'yādau …'. Examples: śa — mriyate (śa by 'tudādibhyaḥ śaḥ'); yak — kriyate, mriyate. Agrees with BM; followed.
commentary BM on 'rīṅi prakṛte': the objection is that in bhriyāt, once riṅ is made, 'akṛtsārvadhātukayor dīrghaḥ' [SK 2298] would lengthen it. If it did, prescribing riṅ would be pointless, since 'rīṅ ṛtaḥ' alone would give the result; so after riṅ there is no lengthening. bhriyāt: bhriyāstām and so on are easy. Context: in āśīrliṅ parasmaipada, bhṛ + yāt. Followed for '[with a short i]', '[of its i]' and the label for bhriyāt.
textual Collation (.work/collate-p44/batch11.md, class A; also checked against the scan, NSP p. 381 = scan page-0391): ours 'yādāv ārdhādhātuke', print 'yādāv ārdhadhātuke' (a typo in ours, as in SK 2311's citation of SK 2305). The English follows the print. Otherwise the kaumudī agrees with the print. For Ajai's printed copy.
translator 'riṅ-ādeśaḥ' is rendered 'the substitute riṅ'. bhṛ is (898) bhṛñ bharaṇe of SK 2365–2366; the label is the translator's.

SK 2368 · A 1.2.12कित्त्वातिदेशः

उश्च ॥ २३६८ ॥

uśca

uś ca — And after ṛ or ṝ (ṛvarṇa) [these two, when they begin with a jhal — 'jhal' carried forward (anuvṛtti) from 'iko jhal', SK 2612 — namely liṅ and a sic followed by ātmanepada — the whole of 'liṅsicāv ātmanepadeṣu' (SK 2300) carried forward — are kit].

Rule. After a root in ṛ or ṝ, two affixes count as kit, that is, as if marked with k. They are a liṅ affix, and a sic followed by an ātmanepada ending (a taṅ ending). Both must begin with a jhal, a consonant that is neither a nasal nor a semivowel.

The words "liṅ and sic before ātmanepada" are carried forward from SK 2300. The word jhal is carried forward from SK 2612. Bhaṭṭoji's commentators both say so. A kit affix blocks guṇa of the root vowel.

Example. The āśīrliṅ ātmanepada of bhṛ:

bhṛ + sīṣṭa → sīṣṭa begins with the jhal s, and follows ṛ: it is kit

→ no guṇa of the ṛ

→ bhṛṣīṣṭa "may he bear (for himself)". Likewise bhṛṣīyāstām (dual).

The parasmaipada luṅ is not covered. There sic is not followed by a taṅ ending, so it is not kit. Vṛddhi comes by SK 2297, and r follows the vowel:

a + bhṛ + s + ī + t → vṛddhi → abhārṣīt "he bore". Likewise abhārṣṭām, abhārṣuḥ.

Applies when / blocked by. The word "beginning with a jhal" governs both affixes. So a sic that has taken the augment iṭ begins with i, not with a jhal. It is not kit.

Watch out. The rule looks at the ātmanepada only. Do not strip the vṛddhi from abhārṣīt: that is a parasmaipada form.

Siddhānta-kaumudī

ऋवर्णात्परौ झलादी लिङ् तङ्परः सिच्चेत्येतौ । कितौ स्तः । भृषीष्ट । भृषीयास्ताम् । अभार्षीत् । अभार्ष्टाम् । अभार्षुः ॥

Coming after ṛ or ṝ (ṛvarṇa), these two, when they begin with a jhal (jhalādī) — namely liṅ and a sic followed by taṅ (taṅpara) [— carried forward (anuvṛtti) from SK 2300 and SK 2612 —] — are kit. bhṛṣīṣṭa. bhṛṣīyāstām [āśīrliṅ, ātmanepada]. abhārṣīt. abhārṣṭām. abhārṣuḥ [luṅ, parasmaipada].

Tattvabodhinī

NSP p. 391

—उश्च । ‘इको झल्’ इत्यतो झल्प्रहणं ‘लिङ्सिचौ—’ इति पूर्वसूत्रं चानुवर्तते तदाह—ऋवर्णादित्यादि ॥ —अभार्षीदिति । ‘सिचि वृद्धिः—’ इति वृद्धिः

Bālamanoramā

उश्च - आशीर्लिङि भृषीष्टेत्यत्र गुणे प्राप्ते — उश्च ।लिङ्गिचावात्मनेपदेषु॑ इति सूत्रमनुवर्तते ।इको झ॑लित्यतो झलिति च । तदाह — ऋवर्णादिति । भृषीष्टेति । कित्त्वान्न गुणः । अभार्षीदिति । परस्मैपदे सिचि वृद्धौ रपरत्वम् ।

translator notes

commentary BM: the sūtra 'liṅsicāv ātmanepadeṣu' is carried forward (anuvartate), and 'jhal' from 'iko jhal'; hence Bhaṭṭoji's 'ṛvarṇāt…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: 'jhal' is carried forward (anuvartate) from 'iko jhal', and the preceding sūtra 'liṅsicau…' as well; hence 'ṛvarṇāt…'. Agrees with BM; followed.
commentary BM: in āśīrliṅ bhṛṣīṣṭa, guṇa being due, this sūtra is stated; because [the liṅ] is kit there is no guṇa. abhārṣīt: in parasmaipada, vṛddhi in sic, followed by r (raparatva). Followed for the bracketed labels; the reasons are BM's, not the kaumudī's.
commentary TB on abhārṣīt: vṛddhi by 'sici vṛddhiḥ…' (SK 2297). Agrees with BM; recorded.
textual Collation (.work/collate-p44/batch11.md): SK 2368 clean against the print (NSP p. 381 = scan page-0391).
translator The forms are of bhṛñ (SK 2367 ff.). The luṅ parasmaipada forms are counter-examples: there sic is not followed by taṅ, so it is not kit and vṛddhi applies. 'jhalādī' is a masculine dual (the print confirms the long ī, scan page-0391) and so qualifies both liṅ and sic, as BM and TB's carrying of 'jhal' with the whole of 'liṅsicāv ātmanepadeṣu' implies: a sic that has taken iṭ does not begin with a jhal and is not kit. 'ṛvarṇa' covers ṝ as well as ṛ.

SK 2369 · A 8.2.27V

ह्रस्वादङ्गात् ॥ २३६९ ॥

hrasvādaṅgāt

hrasvād aṅgāt — After an aṅga ending in a short vowel, [sic (supplied, following the Bhāṣya) undergoes deletion (lopa) — carried forward (anuvṛtti) from saṃyogāntasya lopaḥ (SK 54) — when a jhal follows — carried forward from jhalo jhali (SK 2281)].

Rule. After a stem (aṅga) that ends in a short vowel, sic is deleted when a jhal follows. The word sic is supplied following the Bhāṣya, Patañjali's great commentary. "Deletion" (lopa) is carried forward from SK 54, and "before a jhal" from SK 2281.

Example.

a + bhṛ + s + ta → sic is kit by SK 2368, so no guṇa

→ the stem abhṛ ends in short ṛ, and the jhal t follows the s

→ the s is deleted → abhṛta "he bore (for himself)".

In the dual, a + bhṛ + s + ātām → ātām begins with a vowel, so the s stays → abhṛṣātām.

The lṛṅ: abhariṣyat.

Applies when / blocked by. Why "a short vowel"? Bhaṭṭoji's commentators both give acyoṣṭa, where the stem vowel is not short and sic stays. The deletion falls on the affix sic alone. One of Bhaṭṭoji's commentators says this is why the word aṅga "stem" is in the rule; scholars discuss this.

Bhaṭṭoji then gives three more roots of this kind.

hṛñ "to take": its sense haraṇa covers conveying, taking for oneself, stealing and destroying. Forms: jahartha, jahriva, jahriṣe, hartā, hariṣyati.
dhṛñ "to hold": dharati, adhārṣīt, and the ātmanepada luṅ adhṛta, made like abhṛta.
ṇīñ "to lead": ninayitha or ninetha, with and without iṭ; and ninyiṣe.

Then Bhaṭṭoji announces a new run of roots: the vowel-final roots that take the parasmaipada. The first is dheṭ "to drink": dhayati "he drinks".

Siddhānta-kaumudī

सिचो लोपः स्याज्झलि । अभृत । अभृषाताम् । अभरिष्यत् ।{$ {!899 हृञ्!} हरणे$} । हरणं प्रापणं स्वीकारः स्तेयं नासनं च । जहर्थ । जह्रिव । जह्रिषे । हर्ता । हरिष्यति ।{$ {!900 धृञ्!} धारणे$} । धरति । अधार्षीत् । अधृत ।{$ {!901 णीञ्!} प्रापणे$} । निनयिथ । निनेथ । निन्यिषे ॥ अथाजन्ताः परस्मैपदिनः ॥{$ {!902 धेट्!} पाने$} । धयति ॥

Let there be deletion of sic when a jhal follows. abhṛta [bhṛ, luṅ, ātmanepada, prathama-puruṣa singular]. abhṛṣātām [dual: no deletion, since no jhal follows]. abhariṣyat [lṛṅ]. 899 hṛñ haraṇe — [the root] hṛ, in the sense of haraṇa. haraṇa is conveying (prāpaṇa), taking for oneself (svīkāra), stealing (steya) and destroying (nāśana). jahartha [liṭ, madhyama-puruṣa singular]. jahriva [uttama-puruṣa dual]. jahriṣe [ātmanepada, madhyama-puruṣa singular]. hartā [luṭ]. hariṣyati [lṛṭ]. 900 dhṛñ dhāraṇe — [the root] dhṛ, in the sense of holding (dhāraṇa). dharati. adhārṣīt [luṅ, parasmaipada]. adhṛta [luṅ, ātmanepada]. 901 ṇīñ prāpaṇe — [the root] nī, in the sense of leading (prāpaṇa). ninayitha, ninetha [liṭ, madhyama-puruṣa singular, with and without iṭ]. ninyiṣe [ātmanepada]. Now the parasmaipadin roots ending in a vowel (ajanta). 902 dheṭ pāne — [the root] dhe, in the sense of drinking. dhayati.

Tattvabodhinī

NSP p. 391

—ह्रस्वादङ्गात् । ह्रस्वात् किम् । अच्योष्ट । अप्लोष्ट । अङ्गप्रहणादिह ‘रात्सस्य’ इत्यतः सस्येत्यनुवृत्तावपि प्रत्ययस्यैव तत्रापीष्टत्वात्सिच एव लोपो भवति । तेनेह न । अस्तं द्विष्टमाम् । केचित्त्विहाङ्गप्रहणाभावे अपाचिष्टाम् अलाविष्टामित्यादावपि अतिप्रसङ्गः स्यादित्याहुस्तदपरे न क्षमन्ते । संनिपातपरिभाषयापि परिहारसंभवादिति । झलीति किम् । अभृषाताम् । अभृषत । हृञ् हरणे । चत्वार इहार्थाः । भारं हरति । प्रापयतीत्यर्थः । अंशं हरति । स्वीकरोतीत्यर्थः । स्वर्णं हरति । चोरयति । पापं हरति नाशयति । धृञ् । दधार । दध्रतुः । दधर्थ । दध्रे । दध्राते । धर्ता । ध्रियात् । णीञ् ॥—निनयिथेति । भारद्वाजनियमादिड्विकल्पः

Bālamanoramā

ह्रस्वादङ्गात् - तङि तु अभृ स् त इति स्थिते -ह्रस्वादङ्गात् । ह्रस्वान्तादित्यर्थः । सिचेति भाष्यम् ।झलो झली॑त्यतो झलीति, 'संयोगान्तस्य लोपः' इत्यतो लोप इति चानुवर्तते — इत्यभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — सिचो लोपः स्याज्झलीति । ह्रस्वात्किम् । अच्योष्ट । अङ्गात्किम् । अलाविष्टाम् । सिचः किम् । द्विष्टराम् । द्विष्टमाम् । सुजन्तात्तरप्ततमौ । अभृतेति ।उश्चे॑ति सिचः कित्त्वान्न गुणः ।झली॑त्युक्तेरभृषातामभृषतेत्यत्र न सिज्लोपः । अनतः परत्वाज्झस्य अदादेशः । अभृथाः अभृषाथामभृढ्वम् । अभृषि अभृष्वहि अभृष्महि । हृधातुरनिट् । हरणं चतुर्विधमित्याह — प्रापणमित्यादि । तद्यथा — भारं हरति । प्रापयतीत्यर्थः । अशं हरति । स्वीकरोतीत्यर्थः । परस्वं हरति । चोरयतीत्यर्थः । पापं हरति हरते वा । नाशयतीत्यर्थः । जहार जह्रतुः जह्रुः । 'एकाचः' इतीण्निषेधस्य क्रादिष्वेव लिटि नियमितत्वादिह थलि इटि प्राप्तेअचस्तास्व॑दिति तन्निषेधः । ऋदन्तत्वेन भारद्वाजमतेऽपि इण्निषेध एव । तदाह — जहर्थेति । जह्रथुः जह्र । जहार — जहर । इति सिद्धवत्कृत्याह -जह्रिवेति । क्रादिनियमादिट् । जह्रिम । जह्रिषे । क्रादिनियमादिट् । जह्राथे जह्रिढ्वे — जह्रिध्वे । जह्रे जह्रिवहे जह्रिमहे । लुडादिषु भृञ इव रूपाणि । धृञ्धातुरनिट् । ह्मञ इव रूपाणि । णीञ्धातुरनिट् । णोपदेशः । नयति नयते । निनाय निन्यतुः निन्युः । क्रादिनियमाल्लिटि इट् । थलि तु 'अचस्तास्व' दितीण्निषेधस्य भारद्वाजनियमादिड्विकल्प इत्यभिप्रेत्याह — निनयिथ निनेथेति । निन्यिषे निन्याथे निन्यिढ्वे — निन्यिध्वे । निन्ये निन्यिवहे निन्यिमहे । नेता । नेष्यति नेष्यते । नयतु नयताम् । अनयत् अनयत । नयेत् नयेत । नीयात् नेषीष्ट । अनैषीत् अनेष्ट । अनेष्यत् अनेष्यत । इत्यजन्ता उभयपदिनो गताः । परस्मैपदिन इति ।जि ज्र अभिभवे इत्येत्पर्यन्ता॑ इति शेषः । धेट् पाने इति ।स्तनन्धयी॑त्यादौ ङीबर्थं टित्त्वम्, अवयवे टित्त्वस्यव्यर्थतया समुदायार्थत्वादिति हरदत्तः ।

translator notes

commentary BM: 'hrasvāt' = 'ending in a short vowel' (hrasvāntāt); 'sicaḥ' is [supplied according to] the Bhāṣya; 'jhali' is carried forward (anuvartate) from jhalo jhali and 'lopaḥ' from saṃyogāntasya lopaḥ — hence Bhaṭṭoji's gloss by supplying the remainder (śeṣapūraṇa), 'sico lopaḥ syāj jhali'. Counterexamples: hrasvāt — acyoṣṭa; aṅgāt — alāviṣṭām; sicaḥ — dviṣṭarām, dviṣṭamām (tarap/tamap after a sup-ending form). Followed: bracketed anuvṛtti in sutra_en.
commentary TB: counterexamples for 'hrasvāt': acyoṣṭa, aploṣṭa (OCR 'agnoṣṭa'); because 'aṅga' is mentioned, even if 'sasya' were carried forward from rāt sasya, a suffix is what is intended, so only sic is deleted, and not in astam, dviṣṭamām; some say that without 'aṅga' there would be over-application in apāciṣṭām, alāviṣṭām, others reject this (the sannipāta-paribhāṣā would prevent it). Agrees with BM on the deletion of sic; followed.
commentary BM on the forms: abhṛta — sic is kit by uś ca (SK 2368), so no guṇa; because of 'jhali' there is no sic-deletion in abhṛṣātām, abhṛṣata (jh → at, not being after a); BM adds abhṛthāḥ, abhṛṣāthām, abhṛḍhvam, abhṛṣi, abhṛṣvahi, abhṛṣmahi. Followed for '[no deletion, since no jhal follows]'.
commentary BM on hṛñ: aniṭ; haraṇa is fourfold — bhāraṃ harati (conveys), aṃśaṃ harati (takes), parasvaṃ harati (steals; BM text 'paratvaṃ', evidently for 'parasvaṃ'), pāpaṃ harati/harate (destroys); jahāra, jahratuḥ, jahruḥ; in thal iṭ, not restricted by the kṛādi-niyama, is prohibited by acas tāsvat…, and also in Bhāradvāja's view since the root ends in ṛ — hence jahartha; jahriva, jahriṣe with iṭ by the kṛādi-niyama; the luṅ and other forms as for bhṛñ. dhṛñ is aniṭ, its forms as for hṛñ. ṇīñ is aniṭ and ṇopadeśa; in thal iṭ is optional by the Bhāradvāja restriction — hence ninayitha, ninetha; BM gives the full paradigm of nī (nayati/nayate … aneṣyat/aneṣyata). 'parasmaipadinaḥ': up to 'ji jri abhibhave' is to be supplied. On dheṭ: the ṭ-marker is for ṅīp in stanandhayī (Haradatta). Recorded; the kaumudī gives the forms listed.
commentary TB: 'jhalīti kim? abhṛṣātām, abhṛṣata'; for hṛñ, four senses with the same examples as BM (svarṇaṃ harati — steals; pāpaṃ harati — destroys); dhṛñ: dadhāra, dadhratuḥ, dadhartha, dadhre, dadhrāte, dhartā, dhriyāt; on ninayitha: iṭ is optional by the Bhāradvāja restriction. Agrees with BM; followed for the with/without-iṭ label.
textual Collation (.work/collate-p44/batch11.md, class A; also checked on the scan, NSP p. 381 = scan page-0391): our text reads 'nāsanaṃ' in the gloss of haraṇa; the print has 'nāśanaṃ' (nāśana, 'destroying'), which BM's and TB's 'pāpaṃ harati — nāśayati' confirm. The English follows the print. Everything else in the kaumudī (abhṛta … dhayati, including adhṛta, ninyiṣe and the heading 'athājantāḥ parasmaipadinaḥ') matches the print.
textual NSP footnote 2, printed under sk.2361.n1 (scan page-0391): 'hrasvād aṅgād iti — though it would be achieved by "hrasvāt sicaḥ" alone, with no fault even in alāviṣṭām and the like (once the augment is added, sic together with it counts as sic, as with suffixhood, and there is no before-and-after relation with its own part), still, as there is no brevity in words, it is stated thus.' Recorded.

SK 2370 · A 6.1.45V

आदेच उपदेशेऽशिति ॥ २३७० ॥

ādeca upadeśe'śiti

ād eca upadeśe 'śiti — ā is substituted for the ec of [a dhātu — 'dhātoḥ' carried forward (anuvṛtti) from liṭi dhātor anabhyāsasya (SK 2177) and qualified by 'ecaḥ', so: a dhātu ending in ec] as taught (upadeśe), but not when [a suffix beginning with the it-marker ś] (śit) follows.

Rule. A root that ends in ec (e, o, ai or au) in its taught form (upadeśa) takes ā in place of that vowel. This does not happen when a śit affix follows, an affix with the marker ś.

The word "root" (dhātoḥ) is carried forward from SK 2177. Bhaṭṭoji's commentators both say so.

Example.

dhe "to drink" (taught as dheṭ) → ends in e in its taught form

→ dhā; the ā is withheld only before a śit.

But dhe + śap + ti → śap is śit, so the e stays → dhayati "he drinks".

In the same way glai "to be weary" → glā.

Applies when / blocked by. Why "in its taught form"? In cetā "gatherer" and stotā "praiser" the roots are ci and stu. Their e and o come from guṇa, so they take no ā. Why "a root"? The noun go "cow" gives gobhyām, with no ā. Bhaṭṭoji's commentators give these counter-examples.

Watch out. Bhaṭṭoji's gloss is "but not when a śit follows". His commentators read it this way: the ā needs no following affix at all. It is simply withheld before a śit.

Siddhānta-kaumudī

उपदेशे एजन्तस्य धातोरात्वं स्यान्न तु शिति ॥

Let a dhātu that ends in ec in upadeśa (in its taught form) take ā [in place of its ec]; but not when a śit [suffix — one beginning with the it-marker ś —] follows.

Tattvabodhinī

NSP p. 391–392

— आदेच उपदेशेऽशिति । ‘लिटि धातोः—’ इत्यतो धातोरित्यनुवृत्तमेचा विशेष्यते । तदाह—एजन्तस्य धातोरिति । उपदेशे किम् । चेता स्तोता । ननु लाक्षणिकत्वादेवात्र न भविष्यतीति चेत् । अत्राहुः । वर्णग्रहणे लक्षणप्रतिपदोक्तपरिभाषा नाश्रीयत इति ज्ञापनार्थमुपदेशप्रहणम् । तेन ‘क्रीङ्जीनां णौ’ इति कृतात्वे क्रापयतीत्यादौ पुक् सिध्यतीति मनोरमाकृत् । धातोः किम् । गोभ्याम् । नौभ्याम् । अस्ति ह्यत्रापि गमेर्डोः ‘ग्लानुदिभ्यां डौः’ इत्युपदेशे एच् । अशितीति प्रसज्यप्रतिषेध इत्याह—न तु शितीति । पर्युदासे तु जग्ले मम्ले इत्यादौ ‘द्विर्वचनेऽचि’ इति निषेधादात्वं न स्यादभ्यासे इकारश्च श्रूयेत । किं च सुग्ल इत्यत्र ‘आतश्चोपसर्गे’ इति कः । सुग्लेत्यत्र ‘आतश्चोपसर्गे’ इति वियामङ् । सुग्लान इत्यत्र ‘आतो युच्’ इति युच् न स्यात् । प्रत्ययनिमित्तं ह्यालमादन्ताच्च प्रत्यय इत्यन्योन्याश्रयात् । प्रसज्यप्रतिषेधे तु न कोऽपि दोषः । ‘ह्वावामश्च’ इति सूत्रेण कबाधनार्थं पुनरण्विधानं च प्रतिषेधपक्षे ज्ञापकम् । तदाहुः । अनैमित्तिकमात्वं शिति तु प्रतिषेध इति । नन्वेवमपि एशः शित्वाज्जग्ले मम्ले इत्यादि न सिध्यतीति चेत् । अत्राहुः । यदि तु शितीति बहुब्रीहिः स्यात्तदात्र स्यादेव दोषः । किं तु कर्मधारयोऽयम् । तथा चाशितीत्यत्रेत्संज्ञकशकारादौ प्रत्यये परे नेत्यर्थः । धातुग्रहणाक्षिप्तस्य प्रत्ययस्य शितीति कर्मधारयेण विशेषणाद्विषयसप्तम्यां तु इत्संज्ञकशकारादिभिन्नप्रत्ययविषये आत्वमित्यर्थात्पर्युदासेऽपि न क्षतिरिति

Bālamanoramā

आदेच उपदेशेऽशिति - आदेच । एजन्तस्य धातोरिति ।लिटि धातो॑रित्यतो धातोरित्यनुवृत्तमेचा विशेष्यते, तदन्तविधिरिति भावः । न तु शितीति । श् चासौ इच्चेति कर्मधारयात्सप्तमी, प्रत्ययविशेषणत्वात्तदादिविधिः, इत्संज्ञकशकारादौ प्रत्यये परे इति लभ्यते । 'ल्यपि च'न व्यो लिटी॑त्यादिपूर्वोत्तरसूत्राणां प्रत्ययेष्वेव प्रवृत्त्या 'प्रत्यये' इति विशेष्यलाभः ।अशिती॑ति न पर्युदासः । तथा सति शिद्भिन्ने प्रत्यये परे इत्यर्थः स्यात् । ततश्च 'सुग्ल' इत्यत्र ग्लैघाटोः 'आतश्चोपसर्गे' इति कप्रत्ययो न स्यात्, कप्रत्ययनिमित्तमात्त्वम्, आदन्तात्प्रत्यय इत्यन्योन्याश्रयात् ।शिति ने॑ति प्रसज्यप्रतिषेधे तु आत्त्वस्य अनैमित्तिकतया कप्रत्ययनिमित्तकत्वाऽभावात् प्रथमात्त्वे कृते कप्रत्ययः सूपपादः ।शिती॑ति बहुव्रीह्राश्रयणे ग्लैधातोर्भावे लिटिभावकर्मणो॑रिति तङि एशि आत्त्वे आतो लोपे 'जग्ले' इति न सिध्येत्, एशः शित्त्वेन तस्मिन्परे आत्त्वस्य निषेधात् । अतः कर्मधारयमाश्रित्य इत्संज्ञकशकारादौ प्रत्यये परे नेत्यर्थ आश्रितः । एवं च पर्युदासेऽपि न क्षतिः । इत्संज्ञकशकारादिभिन्नप्रत्यये विवक्षिते इत्याश्रयणेन 'सुग्ल' इत्यत्र कप्रत्ययात्प्रागेव आत्त्वोपपत्तेः । उपदेशे किम् । चेता, स्तोता । दातोः किम् । गोभ्याम् ।गमेर्डो॑रिति डोप्रत्ययोपदेशात् उपदेशे एच् तदन्तत्वाद्गो इत्यस्य प्राप्तिः । न च मेङादीनामुपदेशे एजन्तत्वाऽभावात्कथमात्त्वमिति न शङ्क्यम्, 'उदीचां माङः' इति निर्देशेननानुबन्धकृतमनेजन्तत्व॑मिति ज्ञापनादित्यास्तां तावत् ।

translator notes

commentary BM: 'dhātoḥ' is carried forward from liṭi dhātoḥ… and qualified by 'ec', with tadantavidhi — hence 'ejantasya dhātoḥ'. 'śiti' is a seventh case from the karmadhāraya 'ś which is an it'; as it qualifies a suffix, tadādividhi applies: 'when a suffix beginning with an it-marker ś follows'; 'pratyaye' is obtained because the neighbouring sūtras (lyapi ca, na vyo liṭi…) operate only on suffixes. 'aśiti' is not a paryudāsa ('before a suffix other than śit'), for then ka by ātaś copasarge in sugla would fail through mutual dependence; Bhaṭṭoji's 'na tu śiti' shows it is a prasajya-pratiṣedha, the ā being unconditioned (anaimittika). A bahuvrīhi 'śiti' would block jagle (ā before the śit e-ending eś); so the karmadhāraya is adopted, on which even a paryudāsa reading does no harm. 'upadeśe kim?' cetā, stotā; 'dhātoḥ kim?' gobhyām (go from ḍo, ec in upadeśa); in meṅ and the like the ā applies because non-ec-finality caused by an anubandha does not count (jñāpaka: udīcāṃ māṅaḥ). Followed: 'dhātoḥ' bracketed as anuvṛtti, 'ending in ec' (tadanta), and 'śit' rendered 'a suffix beginning with the it-marker ś' as a prohibition ('but not when…').
commentary TB: 'dhātoḥ' is carried forward from liṭi dhātoḥ… and qualified by ec — hence 'ejantasya dhātoḥ'; 'upadeśe' is stated as a jñāpaka that the lakṣaṇapratipadokta paribhāṣā is not applied to mention of a sound, so that puk is obtained in krāpayati after ā by krīṅjīnāṃ ṇau (as the author of the Manoramā says); 'dhātoḥ kim?' gobhyām, naubhyām. 'na tu śiti' shows a prasajya-pratiṣedha; as paryudāsa, ā would fail in jagle, mamle and the ka, aṅ, yuc of sugla, suglā, suglāna (mutual dependence); the ā is anaimittika, prohibited before a śit; 'śit' is a karmadhāraya (a suffix beginning with the it-marker ś), so even a paryudāsa does no harm. Agrees with BM; followed.
textual Collation (.work/collate-p44/batch11.md): SK 2370 clean; also checked on the scan (NSP p. 381 = scan page-0391): the sūtra and kaumudī match the print. The paradigms that show this rule (dhe → dhā: dadhau …) follow in SK 2371 ff.

SK 2371 · A 7.1.34V

आत औ णलः ॥ २३७१ ॥

āta au ṇalaḥ

āta au ṇalaḥ — au replaces ṇal after [an aṅga (aṅgasya, the adhikāra, turned into the fifth case)] ending in ā (tadantavidhi).

Rule. After a stem ending in ā, the liṭ ending ṇal is replaced by au. ṇal is the prathama singular ending of liṭ.

Example.

dhā + ṇal → doubling, and the rules of the abhyāsa → dadhā + a

→ au for ṇal → dadhā + au

→ vṛddhi of ā and au → dadhau "he drank".

So also jaglau "he was weary", from glai.

Applies when / blocked by. One of Bhaṭṭoji's commentators says the rule applies at the stage dadhā + a, after the doubling.

Siddhānta-kaumudī

आदन्ताद्धातोर्णल औकारादेशः स्यात् । दधौ ॥

After a dhātu ending in ā, au is to be substituted for ṇal. dadhau [liṭ, prathama-puruṣa singular].

Tattvabodhinī

NSP p. 392

—आत औ णलः । इह अङ्गस्येत्यनुवर्तते धातोरिति तु फलितार्थकथनम् । आदन्तादङ्गादित्यर्थः

Bālamanoramā

आत औ णलः - तथा च प्रकृते लिटि द्वित्वादौ दधा अ इति स्थिते — आत औ । 'औ' इति लुप्तप्रथमाकम् । अङ्गस्येत्यधिकृतं पञ्चम्या विपरीणम्यते । 'आत' इति तद्विशेषणम् । तदन्तविधिः । तदाह — आदन्ताद्धातोरिति । णल्प्रकृतिश्च धातुरेवेति धातुग्रहणम् । तथा च णल औत्वे वृद्धौ रूपमाह — दधाविति ।

translator notes

commentary BM: the rule comes in at the stage dadhā + a, after doubling etc. in liṭ. 'au' has its first-case ending elided; the adhikāra 'aṅgasya' is changed into the fifth case, 'ātaḥ' qualifies it, and tadantavidhi applies; Bhaṭṭoji says 'dhātoḥ' because that which ṇal follows is only a dhātu. dadhau: au for ṇal, then vṛddhi. Followed: '[an aṅga …] ending in ā' in sutra_en; the derivation is recorded.
commentary TB: here 'aṅgasya' is carried forward (anuvṛtti); 'dhātoḥ' in the kaumudī only states the resulting sense (phalitārthakathana) — the meaning is 'after an aṅga ending in ā'. Followed (agrees with BM): sutra_en has 'aṅga', k1 keeps Bhaṭṭoji's 'dhātu'.
textual Collation (.work/collate-p44/batch11.md, NSP p. 382, scan page-0392): clean.
translator dadhau is of the root dhe (dheṭ pāne) of SK 2370, whose e becomes ā by ādeca upadeśe 'śiti; the label is the translator's.

SK 2372 · A 6.4.64V

आतो लोप इटि च ॥ २३७२ ॥

āto lopa iṭi ca

āto lopa iṭi ca — ā is elided (lopa) [when an ārdhadhātuka — 'ārdhadhātuke', the heading (adhikāra) — that begins with a vowel and is kit or ṅit follows — 'aci' and 'kṅiti' carried forward (anuvṛtti) from dīṅo yuḍ aci kṅiti (SK 2507) —], and also when iṭ follows.

Rule. The ā of a stem is deleted before a vowel-initial ārdhadhātuka affix that is kit or ṅit. It is also deleted before iṭ. One of Bhaṭṭoji's commentators takes this iṭ to include both the ending iṭ and the augment iṭ.

"Ārdhadhātuka" is a heading here. "Before a vowel" and "kit or ṅit" are carried forward from SK 2507. The kit-or-ṅit condition does not qualify iṭ, which is named separately.

Example.

dhā + atus → doubling first → dadhā + atus

→ atus is vowel-initial and kit, so the ā is deleted

→ dadhatuḥ "they two drank". Likewise dadhuḥ.

Before thal with iṭ: dadhā + i + tha → dadhitha. Without iṭ: dadhātha.

Before va with iṭ: dadhiva "we two drank".

The luṭ: dhātā "he will drink".

Applies when / blocked by. This deletion is the later rule. So it would apply before doubling. Then dh + atus would have no vowel left to double. SK 2243, dvirvacane 'ci, prevents this. Doubling is done first, and only then is the ā deleted.

Watch out. In dadhau the ending ṇal is neither kit nor ṅit. So the ā stays, and SK 2371 can give au. Had the ā gone, there would be no au.

Siddhānta-kaumudī

अजाद्योरार्धधातुकयोः क्ङिदिटोः परयोरातो लोपः स्यात् । द्वित्वात्परत्वाल्लोपे प्राप्ते द्विर्वचनेचि SK 2243 इति निषेधः । द्वित्वे कृते आलोपः । दधतुः । दधुः । दधिथ । दधाथ । दधिव । धाता ॥

ā is elided when there follows either a kit or ṅit [pratyaya] or iṭ, [each being] ārdhadhātuka and beginning with a vowel (ajādi). Since the lopa, as the later rule (paratva), would apply before reduplication (dvitva), [that is] prohibited by dvirvacane 'ci (SK 2243). Once reduplication has been done, ā is elided: dadhatuḥ [liṭ, prathama dual]. dadhuḥ [prathama plural]. dadhitha, dadhātha [madhyama singular, with and without iṭ]. dadhiva [uttama dual]. dhātā [luṭ].

Tattvabodhinī

NSP p. 392

—आतो लोप इटि च । आर्धधातुक इत्यनुवर्तते ‘दीङो युडचि क्ङिति’ इत्यतोऽचि क्ङितीति च, तदेतत्फलितमाह—अजाद्योरार्धधातुकयोरिति । अजाद्योः किम् । ग्लायते । यक् । जाग्लायते । यङ् । दासीय । डुदायो लिङ्गुत्तमैकवचनमिद् । आर्धधातुकयोः किम् । यान्ति । वान्ति । व्यतिरै । रा दाने । कर्मव्यतिहारे धातोर्लङ्युत्तमैकवचनमिद् ॥—दधिथेति । एवं च अजाद्यार्धधातुकस्य कित्वेन दधिव दधिमेत्यादिष्वातो लोपसिद्धावपि दधिथ पपिथेत्यादिरूपसिद्धये सूत्रेऽस्मिन्निटीति ग्रहणमावश्यकमिति ज्ञेयम् । यदि तु इडागम एवात्र गृह्यते व्याख्यानात्तदाऽचि क्वितीत्येतदार्धधातुकस्यैव विशेषणं न तभयोः

Bālamanoramā

आतो लोप इटि च - दधा — अतुसिति स्थिते — आतो लोपः । 'आर्धधातुके' इत्यधिकृतम् ।दीङो यु॑डित्यतोऽचि क्ङितीति चानुवर्तते । अचीत्यार्धधातुकविशेषणत्वात्तदादिविधिः । क्ङिति अजाद्यार्धधातुके इटि च आतो लोप इति लभ्यते । फलितमाह — अजाद्योरिति । इट आर्धधातुकत्वं तु तदवयवत्वाद्बोद्ध्यम् । क्ङितीति च इटो न विशेषणम्, इड्ग्रहणसामर्थ्यात् । इडित्यनेन उत्तमपुरुषैकवचनम्, इडागमश्च गृह्रते । अजाद्योः किम् । ग्लैधातोः कर्मणि लटि यकि — ग्लायते । आर्धधातुकयोः किम् । यान्ति वान्ति । दधौ इत्यत्र तु क्ङित्त्वाऽभावान्नाल्लोपः । सति तस्मिन् औत्वं न स्यात् । ननु धा — अतुसिति स्थिते द्वित्वात्पर्तवादाल्लोपे सति एकाच्त्वाऽभावाद्द्वित्वं न स्यादित्याशङ्क्य परहरति — द्वित्वादित्यादिना । धेट्धातुरनिट् । भारद्वाजनियमात्थलि वेडित्याह — दधिथ दधाथेति । इट्पक्षे आल्लोपः । दधथुः । दध । दधौ इति सिद्धवत्कृत्याह — दधिवेति । वसि आत्त्वे क्रादिनियमादिटि आल्लोप इति भावः । एवं दधिमेत्यपि ज्ञेयम् । धातेति । लुटि आत्त्वे तासादीति भावः । धास्यति । धयतु । अधयत् । धयेत् ।

translator notes

commentary BM: 'ārdhadhātuke' is the heading (adhikṛta); 'aci' and 'kṅiti' are carried forward (anuvartate) from 'dīṅo yuḍ aci kṅiti' [SK 2507]. Since 'aci' qualifies the ārdhadhātuka, the tadādi rule applies. So: ā is elided before a kit or ṅit ārdhadhātuka beginning with a vowel, and before iṭ — which is Bhaṭṭoji's resulting sense 'ajādyoḥ…'. iṭ counts as ārdhadhātuka as a part of it. 'kṅiti' does not qualify iṭ, because iṭ is mentioned separately (iḍgrahaṇasāmarthya). 'iṭ' takes in both the uttama-puruṣa singular ending iṭ and the augment iṭ. Counter-examples: for 'ajādyoḥ', glāyate (passive laṭ with yak); for 'ārdhadhātukayoḥ', yānti, vānti. In dadhau the ending is not kit or ṅit, so there is no ā-loss; were there one, au [by āta au ṇalaḥ, SK 2371] would fail. Followed: the anuvṛttis and the adhikāra in sutra_en, 'beginning with a vowel' and 'kit or ṅit … or iṭ' in k1, with kṅit not qualifying iṭ.
commentary TB: 'ārdhadhātuke' is carried forward (anuvartate), and 'aci kṅiti' from 'dīṅo yuḍ aci kṅiti'; hence Bhaṭṭoji's 'ajādyor ārdhadhātukayoḥ'. For 'ajādyoḥ': glāyate (yak), jāglāyate (yaṅ), dāsīya (dā, liṅ, uttama singular iṭ); for 'ārdhadhātukayoḥ': yānti, vānti, vyatirai (rā 'to give', reciprocal action, laṅ uttama singular iṭ). On dadhitha: although in dadhiva, dadhima and the like ā-loss already follows from the kit-status of the vowel-initial ārdhadhātuka, the word 'iṭi' in the sūtra is needed for forms such as dadhitha, papitha. If by interpretation only the augment iṭ is meant here, then 'aci kṅiti' qualifies only the ārdhadhātuka, not both. Agrees with BM on the anuvṛttis; followed. The alternative on the scope of 'iṭ' is recorded.
commentary BM on 'dvitvāt…': with dhā + atus, one might object that ā-loss, applying first as the later rule, would leave no vowel, so that reduplication (which needs an ekāc) could not take place; Bhaṭṭoji answers with 'dvirvacane 'ci'. dheṭ is aniṭ; by Bhāradvāja's restriction [ṛto bhāradvājasya, SK 2296] iṭ is optional in thal, hence dadhitha, dadhātha, with ā-loss where iṭ is present; dadhathuḥ, dadha; dadhau is taken as established. dadhiva: in vas, after ātva, iṭ by the krādi restriction [SK 2293], then ā-loss; dadhima likewise. dhātā: luṭ, after ātva, with tās and the rest; dhāsyati, dhayatu, adhayat, dhayet. Followed for the bracketed labels; the added forms recorded.
textual Collation (.work/collate-p44/batch11.md): SK 2372 clean (it notes Wikisource adds 'dadhima'; ours follows the print). Also checked against the scan, NSP printed p. 382 (scan page-0392): the print agrees with ours, including the cross-reference 'dvirvacane 'ci 2243'.
translator The root is (902) dheṭ pāne, made ā-final by ādeca upadeśe 'śiti (SK 2370); dadhau is given under āta au ṇalaḥ (SK 2371). The puruṣa/number labels are the translator's.

SK 2373 · A 1.1.20घुसंज्ञा

दाधा घ्वदाप् ॥ २३७३ ॥

dādhā ghvadāp

dādhā ghv adāp — [Roots having the form] dā and dhā are ghu, except dāp [and daip].

Rule. This is a saṃjñā, a naming rule. Roots having the form dā and roots having the form dhā are called ghu. The roots dāp "to cut" and daip "to cleanse" are excluded.

Example. Bhaṭṭoji's commentators list the ghu roots.

Of the form dā: ḍudāñ "to give", dāṇ "to give", do "to cut" and deṅ "to protect".

Of the form dhā: ḍudhāñ "to hold, to nourish" and dheṭ "to drink".

So dhe → dhā (SK 2370) → dheṭ is ghu.

Applies when / blocked by. do, deṅ and dheṭ have the form dā or dhā only after SK 2370 gives ā. They still count. daip is excluded, so Bhaṭṭoji later gives dāyāt and adāsīt for it, without the ghu rules.

Watch out. The name matters at once. SK 2374, SK 2375, SK 2376 and SK 2389 all name the ghu roots or dheṭ.

Siddhānta-kaumudī

दारूपा धारूपाश्च धातवो घुसंज्ञाः स्युर्दाप्दैपौ विना ॥

Roots (dhātu) having the form dā and those having the form dhā are to be called ghu (ghusaṃjñā), except dāp and daip.

Tattvabodhinī

NSP p. 392

—दाधा घ्वदाप् । इह दारूपाश्चत्वारः । डुदाञ् दाने । दाण् दाने । दो अवखण्डने । देङ् रक्षणे । धारूपौ तु द्वौ । डुधाञ् धारणपोषणयोः । धेट् पाने । अनुबन्धानामनेकान्तत्वात् ‘आदेच उपदेशे’ इत्यात्वे दोदेङ्धेटामनुकरणे दाधारूपलमस्ति । एवं च दाश्च दाश्च दाः । धाश्च धाश्च धौ । दाश्च धौ च दाधाः इति विग्रहः ॥—दाप्दैपौ विनेति । दाप् लवने । दैप् शोधने एतद्भिन्ना इत्यर्थः । दैपः पित्त्वमिह प्रतिषेधार्थं न त्वनुदात्तार्थम् । ‘अनुदात्तौ सुपितौ’ इति प्रत्ययस्यैव पितोऽनुदात्तत्वात् । न च दैपो लाक्षणिकलान्नास्य प्रतिषेध इति शङ्काम् । पित्करणस्यानर्थक्यप्रसङ्गात् । इदमेव दैपः पित्त्वं ‘गामादाग्रहणेष्वविशेषः’ इति परिभाषाया ज्ञापकमित्याहुः । अदाविति किम् । दातं बर्हिः । लूनमित्यर्थः । इह ‘दो दद्धोः’ इति दद्धावो न । अवदातं मुखम् । शुद्धमित्यर्थः । इह तु ‘अच उपसर्गात्’ इति तादेशो न

Bālamanoramā

दाधा घ्वदाप् - आशीर्लिङि घुसंज्ञाकार्यं वक्ष्यन्घुसंज्ञां दर्शयति — दाधाघ्वदाप् ।दे॑त्यनेन स्वाभाविकाऽऽकारान्तयोः 'डु दाञ् दाने' 'दाण् दाने' इत्यनयोः, कृतात्वयोः 'दो अवखण्डने' 'देङ् रक्षणे' इत्यनयोर्लाक्षणिकयोश्च, 'धे' त्यनेन स्वाभाविकाकारान्तस्यडु धाञ् धारणपोषणयो॑रित्यस्य, लाक्षणिकस्य 'धेट् पाने' इत्यस्य च ग्रहणम् ।गामादाग्रहणेष्वविशेषः॑ इति परिभाषाबलात्तत्र दाग्रहणेन धारूपस्यापि ग्रहणाच्च । अत एवदो दद्धो॑रित्त्र धेण्निवृत्त्यर्थं दाग्रहणमर्थवत्, दधातेर्हिभावविधानादेव निवृत्तिसिद्धेः । तदाह — दारूपा धारूपाश्चेति ।

translator notes

commentary BM: the saṃjñā is shown here because its operation is to be stated for āśīrliṅ. 'dā' takes in the naturally ā-final ḍudāñ dāne and dāṇ dāne, and the secondarily ā-final (lākṣaṇika, after ā-substitution) do avakhaṇḍane and deṅ rakṣaṇe; 'dhā' takes in the natural ḍudhāñ dhāraṇapoṣaṇayoḥ and the secondary dheṭ pāne — by force of the paribhāṣā gāmādāgrahaṇeṣv aviśeṣaḥ (no distinction is made where gā, mā or dā is mentioned). Hence Bhaṭṭoji's 'dārūpā dhārūpāś ca'. Followed for 'having the form (-rūpa)'.
commentary TB: the dā-form roots are four (ḍudāñ dāne, dāṇ dāne, do avakhaṇḍane, deṅ rakṣaṇe) and the dhā-form roots two (ḍudhāñ dhāraṇapoṣaṇayoḥ, dheṭ pāne): since anubandhas are not integral (anekānta), do, deṅ and dheṭ, after ā-substitution by ādeca upadeśe 'śiti, have the form dā/dhā when cited. The analysis is 'dāś ca dāś ca dāḥ', 'dhāś ca dhāś ca dhau', 'dāś ca dhau ca dādhāḥ'. Followed (agrees with BM).
commentary TB on 'dāpdaipau vinā': = other than dāp lavane (to cut) and daip śodhane (to cleanse). The p of daip serves here for this exclusion, not for anudātta accent, since only a pit affix is anudātta (anudāttau suppitau); nor may one object that daip, being only secondarily dā, needs no exclusion, for then its p would be pointless — and this p is said to be the indication (jñāpaka) of the paribhāṣā gāmādāgrahaṇeṣv aviśeṣaḥ. 'adāp' — why? dātaṃ barhiḥ ('cut grass'), where dad by do dad ghoḥ does not come; avadātaṃ mukham ('a clean face'), where the t-substitution by aca upasargāt taḥ does not come. Followed for '[and daip]' in sutra_en: the sūtra's 'adāp' is taken to exclude daip as well, as the kaumudī's 'dāpdaipau vinā' states.
textual Collation (.work/collate-p44/batch11.md): SK 2373 clean; the NSP OCR page skips it. Read on the scan, NSP p. 382 (scan page-0392): 'dārūpā dhārūpāś ca dhātavo ghusaṃjñāḥ syur dāpdaipau vinā', as ours.

SK 2374 · A 6.4.67V

एर्लिङि ॥ २३७४ ॥

erliṅi

er liṅi — e [is substituted for the final] of [the ghu-roots and mā, sthā, gā, pā, hā (jahāti) and sā — 'ghumāsthāgāpājahātisām' carried forward (anuvṛtti) from SK 2462] before a liṅ [that is ārdhadhātuka — by adhikāra from ārdhadhātuke, SK 2307 — and kit — 'kiti' carried forward (anuvṛtti) from dīṅo yuḍ aci kṅiti, SK 2507].

Rule. The ghu roots, and mā, sthā, gā, pā, hā and sā, take e for their final. This happens before a liṅ affix that is ārdhadhātuka and kit, as in the āśīrliṅ.

The list "ghu, mā, sthā …" is carried forward from SK 2462. "Kit" is carried forward from SK 2507. Only "kit" is carried, not "ṅit": an ārdhadhātuka liṅ cannot be ṅit.

Example.

dhā + yāt → āśīrliṅ, ārdhadhātuka and kit

→ e for the final ā → dheyāt "may he drink". Likewise dheyāstām, dheyāsuḥ.

One of Bhaṭṭoji's commentators adds deyāt, stheyāt, geyāt, peyāt, heyāt.

Applies when / blocked by. Why "ārdhadhātuka"? In the vidhiliṅ of mā the affix is sārvadhātuka: māyāt. Why "kit"? The ātmanepada āśīrliṅ dāsīṣṭa is not kit, so the ā stays. One of Bhaṭṭoji's commentators gives both.

Siddhānta-kaumudī

घुसंज्ञानां मास्थादीनां च एत्वं स्यादार्धधातुके किति लिङि । धेयात् । धेयास्ताम् । धेयासुः ॥

Of the ghu-roots and of mā, sthā and the rest [— 'ghumāsthāgāpājahātisām' carried forward (anuvṛtti) from ghumāsthāgāpājahātisāṃ hali (SK 2462) —], e-substitution is to come before a liṅ that is ārdhadhātuka [— by adhikāra from ārdhadhātuke (SK 2307) —] and kit [— 'kiti' carried forward (anuvṛtti) from dīṅo yuḍ aci kṅiti (SK 2507) —]. [dheṭ, āśīrliṅ, prathama-puruṣa:] dheyāt [singular]. dheyāstām [dual]. dheyāsuḥ [plural].

Tattvabodhinī

alignment inferredNSP p. 392

—एर्लिङि ॥—मास्थादीनामिति । मास्थागापाजहातिसामित्यर्थः । मा माने । गामादाग्रहणेष्वविशेषेऽपि माङ्मेडौ नेह गृह्यते लिङि कित्वासंभवात् । ष्टा गतिनिवृत्तौ । गै शब्दे । गाङ् गतौ इति तु न गृह्यते लिङि कित्वासंभवादेव । पा पाने । ओहाक् त्यागे । षोऽन्तकर्मणि देयात् । स्थेयात् । गेयात् । पेयात् । हेयात् । अवसेयात् । आर्धधातुके किम् । मायात् । मायाताम् । मायुः । कितीति किम् । दासीष्ट । इह ‘दीङो युडचि’ इत्यतः क्ङितीत्यनुवर्तमानेऽपि प्रकृतोपयोगितया कितीत्यस्यैवानुवृत्तिः कृता

Bālamanoramā

एर्लिङि - एर्लिङि ।ए॑रिति प्रथमान्तम् ।आर्धधातुके॑इत्यधिकृतम् ।घुमास्थागापाजहातिसा॑मित्यनुवर्तते । घु मा स्था गा पा जहाति सा एषां द्वन्द्वात् षष्ठीबहवचनम् । तदाह — घुसंज्ञानां मास्थादीनामिति । किति लिङिति ।दीङो यु॑डित्यतः कितीत्यनुवृत्तेरिति भावः । ङितीति नानुवर्तते, लिङार्धधातुकस्य ङित्त्वाऽसंभवात् ।

translator notes

commentary BM: 'eḥ' is a first-case word (prathamānta); 'ārdhadhātuke' is the heading in force (adhikṛta); 'ghumāsthāgāpājahātisām' is carried forward (anuvartate) — a dvandva of ghu, mā, sthā, gā, pā, jahāti, sā in the sixth-case plural; 'kiti liṅi' because 'kiti' is carried forward (anuvṛtteḥ) from dīṅo yuṭ…; 'ṅiti' is not carried forward, since an ārdhadhātuka liṅ cannot be ṅit. Followed: all three supplied in brackets in sutra_en and k1, and 'kit' only.
commentary TB (pratīka OCR'd 'paliṅi' for 'erliṅi'): although 'kṅiti' is being carried forward from dīṅo yuḍ aci…, only 'kiti' is carried forward, as what is useful here. Counterexamples: 'ārdhadhātuke kim' — māyāt, māyātām, māyuḥ; 'kiti kim' — dāsīṣṭa. Agrees with BM; followed.
commentary TB on 'māsthādīnām': the roots meant are mā māne (not māṅ or meṅ, though gāmādāgrahaṇeṣv aviśeṣaḥ, since a kit liṅ is impossible for them), ṣṭhā gatinivṛttau, gai śabde (not gāṅ gatau, for the same reason), pā pāne, ohāk tyāge, ṣo 'ntakarmaṇi; examples deyāt, stheyāt, geyāt, peyāt, heyāt, avaseyāt. Recorded; the kaumudī's 'and the rest' is left as it stands.
textual Collation (.work/collate-p44/batch11.md; NSP p. 382, scan page-0392): clean. The raw OCR of that page skips the kaumudī of SK 2373–2374 (it passes from 2372 to 2375).
translator The root dheṭ pāne (902, entered at the end of SK 2369; dadhau, dhātā in SK 2371–2372) is the one under discussion; the bracketed labels on the forms are the translator's. 'The final' in sutra_en reflects that e replaces the last sound (alo 'ntyasya, SK 42); no commentator states this here.

SK 2375 · A 3.1.49V

विभाषा धेट्श्व्योः ॥ २३७५ ॥

vibhāṣā dheṭśvyoḥ

vibhāṣā dheṭśvyoḥ — After dheṭ and śvi, [caṅ replaces cli in luṅ — 'cli luṅi' carried forward (anuvṛtti) from cli luṅi, SK 2221, and 'kartari caṅ' from ṇiśridrusrubhyaḥ kartari caṅ, SK 2312 —] optionally [when the luṅ denotes the agent].

Rule. After dheṭ and śvi "to grow", caṅ optionally replaces cli in a luṅ that denotes the agent. cli is the placeholder affix that a root takes before luṅ (SK 2221). caṅ is its reduplicating substitute (SK 2312).

Example.

dhā + luṅ → caṅ for cli → a + dhā + a + t

→ doubling by SK 2315, caṅi → a + dadhā + a + t

→ ā deleted by SK 2372 → adadhat "he drank". Likewise adadhatām.

For śvi, one of Bhaṭṭoji's commentators gives aśiśviyat (see SK 2421).

Applies when / blocked by. The rule is optional. In the other option, cli is not replaced by caṅ. SK 2376 and SK 2377 then give the forms of that option.

Siddhānta-kaumudī

आभ्यां च्लेश्चङ्वा स्यात्कर्तृवाचिनि लुङि परे । चङि SK 2315 इति द्वित्वम् । अदधत् । अदधताम् ॥

After these two, caṅ optionally replaces cli when a luṅ denoting the agent (kartṛvācin) follows [cli and luṅi carried forward (anuvṛtti) from SK 2221; kartari and caṅ from SK 2312]. Doubling by caṅi (SK 2315). [dheṭ in luṅ, with caṅ:] adadhat [prathama-puruṣa singular]. adadhatām [dual].

Tattvabodhinī

NSP p. 392

—विभाषा धेट्— ‘च्लि लुङि’ इत्यनुवर्तते ‘णिश्रि’ इत्यस्मात्कर्तरीति च तदाह—च्लेश्चङ् वेत्यादि ॥—अदध-दिति । चङि आतोलोपः । श्वयतेरुदाहरणमशिश्वियत् ॥—विभाषा घ्रा— इह ‘ण्यक्षत्रियार्ष’ इत्यतो लुगनुवर्तते ‘गातिस्था’ इत्यतः सिचः परस्मैपदेष्विति च तदाह—सिचो लुग्वेत्यादि—॥—अधुरिति । ‘आतः’ इति झेर्जुस् । परस्मैपदे किम् । व्यत्यघ्रास्त

Bālamanoramā

विभाषा धेट्श्व्योः - लुङि च्लेः सिचि प्राप्ते — विभाषा धेट् ।च्लि लुङी॑त्यनुवर्तते ।णिश्रिद्रुरुआउभ्यःरर॑ इत्यतः कर्तरि चङिति च । तदाह — आभ्यामिति । धेट् इआ आभ्यामित्यर्थः । अदधदिति । चङि द्वित्वे आल्लोप इति भावः । अदधताम् । अदधन् । अदधः अदधतमदधत । अदधमदधाव अदधाम ।

translator notes

commentary BM: [the sūtra is stated] when sic would come for cli in luṅ. 'cli luṅi' is carried forward (anuvartate), and 'kartari caṅ' from ṇiśridrusrubhyaḥ kartari caṅ; hence Bhaṭṭoji's 'ābhyām…' = after dheṭ and śvi. Followed: all carried in brackets in sutra_en and k1.
commentary BM on adadhat: after doubling with caṅ, elision of ā [by āto lopa iṭi ca, SK 2372]. BM continues the paradigm: adadhatām, adadhan; adadhaḥ, adadhatam, adadhata; adadham, adadhāva, adadhāma. Recorded; the kaumudī gives only adadhat and adadhatām, and the rest is not added to k1.
commentary TB: 'cli luṅi' is carried forward, and 'kartari' from 'ṇiśri…'; hence 'cleś caṅ vā…'. adadhat: with caṅ, elision of ā (āto lopaḥ). The example for śvi is aśiśviyat (OCR 'aśiśriyat'; the scan, NSP p. 382, scan page-0392, reads 'aśiśviyat'). Agrees with BM on the anuvṛtti and on adadhat; followed. The śvi example is not in the kaumudī and is not added.
textual Collation (.work/collate-p44/batch11.md; NSP p. 382, scan page-0392, re-read on the scan): SK 2375 clean, including the cross-reference 'caṅi 2315'. The tail of sk.2375.t1 (from '—vibhāṣā ghrā—' on: lug from ṇyakṣatriyārṣa…, 'sicaḥ parasmaipadeṣu' from gātisthā…, adhuḥ, vyatyaghrāsta) is TB on SK 2376, which has no TB block of its own.

SK 2376 · A 2.4.78V

विभाषा घ्राधेट्शाच्छासः ॥ २३७६ ॥

vibhāṣā ghrādheṭśācchāsaḥ

vibhāṣā ghrādheṭśācchāsaḥ — After ghrā, dheṭ, śā, chā and sā, [luk — carried forward (anuvṛtti) from 'ṇyakṣatriyārṣañito…' (SK 1276) — of sic, when parasmaipada follows — 'sicaḥ parasmaipadeṣu' carried forward from 'gātisthāghupābhūbhyaḥ…' (SK 2223) —] optionally takes place.

Rule. After ghrā "to smell", dheṭ, śā "to make thin", chā "to cut" and sā "to end", sic is optionally deleted by luk before a parasmaipada ending. Luk is deletion of an affix (SK 2202). "Luk" is carried forward from SK 1276. "Of sic, before parasmaipada" comes from SK 2223.

Example. The option in which caṅ does not come:

a + dhā + s + t → luk of sic → adhāt "he drank". Likewise adhātām.

In the plural jus replaces jhi (SK 2227): a + dhā + us → the ā merges into the u (SK 2214) → adhuḥ.

So too aghrāt "he smelt".

Applies when / blocked by. For dheṭ, SK 2223 had already made this luk obligatory. For the others it was not due at all. One of Bhaṭṭoji's commentators says the rule serves both cases. Why "before parasmaipada"? The ātmanepada form vyatyaghrāsta keeps its s.

Watch out. śā, chā and sā are named here in their ā form. They are taught as śo, cho and ṣo.

Siddhānta-kaumudī

एभ्यः सिचो लुग्वा स्यात्परस्मैपदे परे । अधात् । अधाताम् । अधुः ॥

After these [ghrā, dheṭ, śā (śo), chā (cho), sā (ṣo)], luk of sic [— 'luk' carried forward (anuvṛtti) from SK 1276, 'sicaḥ parasmaipadeṣu' from SK 2223 —] optionally (vā) takes place when parasmaipada follows. adhāt. adhātām. adhuḥ [luṅ of dheṭ, with luk of sic].

Bālamanoramā

विभाषा घ्राधेट्शाच्छासः - चङभावपक्षे विशेषमाह — विभाषा घ्रा ।ण्यक्षत्रियार्षे॑त्यतो लुगित्यनुवर्तते,गातिस्थे॑त्यतः सिचः परस्मैपदेष्विति, तदाह — एभ्य इति । 'घ्रा गन्धोपादाने' 'धेट् पाने' 'शो तनूकरणे' 'छो छेदने'षो अन्तकर्मणि — एषां समाहारद्वन्द्वत्पञ्चम्येकवचनम् । शोप्रभृतीनां कृतात्त्वानां निर्देशः । धेटःगातिस्थाघुपे॑ति नित्यं प्राप्ते, अन्येषामप्राप्ते वचनम् । अधुरिति ।उस्यपदान्ता॑दिति पररूपम् । अधाः अधातमधात । अधामधाव अधाम ।

translator notes

commentary BM: 'luk' is carried forward (anuvartate) from 'ṇyakṣatriyārṣa…', and 'sicaḥ parasmaipadeṣu' from 'gātisthā…'; hence Bhaṭṭoji's 'ebhyaḥ…'. The compound is a samāhāra-dvandva of ghrā (gandhopādāne), dheṭ (pāne), śo (tanūkaraṇe), cho (chedane) and ṣo (antakarmaṇi), in the fifth case singular; śo and the rest are named in the form they have after ā has been made. Followed: the bracketed anuvṛtti in sutra_en and k1, and the root list.
commentary BM opens with 'caṅabhāvapakṣe viśeṣam āha': the sūtra states the special provision for the option in which caṅ (SK 2375) does not replace cli; so for dheṭ, adhāt, adhātām, adhuḥ are the luṅ forms of the non-caṅ option, beside adadhat, adadhatām of SK 2375. Recorded (§8 rule interaction).
commentary BM: for dheṭ, luk was obligatory by 'gātisthāghupā…'; for the others it was not due at all; the sūtra is stated for both cases. Recorded (§8 rule interaction); the kaumudī does not discuss it.
commentary TB, printed under sk.2375.t1 (from '—vibhāṣā ghrā—' on): 'luk' is carried forward (anuvartate) from 'ṇyakṣatriyārṣa', and 'sicaḥ parasmaipadeṣu' from 'gātisthā'; hence 'sico lug vā…'. Why 'in parasmaipada'? vyatyaghrāsta. Agrees with BM; followed.
commentary BM on adhuḥ: pararūpa by 'usy apadāntāt' (SK 2214); the rest of the paradigm: adhāḥ, adhātam, adhāta; adhām, adhāva, adhāma. Recorded; the kaumudī gives only the three prathama-puruṣa forms.
commentary TB, printed under sk.2375.t1, on adhuḥ: by 'ātaḥ' (SK 2227) jus replaces jhi. (Our OCR reads 'ātaḥ iti jñeyam'; the scan, NSP p. 382 = scan page-0392, reads 'ātaḥ iti jher jus'.) This complements BM's pararūpa by usy apadāntāt; no disagreement. Recorded.
textual sk2376 has no TB block of its own; its TB is the tail of sk.2375.t1 (NSP p. 382 = scan page-0392). Collation (.work/collate-p44/batch11.md): SK 2376 clean against the print.

SK 2377 · A 7.2.73V

यमरमनमातां सक् च ॥ २३७७ ॥

yamaramanamātāṃ sak ca

yamaramanamātāṃ sak ca — yam, ram, nam and [roots ending in] ā receive the augment sak, and [by 'ca', the sic — 'sici' carried forward (anuvṛtti) from añjeḥ sici (SK 2546), turned into the sixth case — after them receives iṭ — carried forward (anuvṛtti): BM from iḍ atty artivyayatīnām (SK 2384), TB from ārdhadhātukasyeḍ valādeḥ (SK 2184) —] [when a parasmaipada ending follows — carried forward (anuvṛtti) from stusudhūñbhyaḥ parasmaipadeṣu (SK 2385)].

Rule. The roots yam, ram, nam and the ā-final roots take the augment sak. Also, the sic after them takes iṭ. Both happen before a parasmaipada ending. The k of sak is a marker, so the s is added at the end of the root. Bhaṭṭoji's commentators name two different sources for the carried-forward iṭ; scholars discuss this.

Example. The option in which sic is not deleted by SK 2376:

a + dhā + s + t → sak to the root, iṭ to sic, and īṭ before t

→ a + dhā + s + i + s + ī + t

→ the s of sic is lost between iṭ and īṭ (SK 2266) → adhāsīt "he drank".

Likewise adhāsiṣṭām, adhāsiṣuḥ.

One of Bhaṭṭoji's commentators adds ayaṃsīt from yam and anaṃsīt from nam.

Applies when / blocked by. Only before parasmaipada. The ātmanepada luṅ of ram is araṃsta, without sak or iṭ.

Bhaṭṭoji then gives glai and mlai "to be weary". Their sense is loss of strength. The ā of SK 2370 does not reach glāyati, since śap is śit. In liṭ, jaglau has au by SK 2371. In the madhyama singular, jaglitha or jaglātha.

Siddhānta-kaumudī

एषां सक् स्यादेभ्यः सिच इट् स्यात्परस्मैपदेषु । अधासीत् । अधासिष्टाम् । अधासिषुः ।{$ {!903 ग्लै!} {!904 म्लै!} हर्षक्षये$} । हर्षक्षयो धातुक्षयः । ग्लायति । जग्लौ । जग्लिथ । जग्लाथ ॥

These [roots] receive sak, and after them sic receives iṭ, when parasmaipada [endings] follow. [dhā (dheṭ), luṅ, in the option where sic is not elided (SK 2376):] adhāsīt [prathama singular]. adhāsiṣṭām [dual]. adhāsiṣuḥ [plural]. (903) glai, (904) mlai — in [the sense of] waning of joy (harṣakṣaya). harṣakṣaya is waning of the dhātus (dhātukṣaya) [— loss of strength]. glāyati [laṭ]. jaglau [liṭ]. jaglitha, jaglātha [madhyama singular, with and without iṭ].

Tattvabodhinī

NSP p. 392–393

—यमरमनमातां— इह ‘आर्धधातुकस्येड्वलादेः’ इतीडनुवर्तते । ‘अञ्जेः सिचि’ इत्यतः सिज्ग्रहणं, ‘स्तुसुधूञ्भ्यः’ इत्यतः परस्मैपदमहणं च तदाह—एभ्यः । सिचा इडिस्थादि अयंसीत् । अयंसिष्टाम् । अयं सिध्यतीति । अनंसीत् । अनंसिष्टाम् । परस्मैपदेषु किम् । उदायंस्त भारम् । अरंस्त । अरंसा- ताम्

Bālamanoramā

यमरमनमातां सक् च - सिचो लुगभावपक्षे आह — यमरम । यम, रम, नम, आत्-एषां द्वन्द्वात्षष्ठीबहुवचनम् ।आ॑दित्यनेन आदन्तं गृह्रते । तदाह — एषां सगिति । सकि ककार इत् । अकार उच्चारणार्थः । कित्त्वादन्तावयवः । चकारेणइडत्त्यर्ती॑त्यत इडिति, 'स्तुसुधूञ्भ्यः' इत्यतः परस्मैपदेष्विति चानुकृष्यते ।अञ्जेः सिची॑त्यतः सिचीति च ।तच्च षष्ठ्या विपरिणम्यते । तदाह — सिच इट् चेति । अधासीदिति । धातोः सगागमः । सिच इट्, ईट् । 'इट ईटि' इति सिज्लोपः । अधासिष्टामिति । अपृक्तत्वाऽभावादीडभावान्न सिज्लोपः ।सस्य षत्वे तकारस्य ष्टुत्वेन टः । अधासिषुरिति । अधासीः अधासिष्टमधासिष्ट । अधासिषमधासिष्व अधासिष्म । यद्यपि अधासीदित्यत्र सगिटोर्विधिव्र्यर्थ एव, तथापि अधासिष्टामित्याद्यर्थमातः सगिड्विधानम् । यमादीनं तु अयंसीदित्यादौ हलन्तलक्षणवृद्धेरभावार्थम्, अयंसिष्टामित्याद्यर्थं च ।तदेतत्तत्तद्धातुषु स्पष्टीभविष्यति । अधास्यत् । ग्लै म्लै । धातुक्षय इति । बलक्षय इत्यर्थः । अनिटाविमौ । ग्लायतीति । शपि आयादेशः । शिद्विषयत्वादात्त्वं न । जग्लाविति । णलि आत्त्वे 'आत णौ णल' इति औभावे वृद्धिरिति बावः । अतुसादौ द्वित्वे कृते आतो लोपः । जग्लतुः जग्लुः । भारद्वाजनियमात्थलि वेडित्याह — जग्लिथ जग्लाथेति । इट्पक्षे आल्लोपः । जग्लथुः जग्ल । जग्लौ जग्लिव जग्लिम । ग्लाता । ग्लास्यति । ग्लायतु । अग्लायत् । ग्लायेत् ।

translator notes

commentary BM: yam, ram, nam and āt form a dvandva in the sixth plural; 'āt' takes in roots ending in ā; hence Bhaṭṭoji's 'eṣāṃ sak'. In sak, k is the it and a is for pronunciation; being k-marked, it is added at the end [of the root]. By 'ca', 'iṭ' is drawn in from 'iḍ atty artivyayatīnām' [SK 2384], and 'parasmaipadeṣu' from 'stusudhūñbhyaḥ…' [SK 2385]; 'sici' from 'añjeḥ sici' [SK 2546], changed into the sixth case (vipariṇāma); hence 'sica iṭ ca'. Followed: all three anuvṛttis and the case change are bracketed in sutra_en and k1.
commentary TB: here 'iṭ' is carried forward (anuvartate) from 'ārdhadhātukasyeḍ valādeḥ' [SK 2184], 'sic' from 'añjeḥ sici', and 'parasmaipada' from 'stusudhūñbhyaḥ'; hence Bhaṭṭoji's 'ebhyaḥ sica iṭ'. Examples: ayaṃsīt, ayaṃsiṣṭām, anaṃsīt, anaṃsiṣṭām; for 'parasmaipadeṣu': udāyaṃsta bhāram, araṃsta, araṃsātām. Followed: TB's source of iṭ is named in sutra_en (see the translator note on the disagreement with BM).
commentary BM: the sūtra is given for the option where sic is not elided [SK 2376]. adhāsīt: sak to the root, iṭ to sic, īṭ, sic dropped by 'iṭa īṭi' [SK 2266]. adhāsiṣṭām: [the ending] is not single-sound (apṛkta), so there is no īṭ and no sic-loss; ṣatva of s, ṭ for t by ṣṭutva. adhāsiṣuḥ; adhāsīḥ, adhāsiṣṭam, adhāsiṣṭa; adhāsiṣam, adhāsiṣva, adhāsiṣma. In adhāsīt the injunction of sak and iṭ is in fact pointless; for ā-final roots it is made for adhāsiṣṭām and the like; for yam and the rest it is to prevent the halanta vṛddhi in ayaṃsīt and for ayaṃsiṣṭām and the like. adhāsyat. Followed for the bracketed '[in the option where sic is not elided]'; the rest recorded.
commentary BM on glai, mlai: dhātukṣaya means loss of strength (balakṣaya); both roots are aniṭ. glāyati: āy before śap; ātva does not apply, this being the domain of a śit. jaglau: in ṇal, ātva, au for ṇal by 'āta au ṇalaḥ' [SK 2371], vṛddhi. In atus and the like, after reduplication, ā is dropped: jaglatuḥ, jagluḥ. By Bhāradvāja's restriction iṭ is optional in thal: jaglitha, jaglātha, with ā-loss where iṭ is present; jaglathuḥ, jagla; jaglau, jagliva, jaglima; glātā, glāsyati, glāyatu, aglāyat, glāyet. Followed for '[— loss of strength]' and the with/without-iṭ label; the rest recorded.
textual Collation (.work/collate-p44/batch11.md): SK 2377 clean against the print; batch11 notes that ours and the print read 'sica iṭ syāt parasmaipadeṣu' where Wikisource has 'iṭ ca'. Also checked against the scan, NSP printed p. 382 (scan page-0392): the print agrees with ours. TB for this sūtra runs to the foot of that page ('… araṃsta | araṃsā-') and ends at the head of p. 383 with '-tām'; our sk.2377.t1 has it complete up to the break.
translator TB and BM differ on the source of the iṭ carried into this sūtra (TB: ārdhadhātukasyeḍ valādeḥ, SK 2184; BM: iḍ atty artivyayatīnām, SK 2384). sutra_en names both and the blocks do not decide (§16).
translator The bracketed '[dhā (dheṭ), luṅ …]' and the puruṣa/number labels are the translator's; adhāsīt and the rest continue the luṅ of dheṭ from SK 2375–2376 (adadhat; adhāt).

SK 2378 · A 6.4.68V

वाऽन्यस्य संयोगादेः ॥ २३७८ ॥

vā'nyasya saṃyogādeḥ

vā 'nyasya saṃyogādeḥ — [In place of the ā — 'ātaḥ' carried forward (anuvṛtti) from SK 2372 —] of a [root] beginning with a conjunct (saṃyogādi) other [than ghu, mā, sthā and the rest named in SK 2462, the rule under discussion], e [— 'eḥ' carried forward (anuvṛtti) from er liṅi, SK 2374 —] optionally comes [when a liṅ that is ārdhadhātuka and kit follows — 'ārdhadhātuke' by adhikāra, 'kiti' carried forward from SK 2507, 'liṅi' from SK 2374].

Rule. A root in ā that begins with a consonant cluster (saṃyoga) takes e optionally, before a kit ārdhadhātuka liṅ. It applies only to roots other than ghu, mā, sthā and the rest of SK 2462. For those, SK 2374 makes the e obligatory.

Example.

glā + yāt → glā begins with the cluster gl, and is not in the SK 2462 list

→ glāyāt or gleyāt "may he be weary". So too ghrāyāt or ghreyāt.

The luṅ has sak and iṭ by SK 2377: aglāsīt.

Applies when / blocked by. Why "other"? sthā begins with a cluster too, but it is in the SK 2462 list. So only stheyāt is correct. Why "beginning with a cluster"? rai "to sound" has none, so only rāyāt. Bhaṭṭoji's commentators both give stheyāt; one of them gives rāyāt.

Bhaṭṭoji now lists the ai-final roots and the true ā-final roots. Three points stand out.

ṣai "to waste" is not the so "to end" of SK 2462 and SK 2376. So it takes no e and no luk of sic: sāyāt, asāsīt.
pai "to dry" has pā only by a rule, as a secondary (lākṣaṇika) form. The rules that name pā mean the root taught as pā. So pāyāt, apāsīt.
daip "to cleanse" is not ghu (SK 2373): dāyāt, adāsīt.

The roots pā, ghrā, dhmā, sthā, mnā and dāṇ take their special present stems before a śit affix, by SK 2360. So pibati "he drinks", jighrati, dhamati, tiṣṭhati, manati and praṇiyacchati. piba ends in a, so it takes no guṇa of the penultimate vowel. Outside the śit domain the root returns: peyāt, apāt, adhitaṣṭhau, stheyāt, deyāt, adāt.

Watch out. styai and ṣṭyai both give styāyati. The difference shows in forms like tiṣṭyāsati and atiṣṭyapat.

Siddhānta-kaumudī

घुमास्थादेरन्यस्य संयोगादेर्धातोरात एत्वं वा स्यादार्धधातुके किति लिङि । ग्लायात् । ग्लेयात् । अग्लासीत् । म्लायति ।{$ {!905 द्यै!} न्यक्करणे$} । न्यक्करणं तिरस्कारः ।{$ {!906 द्रै!} स्वप्ने$} ।{$ {!907 ध्रै!} तृप्तौ$} ।{$ {!908 ध्यै!} चिन्तायाम्$} ।{$ {!909 रै!} शब्दे$} ।{$ {!910 स्त्यै!} {!911 ष्ट्यै!} शब्दसंघातयोः$} । स्त्यायति । षोपदेशस्यापि सत्वे कृते रूपं तुल्यम् । षोपदेशफलं तु तिष्ट्यासति । अतिष्ट्यपदित्यत्रषत्वम् ।{$ {!912 खै!} खदने$} ।{$ {!913 क्षै!} {!914 जै!} {!915 षै!} क्षये$} । क्षायति । जजौ । ससौ । साता । घुमास्था SK 2462 इत्यत्र विभाषा घ्राधेट् - SK 2376 इत्यत्र च स्यतेरेव ग्रहणं न त्वस्य । तेन एत्वसिज्लुकौ न । सायात् । असासीत् ।{$ {!916 कै!} {!917 गै!} शब्दे$} । गैयात् । अगासीत् ।{$ {!918 शै!} {!919 श्रै!} पाके$} ।{$ {!920 पै!} {!921 ओवै!} शोषणे$} । पायात् । अपासीत् । घुमास्था - SK 2462 इतीत्वं तदपवाद एर्लिङि SK 2374 इत्येत्वं गातिस्था SK 2223 इति सिज्लुक् च न । पारूपस्य लाक्षणिकत्वात् ।{$ {!922 ष्टै!} वेष्टने$} । स्तायति ।{$ {!923 ष्णै!} वेष्टने$} । शोभायां चेत्येके । शौच इत्यन्ये । स्नायति ।{$ {!924 दैप्!} शोधने$} । दायति । अघुत्वादेत्वसिज्लुकौ न । दायात् । अदासीत् ।{$ {!925 पा!} पाने$} । पाघ्राध्मा - SK 2360 इति पिबादेशः । तस्यादन्तत्वान्नोपधागुणः । पिबति । पेयात् । अपात् ।{$ {!926 घ्रा!} गन्धोपादाने$} । जिघ्रति । घ्रायात् । घ्रेयात् । अघ्रासीत् । अघ्रात् ।{$ {!927 ध्मा!} शब्दाग्निसंयोगयोः$} । धमति ।{$ {!928 ष्ठा!} गतिनिवृत्तौ$} । तिष्ठति । स्थादिष्वभ्यासेन - SK 2277 इति षत्वम् । अधितष्ठौ । उपसर्गात् - SK 2270 इति षत्वम् । अधिष्ठाता । स्थेयात् ।{$ {!929 म्ना!} अभ्यासे$} । मनति ।{$ {!930 दाण्!} दाने$} । प्रणियच्छति । देयात् । अदात् ।{$ {!931 ह्वृ!} कौटिल्ये$} । ह्वरति ॥

In place of the ā of a root that begins with a conjunct (saṃyogādi) and is other than ghu, mā, sthā and the rest [named in ghumāsthā…, SK 2462], e optionally comes when a liṅ that is ārdhadhātuka and kit follows [— 'ātaḥ' carried forward (anuvṛtti) from SK 2372, 'eḥ' and 'liṅi' from SK 2374, 'kiti' from SK 2507, 'ārdhadhātuke' by adhikāra —]. glāyāt, gleyāt [āśīrliṅ]. aglāsīt [luṅ]. mlāyati.

dyai (905) — contempt (nyakkaraṇa). nyakkaraṇa is disdain (tiraskāra). drai (906) — sleep (svapna). dhrai (907) — satisfaction (tṛpti). dhyai (908) — thinking (cintā). rai (909) — sound (śabda). styai (910), ṣṭyai (911) — sound and massing together (śabda, saṃghāta). styāyati. For the one taught with ṣ (ṣopadeśa) too, once s has been substituted, the form is the same. The result of its being taught with ṣ, however, [shows] in tiṣṭyāsati, and in atiṣṭyapat, where ṣ [is substituted]. khai (912) — in the sense of khadana. kṣai (913), jai (914), ṣai (915) — wasting away (kṣaya). kṣāyati. jajau. sasau [liṭ]. sātā [luṭ]. In ghumāsthā… (SK 2462) and in vibhāṣā ghrādheṭ… (SK 2376) only syati (so) is taken, not this [root ṣai]. Hence neither the e-substitution nor the luk of sic [takes place]: sāyāt. asāsīt. kai (916), gai (917) — sound. geyāt. agāsīt. śai (918), śrai (919) — cooking (pāka). pai (920), ovai (921) — drying (śoṣaṇa). pāyāt. apāsīt. The ī-substitution by ghumāsthā… (SK 2462), the e-substitution by er liṅi (SK 2374), which is its exception (apavāda), and the luk of sic by gātisthā… (SK 2223) do not [apply], because the form pā [here] is secondary (lākṣaṇika). ṣṭai (922) — wrapping (veṣṭana). stāyati. ṣṇai (923) — wrapping. Some [add] 'and in shining (śobhā)'; others [read] 'in purity (śauca)'. snāyati. daip (924) — cleansing (śodhana). dāyati. Since it is not ghu, neither the e-substitution nor the luk of sic [takes place]: dāyāt. adāsīt. pā (925) — drinking. By pāghrādhmā… (SK 2360) piba is substituted. Since that [substitute] ends in a, there is no guṇa of the penultimate (upadhā). pibati. peyāt. apāt. ghrā (926) — smelling (gandhopādāna). jighrati. ghrāyāt, ghreyāt. aghrāsīt, aghrāt. dhmā (927) — sounding and joining with fire (śabda, agnisaṃyoga). dhamati. ṣṭhā (928) — ceasing to move (gatinivṛtti). tiṣṭhati. By sthādiṣv abhyāsena… (SK 2277) ṣ [is substituted]: adhitaṣṭhau. By upasargāt… (SK 2270) ṣ: adhiṣṭhātā. stheyāt. mnā (929) — repeating, studying (abhyāsa). manati. dāṇ (930) — giving. praṇiyacchati. deyāt. adāt. hvṛ (931) — crookedness (kauṭilya). hvarati.

Tattvabodhinī

NSP p. 393

—वान्यस्य—। अन्यस्य किम् । स्थेयात् । द्यै न्यकरणे । द्यायति । दद्यौ । अद्यासीत् ॥—घुमास्थेत्यत्रेति । व्याख्यानात्तन्त्रान्तरे जहातिस्यतीनामिति श्यना निर्देशाच्चेति भावः ॥—विभाषा घ्रेति । श्यन्विकरणाभ्यां शाच्छाभ्यां साहचर्यादिति भावः । एवं शाच्छासेति युग्विधावपि स्यतेरेव ग्रहणमिति बोध्यम् । तेनास्य धातोः ‘अर्तिही—’ इति पुगेव । सापयति । पै ओवै । पायति । वायति । शुष्यतीत्यर्थः । ‘ओदितश्च’ इति निष्ठानत्वम् । वानम् । ‘शुष्के वानमुभे त्रिषु’ इत्यमरः ॥—अदन्तत्वादिति । केचित्तु अङ्गवृत्तपरिभाषयापि गुणाभावं समर्थयन्ति । घ्रा गन्धोपादाने । गन्धोपादानं गन्धग्रहणम् । नन्वेवं कर्मणो धात्वर्थेनोपसंग्रहादकर्मकत्वेन ‘जिघ्रति कुषुमम्’ इत्यादिप्रयोगो न सिध्येदिति चेत् । अत्राहुः । यद्धात्वर्थेन कर्तृनिष्ठकर्मण उपसंग्रहस्तस्यैव धातोरकर्मकत्वं नान्यस्य । भवति हि जीवति तृत्यतीत्यादेरकर्मकलम् । तदर्थोपसंग्रहीतकर्मणः कर्तृनिष्ठत्वात् । घ्राधातोः कर्मणस्तथात्वान्नाकर्मकतेति । ध्मा शब्दाभिसंयोगयोः । शब्दशब्देन तदनुकूलो वायुरिह गृह्यते । तेन शङ्खं धमतीतिवत् मृदङ्गं धमतीति प्रयोगो नेत्याहुः । अभिसंयोगे सुवर्णं धमति । अग्निना संयुनक्तीत्यर्थः ॥—स्थेयादिति । ‘एर्लिङि’ इति नित्यमेत्त्वम् । लुङि । अस्थात् । म्ना अभ्यासे । मनति । विद्यामभ्यस्यतीत्यर्थः । मम्नौ । अम्नासीत् ॥—अदादिति । ‘गातिस्था—’ इति सिचो लुक्

Bālamanoramā

वाऽन्यस्य संयोगादेः - आशीर्लिङि आत्त्वे कृते ग्ला-यात्-इति स्थिते — वाऽन्यस्य । आर्धधातुक इत्यधिकृतम् ।एर्लिङी॑त्यनुवर्तते ।ए॑रिति प्रथमान्तम् ।आतो लोप इटि चे॑त्यत 'आत' इत्यनुवर्तते । कस्मादन्यस्येत्यपेक्षायां घुमास्थागापाजहातिसां हली॑ति प्रकृतत्वात्तेभ्योऽन्यस्येति लभ्यते । तदाह — घुमास्थादेरित्यादिना । कतीति ।दीङो युडचि क्ङिती॑त्यतस्तदनुवृत्तेरिति भावः । ङितीति तु नानुवर्तते, लिङार्धधातुकस्य ङित्त्वाऽसंभवात् । अग्लासीदिति ।यमरमे॑त्यादन्तत्वात्सगिटौ । अग्लासिष्टामग्लासिषुरित्यादि । अग्लास्यत् । म्लायतीति । ग्लैधातोरिव रूपाणीति भावः । द्यै न्यक्करणे ।यकारमध्योऽयम् । इत आरभ्य ऐकारान्तानां संयोगादीनां ग्लैवदेव रूपाणि प्रत्येतव्यानि । 'रै शब्दे' इत्यादीनां त्वसंयोगादीनामाशीर्लिङिवाऽन्यस्य संयोगादे॑रित्येत्त्वं न भवति, [तेन] रायादित्यादि रूपमिति विशेषः । स्त्यै ष्टऐ इति । षोपदेशेषु स्त्यादातोः पर्युदासाद्यो न षोपदेशः । द्वितीयस्तु षोपदेशः । तकारस्य ष्टुत्वसंपन्नटकारनिर्देशः । सत्वे कृते इति ।धात्वादे॑रिति षस्य सकारे सति निमित्ताऽपायात् ष्टुत्वनिवृत्तिरिति भावः । तिष्टआसतीति । ष्टऐधातोः कृतसत्वात्सनि आत्त्वे स्त्या स इति सन्नन्ताल्लटि तिपि सपिसन्यङो॑रिति द्वित्वे 'शर्पूर्वाः खयः' इति सकारयकारनिवृत्तौ 'तास्त्यासति' इति स्थिते अभ्यासह्रस्वे 'सन्यतः' इति इत्वे सकारस्य इणः परत्वादादेशसकारत्वाच्च षत्वेतिष्टआसती॑ति रूपम् । स्वाभाविकसकारादित्वे त्वादेशसकारादित्वाऽभावात्षत्वं न स्यादिति भावः । अतिष्टपदिति । ष्टऐधातोः कृतसत्वाण्णौ आत्त्वे॒अतिह्यी॑ ति पुकि स्त्यापि इति ण्यन्ताल्लुङि अडागमे तिपि 'इतश्च' इति इकारलोपेणिश्रिद्रुरुआउभ्यः॑ इति च्लेश्चङिणेरनिटी॑ति णिलोपे 'णौ चङ्युपधायाः' इति ह्रस्वे 'चङि' इति स्त्यबित्यस्य द्वित्वेशपूर्वा इति सकारयकारपकाराणां निवृत्तौ सत्यां 'सन्यतः' इति इत्वे, इणः परत्वादादेशसकारत्वाच्च सस्य षत्वे, तस्य ष्टुत्वे अतिष्ठपदितिरूपम् । स्वाभाविकसकारत्वेत्वादेशसकारत्वाऽभावात्षत्वं न स्यादिति भावः । जजौ ससाविति । जैधातोः षैधातोश्च णलि आत्त्वे द्वित्वादौ वृद्धिरिति भावः । ननुएर्लिङी॑त्यत्रघुमास्थागापाजहातिसा॑मित्यनुवृत्त्या सैधातोराशीर्लिङिसाया॑दित्यत्र एत्त्वं स्यत् । तथा लुङि सगिटोः — असासात् असासिष्टामित्येव इष्यते । तत्रविभाषा घ्राधेट्शाच्छासः॑ इति स#इचः पाक्षिके लुकि असात् असातामित्यपि प्रसज्येतेत्यत आह — घुमास्थेत्यत्रेत्यादि । स्यतेरिति । 'षो अन्तकर्मणि' इति श्यन्विकरणस्येत्यर्थः । अत्र व्याख्यानमेव शरणम् ।विभाषा घ्राधेडि॑त्यत्र श्यन्विकरणाभ्यां साहचर्याच्च । पै ओ वै । पायति । वायति ।ओदितश्चे॑ति निष्ठानत्वार्थमोदित्त्वम् । ननु पैधातोः कर्मणि लटि यकि आत्त्वे पायते इत्यत्रघुमास्थागापाजहातिसां हली॑ति ईत्त्वं स्यात् । तथा आशीर्लिङि पायादित्यत्रएर्लिङी॑त्येत्वं स्यात्, तत्रापिघुमास्थागापाजहातिसा॑मित्यनुवृत्तेः, तथा लुङिअपासी॑दित्यत्रगातिस्थे॑ति सिचो लुकियमरमे॑ति इटोऽभावात्तत्संनियोगशिष्टः सगपि न स्यादित्यत आह — — घुमास्थेतीत्त्वमित्यादिना । पारूपस्येति । उदाहृतसूत्रत्रये लक्षणप्रतिपदोक्तपरिभाषया आदन्तत्वेन उपदिष्टस्यैव पाधातोग्र्रहणं, नतु पैधातोः कृतात्वस्येति भावः । एवं च प्रकृते पैधातोराशीर्लिङि पायादित्येव रूपम् । लुङि सगिटोः अपासीत्, अपासिष्टामित्येव रूपम् । ष्ट इति । षोपदेशोऽयम् । कृतष्टुत्वनिर्देशः । सत्वे कृते ष्टुत्वनिवृत्तिः । तदाह — स्तायतीति । ष्णैधातुरपि षोपदेशः कृतष्टुत्वनिर्देशः । सत्वे कृते ष्टुत्वनिवृत्तिः । तदाह — स्नायतीति । दैप् । अघुत्वादिति । घुसंज्ञाविधौ दाब्दैपौ विनेत्युक्तेरिति भावः । पा पाने । पिबादेश इति । 'शिद्विषय' इति शेषः । तस्येति । पिबादेशस्य अदन्तत्वान्न लघूपधगुण इति भाष्ये स्पष्टम् । अनिडयम् । पपौ पपतुः पपुः । भारद्वाजनियमात्थलि वेट् — पपिथ-पपाथ पपथुः पप । पपौ पपिव पपिम । क्रादिनियमादिट् । पाता । पास्यति । पिबतु । अपिबत् । पिबेत् । आशीर्लिङि 'एर्लिङ' इत्येत्त्वमभिप्रेत्याह — पेयादिति ।गातिस्थे॑ति सिचो लुगित्यभिप्रेत्याह — आपादिति । अपातामपुः । अपाः अपातमपात । अपामपाव अपाम । अपास्यत् । घ्रा ।पाघ्राध्मे॑ति शिद्विषये जिघ्रादेशः । तदाह — जिघ्रतीति । अनिडयम् । जघ्रौ जघ्रतुः जघ्रुः । भारद्वाजनियमात्थलि वेट् — जघ्रिथ जघ्राथ जघ्रथुः जघ्र । जघ्रौ जघ्रिव जघ्रिम । क्रादिनियमादिट् । घ्राता घ्रास्यति । जिघ्रतु । अजिघ्रत् । जिघ्रेत् । आशीर्लङिवाऽन्यस्य संयोगादे॑ रित्येत्त्वविकल्पं मत्वा आह - घ्रायात् घ्रेयादिति ।विभाषा घ्राधे॑डिति सिचो वा लुक् । लुगभावपक्षे आदन्तत्वात्सगिटौ । तदाह — अघ्रात् अघ्रासीदिति । ध्माधातुरनिट् ।पाघ्राध्मे॑ति शिद्विषये धमादेशः । तदाह — धमतीति । दध्मौ दध्मतुः दध्मुः । दध्मिथ — दध्माथ, दध्मथुः दध्म । दध्मौ दध्मिव दध्मिम । ध्माता.ध्मास्यति । धमतु । अधमत् । धमेत् । ध्मायात् — ध्मेयात् । अध्मासीत् । अध्मास्यत् । ष्ठाधातुः षोपदेशः कृतष्टुत्वनिर्देशः । शिद्विषयेपाग्रे॑ति तिष्ठादेशः । तदाह — तिष्ठतीति । तस्थौ । अधितष्ठावित्यत्र इण्कवर्गाभ्यां परत्वाऽभावेऽपि षत्वमाह — स्थादिष्विति । तस्थतुः तस्थुः । तस्थिथ — तस्थाथ, तस्थथुः तस्थ । तस्थौ तस्थिव तस्थिम । स्थाता । अधिष्ठातेत्यत्रसात्पदाद्यो॑रिति षत्वनिषेधमाशङ्क्याह — उपसर्गादिति षत्वमिति । स्थास्यति । तिष्ठतु । अतिष्ठत् । तिष्ठेत् । आशीर्लिङि संयोगादित्वेऽपि घुमास्थादेरन्यत्वाऽभावादेत्त्वविकल्पो न, किंतुएर्लिङी॑ति नित्यमेव एत्त्वम् । तदाह — स्थेयादिति ।गातिस्थे॑ति सिचो लुक् । अस्थात् । अस्थास्यत् । म्ना इति । अयमप्यनिट् ।पाध्रे॑ति शिद्विषये मनादेशः । तदाह — मनतीति । मम्नौ मम्नतुः मम्नुः । मम्निथ — मम्नाथ मम्नथुः मम्न.मम्नौ मम्निव मम्निम । म्नाता । म्नास्यति । मनतु । अमनत् । मनेत् । म्नायात् — म्नेयात् । अम्नासीत् । अम्नास्यत् । दाण् दाने । अयमप्यनिट् । 'पाघ्रे' ति शिद्विषयेय यच्छादेशः । प्रणियच्छतीति ।नेर्गदे॑ति णत्वम् । ददौ ददतुः ददुः । ददिथ-ददाथ ददथुः दद । ददौ ददिव ददिम । दाता । दास्यति । यच्छतु । अयच्छत् । यच्छेत् । आशीर्लिङिएर्लिङी॑त्येत्त्वं मत्वा आह — देयादिति ।गातिस्थे॑ति सिचो लुकं मत्वा आह — अदादिति । ह्व्ट कौटिल्ये । अयमप्यनिट् । ह्वरतीति । शपि गुणे रपरत्वम् ।

translator notes

commentary BM: 'ārdhadhātuke' stands by adhikāra; 'er liṅi' (SK 2374) is carried forward (anuvartate), 'eḥ' being a first-case word (prathamānta); 'ātaḥ' is carried forward from āto lopa iṭi ca (SK 2372). To the question 'other than what?', since ghumāsthāgāpājahātisāṃ hali (SK 2462) is the rule under discussion (prakṛta), 'other than those' is obtained; hence Bhaṭṭoji's 'ghumāsthāder anyasya'. 'kiti' is carried forward from dīṅo yuḍ aci kṅiti (SK 2507); 'ṅiti' is not, since an ārdhadhātuka liṅ cannot be ṅit. Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary TB: counterexample for 'anyasya': stheyāt (sthā, though conjunct-initial, belongs to the ghumāsthā group). dyai: dyāyati, dadyau, adyāsīt. On 'stheyāt': by 'er liṅi' the e-substitution is obligatory (nityam). Recorded.
commentary BM on stheyāt: though sthā begins with a conjunct, it is not 'other than ghumāsthā…', so the e-substitution is not optional under this rule but obligatory by er liṅi (SK 2374). Recorded.
commentary BM: aglāsīt has sak and iṭ by yamaramanamātāṃ sak ca (SK 2377), the root being ā-final; from dyai onward the conjunct-initial ai-final roots have forms like glai; for rai and other roots not beginning with a conjunct this rule gives no e, hence rāyāt. Recorded.
commentary BM on styai, ṣṭyai: styai is not ṣopadeśa, since styā is excluded from the ṣopadeśa roots; ṣṭyai is ṣopadeśa, cited with the ṭ produced by ṣṭutva; once ṣ is replaced by s, ṣṭutva lapses for want of its cause. In tiṣṭyāsati (san) and atiṣṭyapat (ṇic, caṅ) the s of the abhyāsa follows iṇ and is a substitute s (ādeśa-sakāra), so it becomes ṣ by ādeśapratyayayoḥ; with an original s it would not. Followed for the reading of 'ṣopadeśaphalam'.
commentary BM: the objection is that sāyāt would get e by er liṅi (through the ghumāsthā… list carried there), and that asāt would come by optional luk of sic under vibhāṣā ghrādheṭ…, where only asāsīt is wanted; 'syateḥ' means the śyan-class so antakarmaṇi; here explanation (vyākhyāna) is the only recourse, together with association (sāhacarya) in vibhāṣā ghrādheṭ… with the śyan-class roots. Followed for 'only syati (so) is taken'.
commentary TB: [only syati is taken in ghumāsthā…] by explanation and because another system (tantrāntara) names 'jahātisyatīnām' with the śyan form; in vibhāṣā ghrā… by association with śā and chā, which take śyan; likewise in the yuk rule (śācchāsā…) only syati is taken, so this root takes puk by arti-hrī…: sāpayati. Agrees with BM; followed.
commentary BM on 'pārūpasya lākṣaṇikatvāt': in the three rules cited, by the paribhāṣā lakṣaṇapratipadoktayoḥ… only the root pā taught as ā-final is taken, not pai whose ā is produced by a rule; the objection addressed is that pāyate (passive), pāyāt and apāsīt would otherwise get ī, e and luk of sic. So pāyāt, and in luṅ apāsīt, apāsiṣṭām with sak and iṭ. BM also: pāyati, vāyati; ovai is marked with o for the n of the niṣṭhā by oditaś ca. Followed for rendering 'lākṣaṇika' as 'secondary'.
commentary TB on pai, ovai: pāyati, vāyati, i.e. 'dries'; the o of ovai is an it-letter so that the niṣṭhā has n by oditaś ca: vānam ('dried', cited from the Amarakośa). Recorded.
commentary BM gives full paradigms beyond Bhaṭṭoji for pā (papau … apāt, apātām, apuḥ), ghrā (jaghrau, jaghritha/jaghrātha … aghrāt, aghrāsīt), dhmā (dadhmau … dhmāyāt, dhmeyāt, adhmāsīt), sthā (tasthau … stheyāt, asthāt), mnā (mamnau … mnāyāt, mneyāt, amnāsīt) and dāṇ (dadau … deyāt, adāt), noting that the substitutes piba, jighra, dhama, tiṣṭha, mana, yaccha are for the domain of śit affixes, that in praṇiyacchati ṇ comes by ner gada… (SK 2285), and that in adhiṣṭhātā the prohibition sāt padādyoḥ is anticipated and met by upasargāt…. Recorded; not added to the English (§9).
commentary TB on 'adantatvāt': some justify the absence of guṇa in pibati also by the paribhāṣā on what has taken effect on the aṅga (aṅgavṛtta). On ghrā: gandhopādāna is taking in smell; ghrā stays transitive (jighrati kusumam), since a root is intransitive only when its sense subsumes an object located in the agent. On dhmā: 'śabda' here means the air that produces sound, so 'mṛdaṅgaṃ dhamati' is not said, as 'śaṅkhaṃ dhamati' is; in the sense of joining with fire, suvarṇaṃ dhamati. mnā abhyāse: manati, 'studies'. Recorded for the glosses of ghrā, dhmā and mnā.
textual Ours reads 'gaiyāt' after 'kai (916), gai (917) śabde'; NSP printed p. 383 (scan page-0393) reads 'geyāt' (with e by er liṅi, gā being in the ghumāsthā… list), and the English follows the print. The raw NSP OCR, Wikisource and .work/collate-p44/batch11.md (row A) also have geyāt. Mūla correction for Ajai's copy.
textual Otherwise checked against NSP printed p. 383 (scan page-0393) and in agreement ('jajau. sasau. sātā', 'ghumāsthā 2462 … vibhāṣā ghrādheṭ 2376 … syater eva grahaṇam', 'adhitaṣṭhau', 'atiṣṭyapad ity atra ṣatvam'). The collation report (.work/collate-p44/batch11.md) agrees: its only row for SK 2378 is gaiyāt → geyāt; it also notes that ours and the print read 'khai khadane' and 'śauca ity anye' where Wikisource has 'khedane' and lacks 'śauca ity anye'.
translator Numbers in parentheses are the dhātu numbers printed in the source and in NSP; root-names are in their Dhātupāṭha form; English glosses of root meanings are the translator's, guided by TB where it glosses (khadana is left untranslated). The bracketed [āśīrliṅ], [luṅ], [liṭ], [luṭ] are the translator's identifications.

SK 2379 · A 7.4.10V

ऋतश्च संयोगादेर्गुणः ॥ २३७९ ॥

ṛtaśca saṃyogāderguṇaḥ

ṛtaś ca saṃyogāder guṇaḥ — And guṇa replaces [the final of] an aṅga that begins with a consonant cluster (saṃyoga) and ends in ṛ, [before liṭ — 'liṭi' carried forward (anuvṛtti) from dayater digi liṭi, SK 2388].

Rule. A stem that begins with a consonant cluster and ends in ṛ takes guṇa before liṭ. The word "liṭ" is carried forward from SK 2388.

Example.

hvṛ + atus → doubling → jahvṛ + atus → atus is kit, but this rule still gives guṇa

→ ar for ṛ → jahvaratuḥ "they two were crooked". Likewise jahvaruḥ, jahvartha.

hvṛ + ṇal → jahvṛ + a → guṇa → ar, with r following (raparatva)

→ vṛddhi of the penultimate a (SK 2282) → jahvāra "he was crooked".

Outside liṭ: hvartā (luṭ), and hvariṣyati (lṛṭ) with iṭ by SK 2366.

Applies when / blocked by. The rule is meant for kit endings like atus. Before ṇal, SK 254 (aco ñṇiti) would give vṛddhi of the final. But this guṇa is the later rule, so it wins before ṇal too. Then the penultimate a takes vṛddhi, and jahvāra results. Why "beginning with a cluster"? kṛ has no cluster, so its liṭ is cakratuḥ, without guṇa.

Siddhānta-kaumudī

ऋदन्तस्य संयोगादेरङ्गस्य गुणः स्याल्लिटि । किदर्थमपीदंपरत्वाण्णल्यपि भवति । रपरत्वम् । उपधावृद्धिः । जह्वार । जह्वरतुः । जह्वरुः । जह्वर्थ । ह्वर्ता । ऋद्धनोः स्ये SK 2366 ह्वरिष्यति ॥

Guṇa replaces [the ṛ of] an aṅga that ends in ṛ and begins with a consonant cluster (saṃyoga), before liṭ. Although this [rule] serves [its purpose] for kit [endings], it applies before ṇal too, because it is later (paratva) [than the vṛddhi of aco ñṇiti, SK 254]. [Then] r follows [the guṇa vowel] (raparatva), [and] the penultimate [a] takes vṛddhi (upadhāvṛddhi): jahvāra [prathama-puruṣa singular]. jahvaratuḥ. jahvaruḥ. jahvartha [madhyama-puruṣa singular] (liṭ). hvartā (luṭ). By ṛddhanoḥ sye (SK 2366) [iṭ]: hvariṣyati (lṛṭ).

Tattvabodhinī

NSP p. 393

—ऋतश्च—। संयोगादेः किम् । चक्रतुः । चक्रुः । तपरकरणं स्पष्टार्थम् । स्तॄञ् इत्यादेलिटि तस्तरतुरित्यादौ ‘ऋच्छत्यॄताम्’ इति गुणस्य जायमानत्वात् । चकारो मन्दप्रयोजनः । ‘दयतेर्दिगि लिटि’ इत्यतोऽनुवर्तनादाह—गुणः स्याल्लिटीति । अवृद्धिनिमित्ते लिटीति प्राचो व्याख्यानं तु नादर्तव्यम् । न च स्वविषये वृद्धिर्बाधिकेति फलितार्थकथनपरतया तदुक्तिः संगच्छत इति वाच्यम् । परत्वेन गुणस्यैव न्याय्यत्वादिति भावः

Bālamanoramā

ऋतश्च संयोगादेर्गुणः - ऋतश्च । लिटीति ।दयतेर्दिगि लिटी॑त्यतस्तदनुवृत्तेरिति भावः । ननु तिप्सिप्मिप्सु सार्वधातुकार्धधातुकयोरित्येव गुणे सिद्धे किमर्थमिदमित्यत आह — किदर्थमपीदमिति । अतुसादिकिदर्थं णलाद्यकिदर्थं चेत्यर्थः । ननु अस्य गुणस्य अतुसादिषु चरितार्थत्वाण्णलिअचो ञ्णिती॑ति वृद्धिप्रसङ्गात्कथं णल्ययं गुण इत्यत आह — परत्वाण्णल्यपि भवतीति ।अचो ञ्णिती॑ति वृद्ध्यपेक्षया अस्य गुणस्य परत्वादित्यर्थः । तर्हिजह्वारे॑ति कथमित्यत आह — उपधावृद्धिरिति ।अत उपधाया इत्यनेने॑ति शेषः । जह्वर्थेति । क्रादिनियमप्राप्तस्य इटःअचस्तास्व॑दिति,ऋतो भारद्वाजस्ये॑ति च निषेधादत भावः । जह्वरथुः जह्वर । जह्वार-जह्वर जह्वरिम । क्रादिनियमादिट् । ह्वरतु । अह्वरत् । ह्वरेत् ।

translator notes

commentary BM: 'liṭi' because it is carried forward (anuvṛtti) from dayater digi liṭi. Followed in sutra_en and k1.
commentary BM: objection — in tip, sip, mip guṇa is already established by sārvadhātukārdhadhātukayoḥ (SK 2168), so why this rule? Answer: 'kidartham api', i.e. it is for the kit atus etc. and for the non-kit ṇal etc. Objection — since this guṇa has its scope (caritārtha) in atus etc., in ṇal the vṛddhi of aco ñṇiti (SK 254) would come; how then this guṇa in ṇal? Answer: 'paratvāt' — this guṇa is later than that vṛddhi. Then how jahvāra? By upadhāvṛddhi, i.e. by ata upadhāyāḥ (SK 2282). jahvartha: the iṭ due by the krādi restriction is prohibited by acas tāsvat (SK 2294) and ṛto bhāradvājasya (SK 2296). Followed in k1 for construing 'kidartham api' with 'paratvāt ṇaly api bhavati' and for the bracketed rival rule aco ñṇiti.
commentary TB: why 'saṃyogādeḥ'? cakratuḥ, cakruḥ. The t in 'ṛtaḥ' (taparakaraṇa) is for clarity, since in tastaratuḥ etc. from stṝ the guṇa comes by ṛcchatyṝtām (SK 2383); 'ca' has slight purpose. 'liṭi' is carried forward (anuvartanāt) from 'dayater digi liṭi'. The earlier (prācīna) explanation 'before a liṭ that does not occasion vṛddhi' is not to be accepted; nor can it be defended as a statement of the net result (that vṛddhi, within its own domain, blocks this guṇa), because guṇa is proper by being later. Followed: agrees with BM on the anuvṛtti and on paratva, and the English gives guṇa precedence in ṇal.
textual Collation (.work/collate-p44/batch11.md): SK 2379 clean against the print. Also checked directly against the scan (NSP p. 383, scan page-0393): the sūtra and kaumudī match ours, including jahvāra, jahvaratuḥ, jahvaruḥ, jahvartha, hvartā and 'ṛddhanoḥ sye 2366' hvariṣyati. NSP footnote 1 on that page ('guṇa iti — atraiva siddhe guṇagrahaṇaṃ ṛcchatyṝtām ity asya igalakṣaṇatvena kṅiti ca iti niṣedhāya…') is filed in no unit's editorial_notes; by its content it answers TB on SK 2380 (see the textual note on sk2380 and p44-notes).

SK 2380 · A 7.4.29V

गुणोऽर्तिसंयोगाद्योः ॥ २३८० ॥

guṇo'rtisaṃyogādyoḥ

guṇo 'rtisaṃyogādyoḥ — Guṇa replaces [the final vowel of the aṅga (under the adhikāra 'aṅgasya')] of ṛ (arti) and of [an aṅga ending in ṛ (ṛtaḥ — carried forward (anuvṛtti) from 'rīṅ ṛtaḥ', SK 1234)] that begins with a conjunct, [before yak and before liṅ — carried forward from 'riṅ śayagliṅkṣu', SK 2367 —, that liṅ being ārdhadhātuka (from 'akṛtsārvadhātukayoḥ', SK 2298) and beginning with y ('yi' — carried forward from 'ayaṅ yi kṅiti', SK 2649)].

Rule. Guṇa replaces the final vowel of the root ṛ (arti), and of a cluster-initial stem ending in ṛ. This happens before yak, and before a y-initial ārdhadhātuka liṅ, as in āśīrliṅ. It sets aside the riṅ of SK 2367.

Example.

hvṛ + yāt → yāt is kit, so guṇa would be barred, and SK 2367 would give riṅ

→ this rule gives guṇa instead → hvaryāt "may he be crooked".

The parasmaipada luṅ has vṛddhi by SK 2297: ahvārṣīt, ahvārṣṭām.

Applies when / blocked by. Why "beginning with a cluster"? kṛ gives kriyāt. Why "y-initial"? saṃskṛṣīṣṭa has no guṇa. One of Bhaṭṭoji's commentators gives these.

Bhaṭṭoji next takes svṛ "to sound". In thal, iṭ is optional by SK 2279: sasvaritha or sasvartha. For va and ma, SK 2381 follows.

Siddhānta-kaumudī

अर्तेः संयोगादेर्ऋदन्तस्य च गुणः स्याद्यकि यादावार्धधातुके लिङि च । ह्वर्यात् । अह्वर्षीत् । अह्वार्ष्टाम् ।{$ {!932 स्वृ!} शब्दौपतापयोः$} । स्वरतिसूति - SK 2279 इति वेट् । सस्वरिथ । सस्वर्थ । वमयोस्तु ॥

Guṇa replaces [the final vowel] of ṛ (arti) and of [an aṅga] ending in ṛ that begins with a conjunct, before yak and before an ārdhadhātuka liṅ [ending] beginning with y. [For hvṛ:] hvaryāt [āśīrliṅ]. ahvārṣīt, ahvārṣṭām [luṅ]. (932) svṛ — in sounding and in afflicting (śabdopatāpayoḥ). By 'svaratisūti…' (SK 2279) [iṭ is] optional (veṭ) [in thal]: sasvaritha, sasvartha. But before va and ma — [the sentence continues in SK 2381].

Tattvabodhinī

NSP p. 393–394

—गुणोर्ति—। अर्तीति भ्वादित्वाद्द्वयोर्ग्रहणम् । लुका निर्देशस्तु सौत्रः । ऋग्रहणे कर्तव्ये श्तिपा निर्देशो यङ्लुङ्निवृत्त्यर्थः । ‘रीङ् ऋतः’ इत्यस्मादत इति वर्तते, तच्च संयोगादित्वेन विशेष्यते । तदाह—संयोगादेरिति । अर्तिसंयोगाद्यो रइत्यकारे विधेये गुणग्रहणं चिन्त्यप्रयोजनम् । ‘अयङ् यि क्ङिति’ इति सूत्रात् यीत्यनुवर्तते । तच्च लिङो विशेषणम् । ‘रिङ् शयग्लिङ्घु’ इति सूत्राद्यग्रहणस्य लिङ्ग्रहणस्य चानुवर्तनादित्यभिप्रेत्याह—यकि यादाविति । आर्धधातुके इत्येतत् ‘अकृत्सार्वधातुकयोः—’ इत्यनुवृत्तिपर्यालोचनया फलितार्थकथनमिति ज्ञेयम् । संयोगादिरिति किम् । क्रियात् । यादीति किम् । संस्कृषीष्ट । आर्धधातुके किम् । इयृयात् । स्वृ । उपतापो रोगः ॥ श्र्युकः किति । ‘एकाच उपदेशे’ इत्यतः एकाच इत्यनुवर्तते तच्च उको विशेषणमित्याह—एकाच उगन्तादिति । श्रितः श्रितवान् । श्रित्वा । भूतः । भूत्वा । भूतिः । इत्युदाहरणम् । भूष्णुः । ‘ग्लाजिस्थश्च—इति ग्रहः । स च गिद्धवति न कित् । स्थास्नुरित्यत्र ‘घुमास्था—इतीत्यप्रसङ्गात् । एकाच इति किम् । जागरितः । जागरित-वान् । ऊर्णोतेस्तु नुवद्भावे ऊर्णुतः । ऊर्णुतवान् इति सिध्यति । उगन्तात्किम् । शयितः । शयितवान् ॥—पुरस्ता-दित्यादि । ‘आर्धधातुकस्येड्वलादेः’ इत्यादिविधिकाण्डात्प्रागेव ‘नेड्वशि कृति’ इत्यादिप्रतिषेधकाण्डारम्भसामर्थ्यादि-लक्ष्यः

Bālamanoramā

गुणोऽर्तिसंयोगाद्योः - आशीर्लिङि ह्वृ यादिति स्थिते कित्त्वाद्गुणनिषेधे प्राप्ते — गुणोऽर्ति । भौवादिको जौहोत्यादिकश्च ऋधातुरर्तीत्यनेन गृह्रते । लुका निर्देशस्तु न विवक्षितः । अङ्गस्येत्यधिकृतम् । 'रीङृतः' इत्यत ऋत इत्यनुवर्तते । तच्च अङ्गविशेषणं, तदन्तविधिः । ऋदन्तस्याङ्गस्येति लभ्यते । संयोगाद्योरित्यपि तद्विशेषणम् ।अकृत्सार्वधातुकयो॑रित्यतोऽसार्वधातुकग्रहणमनुवर्तते । आर्धधातुके इति लभ्यते । 'रिङ् शयग्लिङ्क्षु' इत्यतो यकि लिङीति च लभ्यते ।अयडि क्ङिती॑त्यतो यीति सप्तम्यन्तमनुवर्तते । आर्धधातुकविशेषणत्वात्तदादिविधिः । तदाह — अर्तेरित्यादिना । तथ् च ह्वृ-यात् इतिस्थिते गुणे रपरत्वे रूपमाह — ह्वर्यादिति । अह्वार्षीदिति । सिचि वृद्धिः । रपरत्वं । षत्वम् । अह्वरिष्यत् । स्वृ इति । अयमप्यनिट् । स्वरति । लिटि तु कित्यपि गुणः । णलि तु कृते गुणे रपत्वे उपधावृद्धिः । सस्वार सस्वरतुः सस्वरुः । थलि तु क्रादिनियमप्राप्तस्य इटःअचस्तास्व॑दित,ऋतो भारद्वाजस्ये॑ति च नित्यनिषेधे प्राप्ते आह — स्वरतिसूतीति वेडिति । सस्वरिथ सस्वर्थेति । सस्वरथुः सस्वर । सस्वार-सस्वर । इत्यपि ज्ञेयम् । वमयोस्त्विति । क्रादनियमान्नित्यमिडित्यन्वयः ।

translator notes

commentary BM: the rule comes where guṇa would be barred in hvṛ + yāt (āśīrliṅ) because the ending is kit. 'arti' takes both the bhvādi and the juhotyādi root ṛ; the luk-form of the citation is not meant to be significant. 'aṅgasya' is under heading; 'ṛtaḥ' is carried forward (anuvartate) from 'rīṅ ṛtaḥ' and qualifies the aṅga (tadantavidhi), as does 'saṃyogādeḥ'; from 'akṛtsārvadhātukayoḥ' the negation of sārvadhātuka is carried forward, giving 'ārdhadhātuke'; from 'riṅ śayagliṅkṣu' 'yaki' and 'liṅi'; from 'ayaṅ yi kṅiti' the seventh-case 'yi', which, qualifying the ārdhadhātuka, gives 'beginning with y' (tadādividhi). Followed in sutra_en and k1.
commentary TB: 'arti' takes both roots, being the bhvādi-type citation; the luk is sūtra usage (sautra); the citation with śtip instead of plain 'ṛ' is to exclude the yaṅluk form. 'ṛtaḥ' is carried from 'rīṅ ṛtaḥ' and qualified by 'saṃyogādi'; 'yi' is carried from 'ayaṅ yi kṅiti' and qualifies liṅ; 'yak' and 'liṅ' are carried from 'riṅ śayagliṅkṣu'; 'ārdhadhātuke' is the result of reckoning the anuvṛtti from 'akṛtsārvadhātukayoḥ'. TB also thinks the purpose of saying 'guṇa' (rather than enjoining 'ar') needs consideration. Counter-examples: kriyāt ('saṃyogādeḥ'), saṃskṛṣīṣṭa ('yādi'), iyṛyāt ('ārdhadhātuke'). Agrees with BM; followed.
commentary BM on the forms: hvaryāt — guṇa and r-addition; ahvārṣīt — vṛddhi in sic ('sici vṛddhiḥ…', SK 2297), r-addition, ṣ; also ahvariṣyat. On svṛ: it too is aniṭ; svarati; in liṭ there is guṇa even before kit [by 'ṛtaś ca saṃyogādeḥ', SK 2379], and before ṇal upadhā-vṛddhi after guṇa and r: sasvāra, sasvaratuḥ, sasvaruḥ. In thal, where the iṭ due to the krādi-restriction would be necessarily forbidden by 'acas tāsvat' (SK 2294) and 'ṛto bhāradvājasya' (SK 2296), 'svaratisūti…' makes it optional: sasvaritha, sasvartha; also sasvarathuḥ, sasvara, sasvāra/sasvara. 'vamayos tu' is to be construed with 'krādiniyamān nityam iṭ' [in SK 2381]. Followed ('[in thal]', the continuation); the rest recorded.
commentary TB: svṛ — 'upatāpa' means illness (roga). Recorded ('afflicting' kept as the general sense).
textual NSP printed p. 383 (scan page-0393, read): ours reads 'ahvarṣīt'; the print has 'ahvārṣīt' (with vṛddhi by 'sici vṛddhiḥ…', as BM also explains, matching the next form ahvārṣṭām). The English follows the print. Ours reads the meaning of svṛ as 'śabdaupatāpayoḥ'; the print has 'śabdopatāpayoḥ', which the English follows. The rest agrees with the print. The collation report (.work/collate-p44/batch11.md) records the same two rows (ahvarṣīt → ahvārṣīt; śabdaupatāpayoḥ → śabdopatāpayoḥ).
textual sk.2380.t1, from '—śryukaḥ kiti' to its end ('—purastād ityādi …'), is TB on SK 2381, which has only the short sk.2381.t1 of its own. NSP p. 383 footnote 1 ('guṇa iti — atraiva siddhe guṇagrahaṇaṃ ṛcchatyṝtām ity asya…', on why guṇa is named so that the rule carried into 'ṛcchatyṝtām' is blocked by 'kṅiti ca'), is filed in no unit's editorial_notes. By its content it belongs with TB on SK 2380: it answers TB's remark here that the purpose of saying 'guṇa' (rather than enjoining 'ar') needs consideration (guṇagrahaṇaṃ cintyaprayojanam). The footnote marker itself is not legible at scan resolution.
translator The bracketed lakāra labels and the identification of hvṛ (root 931, listed at the end of SK 2378, its liṭ forms given in SK 2379) as the root of the first forms are the translator's.

SK 2381 · A 7.2.11V

श्र्युकः किति ॥ २३८१ ॥

śryukaḥ kiti

śryukaḥ kiti — After śri, and after [an aṅga — the heading 'aṅgasya', recast as a fifth-case word (pañcamyanta) —] ending in uk [that has one vowel (ekāc) — 'ekācaḥ' carried forward (anuvṛtti) from ekāca upadeśe 'nudāttāt (SK 2246)], [iṭ does not come — 'na iṭ' carried forward from neḍ vaśi kṛti (SK 2981) —] to [an affix that is] kit [or, reading 'kiti' with g merged in (gkiti), git].

Rule. No iṭ comes to a kit affix after śri. Nor does it come after a one-vowelled stem ending in uk, that is, in u, ṛ or ḷ. "One-vowelled" (ekāc) is carried forward from SK 2246, and "no iṭ" from SK 2981. Bhaṭṭoji's gloss reads "git or kit": an affix marked with g counts as well.

Example. One of Bhaṭṭoji's commentators gives kṛt forms: śritaḥ, bhūtaḥ "become", bhūtvā. The affixes are kit, so no iṭ.

For svṛ in liṭ the rule meets a stronger one:

sasvṛ + va → va is kit, so this rule would bar iṭ

→ but by the krādi restriction (SK 2293), iṭ is obligatory in liṭ for all roots except kṛ and the rest

→ sasvariva "we two sounded". Likewise sasvarima.

Applies when / blocked by. SK 2279 would make iṭ optional for svṛ, and it is the later rule. But this prohibition belongs to a section begun earlier. By the force of that earlier beginning it overrides the option. The krādi restriction then gives iṭ in liṭ all the same. In lṛṭ, SK 2366 wins as the later rule: svariṣyati. Other forms: svaryāt by SK 2380; luṅ asvārīt with iṭ, or asvārṣīt without.

Bhaṭṭoji then lists smṛ "to think of", dvṛ "to cover" and sṛ "to go". sṛ is in the krādi list, so it takes no iṭ in liṭ: sasartha, sasṛva. In āśīrliṅ it takes riṅ (SK 2367): sriyāt. The luṅ is asārṣīt.

Siddhānta-kaumudī

श्रिय एकाच उगन्ताच परयोर्गित्कितोरिण्न स्यात् । परमपि स्वरत्यादिविकल्पं बाधित्वा पुरस्तात्प्रतिषेधकाण्डारम्भसामर्थ्यादनेन निषेधे प्राप्ते क्रादिनियमान्नित्यमिट् । सस्वरिव । सस्वरिम । परत्वात् ऋद्धनो - SK 2366 इति नित्यमिटि । स्वरिष्यति । स्वर्यात् । अस्वरीत् । अस्वरिष्टाम् । अस्वार्षीत् । अस्वर्ष्टाम् ।{$ {!933 स्मृ!} चिन्तायाम्$} ।{$ {!934 ह्वृ!} संवरणे$} ।{$ {!935 सृ!} गतौ$} । क्रादित्वान्नेट् । ससर्थ । ससृव । रिङ् । स्नियात् । असार्षीत् । असार्ष्टाम् ॥

After śri, and after [an aṅga] ending in uk that has one vowel (ekāc) [— 'ekācaḥ' carried forward (anuvṛtti) from SK 2246 —], iṭ does not come [— 'na iṭ' carried forward from SK 2981 —] to a following [affix] that is git or kit. [For svṛ before va and ma (SK 2380):] even though the option of svarati… (SK 2279) is later, it is set aside by the force (sāmarthya) of the prohibition section's having been begun earlier (purastāt), and so prohibition by this [rule] would apply; [but] by the krādi restriction (SK 2293) iṭ is obligatory: sasvariva, sasvarima [liṭ, uttama-puruṣa dual and plural]. iṭ being obligatory by ṛddhanoḥ sye (SK 2366), because that [rule] is later (paratva): svariṣyati [lṛṭ]. svaryāt [āśīrliṅ]. asvārīt, asvāriṣṭām [luṅ with iṭ, prathama-puruṣa singular and dual]. asvārṣīt, asvārṣṭām [luṅ without iṭ]. (933) smṛ — in [the sense of] thinking (cintā). (934) dvṛ — in [the sense of] covering (saṃvaraṇa). (935) sṛ — in [the sense of] going (gati). Being among the krādi [roots], it takes no iṭ: sasartha [liṭ, madhyama-puruṣa singular]. sasṛva [liṭ, uttama-puruṣa dual]. riṅ [by riṅ śayagliṅkṣu (SK 2367)]: sriyāt [āśīrliṅ]. asārṣīt, asārṣṭām [luṅ].

Tattvabodhinī

alignment inferredNSP p. 394

—निषेधे प्राप्ते इति । स्रृतः । सूतः । धूत इत्यादौ यथेति भावः । सृ गतौ । सरति । सरिष्यति

Bālamanoramā

श्र्युकः किति - अत्र इण्निषेधं शङ्कितुमाह — श्र्युकः क्किति । श्रिश्च उक् चेति समाहारद्वन्द्वात् षष्ठी । उक् प्रत्याहारः । अङ्गस्येत्यधिकृतं पञ्चम्या विपरिणतमुका विशेष्यते । तदन्तविधिः ।एकाच उपदेशे॑इत्यत इत्यनुवृत्तमिगन्तेऽन्वेति ।नेड्वशि कृती॑त्यतो नेडिति । क्कितीति सप्तमी षष्ठर्थे । गच् कच् क्कौ, तौ इतौ यस्येति विग्रहः । गकारस्य चर्त्वेन निर्देशः । तदाह — श्रिञ एकाच इत्यादिना । गकारप्रश्लेषः किम् । भूष्णुः ।ग्लाजिस्थश्चग्स्नु॑रिति चकाराद्भूधातोर्ग्स्नुः । तस्य गित्त्वादिण्न । कित्त्वे तु स्थास्नुरित्यत्रघुमास्थे॑ति ईत् स्यात् । इण्न स्यादित्यनन्तरम् — अनेन निषेधे प्राप्ते इत्यन्वयः । नन्वियं शङ्का न युज्यते,श्रयुकः क्किती॑ति निषेधं बाधित्वा परत्वात्स्वरतिसूती॑ति विकल्पस्य प्राप्तेरित्यत आह — परमपीत्यादि, सामर्थ्यादित्यन्तम् । पुरस्तात्प्रतिषेधकाण्डारम्भसामर्थ्यात्परमपि स्वरत्यादिविकल्पं बाधित्वा अनेन निषेधे प्राप्ते इत्यन्वयः ।आर्धधातुकस्ये॑डित्यादिविधिकाण्डात्प्रागेवनेड्वशि कृती॑त्यादि प्रतिषेधकाण्डारम्भसामर्थ्याद॒त्स्वरती॑ति विकल्पोऽप्यनेन बाध्यते इत्यर्थः । परमपीत्यादिः, प्राप्ते इत्यन्तः शङ्काग्रन्थः । परिहरति — क्रादिनियमान्नित्यमिडिति । प्रकृत्याश्रयः प्रत्ययाश्रयो वा यावानिण्निषेधः स लिटि चेत्तर्हि क्रादिभ्य एवेत्युक्तत्वादिति भावः । लुटि — स्वरिता स्वर्ता । लृटि स्येस्वरती॑तिविकल्पं निरस्यति — परत्वादिति । स्वरतु । अस्वरत् । स्वरेत् । स्वर्यादिति । आशीर्लिङिगुणोऽर्तिसंयोगाद्यो॑रिति गुणः । अस्वारीदिति ।स्वरती॑तीट्पक्षे वृद्धिरिति भावः । अस्वार्षीदिति । इडभावेसिचि वृद्धि॑रिति वृद्धिरिति भावः । स्मृचिन्तायामिति । अयमप्यनिट् । स्मरति । लिटिऋतश्चे॑ति कित्यपि गुणः । णलि तु गुणे उपधावृद्धिः । सस्मार सस्मरतुः सस्मरुः । ऋदन्तत्वाद्भारद्वाजमतेऽपि क्रादिनियमप्राप्तस्य इटस्थलि नित्यनिषेधः । सस्मर्थ सस्मरथुः सस्मर । सस्मार — सस्मर सस्मरिव सस्मरिम । स्मर्ता । लृटि स्येऋद्धनो॑रितीट् — स्मरिष्यति । स्मरतु । अस्मरत् । स्मरेत् । आशीर्लिङगुणोऽर्ती॑ति गुणः — स्मर्यात् । लुङि सिचि वृद्धौ रपरत्वम् — अस्मार्षीत् । अस्मरष्यत् । द्वृ संवरणे इति.अयमपि स्मृधातुवत् । [अस्यैव द्वारमित्यादि] । सृ गताविति । ऋदन्तोऽयमनिट् । सरति । लिटि संयोगादित्वाऽभावादृतश्चेति गुणो न । ससार सरुआतुः । क्रादत्वान्नेडिति । सृधातोः क्राद#इस्थत्वादिति भावः । ससर्थेति । क्रादित्वात्थल्यपि नित्यं निषेध इति भावः । सरुआथुः सरुआ ।ससार ससार ससृव ससृम । इत्यपि ज्ञेयम् । सर्ता । लृटिऋद्धनो॑रितीट् — सरिष्यति । सरतु । असरत् । सरेत् । आशीर्लिङि संयोगादित्वाऽभावात्गुणोऽर्ती॑ति न गुणः । किंतु 'रिङ् शयग्लिङ्क्षु' इति रिङित्याह — रिङिति । रिउआयादिति । रीङि प्रकृतेरिङ्विधिसामर्थ्यान्न दीर्घ इति भावः । असार्षीदिति । सिचि वृद्धौ रपरत्वम् ।

translator notes

commentary BM: 'śryukaḥ' is a sixth case of the samāhāra-dvandva 'śri and uk'; uk is a pratyāhāra; the heading 'aṅgasya' is recast in the fifth case and qualified by uk, so that a rule for what ends in it (tadantavidhi) applies; 'ekācaḥ' carried forward (anuvṛtta) from ekāca upadeśe… [SK 2246] is construed with the uk-final; 'na iṭ' comes from neḍ vaśi kṛti [SK 2981]; the seventh case 'kiti' stands for the sixth; the compound is 'g and k are its it-letters', the g being written as k by cartva — hence Bhaṭṭoji's 'git-kitoḥ'. Why the merged g? bhūṣṇuḥ: gsnu comes after bhū by the 'ca' of glājisthaś ca gsnuḥ [SK 3119]; being git it takes no iṭ; were it kit, in sthāsnuḥ the ī of ghumāsthā… [SK 2462] would come. Followed: the bracketed anuvṛtti and the 'git or kit' reading in sutra_en and k1.
commentary TB (printed inside sk.2380.t1, from 'śryukaḥ kiti'): 'ekācaḥ' is carried forward from ekāca upadeśe… and qualifies uk — 'ekāca ugantāt'. Examples: śritaḥ, śritavān, śritvā; bhūtaḥ, bhūtvā, bhūtiḥ; bhūṣṇuḥ, whose gsnu is git, not kit, since otherwise ī by ghumāsthā… would reach sthāsnuḥ. Counterexamples: 'ekācaḥ' — jāgaritaḥ, jāgaritavān (with a remark on ūrṇu treated as nu, which the OCR garbles); 'uk-final' — śayitaḥ, śayitavān. Followed (agrees with BM).
commentary BM on the second sentence: 'iṇ na syāt' is to be construed directly with 'anena niṣedhe prāpte'; the passage 'param api … prāpte' is the doubt (śaṅkā): though svarati… is later and would override this prohibition, the prohibition section beginning with neḍ vaśi kṛti was started before the injunction section beginning with ārdhadhātukasyeṭ…, and by the force of that the option too is blocked by this rule. The answer is 'krādiniyamān nityam iṭ': whatever prohibition of iṭ there is, whether based on the root or on the affix, holds in liṭ only for kṛ and the rest. In luṭ svaritā, svartā; in lṛṭ, 'paratvāt' rejects the option of svarati before sya; svaryāt — guṇa by guṇo 'rtisaṃyogādyoḥ [SK 2380]; asvārīt — vṛddhi when svarati gives iṭ; asvārṣīt — without iṭ, vṛddhi by sici vṛddhiḥ. Followed: the doubt-and-answer structure ('would apply; [but] … iṭ is obligatory') and the bracketed '[For svṛ before va and ma (SK 2380)]' linking to the end of SK 2380.
commentary TB on 'purastāt…': the prohibition section beginning with neḍ vaśi kṛti is begun before the injunction section beginning with ārdhadhātukasyeḍ valādeḥ, and by the force of that beginning [the option is set aside] (end of sk.2380.t1). On 'niṣedhe prāpte' (sk.2381.t1): as in svṛtaḥ, sūtaḥ, dhūtaḥ [the kit prohibition prevails over the option] (the OCR reads 'sṛtaḥ'). Recorded (agrees with BM).
commentary BM on the later roots: smṛ is aniṭ; smarati; in liṭ guṇa even before kit by ṛtaś ca [saṃyogādeḥ, SK 2379]; sasmāra; since it ends in ṛ, even on Bhāradvāja's view the iṭ from the krādi restriction is always prohibited in thal: sasmartha; smariṣyati by ṛddhanoḥ sye; smaryāt by guṇo 'rti…; asmārṣīt. dvṛ saṃvaraṇe is like smṛ (dvāram etc. from it). sṛ is ṛ-final and aniṭ; no guṇa in liṭ, since it does not begin with a conjunct; 'krāditvān neṭ' because sṛ is in the kṛ-list [SK 2293], so iṭ is prohibited even in thal: sasartha; sasṛva, sasṛma; sariṣyati by ṛddhanoḥ sye; in āśīrliṅ, no guṇa by guṇo 'rti… (no initial conjunct) but riṅ by riṅ śayagliṅkṣu, and by the force of teaching riṅ (not rīṅ) no lengthening: sriyāt; asārṣīt — vṛddhi in sic with r. Followed for 'dvṛ', 'krādi', 'riṅ (SK 2367)' and sriyāt; the rest recorded.
translator The second and third sentences of k1 continue the discussion of svṛ begun at the end of SK 2380 ('vamayos tu' — 'but before va and ma'); Bhaṭṭoji places this sūtra there because its prohibition is what the krādi restriction overrides. The labels on the forms (lakāra, person, number, with/without iṭ) are the translator's; numbers in parentheses are the root numbers printed in the source.
textual NSP p. 384 (scan page-0394) reads 'asvārīt, asvāriṣṭām, asvārṣīt, asvārṣṭām'; our text has 'asvarīt, asvariṣṭām, asvārṣīt, asvarṣṭām' (short a in the first, second and fourth). The English follows the print; BM also glosses asvārīt with vṛddhi.
textual Root 934: our text reads 'hvṛ saṃvaraṇe'; NSP p. 384 (scan page-0394) prints the dv-ligature, 'dvṛ', and BM reads 'dvṛ saṃvaraṇe' ('dvāram' from it). hvṛ has already been given as root 931 (hvṛ kauṭilye). The English follows the print.
textual NSP p. 384 (scan page-0394) reads 'sriyāt' (sṛ + riṅ + yāt); our text has 'sniyāt' (sn for sr). The English follows the print.
textual Spelling: our text 'ugantāca parayoḥ' where NSP p. 384 (scan page-0394) reads 'ugantāc ca'. The sūtra and the opening 'śriya ekāca…' are as in the print (NSP p. 383, scan page-0393: 'śryukaḥ kiti', without the g that BM reads into it). The collation report (.work/collate-p44/batch12.md) agrees on ugantāc ca, asvārīt/asvāriṣṭām and sriyāt, and adds two small slips in ours that do not affect the English: 'nityam iṭi' for the print's 'nityam iṭ' (before svariṣyati), and 'ṛddhano' for 'ṛddhanoḥ' in the citation of SK 2366. batch12 also notes that Wikisource reads 'śriña ekāca' where ours and the print have 'śriya'. For root 934, batch12 read the print's glyph as plain 'vṛ', not 'hvṛ'; the reading 'dvṛ' adopted here (with BM) is not fully decidable at scan resolution.
textual TB on this sūtra is printed inside sk.2380.t1 (from 'śryukaḥ kiti' to '—purastād ity ādi …'); sk.2381.t1 carries only the lemma 'niṣedhe prāpte' and the opening of TB on sṛ gatau, which runs on into SK 2382.

SK 2382 · A 3.1.56V

सर्त्तिशास्त्यर्तिभ्यश्च ॥ २३८२ ॥

sarttiśāstyartibhyaśca

sarttiśāstyartibhyaś ca — After sṛ (sarti), śās (śāsti) and ṛ (arti) too, aṅ [replaces cli in luṅ — 'cli luṅi' carried forward (anuvṛtti) from cli luṅi (SK 2221) — when the agent is denoted — 'kartari' carried forward from ṇiśridrusrubhyaḥ kartari caṅ (SK 2312)].

The 1915 printed edition spells the first word with a single t, sarti.

Rule. After sṛ "to go", śās and ṛ "to go", aṅ replaces cli in a luṅ that denotes the agent.

Example. The rule reaches only the sṛ and ṛ of the third class, the juhotyādi. So the bhvādi sṛ keeps sic:

a + sṛ + s + ī + t → no aṅ → vṛddhi → asārṣīt "he went".

One of Bhaṭṭoji's commentators gives the true aṅ forms: asarat, aśiṣat, ārat.

Applies when / blocked by. Why only the third class? śās is a root whose śap is deleted (luptaśap). By association (sāhacarya) with śās, sṛ and ṛ are also taken as roots whose śap is deleted. Those are the juhotyādi sṛ and ṛ, not the bhvādi ones.

In the sense of swift going, sṛ takes the substitute dhau before a śit affix, by SK 2360: dhāvati "he runs". Then comes the root ṛ "to go and to reach": ṛcchati, with ṛccha by SK 2360.

Siddhānta-kaumudī

एभ्यश्च्लेरङ् स्यात्कर्तरि लुङि । इह लुप्तशपा शासिना साहचर्यात्सर्त्यर्ती जौहोत्यादिकावेवगृह्यते । तेन भ्वाद्योर्नाङ् । शीघ्रगतौ तु पाघ्राध्मा - SK 2360 इति धौरादेशः । धावति ।{$ {!936 ऋ!} गतिप्रापणयोः$} । ऋच्छति ॥

After these, aṅ replaces cli in luṅ when the agent is denoted (kartari). Here, by association (sāhacarya) with śās, [which is named] with its śap elided (luptaśap), sarti and arti are taken as the juhotyādi [roots] only. Hence the two bhvādi [roots, sṛ and ṛ,] do not take aṅ [— so asārṣīt (SK 2381) stands]. In [the sense of] swift going (śīghragati), however, the substitute dhau [comes] by pāghrādhmā… (SK 2360): dhāvati. (936) ṛ — in [the senses of] going and reaching (gatiprāpaṇa). ṛcchati.

Tattvabodhinī

NSP p. 394

—सर्तिशास्त्यर्ति—परस्मैपदेष्विति न संवध्यते । पुषादियोगादस्य पृथक्करणात् । आङः शासु । इच्छायामित्यस्यात्र न ग्रहणं किं तु सर्त्यर्तिभ्यां साहचर्यात्परस्मैपदिनः शासेरेवेत्याहुः । असरत् । अशिषत् । आरत् ॥—प्राग्व-दिति । किदर्थमारब्धोऽपि गुणः परलाण्णत्यपि भवति । रपरत्वम् । तत उपधावृद्धिरित्यर्थः ॥—नित्यमिट् स्या-दिति । ‘विभाषा सृजिदृशोः’ इत्यतो विभाषा नानुवर्तत इति भावः । ध्वृ । हुर्छनं कौटिल्यम् । सृ गतौ । यद्यपि सामान्येन गतिरुक्ता तथापि द्रवद्रव्यस्यैव गतिरिह हेया । स्रवति घृतम्

Bālamanoramā

सर्त्तिशास्त्यर्तिभ्यश्च - अत्र च्लेरङमाशङ्कितुमाह — सर्ति । च्लि लुङीत्यनुवर्तते ।णिश्रिद्रुरुआउब्यः॑ इत्यतः कर्तरि चङिति । तदाह — एभ्य इति । ततश्च प्रकृते असार्षीदित्यत्र अङ् स्यादिति शङ्का सूचिता । तां परिहरति — इह लुप्तेत्यादिना । इह अङ्विधौ शास्तीत्यनेन लुप्तविकरणः शासिर्गृह्रते इति निर्विवादं, तस्य विकरणान्तराऽभावात् । एवं च तत्साहचर्यात्सृधातुरृधातुश्च जौहोत्यादिकौ श्लुविकरणावेव नेत्यर्थः । तदेवं सृदातोर्गतिसामान्यवृत्तेरुक्तानि रूपाणि । यदि शीघ्रगतौ सृधातुस्तदा तस्य विशेषमाह — शीघ्रगतौ त्विति । धौरादेश इति । धौशब्दस्यधौ॑रिति प्रथमान्तम् ।धौ॑इत्यौकारान्त आदेश इत्यर्थः ।पाघ्रे॑ति सूत्रे सर्तीति श्तिपा निर्देशः । लुप्तविकरणनिर्देशस्तु अविवक्षित इति भावः । सर्तेर्वेगितायां गतौ धावादेशः॑ इति वार्तिकमभिप्रेत्येदम् । धावतीति । शपि सृधातोर्धौभावे आवादेशः । धावतु । अधावत् । धावेत् । ऋ गतिप्रापणयोः । अनिट् ।पाघ्राध्मे॑ति शिद्विषये ऋच्छादेशः । तदाह — ऋच्छतीति ।

translator notes

commentary BM: 'cli luṅi' is carried forward (anuvartate), and 'kartari' from ṇiśridrusrubhyaḥ kartari caṅ; hence Bhaṭṭoji's 'ebhyaḥ…'. Bhaṭṭoji cites the sūtra to raise the doubt that aṅ would come in asārṣīt (SK 2381). Followed: the bracketed anuvṛtti in sutra_en and '[so asārṣīt stands]' in k1.
commentary TB: 'parasmaipadeṣu' [of puṣādidyutādyḷditaḥ parasmaipadeṣu, SK 2343] is not connected here, since this rule is made separate from the puṣādi rule. Followed: sutra_en carries no restriction to parasmaipada.
commentary BM on 'iha luptaśapā…': in this aṅ-rule 'śāsti' undisputedly takes śās whose vikaraṇa is elided, since it has no other vikaraṇa; by association with it, sṛ and ṛ are the juhotyādi roots with ślu. Followed for 'with its śap elided' and 'the juhotyādi [roots] only'.
commentary TB: āṅaḥ śāsu icchāyām is not taken here either, but only the parasmaipadin śās, by association with sarti and arti: asarat, aśiṣat, ārat. Recorded; the kaumudī speaks only of sarti and arti.
commentary BM on 'śīghragatau tu': the forms given so far belong to sṛ in the sense of going in general; for sṛ in the sense of swift going, 'dhauḥ' in pāghrādhmā… is a first-case form, meaning the substitute dhau ending in au; in that sūtra 'sarti' is named with śtip, and the naming with elided vikaraṇa is not meant there; Bhaṭṭoji has in mind the vārttika 'sarter vegitāyāṃ gatau dhāvādeśaḥ'. dhāvati — dhau with śap, then āv; dhāvatu, adhāvat, dhāvet. ṛ is aniṭ; ṛcchati by the ṛccha substitute of pāghrādhmā… in the domain of śit. Followed for 'the substitute dhau'; recorded otherwise.
textual Our text reads 'jauhotyādikāv eva gṛhyate' (singular, and without a word break). The 1915 print reads 'jauhotyādikāv eva gṛhyete' (dual, agreeing with 'sartyartī'; NSP p. 384 = scan page-0394, read on the scan; the OCR skips this passage). The English follows the print. The rest of the kaumudī matches the print; the print's sūtra has 'sarti…' with a single t. The collation report (.work/collate-p44/batch12.md) has the same row (gṛhyate → gṛhyete, row A) and nothing else for SK 2382.
translator 'aṅ' in sutra_en is supplied from the kaumudī's gloss; the commentators do not name its source (it stands in the preceding sūtras from asyativaktikhyātibhyo 'ṅ, SK 2438, and is joined here by 'ca'). dhāvati and ṛcchati are laṭ prathama-puruṣa singular. The number in parentheses is the serial number of the root in the source. The tail of sk.2382.t1 (from '—prāgvad iti' on) is TB on ṛcchatyṝtām (SK 2383) and the following roots.

SK 2383 · A 7.4.11V

ऋच्छत्यॄताम् ॥ २३८३ ॥

ṛcchatyṝtām

ṛcchatyṝtām — [guṇa — carried forward (anuvṛtti) from ṛtaś ca saṃyogāder guṇaḥ, SK 2379 — comes] for ṛcch (ṛcchati), for [the root] ṛ [read in by coalescence (praśleṣa), as the plural shows] and for ṝ-final [roots], [when liṭ follows — 'liṭi' carried forward (anuvṛtti) from dayater digi liṭi, SK 2388].

Rule. Guṇa comes before liṭ for three things. They are ṛcch of the sixth class (tudādi), the root ṛ, and roots ending in ṝ. "Guṇa" is carried forward from SK 2379, and "liṭ" from SK 2388.

Example. One of Bhaṭṭoji's commentators gives the steps.

ṛ + ṇal → doubling → ṛ ṛ + a

→ the abhyāsa ṛ becomes a, lengthened → ā ṛ + a

→ guṇa with r, then vṛddhi of the penultimate, as under SK 2379 → ā ār + a

→ like vowels merge → āra "he went".

ṛ + atus → ā ṛ + atus → atus is kit, yet this rule gives guṇa → āratuḥ. Likewise āruḥ.

Applies when / blocked by. Without this rule, the kit atus would bar guṇa. The same rule gives teratuḥ from tṝ (SK 2390). The root ṛ is read into the sūtra's plural "ṛcchaty-ṝtām"; one of Bhaṭṭoji's commentators says the plural shows it.

Siddhānta-kaumudī

तौदादिकऋच्छेर्ऋधातोर्ॠतां च गुणः स्याल्लिटि । णलि प्राग्वदुपधावृद्धिः । आर । आरतुः । आरुः ॥

When liṭ follows [— 'liṭi' carried forward (anuvṛtti) from dayater digi liṭi (SK 2388) —], guṇa [— carried forward (anuvṛtti) from ṛtaś ca saṃyogāder guṇaḥ (SK 2379) —] comes for ṛcch of the tudādi class, for the root ṛ, and for [roots] ending in ṝ. Before ṇal, as before [under SK 2379, guṇa, although undertaken for kit affixes, applies here too by being later (paratva); r follows (raparatva); then] vṛddhi of the penultimate (upadhā) [takes place]. āra [prathama-puruṣa singular]. āratuḥ [dual]. āruḥ [plural].

Bālamanoramā

ऋच्छत्यॄताम् - ननु ऋ अतुस् इति स्थिते द्वित्वे उदरत्त्वे रपरत्वे हलादिशेषेअत आदे॑रिति दीर्घे आ ऋ अतुस् इति स्थितेअसंयोगा॑दिति कित्त्वादुत्तरखण्डस्य गुणाऽभावे यणं बाधित्वा परत्वाद्गुणे अरतुरिति स्यादित्यतस्तत्र गुणविधानमाह — ऋच्छत्यृताम् ।दयतेर्दिगि लिटी॑त्यतो लिटीति,॒ ऋतश्च संयोगादेर्गुण॑ इत्यतो गुण इति चानुवर्तते । ऋच्छति ऋ ऋत् एषां द्वन्द्वाद्बहुवचनम् । बहुवचनादेव ऋकारप्रश्लेषो गम्यते । प्रश्लिष्टेन च ऋकारेण ऋधातुरेव गृह्रते, ऋवर्णान्तधातुग्रहणेऋतश्च संयोगादेर्गुणः॑ इत्यस्य वैयथ्र्यात् ।ऋच्छ गतीन्द्रियप्रलयमूर्तिभावेषु॑ इति तौदादिकस्यऋच्छती॑त श्तिपा निर्देशः । भौवादिकस्य धातोस्तु ऋग्रहणेनैव सिद्धेः । तदाह — तौदादिकस्येत्यादिना । किदर्थमपीदं सूत्रं परतवादकित्यपि भवति । णलि प्राग्वदिति । 'ह्व कौटिल्ये' इत्यत्र उक्त्या रीत्या कित्सु चरितार्थोऽप्ययं गुणःअचो ञ्णिती॑ति वृद्ध्यपेक्षया परत्वाण्णल्यपि भवति, ततो रपरत्वे उपधावृद्धिरित्यर्थः । आरेति । ऋधातोर्लिटि तिपो णलि द्वित्वे उरदत्त्वे हलादिशेषेअत आदे॑रिति दीर्घे उत्तरखण्डस्य वृद्धौ रपरत्वे सवर्णदीर्घ इति भावः । आरतुरिति । पूर्ववद्द्वित्वादौ आ ऋ अतुसिति स्थिते कित्त्वाद्गुणनिषेधे प्राप्तेऋच्छत्यृता॑मिति गुणे रपरत्वे सवर्णदीर्घ इति भावः । आरुरित्यप्येवम् ।

translator notes

commentary BM: 'liṭi' is carried forward (anuvartate) from 'dayater digi liṭi' [SK 2388] and 'guṇaḥ' from 'ṛtaś ca saṃyogāder guṇaḥ' [SK 2379]. ṛcchati, ṛ and ṛt form a dvandva put in the plural; the plural itself shows that an ṛ is read in by coalescence (praśleṣa). By that ṛ only the root ṛ is taken: if ṛ-final roots were meant, 'ṛtaś ca saṃyogāder guṇaḥ' would be pointless. 'ṛcchati', named with śtip, is the tudādi root ṛccha (gatīndriyapralayamūrtibhāveṣu); the bhvādi ṛ is already covered by the mention of ṛ. Followed: the bracketed anuvṛttis, 'for the root ṛ' with the praśleṣa note, and 'ṛcch of the tudādi class'.
commentary BM on the need for the rule: with ṛ + atus, doubling, a for the abhyāsa ṛ (urat) with r, halādiḥ śeṣa and lengthening by 'ata ādeḥ' give ā + ṛ + atus; the second part would get no guṇa, liṭ being kit by 'asaṃyogāl liṭ kit' [BM's next clause, '…yaṇaṃ bādhitvā paratvād guṇe aratur iti syāt', is obscure as transmitted] — so guṇa is prescribed here. Though meant for kit affixes, the rule applies also where the affix is not kit, by paratva. On 'ṇali prāgvat': by the method stated at hvṛ kauṭilye [SK 2379], this guṇa, though it has scope in kit affixes, applies before ṇal too, being later than vṛddhi by 'aco ñṇiti'; then r follows and vṛddhi of the penultimate. āra: ṛ, liṭ, tip → ṇal, doubling, a for the abhyāsa ṛ, halādiḥ śeṣa, lengthening by 'ata ādeḥ', vṛddhi of the second part with r, savarṇadīrgha. āratuḥ: the same up to ā + ṛ + atus, where guṇa, otherwise barred as the affix is kit, comes by this rule, with r, then savarṇadīrgha; āruḥ likewise. Followed for the bracketed 'as before' and the person/number labels.
commentary TB, printed under sk.2382.t1 (from '—prāgvad iti'): though undertaken for kit affixes, the guṇa applies before ṇal too by being later (paratva); r follows (raparatva); then vṛddhi of the penultimate — that is the sense. Agrees with BM; followed for the bracketed expansion of 'prāgvat'. This unit has no TB block of its own.
textual Collation (.work/collate-p44/batch12.md: SK 2383 clean; also checked against the scan, NSP p. 384 = scan page-0394): the kaumudī agrees with the print ('taudādikaṛccher ṛdhātor ṝtāṃ ca guṇaḥ syāl liṭi. ṇali prāgvad upadhāvṛddhiḥ. āra. āratuḥ. āruḥ.'). At the scan's resolution the print does not show whether the vowel in the sūtra ('…tyṛtām') and in the kaumudī's '…ṝtāṃ' is short or long; the OCR reads short in both, our text long in the kaumudī. The English follows our long ṝ, which TB on SK 2379 supports (stṝ: tastaratuḥ, with guṇa by this sūtra).
translator The root is (936) ṛ gatiprāpaṇayoḥ of SK 2382. The person/number labels are the translator's.

SK 2384 · A 7.2.66V

इडत्त्यर्तिव्ययतीनाम् ॥ २३८४ ॥

iḍattyartivyayatīnām

iḍ atty-arti-vyayatīnām — After ad, ṛ (arti) and vyeñ (vyayati), [thal — carried forward (anuvṛtti) from 'acas tāsvat thaly aniṭo nityam' (SK 2294)] takes iṭ [always; 'vibhāṣā' of the preceding sūtra (SK 2404) is not carried forward].

Rule. After ad "to eat", ṛ and vyeñ "to cover", the ending thal always takes iṭ. "thal" is carried forward from SK 2294. The "optionally" of SK 2404 is not carried.

Example.

ṛ + thal → iṭ always → āritha "you went".

The rest of ṛ: artā (luṭ), ariṣyati (lṛṭ), aryāt (āśīrliṅ, guṇa by SK 2380), ārṣīt, ārṣṭām (luṅ).

Applies when / blocked by. Without this rule, SK 2294 (acas tāsvat…) would forbid iṭ in thal for ṛ. One of Bhaṭṭoji's commentators says so.

gṛ "to sprinkle" is not in this rule. So its thal has no iṭ: jagartha. With va it has iṭ by the krādi restriction: jagriva. Its āśīrliṅ takes riṅ: griyāt.

Bhaṭṭoji then gives sru "to go" (one commentator: of liquids, "to flow"). Its luṅ takes caṅ by SK 2312: asusruvat. Here uvaṅ wins over guṇa of the light penultimate. uvaṅ depends on caṅ and is inner (antaraṅga). The guṇa depends on the outer ending t.

Last comes ṣu "to impel": suṣotha or suṣavitha, suṣuviva, sotā. Bhaṭṭoji glosses its sense prasava as "permission".

Siddhānta-kaumudī

अद् ऋ व्येञ् एभ्यस्थलो नित्यमिट् स्यात् । आरिथ । अर्ता । अरिष्यति । अर्यात् । आर्षीत् । आर्ष्टाम् ।{$ {!937 गृ!} {!938 घृ!} सेचने$} । गरति । जगार । जगर्थ । जग्रिव । रिङ् । ग्रियात् । अगार्षीत् ।{$ {!939 ध्वृ!} हूर्छने {!940 स्रु!} गतौ$} । सुस्रोथ । सुस्रुव । स्रुयात् । णिश्रि - SK 2312 इति चङ् । लघूपधगुणादन्तारङ्घत्वादुवङ् । असुस्रुवत् ।{$ {!941 षु!} प्रसवैश्वर्ययोः$} । प्रसवोऽभ्यनुज्ञानम् । सुषोथ । सुषविथ । सुषुविव । सोता ॥

After ad, ṛ and vyeñ, thal always (nityam) takes iṭ. āritha [liṭ madhyama-puruṣa singular of ṛ]. artā [luṭ]. ariṣyati [lṛṭ]. aryāt [āśīrliṅ]. ārṣīt. ārṣṭām [luṅ]. (937) gṛ, (938) ghṛ — in sprinkling (secane). garati [laṭ]. jagāra [liṭ prathama-puruṣa singular]. jagartha [madhyama-puruṣa singular, without iṭ]. jagriva [uttama-puruṣa dual, with iṭ]. riṅ [in āśīrliṅ]: griyāt. agārṣīt [luṅ]. (939) dhvṛ — in crookedness (hūrchane). (940) sru — in going (gatau). susrotha [liṭ madhyama-puruṣa singular]. susruva [uttama-puruṣa dual]. sruyāt [āśīrliṅ]. caṅ [in luṅ] by 'ṇiśri…' (SK 2312). uvaṅ [takes place], because it is antaraṅga with respect to guṇa of the light penultimate (laghūpadhaguṇa): asusruvat. (941) ṣu — in impelling and in lordship (prasavaiśvaryayoḥ). prasava is permission (abhyanujñāna). suṣotha. suṣavitha [liṭ madhyama-puruṣa singular, without and with iṭ]. suṣuviva [uttama-puruṣa dual]. sotā [luṭ].

Tattvabodhinī

alignment inferredNSP p. 394

—प्रसवोऽभ्यनुज्ञानमिति । ‘देवस्य त्वा सवितुः प्रसवे’ इत्यादावभ्यनुज्ञानार्थदर्शनात्

Bālamanoramā

इडत्त्यर्तिव्ययतीनाम् - थलि तु क्रादिनियमप्राप्तस्य इटःअचस्तास्व॑दिति ऋदन्तत्वाद्भारद्वाजमतेऽपि निषेधे प्राप्ते — इडत्त्यर्ति । पञ्चम्यर्थे षष्ठी ।अचस्तास्व॑दित्यत स्थलीत्यनुवर्तते ।विभाषा सृजिदृशो॑रिति पूर्वसूत्रद्विभाषाग्रहणमस्वरितत्वान्नानुवर्तते । तदाह — अद् ऋ इत्यादिना ।आर्धधातुकस्ये॑डित्यनुवृत्तौ पुनरिड्ग्रहणं तुन वृद्ब्यश्चतुभ्र्यः॑ इत्यतो नेत्यनुवृत्तिनिवृत्तये इत्याहुः । आरिथेति । आरथुः । आरः । आर आरिव आरिम । क्रादिनियमादिट् । अरिष्यतीति ।ऋद्धनो॑रिति इट् । ऋच्छतु । आच्र्छत् । अर्यादिति ।गुणोऽर्ती॑ति गुणे रपरत्वमिति भावः । आर्षीदिति । सिचि वृद्धिः ।सर्तिशास्त्यर्तिभ्यश्चे॑ति अङ् तु न, ततर्भौवादिकस्य ऋधातोर्न ग्रहममित्यनुपदमेवोक्तेरिति भावः । आरिष्यत् । 'ऋद्धनोः स्ये' इति इट् । गृ घृ । अनिटौ । गरतीति । जगार । असंयोगादित्वात्ऋतश्चे॑ति गुणो न । जग्रतुः जग्रुः । क्रादिनियमेन इटि प्राप्तेअचस्तास्व॑दिति नेट् । ऋदन्तत्वाद्भारद्वाजमतेऽपि नेट् । तदाह — जगर्थेति । जग्रथुः जग्र । जगार — जगर.जग्रिवेति । क्रादिनियमादिट् । जग्रिम । गर्ता । गरिष्यति ।ऋद्धनो॑रितीट् । गरतु । अगरत् । गरेत् । रिङिति । आशीर्लिङि असंयोगादित्वात्गुण#ओऽर्ती॑ति गुणाऽभावे 'रिङ् शयग्लिङ्क्षु' इति रिङित्यर्थः । ग्रियादिति । रीङि प्रकृते रिङ्विधेर्न दीर्घः । अगार्षीदिति । सिचि वृद्धौ रपरत्वम् । अगार्ष्टाम् । अगरिष्यत् ।ऋद्धनोः॑इति इट् । घृधातोस्तु भौवादिकस्य घृतं घर्मः घृणा इत्यत्रैव प्रयोगो नान्यत्रेतितृज्वत्क्रोष्टु॑रिति सूत्रे भाष्ये स्पष्टम् । ध्वृ इति । हूच्र्छनं कुटिलीभवनम् । ध्वरति । दध्वार ।ऋतश्चे॑ति गुणः । दध्वरतुः दध्वरुः । थलिअचस्तास्व॑दिति क्रादिनियमप्राप्त इण्न । ऋदन्तत्वाच्च भारद्वाजमतेऽपि नेट् । दध्वर्थ दध्वरथुः दध्वर । दध्वार-दध्वर दध्वरिव दध्वरिम । क्रादिनियमादिट् । ध्वर्ता ।ऋद्धनो॑रिति इट् — ध्वरिष्यति । ध्वरतु ।अध्वरत् । ध्वरेत् । आशीर्लिङिगुणोऽर्ती॑ति गुणः । ध्वर्यात् । अध्वार्षीत् । अध्वरिष्यत् । रुआउ गतौ । अनिट् । रुआवति । सुरुआआव-सुरुआव । सुरुआउवेति । क्रादित्वान्नेट् । सुरुआउमेत्यपि ज्ञेयम् । रुआओता । रुआओष्यति । रुआवतु अरुआवत । रुआवेत् । रुआऊयादिति ।अकृत्सार्वधातुकयो॑रिति दीर्घ इति भावः । लुङि विशेषमाह — णिश्रीति चङिति ।चङी॑ति द्वित्वमित्यपि द्रष्टव्यम् । ननु असुरुआ अ त् इति स्थिते रेफादुत्तरस्य उकारस्यसार्वधातुकार्धधातुकयो॑रिति गुणस्य चङ्निमित्तस्य ङित्त्वान्निषेधेऽपि उवङपेक्षया परत्वात्तिपं निमित्तीकृत्य रेफादुकारस्य लघूपधगुणः स्यादित्यत आह लघूपधगुणादन्तरङ्गत्वादुवङिति । बहिर्भूततिबपेक्षत्वनाल्लघूपधगुणो बहिरङ्गः । अन्तर्गतचङपेक्षत्वादुवङन्तरङ्गः । अतौवङेव भवति । परादन्तरङ्गस्य बलवत्त्वादिति भावः । असुरुआउवदिति । अरुआओष्यत् । षु प्रसवेति । अत्र प्रसवशब्दस्य गर्भमोचनपरत्वभ्रमं वारयति — प्रसवोऽभ्यनुज्ञानमिति ।ॐ प्रणयेति ब्राहृआ प्रसौती॑त्यादौ तथा दर्शनादिति भावः । षोपदेशोऽयम् । शपि उवङं बाधित्वा परत्वात्सार्वधातुकयोरिति गुणः । सवति । सुषाव । अतुसादौ कित्त्वाद्गुणाऽभावे उवङ् । सुषुवतुः सुषुवुः । भारद्वाजनियमात्थलि वेट् । तदाह — सुषविथ सुषोथेति । अकित्त्वाद्गुण इति भावः । सुषुवथुः सुषुव । सुषाव-सुषव.वमयोस्तु क्रादिनियमान्नित्यमिट् । तदाह — सुषुविवेति । कित्त्वाद्गुणाऽभावे उवङ् । सोतेति । सोष्यति । सवतु । असवत् । सवेत् । सूयात् ।

translator notes

commentary BM: in thal the iṭ due by the krādi restriction would be prohibited by 'acas tāsvat…' (SK 2294) for ṛ, since it ends in ṛ, even on Bhāradvāja's view — hence this sūtra. The sixth-case ending is in the sense of the fifth (pañcamyarthe ṣaṣṭhī). 'thali' is carried forward (anuvartate) from 'acas tāsvat…'; 'vibhāṣā' of the preceding sūtra 'vibhāṣā sṛjidṛśoḥ' is not carried forward, because it is not svarita. Though 'iṭ' continues from 'ārdhadhātukasyeṭ', it is named again, they say, to stop the anuvṛtti of 'na' from 'na vṛdbhyaś caturbhyaḥ' (SK 2348). Followed: 'after' (fifth-case sense), the bracketed thal and the note on vibhāṣā in sutra_en.
commentary TB, printed under sk.2382.t1 (tail; sk2384's own t1 carries only the prasava gloss): on 'nityam iṭ syāt' — the sense is that 'vibhāṣā' is not carried forward from 'vibhāṣā sṛjidṛśoḥ'. Agrees with BM; followed.
commentary BM gives the ṛ paradigm: āritha, ārathuḥ, āra; āra, āriva, ārima (iṭ by krādiniyama); artā; ariṣyati (iṭ by 'ṛddhanoḥ sye', SK 2366); ṛcchatu, ārcchat; aryāt (guṇa by 'guṇo 'rtisaṃyogādyoḥ', SK 2380, with r following); ārṣīt (vṛddhi in sic; aṅ by 'sartiśāstyartibhyaś ca', SK 2382, does not apply because the bhvādi ṛ is not meant there); āriṣyat. Recorded; the kaumudī gives only the forms translated.
commentary BM on gṛ, ghṛ: both aniṭ. jagāra — no guṇa by 'ṛtaś ca saṃyogādeḥ' (SK 2379) since the root does not begin with a conjunct; jagratuḥ, jagruḥ. In thal the krādi iṭ is barred by 'acas tāsvat…', and even on Bhāradvāja's view, since the root ends in ṛ: jagartha; jagriva, jagrima by krādiniyama. 'riṅ': in āśīrliṅ, guṇa by 'guṇo 'rti…' failing (no initial conjunct), riṅ comes by 'riṅ śayagliṅkṣu' (SK 2367); griyāt has no lengthening because riṅ, not rīṅ, is taught. agārṣīt: vṛddhi in sic with r. The bhvādi ghṛ is used only in ghṛtam, gharmaḥ, ghṛṇā (Bhāṣya on 'tṛjvat kroṣṭuḥ'). Followed for the labels '[without iṭ]', '[with iṭ]' and '[in āśīrliṅ]'.
commentary BM on dhvṛ: hūrchana is becoming crooked (kuṭilībhavana); full paradigm dadhvāra, dadhvartha, dadhvariva, dhvartā, dhvariṣyati, dhvaryāt, adhvārṣīt etc. Followed: 'in crookedness'.
commentary TB (under sk.2382.t1) on dhvṛ: hūrchana is crookedness (kauṭilya). Agrees with BM; followed: 'in crookedness'.
commentary TB (under sk.2382.t1) on 'sru gatau': although motion is stated in general, here the motion of a liquid substance is to be understood — sravati ghṛtam. Recorded; the English keeps the general 'in going'.
commentary BM on sru: aniṭ; susrāva, susruva (no iṭ, being among the krādi roots), srotā, srūyāt (lengthening by 'akṛtsārvadhātukayor dīrghaḥ', SK 2298). On luṅ: caṅ by 'ṇiśri…', and doubling by 'caṅi' (SK 2315). Objection: in a-sru-a-t, guṇa of the u by 'sārvadhātukārdhadhātukayoḥ' conditioned by caṅ is barred because caṅ is ṅit, but guṇa of the light penultimate conditioned by tip, being later (para) than uvaṅ, should apply. Answer: laghūpadhaguṇa is bahiraṅga, since it depends on the external tip; uvaṅ is antaraṅga, since it depends on caṅ, which is internal; so uvaṅ alone applies, the antaraṅga being stronger than the para. Followed in the rendering 'because it is antaraṅga with respect to guṇa of the light penultimate'.
commentary BM on 'prasavo 'bhyanujñānam': Bhaṭṭoji wards off the mistaken idea that prasava here means childbirth; it means permission, as seen in 'om praṇaya iti brahmā prasauti'. Followed: 'impelling … prasava is permission'.
commentary TB (sk.2384.t1) on 'prasavo 'bhyanujñānam': [prasava is] permission, since that sense is seen in 'devasya tvā savituḥ prasave' and the like. Agrees with BM; followed.
commentary BM on ṣu: ṣopadeśa; in śap, guṇa by 'sārvadhātukārdhadhātukayoḥ' (SK 2168) blocks uvaṅ as the later rule: savati; suṣāva; suṣuvatuḥ with uvaṅ (kit, no guṇa); in thal iṭ is optional by the Bhāradvāja restriction — suṣavitha, suṣotha, with guṇa since thal is not kit; in vas and mas iṭ is obligatory by krādiniyama — suṣuviva, with uvaṅ; sotā, soṣyati, savatu, asavat, savet, sūyāt. Followed for '[without and with iṭ]'.
textual The digital source reads 'antāraṅghatvāt'; NSP p. 384 (scan page-0394) reads 'antaraṅgatvāt' ('…gaṇād antaraṅgatvād uvaṅ'). The English follows the print.
textual The āśīrliṅ of sru is transmitted as 'sruyāt', with short u; NSP p. 384 (scan page-0394) appears to print the same short u-sign, though at the scan's resolution this is not secure. BM ('srūyād iti — akṛtsārvadhātukayor dīrgha iti bhāvaḥ') requires srūyāt, with the u lengthened by SK 2298. The English keeps the transmitted form; flagged for Ajai's printed copy.
textual Scan check (NSP p. 384, scan page-0394): the rest matches the print — āritha, artā, ariṣyati, aryāt, ārṣīt, ārṣṭām, garati, jagāra, jagartha, jagriva, griyāt, agārṣīt, susrotha, susruva, asusruvat, suṣotha, suṣavitha, suṣuviva, sotā. The collation report (.work/collate-p44/batch12.md) agrees: its only row for SK 2384 is the sruyāt/srūyāt V row (print short u, Wikisource srūyāt); it does not list antāraṅghatvāt.
translator The dhātupāṭha serial numbers are printed in the source; the bracketed lakāra/person labels are the translator's. āritha illustrates this sūtra (ṛ); the forms that follow artā continue the ṛ paradigm. For gṛ, jagartha is without iṭ because this sūtra does not cover gṛ, and 'acas tāsvat…' bars the krādi iṭ in thal.

SK 2385 · A 7.2.72V

स्तुसुधूञ्भ्यः परस्मैपदेषु ॥ २३८५ ॥

stusudhūñbhyaḥ parasmaipadeṣu

stusudhūñbhyaḥ parasmaipadeṣu — After stu, su and dhūñ, [sic — 'sici' carried forward (anuvṛtti) from 'añjeḥ sici' (SK 2546), turned into the sixth case — takes iṭ — carried forward from 'iḍ atty-arti-vyayatīnām' (SK 2384) —] when parasmaipada endings follow.

Rule. After stu, su and dhūñ, sic takes iṭ before a parasmaipada ending.

Example. For the bhvādi ṣu:

a + su + s + ī + t → iṭ to sic → a + su + i + s + ī + t

→ vṛddhi, and sic lost between iṭ and īṭ (SK 2266) → asāvīt "he impelled".

Applies when / blocked by. Some take su here to mean only sunoti, the fifth-class root. They reason from its neighbours stuñ and dhūñ, which both have the marker ñ. On that view the bhvādi su takes no iṭ: asauṣīt. Why "before parasmaipada"? The ātmanepada forms are astoṣṭa and adhoṣṭa.

Next Bhaṭṭoji names śru "to hear".

Siddhānta-kaumudī

एभ्यः सिच इट् स्यात्परस्मैपदैषु । असावीत् । पूर्वोत्तराभ्यां ञिभ्द्यां साहचर्यात्सुनोतेरेव ग्रहणममिति पक्षे असौषीत् ।{$ {!942 श्रु!} श्रवणे$} ॥

After these, sic takes iṭ [— 'sici' carried forward (anuvṛtti) from SK 2546, 'iṭ' from SK 2384 —] when parasmaipada endings follow. asāvīt [luṅ of ṣu]. On the view that, by association (sāhacarya) with the preceding and the following [roots], which are ñit, only sunoti is meant [by 'su'], asauṣīt [without iṭ]. (942) śru — in hearing (śravaṇe).

Tattvabodhinī

NSP p. 394

—स्तुसुधूञ्भ्यः—परस्मैपदेषु किम् । अस्तोष्ट । अधोष्ट

Bālamanoramā

स्तुसुधूञ्भ्यः परस्मैपदेषु - लुङि असौषीदिति प्राप्ते — स्तुसुधूञ्भ्यः ।इडत्त्यर्ती॑त्यत इडित्यनुवर्तते ।अञ्जेः सिची॑त्यतः सिचीत्यनुवृत्तं षष्ठआ विपरिणम्यते । तदाह — एभ्यः सिचेति । असावीदिति । सिचि वृद्दौइट ईटी॑ति सिज्लोपः । पूर्वोत्तराभ्यामिति । स्तुञ्धूञ्भ्यामिभ्यर्थः । सुनोतिरिति । 'षुञ् अभिषवे' इति श्नुविकरणस्येत्यर्थः । असौषीदिति । इडभावेसिचि वृद्धि॑रिति भावः । असोष्यत् । श्रु श्रवणे इति । उदन्तोऽयमनिट् ।

translator notes

commentary BM: [the sūtra is stated] when, in luṅ, asauṣīt is due. 'iṭ' is carried forward (anuvartate) from 'iḍ atty-arti…', and 'sici', carried forward from 'añjeḥ sici', is turned into the sixth case (ṣaṣṭhyā vipariṇamyate); hence Bhaṭṭoji's 'ebhyaḥ sica…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM: asāvīt — vṛddhi in sic, and elision of sic by 'iṭa īṭi' (SK 2266). 'the preceding and the following' = stuñ and dhūñ; 'sunoti' = ṣuñ abhiṣave, the root with śnu as vikaraṇa. asauṣīt — without iṭ, vṛddhi in sic; asoṣyat [lṛṅ]. śru is u-final and aniṭ. Followed: asāvīt as the luṅ of the bhvādi ṣu (SK 2384), and '[without iṭ]'.
commentary TB: why 'parasmaipadeṣu'? astoṣṭa, adhoṣṭa. Recorded; the kaumudī gives no counter-example.
textual Collation (.work/collate-p44/batch12.md, NSP p. 384 = scan page-0394): the digital source has three keying slips against the print — 'parasmaipadaiṣu' (print 'parasmaipadeṣu'), 'ñibhdyām' (print 'ñidbhyām', scrambled conjunct), 'grahaṇamamiti' (print 'grahaṇam iti', duplicated syllable). The English follows the print in each.

SK 2386 · A 3.1.74V

श्रुवः शृ च ॥ २३८६ ॥

śruvaḥ śṛ ca

śruvaḥ śṛ ca — śṛ [is substituted] for śru, and [the suffix śnu — brought in by 'ca' from 'svādibhyaḥ śnuḥ' (SK 2523) — comes].

Rule. śru is replaced by śṛ. Also, the affix śnu comes in the place where śap would come. The "also" (ca) brings śnu from SK 2523. So this is an exception (apavāda) to śap.

Example.

śru + śap + ti → śṛ for śru, śnu for śap → śṛ + nu + ti

→ nu takes guṇa before ti → n becomes ṇ after ṛ (a rule not given in this chapter) → śṛṇoti "he hears".

śṛ + nu + tas → no guṇa → śṛṇutaḥ.

Applies when / blocked by. śnu is ṅit by SK 2234, being a sārvadhātuka not marked with p. So the root takes no guṇa.

Watch out. The rule works only where śap would come. That is, before a sārvadhātuka affix in the sense of the agent.

Siddhānta-kaumudī

श्रुवः शृ इत्यादेशः स्यात् श्नुप्रत्यश्च शब्विषये । शपोऽपवादः श्नोर्ङित्त्वादद्धातोर्गुणो न । शृणोति । शृणुतः ॥

śṛ is to be substituted for śru, and the suffix (pratyaya) śnu [— brought in by 'ca' from SK 2523 —] is to come, in the domain of śap. [This is] an exception (apavāda) to śap. Because śnu is ṅit, the root does not undergo guṇa. śṛṇoti. śṛṇutaḥ.

Tattvabodhinī

NSP p. 394

—श्रुवः शृ च । यद्ययं श्रुधातुः स्वादौ पठ्येत तर्हि चकारो न कर्तव्य इति लाघवमित्याहुः

Bālamanoramā

श्रुवः शृ च - श्रुवः शृ च । 'शृ' इति लुप्तप्रथमाकम् । चकारेणस्वादिभ्यः श्नु॑रिति सूत्रस्थः श्नुः समुच्चीयते । तदाह — श्रुवः शृ इत्यादेशः स्यात् श्नुप्रत्ययश्चेति । शपोऽपवाद इति । अनेन शब्विषये कत्र्रर्थसार्वधातुक एवास्य प्रवृत्तिः सूचिता । श्नोर्हित्त्वादिति ।सार्वधातुकमपि॑दित्यनेनेति भावः । शृणोतीति । तिपमाश्रित्य श्नोर्गुणः । तसादीनं ङित्त्वात् श्नोर्न गुणः । तदाह — शृणुत इति ।

translator notes

commentary BM: 'śṛ' is a word whose first-case ending has been elided (luptaprathamāka); by 'ca' the śnu of the sūtra 'svādibhyaḥ śnuḥ' is added; hence Bhaṭṭoji's 'śruvaḥ śṛ ity ādeśaḥ syāt śnupratyayaś ca'. Followed: the bracketed 'ca' in sutra_en and k1.
commentary BM: 'śapo 'pavādaḥ' indicates that the rule operates only in the domain of śap, i.e. with a sārvadhātuka in the sense of the agent. 'śnor ṅittvāt' — [śnu is ṅit] by 'sārvadhātukam apit' (SK 2234). śṛṇoti: guṇa of śnu, depending on tip; with tas and the rest, which are ṅit, śnu takes no guṇa: śṛṇutaḥ. Recorded; the kaumudī gives the forms without these steps.
commentary TB: they say that if this root śru were listed in the svādi class, 'ca' would not have to be made — a saving (lāghava). Recorded; it confirms 'ca' as bringing in śnu.
textual Collation (.work/collate-p44/batch12.md, NSP p. 384 = scan page-0394): the digital source reads 'śnupratyaś ca' (print 'śnupratyayaś ca') and 'ṅittvād addhātoḥ' (print 'ṅittvād dhātoḥ'). The English follows the print.

SK 2387 · A 6.4.87V

हुश्नुवोः सार्वधातुके ॥ २३८७ ॥

huśnuvoḥ sārvadhātuke

huśnuvoḥ sārvadhātuke — [In place of the u-vowel (uvarṇa: 'oḥ', carried forward (anuvṛtti) from SK 281), not preceded by a conjunct (asaṃyogapūrvasya, carried forward from SK 272),] of hu and of [an aṅga having more than one vowel (anekācaḥ, carried forward from SK 272) ending in] śnu, yaṇ [carried forward from SK 2455] is substituted when a sārvadhātuka [beginning with an ac (aci, carried forward from SK 271)] follows.

Rule. The u of hu is replaced by yaṇ (a semivowel). So is the u of a many-vowelled stem ending in śnu. This happens before a vowel-initial sārvadhātuka affix. The u must not follow a consonant cluster. The rule is an exception to uvaṅ.

Example.

śṛṇu + anti → anti is ṅit, so no guṇa, and uvaṅ would come

→ this rule gives v for u → śṛṇvanti "they hear".

Other forms of śru: śṛṇomi. śṛṇvaḥ or śṛṇuvaḥ, śṛṇmaḥ or śṛṇumaḥ, with u optionally lost by SK 2333. Also śuśrotha, śuśruva, śṛṇu, śṛṇavāni, śṛṇuyāt, śrūyāt, aśrauṣīt.

Applies when / blocked by. Why "not after a cluster"? āpnuvanti keeps uv. Why "sārvadhātuka"? juhuvatuḥ is liṭ, so no yaṇ. Bhaṭṭoji's commentators give these.

Bhaṭṭoji next lists several roots.

dru "to go" takes caṅ (SK 2312): adudruvat.
ji "to overcome": śatrūn jayati "he overcomes his enemies". It also means "to give way": adhyayanāt parājayate "he gives way before study", that is, he wearies of studying. The ātmanepada is by SK 2685.
Then the ṅit roots, which take the ātmanepada. They run up to ḍīṅ.
ṣmiṅ "to smile": smayate, siṣmiye.
gāṅ "to go": gāte serves for three endings, ta, ātām and jha.
uṅ "to sound": its liṭ is ūve. uvaṅ comes before the merging of like vowels. The reason is a paribhāṣā, a rule of interpretation: "an operation on the stem is stronger than one on the sounds".
meṅ "to exchange": praṇimayate, with ṇ by SK 2285.
deṅ "to protect": dayate.

Siddhānta-kaumudī

जुहोतेः श्नुप्रत्ययान्तस्यानेकाचोऽङ्गस्य चासंयोगपूर्वोवर्णस्य यण् स्यादजादौ सार्वधातुके । उवङोऽपवादः । शृण्वन्ति । शृणोमि । शृण्वः । शृणुवः । शृण्मः । शृणुमः । शुश्रोथ । शुश्रुव । शृणु । शृणवानि । शृणुयात् । श्रूयात् । अश्रौषीत् ।{$ {!943 ध्रु!} स्थैर्ये$} । ध्रवति । अयं कुटादौ गत्यर्थोऽपि ।{$ {!944 दु!} {!945 द्रु!} गतौ$} । दुदोथ । दुदविथ । दुदविव । दुद्रोथ । दुद्रुव । णिश्रि - SK 2312 इति चङ् । अदुद्रुवत् ।{$ {!946 जि!} {!947 ज्रि!} अभिभवे$} । अभिभवो न्यूनीकरणं न्यूनीभवनं च । आद्ये सकर्मकः । शत्रून् जयति । द्वितीये त्वकर्मकः । अध्ययनात्पराजयते । अध्येतुं ग्लायतीत्यर्थः । विपराभ्यां जे-SK 2685 इति तङ् । पराजेरसोढः SK 589 इत्यपादानत्वम् ॥ अथ डीङन्ता ङितः ॥{$ {!948 ष्मिङ्!} ईषद्धसने$} । स्मयते । सिष्मिये । सिष्मियिढ्वे । सिष्मियिध्वे ।{$ {!949 गुङ्!} अव्यक्ते शब्दे$} । गवते । जुगुवे ।{$ {!950 गाङ्!} गतौ$} । गाते । गाते । गाते । इट एत्वे कृते वृद्धिः । गै । लङ इटि । अगे । गेत । गेयाताम् । गेरन् । गासीष्ट । गाङ्कुटादिभ्यः - SK 2461 इति सूत्रे इङादेशस्यैव गाङो ग्रहणं न त्वस्य । तेनाङित्त्वात् घुमास्था - SK 2462 इतात्वं न । अगास्त । आदादिकोऽयमिति हरदत्तादयः । फले तु न भेदाः ।{$ {!951 कुङ्!} {!952 घुङ्!} {!953 उङ्!} {!954 ङुङ्!} शब्दे$} । अन्ये तु उङ् कुङ् खुङ् गुङ् घुङ् ङुङ् इत्याहुः । कवते । चुकुवे । घवते । अवते । उवे । [(परिभाषा - ) वार्णादाङ्गं बलीयम्] इत्युवङ् । ततः सवर्णदीर्घः । ओता । ओष्यते । ओषीष्ट । औष्ट । ङवते । ञुङुवे । ङोता ।{$ {!955 च्युङ्!} {!956 ज्युङ्!} {!957 प्रुङ्!} {!958 प्लुङ्!} गतौ $} । क्लुङ् इत्येके ।{$ {!959 रुङ्!} गतिरेषणयोः $}। रेषणं हिंसा । रुरुवे । रवितासे ।{$ {!960 धृङ्!} अवबन्धने$} । धरते । दध्रे ।{$ {!961 मेङ्!} प्रणिदाने$} । प्रणिदानं विनिमयः प्रत्यर्पणं च । प्रणिमयते । नेर्गद - SK 2285 इति णत्वम् । तत्र घुप्रकृतिमाङिति पठित्वा ङितो माप्कृतैरपि ग्रहणस्येष्टत्वात् ।{$ {!962 देङ्!} रक्षणे$} । दयते ॥

In place of the u-vowel (uvarṇa) not preceded by a conjunct (asaṃyogapūrva) of juhoti (hu), and of an aṅga that ends in the affix śnu and has more than one vowel (anekāc), yaṇ is substituted when a sārvadhātuka beginning with an ac follows. This is an exception (apavāda) to uvaṅ.

śṛṇvanti [laṭ, jhi]. śṛṇomi [laṭ, mip]. śṛṇvaḥ, śṛṇuvaḥ [laṭ, vas]. śṛṇmaḥ, śṛṇumaḥ [laṭ, mas]. śuśrotha [liṭ, thal]. śuśruva [liṭ, va]. śṛṇu [loṭ, hi]. śṛṇavāni [loṭ, ni with āṭ]. śṛṇuyāt [vidhiliṅ, tip]. śrūyāt [āśīrliṅ, tip]. aśrauṣīt [luṅ, tip].

(943) dhru — in [the sense of] firmness (sthairya). dhravati [laṭ, tip]. This [root], with the sense of motion (gati) as well, is also [read] among the kuṭādi [roots].

(944) du, (945) dru — in [the sense of] motion (gati). dudotha, dudavitha [liṭ, thal]. dudaviva [liṭ, va]. dudrotha [liṭ, thal]. dudruva [liṭ, va]. By ṇiśri- (SK 2312) [dru takes] caṅ: adudruvat [luṅ, tip].

(946) ji, (947) jri — in [the sense of] abhibhava. abhibhava is making [something] lesser (nyūnīkaraṇa) and becoming lesser (nyūnībhavana). In the first [sense the root] takes an object (sakarmaka): śatrūn jayati ('he overcomes [his] enemies'). In the second, however, it takes no object (akarmaka): adhyayanāt parājayate ('he gives way before study'); the meaning is 'he wearies of studying (adhyetuṃ glāyati)'. The taṅ [ending] is by viparābhyāṃ jeḥ (SK 2685); the status of apādāna [of adhyayana] is by parājer asoḍhaḥ (SK 589).

Now [the roots, up to one] ending in ḍīṅ, are ṅit.

(948) ṣmiṅ — in [the sense of] slight laughter (īṣaddhasana). smayate [laṭ, ta]. siṣmiye [liṭ, ta]. siṣmiyiḍhve, siṣmiyidhve [liṭ, dhvam].

(949) guṅ — in [the sense of] indistinct sound (avyakta śabda). gavate [laṭ, ta]. juguve [liṭ, ta].

(950) gāṅ — in [the sense of] motion (gati). gāte [laṭ, ta]. gāte [laṭ, ātām]. gāte [laṭ, jha]. When the e-substitution of iṭ has been made, vṛddhi [takes place]: gai [laṭ, iṭ]. In laṅ, when iṭ [follows]: age [laṅ, iṭ]. geta, geyātām, geran [vidhiliṅ, ta, ātām, jha]. gāsīṣṭa [āśīrliṅ, ta]. In the sūtra gāṅkuṭādibhyaḥ (SK 2461) it is only the gāṅ that is the substitute of iṅ which is taken, not this one. Therefore, since [the affix] is not ṅit, the ī-substitution (ītva) by ghumāsthā- (SK 2462) does not take place. agāsta [luṅ, ta]. Haradatta and others say that this [root] belongs to the adādi class; but in the result there is no difference.

(951) kuṅ, (952) ghuṅ, (953) uṅ, (954) ṅuṅ — in [the sense of] sound (śabda). Others, however, say [the list is] uṅ, kuṅ, khuṅ, guṅ, ghuṅ, ṅuṅ. kavate [laṭ, ta]. cukuve [liṭ, ta]. ghavate [laṭ, ta]. avate [laṭ, ta]. ūve [liṭ, ta]: uvaṅ [takes place] by (paribhāṣā) vārṇād āṅgaṃ balīyaḥ ('[an operation] belonging to the aṅga is stronger than one belonging to the phonemes (varṇa)'); after that, savarṇadīrgha. otā [luṭ, ta]. oṣyate [lṛṭ, ta]. oṣīṣṭa [āśīrliṅ, ta]. auṣṭa [luṅ, ta]. ṅavate [laṭ, ta]. ñuṅuve [liṭ, ta]. ṅotā [luṭ, ta].

(955) cyuṅ, (956) jyuṅ, (957) pruṅ, (958) pluṅ — in [the sense of] motion (gati). Some [read] kluṅ.

(959) ruṅ — in [the sense of] motion (gati) and reṣaṇa. reṣaṇa is injury (hiṃsā). ruruve [liṭ, ta]. ravitāse [luṭ, thās].

(960) dhṛṅ — in [the sense of] avabandhana. dharate [laṭ, ta]. dadhre [liṭ, ta].

(961) meṅ — in [the sense of] praṇidāna. praṇidāna is exchange (vinimaya) and giving back (pratyarpaṇa). praṇimayate: ṇatva [of the n of ni] by ner gada- (SK 2285). For there, having read 'ghuprakṛtimāṅ' [in place of 'ghumā'], the inclusion even of the ṅit [root] that is the original (prakṛti) of mā is accepted as desired (iṣṭa).

(962) deṅ — in [the sense of] protection (rakṣaṇa). dayate [laṭ, ta].

Tattvabodhinī

NSP p. 394–395

—हुश्नुवोः—जुहति । सुन्वन्ति । हुश्नुवोः किम् । योयुवति । नोनुवति । सार्वधातुके किम् । जुहुवतुः । जुहुवुः । असंयोगपूर्वेति किम् । अक्षुण्-वन्ति । असंयोगपूर्वप्रहणमोर्विशेषणं न तु श्नुप्रत्ययस्य । तेन आप्नुवन्ति इत्यत्रापि यण्निषेधः सिध्यति । प्रत्ययविशेष-णत्वे तु अक्षुण्वन्तीत्यत्रैव निषेधः स्यादिति भावः । स्यादेतत् । यङ्लुकश्छान्दसत्वाद्योयुवतीत्यादौ प्रत्ययस्य ‘छन्दस्युभ-यथा’ इत्यनेनार्धधातुकलाश्रयणे यणादेशो न भवेदिति किमनेन हुश्नुग्रहणेन । न च युवन्ति नुवन्ति इत्यत्रातिप्रसङ्गवा-रणार्थं तद्बहणमिति वाच्यम् । अनेकाच इत्यस्यानुवर्तनेनोक्तदोषाभावादिति चेत् । अत्राहुः । ‘दाधर्तिदर्धर्तिदर्धर्षिवो-भूतु—इति च्छन्दसि निपातनाद्भाषायां यङ्लुकि वोभवीतीत्यादौ ‘भूसुवोः—’ इति गुणनिषेधो न प्रवर्तते । अत एव भाषायामपि यङ्लुक् सिद्ध इति वक्ष्यमाणत्वात् । योयुवतीत्यादावतिप्रसङ्गवारणाय हुश्नुग्रहणं कर्तव्यमेवेति । हुश्नुग्रहणा-ज्ञापकात् भाषायामपि कचिद्यङ्लुभवतीति भाष्यकाराः । एवं च सार्वधातुकपरयोर्हुश्नुवोरनेकाच्छ्वात्मिचारादनेकाच इत्यस्यानुवृत्तिरिह किमुप्रत्ययाकाव्या मिरकनीश एव । तदनुवृत्त्यभावे हुश्नुग्रहणस्य ज्ञापकलासंभवादिति दिक् ॥—दुद- विथेति । भारद्वाजनियमादिद् ॥—दुद्रोथ । दुद्रुवेति । कादिलाल्लिटि नेट् । गाङ् गतौ ॥—गाते गाते गात इति । पूर्वं शपा सह सवर्णदीर्घे कृते ‘आतो ङितः’ इति न प्रवर्तते ‘आत्मनेपदेष्वनतः’ इति तु प्रवर्तते इति तातांशेषु तुल्यं रूपमित्याहुः । गै । गावहे । गामहे । जगे । जगाते । गाताम् । गाताम् । गाताम् । गाख । उत्तमे तु । गै । गावहै । गामहै । अगात । अगाताम् ॥—न त्वस्येति । गाते इत्यादौ तदं प्रवर्त्य ङकारस्य चरितार्थलात् । आदेशदृकारस्तु न चरितार्थः । स्थानिवद्भावेन इत्त्वादेव तदः सिद्धलादिति भावः ॥—आदादिकोऽयमिति । एवं च गाते गाथे इत्यादावातामाथामाः परतः ‘आतो ङितः’ इत्यस्य प्रवृत्तिशङ्कैव नास्तीति भावः ॥—फले तु न भेद इति । न च गाते गाथे इत्यादौ शपा सह सवर्णदीर्घे कृतेऽपि पूर्वस्मात्परस्य विधौ कर्तव्ये स्थानिवत्त्वादतः परत्वेन इति माकारस्य इयं स्यादिति शङ्क्यम् । पञ्चमीसमासपक्षस्यानित्यलाभ्युपगमादिति भावः ॥—ञुङुवे इति । ‘कुहोश्चुः’ इति ङस्य ञः ॥—च्युङ् इति । अस्मात् पचाद्यचि विच्यवः ववयोरमेदाद्विच्यव इत्यन्ये । मेङ् ॥—प्रणिमयत इति । ननु ‘नेर्गद-’ इति कथमिह णत्वं स्यात् । शिद्विषये आलाभावेन मारूपाभावादशिद्विषये कृतात्वेऽप्यस्मिन् णत्वं दुर्लभमेव प्रतिपदोक्तस्यैव माथातोर्प्रहणौचित्यान्न लस्य लाक्षणिकस्य । ‘गामादाग्रहणेष्वविशेषः’ इत्यभ्युपगमे तु मीनातिमिनोत्योरात्वे कृते प्रनिमाता प्रनिमास्यतीत्यादावतिप्रसङ्गः स्यादित्यत आह—तत्रेति ॥—इष्टत्वादिति । अयं भावः । घुसंज्ञासूत्रे प्रणिदयते प्रणिधयतीत्यादौ णलसिद्धये भाष्यकारैरित्यं सिद्धान्तितम् । ‘नेर्गदनद-’ इति णलविधौ ‘घुमा-’ इत्यस्य स्थाने ‘घुप्रकृतिमाङ्’ इति पठनीयम् । घुश्च प्रकृतिश्च माङ् चेति द्वन्द्वः । प्रकृतिश्च कस्येत्याकाङ्क्षायां संनिधानात्पूर्वोत्तरयोरेव । तेन न काप्यव्याप्तिः । नापि मा माने इत्यत्र मीनातिमिनोत्योर्थातिव्याप्तिः । माङ् इति दृकारानुबन्धकस्यैव पठितलादिति

Bālamanoramā

हुश्नुवोः सार्वधातुके - शृणु-अन्तीति स्थिते अन्तेर्ङित्त्वात् श्नोर्गुणनिषेधे सति उवङि प्राप्ते — हुश्नुवोः । श्नोः प्रत्ययत्वात्तदन्तग्रहणम् ।इणो यणि॑त्यतो यणित्यनुवर्तते, 'अचि श्नु' इत्यतोऽचीति । तस्य सार्वधातुकविशेषणत्वात्तदादिविधिः । 'एरनेकाचः' इतिसूत्रमेरितिवर्जमनुवर्तते ।ओः सुपी॑त्यत ओरिति च षष्ठन्तम् । तदाह — जुहोतेरित्यादिना । असंयोगपूर्वस्येति तु उकारस्य विशेषणं न तु श्नुविशेषणम्, तेन आप्नुवन्तीत्यत्र यण् न । हुश्नुश्वोः किम् । योयुवति । अत्र युधातोर्यङ्लुकि 'अदभ्यस्ता' दिति झेरदादेशे योयु-अतीति स्थिते अनेकाजङ्गावयवस्य असंयोगपूर्वस्य उकारस्य यण् न भवति । अत्र भाष्ये 'बहुलं छन्दसी' इत्यनुवृत्तौ यङोऽचि चे॑ति विहितस्य यङ्लुकश्छान्दसत्वात्छन्दस्युभयथे॑त्यार्धधातुकत्वाश्रयणादेव योयुवतीत्यत्र यणभावसिद्धेर्हुश्नुग्रहणं भाषायमपि क्वचिद्यङ्लुकं ज्ञापयतीत्युक्तम् । तथा च भाषायामपि अनेकाचोऽसंयोगपूर्वकोकारान्ताद्योयुवतीत्यादौ यङ्लुक्सिद्धेस्तत्र यङाभाअवार्थं हुश्नुग्रहणमिति फलति । ज्ञापकस्य सामान्यपेक्षत्वादुदाहृतोवर्णान्तादन्यत्रापि यङ्लुक् सिध्यति । एतदेवाभिप्रेत्य भाष्ये — हुशनुग्रहणं ज्ञापयति — ॒भाषायामपि यङ्लुक् भवती॑ ,किमेतस्य ज्ञापने प्रयोजनं, बेभिदीति चेच्छिदीतीत्येतत्सिद्धं भवती॑त्युक्तम् । अत्र भिदिच्छिद्योरेव ग्रहणादुदाहृतोकारान्तादन्यत्र भवन् यङ्लुक् आभ्यामेव भवति, न त्वन्यत्रेत्याहुः । भिदिच्छिद्योग्र्रहणं प्रदर्शनमात्रमित्यन्ये । शृण्वन्तीति । शृणुथः । शृणुतेत्यपि ज्ञेयम् ।लोपश्चाऽस्यान्यतरस्यां म्वो॑रित्यभिप्रेत्याह — शृण्व इत्यादि.शुश्राव शुश्रुवतुः शुश्रुवुः । थलि वमयोश्च क्रादित्वान्नित्यमिण्निषेधः । तदाह — शुश्रोथ । शुश्रुवेति । शुश्रुवेति । शुश्रुमेत्यपि ज्ञेयम् । श्रोता । श्रोष्यति । शृणोतु — शृणुतात् शृणुताम् । शृण्वन्तु ।उतश्च प्रत्ययादसंयोगपूर्वा॑दिति हेर्लुकं मत्वा आह — शृण्विति । शृणुतात् शृणुतम् शृणुत । शृणवानीति । आटः पित्त्वेन ङित्त्वाऽभावाद्गुण इति भावः । ध्रु स्थैर्ये इति । अनिट् । ध्रवति । दुध्राव दुध्रुवतुः दुध्रुवुः । भारद्वाजनियमात्थल वेट् । दुध्रविथ — दुध्रोथ दुध्रुवथुः धुध्रुव । दुध्राव-दुध्रव दुध्रुविव दुध्रुविम । क्रादिनियमादिट् । ध्रोता । ध्रोष्यति । ध्रवतु । अध्रवत् । ध्रवेत् । ध्रूयात् । अध्रौषीत् । अध्रोष्यत् । दु द्रु गताविति । अनिटौ । दवति । द्रवति । दुदाव दुदुवतुः दुदुवुः । द#उद्राव दुद्रुवतुः दुद्रुवुः । अस्य भारद्वाजनियमात्थलि वेडित्याह — दुदोथ दुदविथेति । दुदुवथुः दुदुव । दुदाव — दुदव । वमयोः क्रादिनियमादिडित्याह — दुदुविवेति । द्वितीयस्य क्रादित्वात्थलि नित्यं नेट् । तदाह — दुद्रोथेति । दुद्रुवथुः दुद्रुव । दुद्राव- दुद्रव । वमयोः क्रादित्वानेट् । तदाह — दुद्रुवेति । दोता । द्रोता । दोष्यति । द्रोष्यति । दवतु । द्रवतु । अदवत् । अद्रवत् । दवेत् । द्रवेत् । दूयात् । द्रूयात् । अदौषीत् । चङिति । द्रुधातोरिति भावः । न्यूनीकरणमिति । नीचीकरणमित्यर्थः । न्यूनीभवनमिति । क्षीणबलीभवनमित्यर्थः । शत्रूञ्जयतीति । नीचीकरोतीत्यर्थः । ननु जिधातोः परस्मैपदित्वात्पराजयत इतिकथमात्मनेपदमित्यत आह — विपराभ्यामिति । ननु पराजयस्य अध्ययनेन संश्लेषविश्लेषयोरभावात्कथं पराजयं प्रत्ध्ययनस्याऽपादानत्वमित्यत आह — पराजेरिति । जयति । लिटिसँल्लिटोर्जे॑रिति कुत्वम् । जिगाय जिग्यतुः । जिग्युः । भारद्वाजनियमात्थलि वेट् । जिगयिथ-जिगेथ जिग्यथुः । जिग्य । जिगाय-जिगय । वमयोः क्रादिनियमादिट् । जिग्यिव जिग्यिम । जेता । जेष्यति । जयतु । अजयत् । जयेत् । जीयात् । अजैषीत् । अजैष्टामजैषुः । अजैषीः अजैष्टमजैष्ट । अजैषमजैष्व अजैष्म । अजेष्यत् । इति धेडादयोऽजन्ताः परस्मैपदिनः । अथ डीङन्ता ङित इति । 'डीङ् विहायसा गतौ' इत्येतत्पर्यन्ता ङित्त्वादात्मनेपदिन इत्यर्थः ।ष्मिङ् ईषद्धसने॑ । षोपदेशोऽयम् । स्मयते इति ।धात्वादे॑रिति षश्य सः । सिष्मिये इति । कित्त्वाद्गुणाऽभावे इयङ् । आदेशसकारत्वादुत्तरखण्डे सस्य षः । सिष्मियातेसिष्मियिरे । क्रादिनियमादिट् । सिष्मियिषे । सिष्मियाथे । 'विभाषेटः' इति मत्वा आह — सिष्मियिढ्वे सिष्मियिध्वे इति । स्मेता । स्मेष्यते । स्मयताम् । अस्मयत । स्मयेत । स्मेषीष्ट । अस्मेष्ट । अस्मेष्यत । गुङ्धातुरनिट् । गुण ओकारः, अवादेश इति विशेषः । गाङ्धातुरनिट् । गाते इति । लटस्तादेशे शपि सवर्णदीर्घे टेरेत्त्वमिति भावः । आतामि तथैव रूपमाह — गाते इति । गा-अ-आतामिति स्थिते परत्वात्सवर्णदीर्घे अतः परस्य दीर्घाऽकारस्याऽभावात् 'आतो ङितः' इति इय् न भवति । झावपि तथैव रूपमाह — गाते इति । शपा सह आकारस्य सवर्णदीर्घे 'आत्मनेपदेष्वनतः' इतिझेरदादेशे टेरेत्वमिति भावः । गासे गाथे गाध्वे । लट उत्तमपुरुषैकवचने विशेषमाह — इट इति । गा अ इ इति स्थिते सवर्णदीर्घे सति इट एत्वे कृतेवृद्धिरेची॑ति वृद्धौ 'गै' इति रूपमित्यर्थः । गावहे गामहे । लिटि अजादौ आल्लोपः । जगे जगाते जगिरे । क्रादिनियमादिट् । जगिषे जगाथे जगिध्वे । जगे जगिवहे जगिमहे । गाता । गास्यते । गाताम् गाताम् । गाताम् । गास्व गाथाम् गाध्वम् । गै गावहै गामहै । अगात अगातामगात । अगाथाः आगाथामगाध्वम् । लङ इटीति । अ गा अ इ इति स्थिते टिदादेशत्वाऽभावादेत्त्वाऽभावे सवर्णदीर्घे आद्गुणे 'अगे' इति रूपमित्यर्थः । अगावहि अगामहि । गेतेति । लिङस्तादेशे शपि गा अ त इति स्थिते सवर्णदीर्घे सीयुटि सलोपे यलोपे आद्गुण इति भावः । गेयातामिति । गा अ आतामिति स्थिते सवर्णदीर्घे सीयुटि सलोपे आद्गुण इतिभावः । गेरन्निति । झस्य रन्भावे गा अ रन्निति स्थिते सवर्णदीर्घे सीयुटि सलोपे आद्गुण इतिभावः । गेथाः गेयाथाम् गेध्वम्, गेय गेवहि गेमहि । आशीर्लिङि आह — गासिष्टेति । गासीयास्तात् गासीरन् । गासीष्ठाः गासीयास्थाम् गासीध्वम् । गासीय गासीवहि गासीमहि । ननु गासीष्टेत्यादौगाङ्कुटादिभ्योऽञ्णिन्ङिदि॑ति ञ्णिद्भिन्नप्रत्ययस्य ङित्त्वविधानेन सीयुडागमविशिष्टप्रत्ययस्य ङित्त्वात्घुमास्थागापाजहातिसां हली॑ति हलादौ क्ङिति विहितमीत्त्वं स्यादित्यत आह — गाङ्कुटादिभ्य इति सूत्रे इति । 'इङ' इत्यनुवृत्तौगाङ्लिटी॑ति विहितस्य गाङादेशस्यैव गाङ्कुटादिसूत्रे ग्रहणं, न तवस्य गाधातोरित्यर्थः । एतच्च अगासातामगासत् । अगास्थाः अगासाथामगाध्वम् । अगासि अगास्वहि । अगास्महि । अगास्यत । आदादिकोऽयमिति । ततश्चअदिप्रभृतिभ्यः शपः॑ इति शपो लुगिति भावः । फले तु न भेद इति । शपो लुकि सति गाते इत्याद्येव रूपम्, तस्मिन्नसत्यपि गा अते इत्यादौ सवर्णदीर्घे सति तदेव रूपमिति न रूपभेद इत्यर्थः । कुङ् घुङ् उङ् ङुङ् शब्दे इति । चत्वारोऽपि ङितः । आद्यद्वितीचतुर्थाः कवर्गप्रथमचतुर्थपञ्चमाद्याः । तृतीयस्तु केवल उवर्णः । अन्ये त्विति । आद्यः केवलोवर्णो ङित् । इतरे तु पञ्च क्रमेण कवर्गाद्याः । तत्र कुङ्धातोरुदाहरति — कवते इति । लिटि अजादौ कित्त्वाद्गुणाऽभावे उवङ् । तदाह — चुकुवे इति । चुकुवाते चुकुविरे क्रादिनियमादिट् । चुकुविषे चुकुवाथे चुकुविध्वे । चुकुवे चुकुविवहे चुकुविमहे । कोता । कोष्यते । कवताम् । अकवत । कवेत । कोषीष्ट । अकोष्ट । अकोष्यत । एवं खवते इत्यादि । उङ्धातोराह — अवते इति । ऊवे इति । उ उ ए इति स्थिते द्वितीयस्य उवर्णसुवङि कृते सवर्णदीर्घे इति भावः । ननु उवङो बहिर्भूतप्रत्ययाऽपेक्षतया बहिरङ्गत्वादन्तरङ्गे सवर्णदीर्घे कृते ऊ ए इति स्थिते उवङि उवे इत्येवोचितमित्यत आह — वार्णादिति । ऊबाते ऊविरे ।क्रादनियमादिट्- ऊविषे ऊवाथे ऊविध्वे । ऊवे ऊविवहे ऊविमहे । रूपमुक्तम् । संप्रति लिटि रूपमाह — ञुङुवे इति ।कुहोश्चु॑रिति ङकारस्य स्थानिनश्चर्भवन् स्थानसाम्यस्य पञ्चस्वभावादाभ्यान्तरप्रत्यत्नसाम्यस्य पञ्चस्वप्यविशिष्टत्वादल्पप्राणामनुनासिक्यसाम्याञ्ञकारः । प्रथमतृतीयौ तु न भवतः, आनुनासिक्याऽभावात् । च्युङादयोऽप्युवर्णान्ता अनिटः कुङ्धातुवज्ज्ञेयाः । रुङ् गतीति । सेट्कोऽयम् ।ऊद्द्टदन्तैर्यौतिरुक्ष्णु॑ इत्यनिट्सु पर्युदासात् । तदाह — रवितासे इति । धृङ्धातुरनिट् । दध्रे इति । कित्त्वाद्गुणनिषेधे ऋकारस्य यण् । दध्राते दध्रिरे । क्रादिनियमादिट् । दध्रिषे दध्राथे दध्रिध्वे । दध्रे दध्रिवहे दध्रिमहे । धर्ता । लृटि स्येऋदनो॑रिति इटि — धरिष्यते । धरताम् ।अधरत । धरेत । आशीर्लिङि सीयुटिउश्चे॑ति कित्त्वान्न गुणः । धृषीष्ट ।ह्रस्वादङ्गा॑दिति सिचो लुक् । अधृत अधृषातामधृषत । अधरिष्यत । मेङ् प्रणिदाने णत्वमिति । प्रणिदानशब्दे, 'प्रणिमयते' इत्यत्र चनेर्गदे॑ति णत्वमित्यर्थः । ननु 'प्रणिमयते' इत्यत्र णत्वमिदं न संभवति, शिद्विषये आत्वाऽभावेन मारूपाऽभावात् । तथा प्रणिमानशब्देऽपि णत्वं न संभवति, ततर्मेङः कृतात्वस्य लाक्षणिकमारूपत्वात् ।गामादाग्रहणेष्वविशेषः॑ इत्याश्रित्य मेङोऽपि कृतात्वस्य णत्वविधौ ग्रहणे तु मीनातिमनोत्योरात्त्वे प्रनिमाता प्रनिमास्ति इत्यत्रापि नेर्णत्वापत्तिरित्यत आह — तत्रेति । तत्र =नेर्गदे॑ति णत्वविधौ ।घुमे॑त्यस्य स्थानेघुप्रकृतिमा॑ङिति पठित्वा तत्र प्रकृतशब्दस्य घुमाङप्रकृतिपरत्वमाश्रित्य घौ, माङ्धातौ, घुमाप्रकृतौ च परत इति पर्यवसानमाश्रित्य माप्रकृतेर्ङितो मेङ्धातोः कृतात्वस्यापि ग्रहणस्य भाष्यकृताऽभ्युपगतत्वादित्यर्थः । एवं च 'प्रणिमयते' इत्यत्र नाऽव्याप्तिः, मेङः कृतात्वमाप्रकृतित्वे सति ङित्त्वात् । नापि मीनातमिनोत्योरात्त्वे प्रनिमाता प्रनिमास्यतीत्यत्र अतिव्याप्तिः, मारूपस्य ङित्त्वाऽभावादिति भावः । एतच्च घुसंज्ञासूत्रे भाष्ये स्थितम् । ममे ममाते ममिरे । क्रादिनियमादिट् । ममिषे ममाथे ममिध्वे । ममे ममिवहे ममिमहे । माता । मास्यते । मयताम् । अमयत । मयेत । मासीष्ट । अमास्त । अमास्यत । देङ्धातुमेङ्वत् ।

Footnotes (NSP 1915 ed.)

NSP p. 395 १ फले तु न भेद इति—गा अ आते इत्यत्र वार्णपरिभाषया सवर्णदीर्घं बाधित्वा ‘आतो ङितः’ इतीयादेशः स्यादिति भेदस्तु न शङ्क्यः । तस्याः स्यान्येकत्वे एव प्रवृत्तेः ।

translator notes

commentary BM on the sūtra: with śṛṇu + anti, śnu has no guṇa because anti is ṅit, so uvaṅ is due, and this rule applies. Because śnu is an affix, the aṅga ending in it is meant. yaṇ is carried forward from 'iṇo yaṇ', 'aci' from 'aci śnu…'; since aci qualifies sārvadhātuka, the tadādi reading ('beginning with an ac') follows. 'er anekācaḥ' is carried forward except for 'eḥ', and 'oḥ' (sixth-case word, ṣaṣṭhyanta) from 'oḥ supi'. 'asaṃyogapūrvasya' qualifies the u-vowel, not śnu, so there is no yaṇ in āpnuvanti. Followed in sutra_en and in 'u-vowel … not preceded by a conjunct'.
commentary TB: examples juhvati, sunvanti; counter-examples yoyuvati, nonuvati (not hu/śnu), juhuvatuḥ, juhuvuḥ (not sārvadhātuka), akṣṇuvanti (preceded by a conjunct). asaṃyogapūrva qualifies u, not the affix śnu, so the prohibition reaches āpnuvanti too; TB then discusses why hu-śnu is named at all (the Bhāṣya: it is a jñāpaka that yaṅluk occurs in ordinary language too) and whether 'anekācaḥ' is carried forward. Followed for the attachment of asaṃyogapūrva; the anekāc discussion recorded.
commentary BM on the śru forms: śṛṇvaḥ/śṛṇuvaḥ and śṛṇmaḥ/śṛṇumaḥ reflect optional loss of u by 'lopaś cāsyānyatarasyāṃ mvoḥ' (SK 2333); in thal and before va/ma the iṭ is always barred since śru is among the kṛ-ādi roots (śuśrotha, śuśruva); śṛṇu has luk of hi by 'utaś ca pratyayād asaṃyogapūrvāt' (SK 2334); śṛṇavāni has guṇa because āṭ, being pit, is not ṅit. Recorded; the English lists the forms only.
commentary BM on du/dru: both aniṭ; du takes optional iṭ in thal by the Bhāradvāja restriction (dudotha/dudavitha) and iṭ before va/ma by the kṛ-ādi restriction — BM's pratīka reads this form 'duduviva' ('vamayoḥ krādiniyamād iḍ ity āha — duduviveti'), not the kaumudī's transmitted dudaviva (see the textual note); dru, being in the kṛ-ādi list, has no iṭ in thal or before va/ma (dudrotha, dudruva). 'caṅ' is said of the root dru. Followed for '[dru takes] caṅ'.
commentary TB on dudavitha: iṭ by the Bhāradvāja restriction; on dudrotha, dudruva: no iṭ in liṭ because [dru] is kṛ-ādi. Recorded; consistent with the English.
commentary BM: nyūnīkaraṇa is making low (nīcīkaraṇa), nyūnībhavana is becoming weak in strength; śatrūn jayati means 'he brings [them] low'. 'viparābhyām' answers how parājayate can be ātmanepada when ji is parasmaipadin; 'parājeḥ' answers how adhyayana can be apādāna with no contact or separation. Followed in taking 'the first … the second' as the two senses of abhibhava (not the two roots) and for '[of adhyayana]'.
commentary BM on 'atha ḍīṅantā ṅitaḥ': the roots up to 'ḍīṅ vihāyasā gatau' are ātmanepadin because they are ṅit; the preceding dheṭ-ādi ac-final roots are parasmaipadin. Followed for '[the roots, up to one] ending in ḍīṅ'.
commentary BM on ṣmiṅ: it is taught with ṣ (ṣopadeśa), hence s by 'dhātvādeḥ ṣaḥ saḥ' in smayate; siṣmiye has iyaṅ because [the liṭ affix] is kit and guṇa is barred, with ṣ in the second part because its s is a substitute; siṣmiyiḍhve/siṣmiyidhve by 'vibhāṣeṭaḥ'. Recorded; the English keeps the upadeśa form ṣmiṅ as the source does.
commentary TB on gāte gāte gāte: once savarṇadīrgha with śap has been made first, 'āto ṅitaḥ' does not apply but 'ātmanepadeṣv anataḥ' does, so ta, ātām and jha give the same form; TB lists gai, gāvahe, gāmahe, jage, jagāte, gātām etc. Followed for the labels [ta], [ātām], [jha].
commentary BM on gāte: for ta, śap, savarṇadīrgha, ṭi→e; for ātām, savarṇadīrgha by para-precedence leaves no a before the long ā, so 'āto ṅitaḥ' (iy) does not apply; for jha, savarṇadīrgha with śap, at by 'ātmanepadeṣv anataḥ', ṭi→e. gai: gā a i → savarṇadīrgha → iṭ becomes e → vṛddhi by 'vṛddhir eci'. age: in laṅ there is no e since the lakāra is not ṭit; savarṇadīrgha and ād-guṇa. geta/geyātām/geran: savarṇadīrgha, sīyuṭ, loss of s and y, ād-guṇa. Followed for 'when the e-substitution of iṭ has been made' and 'in laṅ, when iṭ [follows]'.
commentary BM on 'gāṅkuṭādibhya iti sūtre': the objection is that in gāsīṣṭa the sīyuṭ-augmented affix would be ṅit under SK 2461, so SK 2462 would give ī before a hal-initial kṅit; the answer is that SK 2461, with 'iṅaḥ' carried forward, takes only the gāṅ substituted by 'gāṅ liṭi', not the root gā[ṅ] of motion. Followed for 'the gāṅ that is the substitute of iṅ' and '[the affix] is not ṅit'.
commentary TB on 'na tv asya': this gāṅ's ṅ is already fulfilled (caritārtha) in bringing about taṅ in gāte etc., while the ṅ of the substitute gāṅ is not, taṅ being secured for it by sthānivadbhāva from iṅ's ṅ. Recorded.
commentary BM on 'ādādiko 'yam': then śap undergoes luk by 'adiprabhṛtibhyaḥ śapaḥ'; 'phale tu na bhedaḥ': with luk of śap the form is gāte etc., and without it gā a te etc. give the same form by savarṇadīrgha, so there is no difference in forms. Followed for 'no difference [in the result]'.
commentary TB on 'ādādiko 'yam': on that view the question of 'āto ṅitaḥ' applying before ātām/āthām does not arise at all; on 'phale tu na bhedaḥ': one should not object that, after savarṇadīrgha with śap, sthānivadbhāva would make the ā count as after a, giving iy, because the pañcamī-samāsa option [in reading 'ataḥ'] is accepted as non-obligatory. Recorded.
commentary BM on the śabda roots: all four are ṅit; the first, second and fourth begin with the first, fourth and fifth of the k-class, the third is bare u. On the 'others' list, the first is bare u, the other five begin in order with the k-class. On ūve: with u u e, uvaṅ on the second u, then savarṇadīrgha; the objection that savarṇadīrgha, being antaraṅga, should come first (ū e → uvaṅ → uve) is answered by 'vārṇād āṅgaṃ balīyaḥ'. cyuṅ-ādi are like kuṅ, u-final and aniṭ. Followed for ūve and the order uvaṅ-then-savarṇadīrgha.
commentary BM on ñuṅuve: by 'kuhoś cuḥ' (SK 2245) the ṅ becomes a c-class sound; as place is not shared, and internal effort is common to all five, ñ results from shared alpaprāṇa and nasality. Recorded.
commentary TB on ñuṅuve: by 'kuhoś cuḥ' ñ replaces ṅ. (The OCR garbles the pratīka; the scan, NSP p. 385 = scan page-0395, reads 'ñuṅuve iti … ṅasya ñaḥ'.) Agrees with BM; recorded.
commentary BM on ruṅ: it is seṭ, being excluded from the aniṭ list ('ūd-ṛd-antair yauti-rukṣṇu…'), hence ravitāse. On dhṛṅ: dadhre with yaṇ of ṛ as guṇa is barred (kit); BM continues the paradigm (dhartā, dhariṣyate, dhṛṣīṣṭa, adhṛta …). Recorded; the English lists only Bhaṭṭoji's forms.
commentary BM on 'tatra': the problem is that in praṇimayate (a śit context) meṅ has no ātva and so no form mā, and taking the ā-made meṅ by 'gāmādāgrahaṇeṣv aviśeṣaḥ' would wrongly give ṇatva in pranimātā from mīnāti/minoti. 'tatra' = in the ṇatva rule 'ner gada-'. The Bhāṣya reads 'ghuprakṛtimāṅ' for 'ghumā', 'prakṛti' meaning the source of ghu and of māṅ, so a following ghu, the root māṅ, and the prakṛti of ghu/mā count; thus the ṅit meṅ, source of mā, is included, while mā from mīnāti/minoti is not ṅit. This is in the Bhāṣya on the ghu-saṃjñā sūtra. Followed for 'the ṅit [root] that is the original (prakṛti) of mā'.
commentary TB on 'iṣṭatvāt': in the Bhāṣya on the ghu-saṃjñā sūtra, for ṇatva in praṇidayate, praṇidhayati, it is settled that 'ghuprakṛtimāṅ' be read in place of 'ghumā-' in 'ner gada-'; the compound is a dvandva of ghu, prakṛti and māṅ, and 'prakṛti' by proximity is of the preceding and following members, so there is neither under- nor over-extension (mā māne of mīnāti/minoti is excluded, only the ṅ-marked māṅ being read). Followed for 'accepted as desired (iṣṭa)' as the Bhāṣya's settled position and '[in place of ghumā]'.
translator The bracketed labels after the forms (lakāra and tiṅ affix, e.g. [laṭ, jhi], [liṭ, thal]) are the translator's identification; Bhaṭṭoji lists the forms only. Where the liṭ, loṭ or other substitute (thal, va, hi, ni with āṭ) replaces the basic tiṅ affix, the label names the affix that actually stands. The numbers in parentheses are the running serial numbers of the roots (dhātu) as printed in the source.
translator 'adhyayanāt parājayate' is rendered 'he gives way before study', so that adhyayanāt stays the point of departure — the fifth-case (pañcamyanta) apādāna assigned by SK 589 — and is not made an agent or instrument; this follows Bhaṭṭoji's own gloss 'adhyetuṃ glāyati' ('he wearies of studying') and BM's nyūnībhavana (becoming weak).
textual Ours reads 'tenāṅittvāt ghumāsthā- (SK 2462) itātvaṃ na'; NSP p. 385 (scan page-0395) reads 'itītvaṃ na' (iti + ītvam), which is what SK 2462 prescribes (ī for the ā of gā) and what BM paraphrases ('īttvaṃ syāt'). The English renders ītva.
textual Ours reads 'phale tu na bhedāḥ'; NSP p. 385 (scan page-0395) reads 'phale tu na bhedaḥ', and the BM and TB pratīkas quote 'phale tu na bheda iti'. The English follows the singular.
textual Ours reads 'avate. uve.'; NSP p. 385 (scan page-0395) reads 'ūve', as does the BM pratīka ('ūve iti'); the following sentence (uvaṅ, then savarṇadīrgha) yields ūve, and BM names 'uve' as the form the rejected objection would produce. The English renders ūve.
textual Ours reads '[(paribhāṣā - ) vārṇād āṅgaṃ balīyam] ity uvaṅ', with a bracketed editorial tag; NSP p. 385 (scan page-0395) reads '(pa) vārṇād āṅgaṃ balīya ity uvaṅ', i.e. balīyaḥ before iti, marked as a paribhāṣā by the printed '(pa)'. The English gives balīyaḥ and labels it (paribhāṣā).
textual Ours reads 'ṅito māpkṛtair api grahaṇasyeṣṭatvāt'; NSP p. 385 (scan page-0395) reads 'ṅito māprakṛter api', matching BM ('māprakṛter ṅito meṅdhātoḥ'). The English renders māprakṛteḥ.
textual Ours reads 'kluṅ ity eke' after (958) pluṅ, as does Wikisource. NSP p. 385 (scan page-0395), read zoomed by the collation (.work/collate-p44/batch12.md, V row) and by the audit, clearly prints '958 pluṅ gatau | jyuṅ ity eke', and the NSP OCR agrees. The print's reading is odd, since jyuṅ is already listed as 956. The English keeps our kluṅ. For Ajai's printed copy.
textual du, liṭ before va: ours and NSP p. 384 (scan page-0394, read zoomed; .work/collate-p44/batch12.md, V row) read 'dudaviva'. BM's pratīka ('duduviveti') and Wikisource read 'duduviva', the grammatical form: va is kit by asaṃyogāl liṭ kit, so there is no guṇa, and uvaṅ comes, with iṭ by the krādi restriction. The English keeps the transmitted dudaviva, as for sruyāt in SK 2384; mūla question for Ajai (print check).
textual NSP footnote, printed under sk.2387.n1, on 'phale tu na bhedaḥ': one should not suspect a difference on the ground that in gā a āte the vārṇa paribhāṣā would let iy by 'āto ṅitaḥ' block savarṇadīrgha, since that paribhāṣā applies only where the substituend is one (sthānyekatva).

SK 2388 · A 7.4.9V

दयतेर्दिगि लिटि ॥ २३८८ ॥

dayaterdigi liṭi

dayater digi liṭi — In place of dayati [the root deṅ 'protecting'], digi [comes] before liṭ.

Rule. Before liṭ, deṅ "to protect" (dayati) is replaced by digi. The Vṛtti, an older commentary, says this substitute is meant to block the doubling.

Example.

de + e (liṭ, ātmanepada) → digi for the root → digy + e (i becomes y before the vowel e)

→ no doubling → digye "he protected".

Applies when / blocked by. One of Bhaṭṭoji's commentators explains the blocking. Before liṭ both doubling and digi are due. digi is taught specially for this case, so it sets the doubling aside.

Watch out. Do not write didigye. digi replaces the root, and no doubling follows.

Siddhānta-kaumudī

दिग्यादेशेन द्वित्वबाधनमिष्यत इति वृत्तिः । दिग्ये ॥

The Vṛtti says that it is desired (iṣyate) that reduplication (dvitva) be blocked by the substitute digi. digye.

Tattvabodhinī

alignment inferredNSP p. 395

—दिग्यादेशेनेति । दयतेर्लिटि परे द्वित्वं प्राप्तं दिग्यादेशश्च तत्र विशेषविहितेन दिग्यादेशेन द्विलशास्त्रस्य बाधः । न चैवं ‘प्यायः पी’ ‘चक्षिडः ख्याञ्’ इति पीख्यात्रोरपि विशेषविहितलाभ्यां द्विलबाधः स्यादिति वाच्यम् । विषयसप्तमीमाश्रित्य लिडुत्पत्तेः प्रागेव तयोः प्रवृत्तलात् । दिग्यादेशविधौ तु लिटीति परसप्तम्येव न तु विषयसप्तमी । लक्ष्यानुरोधात् । तदेतत्सूचयति—इष्यत इति । दयतेर्लिटि द्वित्वे प्राप्ते तद्वाधित्वा परत्वाद्दिग्यादेश इति तु नोक्तम् । परस्परलव्यावकाशयोरेव परस्य वलीयस्त्वात् । दिग्यादेशं विना द्विलस्य सावकाशत्वेऽपि द्वित्वं विना दिग्यादेशस्य तदभावादिति दिक्

Bālamanoramā

दयतेर्दिगि लिटि - दयतेर्दिगि ।दिगी॑ति लुप्तप्रथमाकम् ।देङ्धातोर्दिगीत्यादेशः स्याल्लिटीत्यर्थः । ननु लिट एशादौ दिग्यादेशे कृते द्वित्वे सति दिदग्ये इत्यादि स्यादित्यत आह — दिग्यादेशेनेति । एतच्च स्पष्टम् । वृत्तिरिति । भाष्यस्याप्युपलक्षणम् । क्रादिनियमादिट् । दिग्यिषे दिग्याथे दिग्यिध्वे । दिग्ये दिग्यिवहे दिग्यिमहे । दाता । दास्यते । दयताम् । अदयत । दयेत । दासीष्ट ।

translator notes

commentary BM: 'digi' is a word whose first-case ending has been elided (luptaprathamāka); the sense is that the substitute digi comes in place of the root deṅ before liṭ. Followed for sutra_en.
commentary BM: Objection: when e has replaced the liṭ [ending] and digi has been substituted, reduplication would give *didigye and the like. To this Bhaṭṭoji says 'digyādeśena…'; that is clear. 'vṛttiḥ' stands also for the Bhāṣya. BM then gives the remaining forms (iṭ by the krādi restriction): digyiṣe, digyāthe, digyidhve; digye, digyivahe, digyimahe; dātā, dāsyate, dayatām, adayata, dayeta, dāsīṣṭa. Recorded; these forms are BM's, not the kaumudī's, and are not added.
commentary TB: before liṭ both reduplication and digi obtain; the reduplication rule is blocked by digi, which is specially taught (viśeṣavihita). Objection: then pī (pyāyaḥ pī) and khyāñ (cakṣiṅaḥ khyāñ), also specially taught, would block reduplication. No: those two apply before the lakāra arises, taking [their seventh case] as a seventh of domain (viṣayasaptamī); in the digi rule 'liṭi' is a seventh of what follows (parasaptamī), not of domain, in accordance with the desired forms (lakṣya); this is what 'iṣyate' signals. Bhaṭṭoji does not say that digi blocks reduplication by being later (paratva), because the later rule is stronger only between two rules each of which has scope elsewhere; reduplication has scope without digi, but digi has none without reduplication. Followed for 'blocked' and for keeping 'it is desired' (iṣyate) in k1; the reasoning is recorded, since the kaumudī does not state it.
textual Collation (.work/collate-p44/batch12.md): SK 2388 clean. Scan check: NSP p. 385 (scan page-0395) reads 'dayater digi liṭi | 7|4|9| digyādeśena dvitvabādhanam iṣyata iti vṛttiḥ | digye ||', the same as ours (the OCR's 'dvitvavādhanam' is the b/v limit). The root deṅ rakṣaṇe (962), dayate, is printed at the end of SK 2387's kaumudī. No NSP footnote is keyed to this unit.
translator 'The Vṛtti' is rendered as a title; BM takes it to stand also for the Bhāṣya. digye is liṭ ātmanepada, prathama- or uttama-puruṣa singular; the kaumudī gives the form without a label.

SK 2389 · A 1.2.17कित्त्वातिदेशः

स्था घ्वोरिच्च ॥ २३८९ ॥

sthā ghvoricca

sthāghvor ic ca — In place of [the final vowel of] sthā and of the ghu [roots], i is substituted, and [sic — carried forward (anuvṛtti) from 'hanaḥ sic', SK 2697 — is kit — carried forward from 'asaṃyogāl liṭ kit', SK 2242].

Rule. For sthā and the ghu roots, i replaces the final. Also, sic is kit. Both happen before a taṅ ending. "sic" is carried from SK 2697, and "kit" from SK 2242.

Example.

a + dā + s + ta → i for ā, and sic is kit → a + di + s + ta

→ sic lost before the jhal t, the stem ending in short i (SK 2369) → adita "he gave (for himself)".

Likewise adithāḥ and adiṣi.

Applies when / blocked by. The i takes no guṇa: the ending is ṅit, and sic is kit. Before ātām no jhal follows, so sic stays: adiṣātām. For sthā: asthita. Bhaṭṭoji's commentators note that the rule cannot act before parasmaipada. There SK 2223 has already removed sic.

Bhaṭṭoji ends the ṅit roots here. pyaiṅ "to grow" gives papye. pūṅ "to purify" gives pavate, pupuve. ḍīṅ "to fly" gives ḍayate, ḍiḍye, ḍayitā. Then comes tṝ "to float, to cross".

Siddhānta-kaumudī

अनयोरिदादेशः स्यात् सिच्च कित्स्यात्तङि । अदित । अदिथाः । अदिषि ।{$ {!963 श्यैङ्!} गतौ$} । श्यायते । शश्ये ।{$ {!964 प्यैङ्!} वृद्धौ$} । प्यायते । पप्ये । प्याता ।{$ {!965 त्रैङ्!} पालने$} । त्रायते । तत्रे ।{$ {!966 पूङ्!} पवने$} । पवते । पुपुवे । पविता ।{$ {!967 मूङ्!} बन्धने$} । मवते ।{$ {!968 डीङ्!} विहायसा गतौ $}। डयते । डयिता ।{$ {!969 तॄ!} प्लवनतरणयोः$} ॥

For these two [sthā and the ghu roots], i is substituted, and sic is kit, when a taṅ [ending] follows. [luṅ, ātmanepada, of dā:] adita [prathama-puruṣa singular]. adithāḥ [madhyama-puruṣa singular]. adiṣi [uttama-puruṣa singular]. (963) śyaiṅ — in going (gatau). śyāyate. śaśye [liṭ]. (964) pyaiṅ — in growing (vṛddhau). pyāyate. papye [liṭ]. pyātā [luṭ]. (965) traiṅ — in protecting (pālane). trāyate. tatre [liṭ]. (966) pūṅ — in purifying (pavane). pavate. pupuve [liṭ]. pavitā [luṭ]. (967) mūṅ — in binding (bandhane). mavate. (968) ḍīṅ — in going through the sky (vihāyasā gatau). ḍayate. [ḍiḍye (liṭ).] ḍayitā [luṭ]. (969) tṝ — in floating and in crossing (plavanataraṇayoḥ).

Tattvabodhinī

NSP p. 395

—स्थाघ्वोरिच्च । इह ‘लिङ्सिचौ’ इति सूत्रादात्मनेपदेष्विति नानुवर्तितम् । परस्मैपदेषु ‘गातिस्था-’ इति लुकः प्रवृत्तेर्व्यावर्त्यालाभात् । अस्थित । अस्थिषाताम् । भाव्यमानोऽण् क्वचित्सवर्णान् गृह्णातीत्यत्रेदमपि तपरकरणं लिङ्गमित्याहुः । अत्र वदन्ति । विधीयमानस्य सवर्णग्राहकत्वेऽपि तपरकरणमिह व्यर्थम् । न चात्र दीर्घः स्यादिति वाच्यम् । ‘घुमास्था-’ इत्यनेनैव तत्सिद्धौ विधिवैयर्थ्यापत्तेः । न चैवमपि मुतः स्यादिति वाच्यम् । ‘मुताऽमुतप्रसङ्गे मुतश्च विषये स्मृतः’ इति सिद्धान्तादिति । डीङ् । विहायसा आकाशेन । विहायसामिति पाठस्त्वनाकर इत्याहुः

Bālamanoramā

स्थाघ्वोरिच्च - लुङि सिचि अदास् त इति स्थिते — स्थाघ्वोरिच्च । 'असंयोगाल्लिट्' इत्यतः किदिति,हनस्सि॑जित्यतः सिजिति चानुवर्तते । तदाह - अनयोरित्यादिना । परस्मैपदेषु नेदं प्रवर्तते, तत्र 'गातिस्थे' ति सिचो लुका लुप्तत्वात् । अत एव 'लिङ्सिचौ' इति सूत्रादात्मनेपदेष्विति नानुवर्तितम्, व्यवर्त्त्याऽभावात् । अदितेति । इत्त्वेकृतेह्रस्वादङ्गा॑दिति सिचो लुक् । त इत्यस्य ङित्त्वादिकारस्य न गुणः । आतामादौ तु इत्वे कृतेऽपि सिचो न लुक्, झलिपरतएव लुग्विधेः । सिचः कित्त्वादिकारस्य न गुणः । अदिषातामदिषत । अदिथाः अदिषाथाम् । अदिढ्वम् । अदिषीति । अदिष्वहि अदिष्महि । अदास्यदित्यपि ज्ञेयम् । श्यैङ् गतौ । श्यायते इति । शपि आयादेशः । शिद्विषत्वादात्वं नेति भावः । शश्ये इति । एशि आत्वे आतो लोपः । शश्याते शश्यिरे । क्रादिनियमादिट् । शश्यिषे शश्याथे शश्यिध्वे । शश्ये शश्यिवहे शश्यिमहे । श्याता । श्यास्यते । श्यायताम् । अश्यायताम् । अश्यायत । श्यायेत । श्यासीष्ट । अश्यास्त । अश्यास्यत । प्यैङ्धातुरपि श्यैङ्वत् । त्रैङप्येवम् । पूङ् पवने इति । पवते इति । सेट्, ऊदन्तानामनिट्सु पर्युदासात् । पवते इति । शपि गुणः । अवादेशः । पुपुवे इति । कित्त्वाद्गुणाऽभावे उवङ् । पुपुवाते पुपुविरे । पुपुविषे पुपुवाथे पुपुविध्वे । पुपुवे पुपुविवहे पुपुविमहे । पविता । पविष्यते । पवताम् । सेडयम्, अनिट्सु डीङः पर्युदासात् । डयते इति । शपि ईकारस्य गुणेऽयादेश इति भावः । डिड्ये डिडिवहे डिडिमहे । डयिता । डयिष्यते । डयताम् । अडयत । डयेत । डयीषीष्ट डयिषीयास्ताम् । डयिषीरन् । डयिषीष्ठाः डयिषीयास्थाम् डयिषीढ्वम्-डयिषीध्वम् । डयिषीय डयिषीवहि डयिषीमहि । अडयिष्ट ।अडयिष्यत । इति स्मिङादयो डीङन्ता ङितः । तृधातुः सेट् परस्मैपदी । अनिट्सु ॠदन्तपर्युदासात्सेट् ।

translator notes

commentary BM: set out for adās + ta in luṅ; 'kit' is carried forward (anuvartate) from 'asaṃyogāl liṭ kit' and 'sic' from 'hanaḥ sic', hence Bhaṭṭoji's gloss. The rule does not operate before parasmaipada endings, since there sic is deleted by luk ('gātisthā…', SK 2223); for that reason 'ātmanepadeṣu' is not carried forward from 'liṅsicāv ātmanepadeṣu' (SK 2300), there being nothing to exclude. Followed in sutra_en (no 'ātmanepadeṣu' by anuvṛtti); the kaumudī's 'taṅi' is rendered as it stands.
commentary TB: 'ātmanepadeṣu' is not carried forward from 'liṅsicau…', because in parasmaipada 'gātisthā…' applies luk, so there is nothing to exclude; examples asthita, asthiṣātām. TB reports the view that the t in 'it' is a sign that a vowel being introduced sometimes includes its homogeneous vowels, and the reply that it is idle here, since a long ī cannot be meant ('ghumāsthā…', SK 2462, would already give ī and this rule would be pointless) and a pluta is excluded by the maxim on pluta. Agrees with BM on the anuvṛtti; followed.
commentary BM on the forms: adita — after i-substitution, sic is deleted by 'hrasvād aṅgāt' (SK 2369); the ending being ṅit, the i takes no guṇa. Before ātām etc. sic is not deleted, luk being taught only before jhal, and sic being kit the i takes no guṇa: adiṣātām, adiṣata; adithāḥ, adiṣāthām, adiḍhvam; adiṣi, adiṣvahi, adiṣmahi; also adāsyat. Followed in the bracketed labels; the rest recorded.
commentary BM on the roots: śyāyate — āy before śap, the ā-substitution not applying in a śit context; śaśye — ā-substitution before eś, then ā-deletion; iṭ in the rest of liṭ by the krādi-restriction (śaśyiṣe …); pyaiṅ and traiṅ go like śyaiṅ. pūṅ is seṭ, being excluded from the aniṭ ū-final roots: pavate with guṇa and av; pupuve with no guṇa (kit) and uvaṅ. ḍīṅ is seṭ, being excluded from the aniṭ list: ḍayate with guṇa and ay; BM continues the liṭ with ḍiḍye (OCR 'ḍiḍae'), ḍiḍyivahe, ḍiḍyimahe, then ḍayitā … aḍayiṣyata, and closes 'iti smiṅādayo ḍīṅantā ṅitaḥ' (the ṅit roots from smiṅ to ḍīṅ are finished). tṝ is seṭ, parasmaipadin, ṝ-final roots being excluded from the aniṭ list. Recorded.
commentary TB on ḍīṅ: 'vihāyasā' means 'by the sky (ākāśa)'; the reading 'vihāyasām' is said to be without authority. Followed ('through the sky').
textual NSP printed p. 385 (scan page-0395, read): the print reads 'ḍayate | ḍiḍye | ḍayitā |'; our text lacks 'ḍiḍye' (the liṭ form, which BM also derives). Supplied in square brackets in the English. The rest agrees with the print, including all the forms from adita to ḍayitā. The collation report (.work/collate-p44/batch12.md) has the same row (ḍiḍye missing in ours, row A; Wikisource also has it).
translator 'ghu' is the saṃjñā of the dā- and dhā-type roots; adita etc. are forms of dā. The bracketed lakāra/person labels are the translator's. The entry for tṝ is completed in SK 2390.

SK 2390 · A 7.1.100V

ॠत इद्धातोः ॥ २३९० ॥

ṝta iddhātoḥ

ṝta id dhātoḥ — [In place of an aṅga — 'aṅgasya' by adhikāra — that is] a root ending in ṝ ['ṝtaḥ' qualifying 'dhātoḥ', by tadantavidhi], i comes.

Rule. A stem that is a root ending in ṝ takes i in place of the ṝ. The i is followed by r, as with ṛ (raparatva).

A vārttika follows, a supplementary statement on the rule: "guṇa and vṛddhi, by vipratiṣedha, set aside i and u". Vipratiṣedha is the principle that of two conflicting rules the later one wins (SK 175).

Example.

tṝ + śap + ti → i by this rule, or guṇa by the rule for sārvadhātuka affixes?

→ by the vārttika, guṇa wins → ar → tarati "he crosses".

In liṭ: tṝ + atus → doubling → tatṝ + atus → guṇa (SK 2383) → tatar + atus → e, abhyāsa lost (SK 2301) → teratuḥ. Likewise teruḥ.

Applies when / blocked by. The i is an inner (antaraṅga) operation. So it might claim to go first. Bhaṭṭoji's commentators say the vārttika was stated to prevent this. Why "a root"? mātṝṇām "of mothers" keeps its ṝ.

Watch out. The vārttika also covers the u of another rule, SK 2494. It is not about tṝ alone.

Siddhānta-kaumudī

ॠदन्तस्य धातोरङ्गस्य इत्स्यात् ॥

For an aṅga that is a root ending in ṝ, i is to come.

vārttika

इत्वोत्वाभ्यां गुणवृद्धी विप्रतिषेधेन

(vārttika) Guṇa and vṛddhi [come], by vipratiṣedha, [setting aside] i and u (itva and utva).

(वार्तिकम्) ॥ तरति । ऋच्छत्यॄताम् SK 2383इतिगुणः । तॄफल - SK 2301इत्येत्वम् । तेरतुः । तेरुः ॥

tarati. [In liṭ,] guṇa by ṛcchaty ṝtām (SK 2383); e by tṝphala… (SK 2301): teratuḥ, teruḥ.

Tattvabodhinī

NSP p. 395–396

—ॠत इद्धातोः । किरति । गिरति । कीर्णः । गीर्णः । स्तीर्णः । धातोः किम् । मातृणाम् ॥—इत्योत्वा- भ्यामिति । ‘परत्वाद् गुणवृद्धी भवत्’ इति वक्तव्ये किमिदं वार्तिकमिति चेत् । अत्राहुः । परादप्यन्तरङ्गं प्रबलमितीत्वे प्राप्ते वार्तिकमिदमारब्धमिति

Bālamanoramā

ॠत इद्धातोः - ऋत इद्धातोः । 'ॠत' इतिधातोर्विशेषणम् । तदन्तविधिः । अङ्गस्येत्यधिकृतम् । तदाह — ॠदन्तस्येति । धातोः किम् । मातृणाम् । तथा च तरति, पिपर्ति, ततार पपारेत्यादौ ॠकारस्य शपि तिपि णलि च परे गुणवृद्धी बाधित्वा अन्तरङ्गत्वादित्त्वमुत्त्वं च स्यादिति शङ्का प्राप्ता । तां परिहर्तुमाह - इत्त्वोत्त्वाभ्यामिति । ल्यब्लोपे पञ्चमीद्विवचनम् ।ॠत इद्धातो॑रिति इत्त्वम्, 'उदोष्ठपूर्वस्य' इति उत्त्वमन्तरङ्गमपि बाधित्वा गुणवृद्धी विप्रतिषेधसूत्रेण परत्वात्स्यातामिति भावः । तरतीति । णलि ततार । अतुसादौ ददवादिगुणाना॑मिति निषेधमाशङ्क्याह — तृफलेति । तेरतुः तेरुरिति । तेरिथ तेरथुः तेर । ततार — ततर तेरिव तेरिम ।

Footnotes (NSP 1915 ed.)

NSP p. 396 गुपेर्निन्दायामिति—गोपनाथर्थकानां निन्दादौ वृत्तिस्तु धातूनामनेकार्थत्वाद्वोध्या । २ किद्भिन्ना इति—य एवं विद्वान् चिकित्सतीत्यादिप्रयोगात्स परस्मैपदीति भावः ।

translator notes

commentary BM: 'ṝtaḥ' qualifies the root; tadantavidhi [gives 'ending in ṝ']; 'aṅgasya' is in force as a heading (adhikṛta). Hence Bhaṭṭoji's 'ṝdantasya'. Why 'dhātoḥ'? mātṝṇām. Followed for the bracketed adhikāra and tadantavidhi in sutra_en and 'aṅga that is a root' in k1.
commentary BM: so in tarati, piparti, tatāra, papāra and the like, before śap, tip and ṇal, the doubt arises that itva and utva, being antaraṅga, would set aside guṇa and vṛddhi; to remove it Bhaṭṭoji states 'itvotvābhyām'. The fifth-case dual is for an elided lyap-form [i.e. 'having set aside itva and utva']. Itva by ṝta id dhātoḥ and utva by ud oṣṭhyapūrvasya [SK 2494], though antaraṅga, are set aside, and guṇa and vṛddhi come by the vipratiṣedha sūtra [SK 175] because they are later (paratvāt). Followed for '[setting aside]' in k2.
commentary TB, on why this vārttika is stated rather than simply 'guṇa and vṛddhi come by paratva': by [the principle that] the antaraṅga is stronger even than the later rule, itva would obtain; so this vārttika was undertaken. TB on the sūtra: kirati, girati, kīrṇaḥ, gīrṇaḥ, stīrṇaḥ; why 'dhātoḥ'? mātṝṇām. Followed (agrees with BM that the vārttika overrides the antaraṅga's claim); the examples are TB's and are not added.
commentary BM: tarati; before ṇal, tatāra. For atus and the rest, Bhaṭṭoji cites tṝphala… against the apprehended prohibition in 'na śasadadavādiguṇānām': teratuḥ, teruḥ. BM adds teritha, terathuḥ, tera; tatāra or tatara; teriva, terima. Followed for '[In liṭ,]'; the added forms are BM's, not the kaumudī's, and are not added.
textual Our k3 opens with the editorial tag '(vārttikam)' after the vārttika of k2. The 1915 print has no such tag; it marks the vārttika with a sign before it (NSP p. 385, scan page-0395). The tag is dropped from the English; k2 is labelled as the vārttika. Collation (.work/collate-p44/batch12.md): SK 2390 clean, and the vārttika boundary (itvotvābhyām…) matches the print. Scan check: sūtra, vṛtti, vārttika and k3 agree with the print, including the cross-references 2383 and 2301 (NSP pp. 385–386, scan page-0395/0396).
textual The NSP footnotes filed as sk.2390.n1 (p. 386) are not on this unit: fn 1 'guper nindāyām iti' belongs to SK 2394 and fn 2 'kidbhinnā iti' to SK 2395 (see .work/sk-run/p44-notes.md). The root tṝ plavanataraṇayoḥ (969) is printed at the end of SK 2389's kaumudī.
translator '[In liṭ,]' is supplied because ṛcchaty ṝtām gives guṇa before liṭ, where atus and us, being kit, would otherwise exclude it; the kaumudī's sentence is elliptical.

SK 2391 · A 7.2.38V

वॄतो वा ॥ २३९१ ॥

vṝto vā

vṝto vā — After vṛ [vṛṅ and vṛñ] and [a root] ending in ṝ, [lengthening (dīrgha) of iṭ — 'iṭ' carried forward (anuvṛtti) from ārdhadhātukasyeḍ valādeḥ (SK 2184) and turned into the sixth case; 'aliṭi dīrghaḥ' carried forward (anuvṛtti) from graho 'liṭi dīrghaḥ (SK 2562) —] optionally [comes, but not in liṭ].

Rule. After vṛ (both vṛṅ and vṛñ) and after a root ending in ṝ, iṭ is optionally long. But not in liṭ. "iṭ" is carried forward from SK 2184, and "long, not in liṭ" from SK 2562.

Example.

tṝ + iṭ + tā → guṇa of the root, iṭ long or short

→ tarītā or taritā "he will cross".

Why "not in liṭ"? The liṭ has only teritha.

In āśīrliṅ the affix is kit, so there is no guṇa:

tṝ + yāt → ir by SK 2390 → lengthening by SK 354 (hali ca) → tīryāt.

Siddhānta-kaumudī

वृङ्वृञ्भ्यामॄदन्ताञ्चेटो दीर्घो वा स्यान्न तु लिटि । तरीता । तरिता । अलिटीति किम् । तेरिथ । हलि च SK 354 इति दीर्घः । तीर्यात् ॥

After vṛṅ and vṛñ, and after [a root] ending in ṝ, lengthening (dīrgha) of iṭ optionally comes, but not in liṭ [— 'iṭ' carried forward (anuvṛtti) from SK 2184; 'aliṭi dīrghaḥ' from SK 2562]. tarītā, taritā. Why 'not in liṭ'? teritha. Lengthening by hali ca (SK 354): tīryāt [āśīrliṅ].

Tattvabodhinī

NSP p. 396

—वृतो वा । इह ‘आर्धधातुकस्येङ्’ इत्यत इडित्यनुवर्तते ‘ग्रहो लिटि’ इत्यतो लिटि दीर्घं इति च तदाह—इटो दीर्घो वेत्यादि

Bālamanoramā

वॄतो वा - वृतो वा । वृ ॠत् इत्यनयोः समाहारद्वन्द्वात्पञ्चम्येकवचनम् । वृ इति वृङ्वृञोग्र्रहणम् ।आर्धधातुकस्ये॑डित्यत इडित्यनुवृत्तं षष्ठ्या विपरिणम्यते ।ग्रहोऽलिटि दीर्घ इत्यनुवर्तते । तदाह — वृङ्वृञ्भ्यामित्यादि । तरिता तरीतेति । इटो दीर्घविकल्पः ।गुणे रपरत्वम् । तरिष्यति । तरतु । अतरत् । तरेत् । हलि चेति । आशीर्लिङि कित्त्वादृकारस्य गुणनिषेधे, इत्त्वे, रपरत्वे 'हलि चे' ति दीर्घे, तीर्यादिति रूपमित्यर्थः । अतारीत् अतारिष्टामित्यादौ 'वृतो वा' इति दीर्घे प्राप्ते — सिचि च । अत्रेति । परस्मैपदपरके सिचि वृङ्वृञ्भ्यामॄदन्ताच्च परस्य इटो दीर्घो नेत्यर्थः ।न लिङी॑त्यतो नेत्यनुवर्तते । अतारिष्टामिति । अतारिषुः । अतारिषमतारिष्व अतारिष्म.अतरिष्यत् । गुप गोपने इति । गोपनं — रक्षणम् । तिज निशाने इति । निशानं — तीक्ष्णीकरणम् । मान पूजायाम् । बध बन्धने इति । एते चत्वारोऽनुदात्तेत इति स्थितिः ।

translator notes

commentary BM: the fifth-case singular is after a samāhāra-dvandva of vṛ and ṝt; 'vṛ' takes vṛṅ and vṛñ. 'iṭ' is carried forward (anuvṛtta) from 'ārdhadhātukasyeṭ…' and turned into the sixth case; 'graho 'liṭi dīrghaḥ' is carried forward (anuvartate). Hence Bhaṭṭoji's 'vṛṅvṛñbhyām…'. Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary TB: here 'iṭ' is carried forward (anuvartate) from 'ārdhadhātukasyeṭ…', and 'liṭi dīrghaḥ' from 'graho liṭi…'; hence Bhaṭṭoji's 'iṭo dīrgho vā'. Followed (agrees with BM).
commentary BM: tarītā, taritā: optional lengthening of iṭ, with r after guṇa (raparatva). tariṣyati, taratu, atarat, taret. 'hali ca': in āśīrliṅ, the affix being kit, guṇa of ṝ is prohibited; then i [by ṝta id dhātoḥ], raparatva, and lengthening by hali ca give tīryāt. Followed for '[āśīrliṅ]'; the other forms and steps are BM's and are not added.
textual sk.2391.b1 from 'atārīt atāriṣṭām ityādau' to its end is BM on SK 2392 (sici ca parasmaipadeṣu: 'na liṅi' carried forward; atāriṣṭām, atāriṣuḥ, atāriṣam, atāriṣva, atāriṣma, atariṣyat) and on the roots gupa, tija, māna, badha printed at the end of SK 2392; sk2392 has no BM block of its own.
textual Scan check: NSP p. 386 (scan page-0396) reads 'vṛṅvṛñbhyām ṛdantāc ceṭo dīrgho vā syān na tu liṭi | tarītā | taritā | aliṭīti kim | teritha | hali ca 354 iti dīrghaḥ | tīryāt ||'. This is not quite the same as ours: ours reads '…bhyām ṝdantāñ ceṭo' (ñc for cc, i.e. ṛdantāt + ca, and long ṝ for the print's short ṛ); .work/collate-p44/batch12.md records the same row (A), and Wikisource agrees with the print on '…dantāc ceṭo'. The English ('ending in ṝ') follows the sūtra and is unaffected. The rest matches ours. No NSP footnote is keyed to this unit.
translator teritha is liṭ, where the lengthening is excluded; the kaumudī gives no label. BM's 'ity anuvartate' names 'graho 'liṭi dīrghaḥ' without separating 'aliṭi' from 'dīrghaḥ'; the English carries both, since Bhaṭṭoji's gloss has both.

SK 2392 · A 7.2.40V

सिचि च परस्मैपदेषु ॥ २३९२ ॥

sici ca parasmaipadeṣu

sici ca parasmaipadeṣu — And before sic followed by parasmaipada [endings], [the iṭ after vṛ and ṝ-final roots (vṝtaḥ, from the preceding sūtra vṝto vā, SK 2391) is not (na, carried forward (anuvṛtti) from na liṅi, SK 2529) lengthened].

Rule. Before a sic followed by parasmaipada endings, the iṭ after these roots is not lengthened. The "not" is carried forward from SK 2529.

Example.

a + tṝ + iṭ + s + tām → SK 2391 would lengthen the iṭ; this rule forbids it

→ atāriṣṭām "they two crossed".

Bhaṭṭoji then announces eight roots marked with the anudātta accent on their marker vowel (anudāttet). Such roots take the ātmanepada. The first four are gup "to protect", tij "to sharpen", mān "to honour" and badh "to bind".

Siddhānta-kaumudī

अत्र वॄत इटो दीर्घो न । अतारिष्टाम् ॥ अथाष्टावनुदात्तेतः ॥{$ {!970 गुप!} गोपने$} ।{$ {!971 तिज!} निशाने$} ।{$ {!972 मान!} पूजायाम्$} ।{$ {!973 बध!} बन्धने$} ॥

Here [before a sic followed by parasmaipada endings] there is no lengthening of the iṭ after vṛ and ṝ-final [roots] (vṝtaḥ). atāriṣṭām [luṅ, prathama-puruṣa dual].

Now eight anudāttet [roots]: (970) gupa — in [the sense of] gopana (protecting). (971) tija — in [the sense of] niśāna (sharpening). (972) māna — in [the sense of] pūjā (honouring). (973) badha — in [the sense of] bandhana (binding).

Tattvabodhinī

NSP p. 396

—सिचि च । ‘न लिङि’ इत्यतो नेत्यनुवर्तनादाह—इटो दीर्घो नेति ॥—मान्वध—। आभ्यासस्येति च्छेदः । अभ्यासस्य विकार आभ्यासः । स चात्र ‘सन्यतः’ इतीत्त्वमेव । यदि तु हस्व इत्येव गृह्येत तर्हि तद्धितनिर्देशो व्यर्थः स्यात्तदेतदाह—अभ्यासेकारस्येति । वृत्तिकाराद्युपनिबद्धार्थान्दर्शयति—गुपेर्निन्दायामित्यादिना

translator notes

commentary TB: because 'na' is carried forward (anuvṛtti) from 'na liṅi', Bhaṭṭoji says 'iṭo dīrgho na'. Followed: the carried-forward 'na' in sutra_en.
commentary BM, printed at the tail of sk.2391.b1 (from 'atārīt atāriṣṭām ityādau…' on): in atāriṣṭām etc. lengthening by vṝto vā would apply, hence this sūtra; 'atra' means that before a sic followed by parasmaipada the iṭ after vṛṅ, vṛñ and ṝ-final roots is not lengthened; 'na' is carried forward (anuvṛtti) from na liṅi. Forms: atāriṣṭām, atāriṣuḥ, atāriṣam, atāriṣva, atāriṣma; atariṣyat. Followed: the bracketed 'here', the carried-forward 'na' and the vṝtaḥ-roots in sutra_en and k1; the further forms are recorded (the kaumudī gives atāriṣṭām only).
commentary BM (same place) glosses gopana as rakṣaṇa (protecting) and niśāna as tīkṣṇīkaraṇa (sharpening), repeats 'māna pūjāyām' and 'badha bandhane', and adds: 'these four are anudāttet — this is the settled position (sthitiḥ)'. Followed for the glosses of gopana and niśāna; the remark on the four is recorded.
textual Filing: SK 2392 has no BM block of its own; its BM is the tail of sk.2391.b1. The second item of sk.2392.t1, from '—mānbadha—' on ('ābhyāsasya' as a taddhita, 'guper nindāyām' etc.), is TB on SK 2394 (mānbadhadānśānbhyo dīrghaś cābhyāsasya), not on this sūtra. Collation (.work/collate-p44/batch12.md, NSP p. 386, scan page-0396): clean; the heading 'athāṣṭāv anudāttetaḥ' is printed in the kaumudī column.
translator atāriṣṭām is from tṝ, the root under discussion in SK 2391 (tarītā, tīryāt). The heading announces eight anudāttet roots; only four stand in this unit, and the list continues in later units.

SK 2393 · A 3.1.5V

गुप्तिज्किद्भ्यः सन् ॥ २३९३ ॥

guptijkidbhyaḥ san

guptijkidbhyaḥ san — After gup, tij and kit, the affix san comes.

Rule. The affix san comes after gup, tij and kit.

Bhaṭṭoji gives this sūtra no gloss of its own. He explains it together with the next, in one sentence: "after the roots stated in the two sūtras, san comes". gup and tij are in the list just read (SK 2392). kit comes a little later, among the parasmaipada roots (SK 2407).

Example.

gup + san → gupsa → doubling by SK 2395 → jugupsa → jugupsate "he censures".

Applies when / blocked by. The senses in which this san comes are given as vārttikas under SK 2394.

Bālamanoramā

गुप्तिज्किद्भ्यः सन् - गुप्तिज्किद्भ्यः ।

translator notes

commentary BM, printed under sk.2394.b1 (sk.2393.b1 has only the pratīka): gup and tij are read here [in the dhātupāṭha, SK 2392]; kit nivāse will be read shortly among the parasmaipadins; the first sūtra means 'the affix san comes after these three roots'. Bhaṭṭoji explains this sūtra together with the next ('sūtradvayoktebhyaḥ san syāt', SK 2394), and the senses in which the san is restricted (guper nindāyām, tijeḥ kṣamāyām, kiter vyādhipratīkāre…) are given there. Followed for 'the affix san' in sutra_en.
textual SK 2393 has no kaumudī of its own in our source or in the print: NSP p. 386 (scan page-0396) has the sūtra line '2393. guptijkidbhyaḥ san. 3.1.5.' followed directly by SK 2394, whose kaumudī ('sūtradvayoktebhyaḥ san syāt…') covers both sūtras. Hence 'blocks: {}'. There is no TB block for this unit; the TB on the pair ('—mānbadha—') is printed at the tail of sk.2392.t1, and NSP footnote 1 on 'guper nindāyām' (scan page-0396) is filed under sk.2390.n1 (see p44-notes). Checked directly on the scan; the collation report (.work/collate-p44/batch12.md) agrees: SK 2393 clean, and the print gives it no gloss of its own, sharing the vṛtti of SK 2394 as ours does.

SK 2394 · A 3.1.6V

मान्बधदान्शान्भ्यो दीर्घश्चाभ्यासस्य ॥ २३९४ ॥

mānbadhadānśānbhyo dīrghaścābhyāsasya

mānbadhadānśānbhyo dīrghaś cābhyāsasya — After mān, badh, dān and śān [the affix san comes — 'san' carried forward (anuvṛtti) from guptijkidbhyaḥ san, SK 2393], and a long vowel replaces the abhyāsa-vowel (ābhyāsa) [i.e. the i of the abhyāsa].

Rule. san also comes after mān, badh, dān and śān. And for these four the i of the abhyāsa is made long. That i is the one given to the abhyāsa before san by SK 2317 (sanyataḥ).

Seven vārttikas then fix the senses:

after gup, in the sense of blaming (nindā);
after tij, in the sense of forbearance (kṣamā);
after kit, in curing a disease, restraining, removing, destroying, and doubt;
after mān, in the desire to know (jijñāsā);
after badh, in a change of mind (cittavikāra);
after dān, in straightness (ārjava);
after śān, in sharpening (niśāna).

By SK 2304, sanādyantā dhātavaḥ, the form ending in san is itself a root.

Example.

mān + san → doubling (SK 2395) → i in the abhyāsa (SK 2317) → mi mān sa

→ this rule lengthens the i → mī mān sa

→ n becomes anusvāra before s → mīmāṃsate "he inquires".

Applies when / blocked by. Bhaṭṭoji's commentators say these senses come from the Vṛtti and other older works. The root lists give gup as "to protect". One of Bhaṭṭoji's commentators says such sense-labels only illustrate; a root may have other senses.

Siddhānta-kaumudī

सूत्रद्वयोक्तेभ्यः सन् स्यान्मानादीनामभ्यासस्येकारस्य दीर्घश्च ।

After the [roots] stated in the two sūtras [SK 2393 and this one], san comes; and a long vowel replaces the i of the abhyāsa of mān and the rest.

vārttika

गुपोर्निन्दायाम्

(vārttika) [san comes] after gup in the sense of blaming (nindā).

(वार्तिकम्) ।

—

vārttika

तिजेः क्षमायाम्

(vārttika) After tij in the sense of forbearance (kṣamā).

(वार्तिकम्) ।

—

vārttika

कितेर्व्याधिप्रतीकारे निग्रहे अपनयने नाशने संशये च

(vārttika) After kit in the sense of curing a disease (vyādhipratīkāra), of restraining (nigraha), of removing (apanayana), of destroying (nāśana) and of doubt (saṃśaya).

(वार्तिकम्) ।

—

vārttika

मानेर्जिज्ञासायाम्

(vārttika) After mān in the sense of the desire to know (jijñāsā).

(वार्तिकम्) ।

—

vārttika

बधेश्चित्तविकारे

(vārttika) After badh in the sense of a change of mind (cittavikāra).

(वार्तिकम्) ।

—

vārttika

दानेरार्जवे

(vārttika) After dān in the sense of straightness (ārjava).

(वार्तिकम्) ।

—

vārttika

शानेर्निशाने

(vārttika) After śān in the sense of sharpening (niśāna).

(वार्तिकम्) ॥ सनाद्यन्ता - SK 2304 इति धातुत्वम् ॥

By sanādyantā dhātavaḥ (SK 2304) [the form ending in san] has the status of a root (dhātutva).

Bālamanoramā

मान्बधदान्शान्भ्यो दीर्घश्चाभ्यासस्य - मान्बध । गुप्तिजी इह पठितौ । 'कित निवासे' इत्यनुपदमेव परसमैपदिषु पठिष्यते । एभ्यस्त्रिभ्यो धातुभ्यः सन्प्रत्ययः स्यादिति प्रथमसूत्रार्थः । मानधातुर्बधधातुश्च इह पठितौ । दान खण्डने, शान तेजने इत्यनुपदमेव स्वरितेत्सु पठिष्येते । एभ्यश्चतुभ्र्यः सन् स्यादिति द्वितीयसूत्रे प्रथमखण्डस्याऽर्थः ।आभ्यासस्ये॑ति च्छेदः । अभ्यासस्य विकारः आभ्यासः । स च 'सन्यतः' इति इत्त्वमेव,न तु ह्रस्व इतिगुणो यङ्लुको॑रिति सूत्रे भाष्ये स्पष्टम् । ततश्च मान्बधदान्शानामभ्यासावयवस्य इकारस्य सन् — संनियोगशिष्टो दीर्घश्च स्यादिति द्वितीयसूत्रे द्वितीयखण्डस्यार्थः । इत्यभिप्रेत्य सूत्रद्वयस्य फलितमर्थमाह — सूत्रद्वयेति । अथ उक्तसनोर्वृत्तिकृदाद्युपनिबद्धानर्थविशेषानाह — गुपेर्निन्दायामित्यादिना, शानेर्निशाने इत्यन्तेन । अत गोपानाद्यर्थकानां निन्दादौ वृत्तिस्त्वर्थनिर्देशस्योपलक्षणत्वाद्बोध्या । जिज्ञासाशब्देन जिज्ञासाप्रयोज्यो विचारो लक्ष्यते । 'मानेर्विचारे' इत्येव वृत्तिकृत् । सन्नन्तस्य धातुकार्यप्राप्त्यर्थमाह — सनाद्यन्ता इति ।

translator notes

commentary BM: gup and tij are read here [in the dhātupāṭha]; kita nivāse will be read shortly among the parasmaipadins — the first sūtra (SK 2393) means 'san comes after these three roots'. mān and badh are read here; dān khaṇḍane and śān tejane will be read shortly among the svaritets — the first part of the second sūtra means 'san comes after these four'. Split 'ābhyāsasya': ābhyāsa is 'the modification of the abhyāsa', and that is only the i-substitution by sanyataḥ (SK 2317), not the short vowel by hrasvaḥ, as the Bhāṣya on guṇo yaṅlukoḥ makes clear; so the second part means 'a long vowel, enjoined together with san (sannyogaśiṣṭa), replaces the i that is part of the abhyāsa of mān, badh, dān, śān'. Hence Bhaṭṭoji's 'sūtradvaya…' as the net meaning of both sūtras. Followed in sutra_en ('ābhyāsa', the bracketed san) and in k1 ('the i of the abhyāsa').
commentary TB (printed under sk.2392.t1, from '—mānbadha—' on): split 'ābhyāsasya'; the ābhyāsa is the modification of the abhyāsa, here just the i by sanyataḥ; if the short vowel [by hrasvaḥ] were meant, the taddhita formation would be pointless — hence Bhaṭṭoji's 'abhyāsasyekārasya'. Followed (agrees with BM).
commentary BM: with 'guper nindāyām … śāner niśāne' Bhaṭṭoji gives the particular meanings of these sans as set down by the Vṛttikāra and others (vṛttikṛdādyupanibaddha); that gup and the rest, glossed as protecting etc., occur in the sense of blame etc. is because the meaning-statements [of the dhātupāṭha] are illustrative (upalakṣaṇa). 'jijñāsā' denotes by implication (lakṣaṇā) the inquiry (vicāra) that the desire to know brings about; the Vṛttikāra reads just 'māner vicāre'. 'sanādyantāḥ' is cited so that the san-ending form gets the operations of a root. Recorded: the English keeps 'desire to know' for jijñāsā and labels these statements vārttikas as the print marks them.
commentary TB (under sk.2392.t1): with 'guper nindāyām' etc. Bhaṭṭoji shows the meanings set down by the Vṛttikāra and others (vṛttikārādyupanibaddhārthān). Recorded (agrees with BM on the source of these statements).
textual NSP footnote 1 on 'guper nindāyām iti' (NSP p. 386, scan page-0396), filed under sk.2390.n1, belongs here: the occurrence of roots meaning protecting etc. in the sense of blame etc. is to be understood from the roots' having many meanings (anekārthatva).
textual The blocks k3, k5, k7, k9, k11 and k13 consist only of the editorial tag '(vārttikam)' and a daṇḍa, and k15 opens with it; the 1915 print marks each of the seven statements in k2–k14 with its vārttika sign instead (NSP p. 386, scan page-0396). The tag-only blocks are rendered '—'.
textual Collation (.work/collate-p44/batch12.md) and the scan (NSP p. 386, scan page-0396): the sūtra, the kaumudī and the seven statements match ours, except k2, where ours reads 'gupor nindāyām' and the print 'guper nindāyām', marked with the vārttika sign (batch12 row A). The NSP footnote's pratīka 'guper nindāyām iti', BM ('guper nindāyām ity ādinā'), and Wikisource agree with the print. The English ('after gup') is unaffected. Mūla correction for Ajai's copy. The print sets the sūtra as '…dīrghaś cā''bhyāsasya' (with avagraha), i.e. ca + ābhyāsasya, the reading both commentators give. sk2394 has no TB block of its own (see the TB note above).

SK 2395 · A 6.1.9V

सन्यङोः ॥ २३९५ ॥

sanyaṅoḥ

sanyaṅoḥ — Of [what ends in] san or yaṅ [— a part-whole sixth case (avayavaṣaṣṭhī), with tadanta because they are affixes —], [the first single-vowelled part (ekāc) is doubled, but of one beginning with a vowel (ajādi) the second — 'ekāco dve prathamasya' (SK 2175) and 'ajāder dvitīyasya' (SK 2176) by adhikāra].

Rule. In a form ending in san or in yaṅ, the first single-vowelled part is doubled. If the root begins with a vowel, the second part is doubled. This rests on the headings SK 2175 and SK 2176. Then the usual operations on the abhyāsa follow.

Example.

gup + sa → doubling → gup gup sa → the abhyāsa keeps its first consonant → gu gup sa

→ g of the abhyāsa becomes j → jugupsa → jugupsate "he censures".

Likewise jugupsāṃcakre (liṭ with ām), titikṣate, mīmāṃsate.

For badh, the root is doubled as badh, before its sound changes count:

badh + sa → ba badh sa → i, lengthened by SK 2394 → bī badh sa

→ b becomes bh, dh becomes t → bībhatsate (in the sense of a change of mind).

Applies when / blocked by. The case in sanyaṅoḥ is a part-whole genitive: "of what ends in san". It does not mean "before san". Bhaṭṭoji's commentators say so. In pratīṣiṣati and aṭāṭyate the doubled part takes in sounds of the affix. That works only if the rule speaks of the whole form.

Bhaṭṭoji adds four points about these roots.

gup, tij, mān and badh are anudāttet only in these special senses. dān and śān are svaritet in theirs.
In these senses the roots are always used with san. In other senses they are roots of the tenth class (curādi), without these markers.
The marker would have no use on the bare root. So it makes the san-form take the ātmanepada.
This san is not taught under the heading "after a root". So it is not ārdhadhātuka, and takes neither iṭ nor guṇa.

The anudāttet list goes on with rabh "to be hasty"; with ā it means "to begin": ārabhate, ārebhe, rabdhā. Then labh "to obtain": labhate. Then svañj "to embrace".

Watch out. Do not add iṭ to this san: jugupsate, not jugupiṣate. The reason is the last point above.

Siddhānta-kaumudī

सन्नन्तस्य यङन्तस्य च प्रथमस्यैकाचो द्वे स्तोऽजादेस्तु द्वितीयस्य । अभ्यासकार्यम् । गुपिप्रभृतयः किद्भिन्ना निन्दाद्यर्थका एवानुदात्तेतोदानशानौ च स्वरितेतौ । एते नित्यं सन्नन्ताः । अर्थान्तरे त्वननुबन्धकाश्चुरादयः । अनुबन्धस्य केवलेऽचरितार्थत्वात्सन्नन्तात्तङ् । धातोरित्यविहितत्वात्सनोऽत्र नार्धधातुकत्वम् । तेनेङ्गुणौ न । जुगुप्सते । जुगुप्सांचक्रे । तितिक्षते । मीमांसते । भष्भावः । चर्त्वम् । बाभत्सते ।{$ {!974 रभ!} राभस्ये$} । आरभते । आरेभे । रब्धा । रप्स्यते ।{$ {!975 डुलभष्!} प्राप्तौ$} । लभते ।{$ {!976 स्वञ्ज!} परिष्वङ्गे$} ॥

Of [a form] ending in san and of [a form] ending in yaṅ, the first single-vowelled part (ekāc) is doubled (dve staḥ, 'two come'), but of one beginning with a vowel (ajādi), the second [— 'ekāco dve prathamasya' (SK 2175) and 'ajāder dvitīyasya' (SK 2176) by adhikāra —]. [Then come] the operations on the abhyāsa (abhyāsakārya).

gup and the rest, other than kit, have an anudātta it-vowel (anudāttet) only when they have the senses of censure (nindā) and the others [stated in the vārttikas under SK 2394]; and dān and śān [in the senses of straightness (ārjava) and sharpening (niśāna)] have a svarita it-vowel (svaritet). These are always (nityam) san-final. In other senses, however, they are roots of the cur class (curādi) without anubandha. Since the anubandha would have no scope in the bare [root] (kevala), the ātmanepada ending (taṅ) [comes] after the san-final [root]. Since san here is not taught under 'dhātoḥ', it is not ārdhadhātuka; hence neither iṭ nor guṇa [takes place]. jugupsate. jugupsāṃcakre. titikṣate. mīmāṃsate. [In badh,] bh-substitution (bhaṣbhāva) and car-substitution (cartva): bībhatsate.

rabha (974) — haste (rābhasya). ārabhate. ārebhe [liṭ]. rabdhā [luṭ]. rapsyate [lṛṭ]. ḍulabhaṣ (975) — obtaining. labhate. svañja (976) — embracing (pariṣvaṅga).

Tattvabodhinī

NSP p. 396–397

—सन्यङोः—। सप्तमीमाश्रित्य सनि यङि च परे इति व्याख्यायां प्रतीषिषति अटाट्यते इत्यादि न सिद्ध्येत् । सन्यङोः प्रकृतिभागस्यैव द्वित्वप्रसक्तेरत आह—सन्नन्तस्येति । ननु सप्तमीपक्षेऽपि सन्यङोरेव द्वित्वं स्यात्र तु प्रकृतिभागस्य । शपोऽकारेणैव जुगुप्सते तितिक्षते इत्यादिरूपसिद्धेस्तयोरकारोच्चारणस्य ‘अजादेर्द्वितीयस्य’ इति द्वित्वार्थत्वात् । यद्यपि निमित्तस्य कार्यित्वस्वीकारे आट आटतुरित्यादौ लिटि परतः पूर्वभागमात्रस्य द्वित्वं न सिध्येत्तथाप्यकारोच्चारणसामर्थ्यात् सन्यङोः कार्यित्वमभ्युपगन्तुं शक्यमिति चेत् । मैवम् । अकारफलानां बहूनां सत्त्वात् । तथाहि दित्स्यं धित्स्यमित्यत्राचो यति कृते ‘यतो नावः’ इत्याद्युदात्तः सिध्यति । अकाराभावे तु ‘ऋहलोः’ इति ण्यतीष्टस्वरो न सिध्येत् । किंच पिपठिषि ब्राह्मणकुलानीत्यत्राल्लोपस्य स्थानिवत्त्वात् झलन्तलक्षणो नुम् न भवति, अकाराभावे तु स्यादेव नुम् । अपि च पापाचक इत्यादावल्लोपस्य स्थानिवत्त्वात् ‘अत उपधायाः’ इति वृद्धिर्न प्रवर्तते । अपि च ‘यस्य हलः’ इत्यत्र यस्येति संघातग्रहणमहर्यादित्यादौ यलोपव्यावृत्त्यर्थमिति सर्वसंमतम् । तथा च अपापचिष्टेत्यादौ यलोपोऽप्यकारफलमिति ‘सन्यङोः’ इति षष्ठ्येव युक्ता । एवं हि यङ्लुकि प्रत्ययलक्षणेन यङन्तत्वाद्वित्वं सिध्यति । परसप्तम्यां तु द्वित्वस्याङ्गकार्यलात् ‘न लुमता’ इति निषेधः प्रवर्ततेति दिक् ॥—दानशानौ चेति । आर्जवनिशानार्थाविति भावः ॥—अर्थान्तरे त्विति । धातुपाठोपात्ते गोपनादिरूपेऽर्थे इत्यर्थः ॥—अननुबन्धका इति । सानुवन्धकत्वे तु केवले चरितार्थलात् अनुवन्धस्य सन्नन्तादिवाकर्तृगफलात् ण्यन्तादपि तङ् स्यादिति भावः । एवं चानुपूर्वामात्रसाम्येऽपि भ्वादयश्चुरादिभ्यो भिन्ना एवेति फलितम् ॥—इङ्गुणौ नेति । यद्यपि ‘हलन्ताच्च’ इति सनः कित्वेनापि गुणाभावः सुसाधस्तथापीडभावार्थमुक्तहेतुरेवाश्रयणीय इति किं हेत्वन्तराश्रयणेनेति भावः । केचित्तु अर्थवद्ग्रहणपरिभाषया इच्छासन एव ‘हलन्ताच्च’ इति सूत्रे प्रहणमिति नास्य स्वार्थसनः कित्वमित्याहुः ॥ रभ राभस्ये । राभस्यमुपक्रमः । लिटि । रेभे । रेभाते । लुङि । अरब्ध । अरप्साताम् । डुलभष् । ‘ड्वितः क्रिः’ लब्धिमम् । ‘षिद्भिदादिभ्यः’— इत्यङ् । लब्धा । लिटि । लेभे । लुङि । अलब्ध

Bālamanoramā

सन्यङोः - सन्यङोः । अवयवषष्ठएषा । प्रत्ययत्वात्तदन्तग्रहणम् ।एकाचो द्वे प्रथमस्ये॑तिअजादेर्द्वितीयस्ये॑ति चाधिकृतं । तदाह — सन्नन्तस्येत्यादिना । 'सनि यङि च परे' इति तु न व्याख्येयम्, तथा सति प्रतिपर्वादिणः सनि अटधातोर्यङि च प्रतीषिषति, अटाटते इत्यत्र प्रत्ययसहितस्य द्वित्वाऽनापत्तेः । अभ्यासकार्यमिति । हलादिशेषादिकमित्यर्थः । गुपिप्रभृतय इति । कितधातुभिन्ना गुप्तिजमानबधाश्चत्वारोगुपेर्निन्दाया॑मित्यादिनिबद्धनिन्दाद्यर्थका एव अनुदात्तेतः सन्भाज इत्यर्थः । कितधातुस्तु परस्मैपदिषु पठिष्यमाणत्वादुदात्तेदेव सन् व्याधिप्रतिकारादिषु पञ्चस्वेवार्थेषु सन्भागिति भावः । दानशानौ त्विति । 'दान खण्डने' 'शान तेजने' इति धातू स्वरितेतावेव सन्तौ आर्जवे निशाने चाऽर्थे सन्भाजावित्यर्थः, तयोरनुपदमेव स्वरितेत्सु पाठादिति भावः । एते नित्यं सन्नन्ता इति । एते गुप्तिजादयः सप्त धातवोगुपेर्निन्दाया॑मित्यादिनिबद्धेष्वर्थेषु नित्यं सन्नन्ताः । निन्द्याद्यर्थकत्वे सनं विना एषां प्रयोगो नास्तीत्यर्थः । अर्थान्तरेषु तविति । निन्दादिभ्योऽन्येषु धातुपाठनिर्दिष्टेषु तदन्येषु चार्थेषु अनुदात्तानुबन्धहिताः सन्तश्चौरादिका एव भवन्ति, न तु भौवादिका इत्यर्थः । चुरादिष्वेतेषामनुदात्तानुबन्धकत्वे अनुबन्धकरणस्य केवलेष्वचरितार्थतया ण्यन्तादकर्तृगेऽपि फले तङ् स्यादिति भावः । नन्वेवं सति भ्वादिगणे गुपादेरनुदात्तानुबन्धकरणं व्यर्थम्, उक्तरीत्या गोपनाद्यर्थकानामेषामनुबन्धरहितचौरादिकत्वनियमेन, निन्दाद्यर्थेषु सन्नन्तनियमेन च ततोऽन्यत्र प्रयोगाऽभावादित्यत आह — अनुबन्धकस्येति । गुपादिषु केवलेष्वनुबन्धनिर्देशस्य निष्फलतया अनुबन्धनिर्देशस्य सन्नन्तार्थत्वं विज्ञायत इतिकृत्वा सन्नन्तात्तङित्यर्थः । नचैवमपि भ्वादिगणे एषां गोपनाद्यर्थनिर्देशो व्यर्थ एवेति वाच्यं, भ्वादौ तदर्थनिर्देशस्य अपाणिनीयत्वादिति भावः तदुक्तं भाष्ये — गुपादिष्वनुबन्धकरणसामर्थ्यात्सन्नन्तादात्मनेपद॑मिति । अत्र सन्नन्तादात्मनेपदमित्यक्त्वा केवलानामेषां शब्विकरणानां नास्ति प्रयोग इति सूचितम् । तथा चुरादिष्वेषामनुदात्तानुबन्धराहित्यपि सूचितम् । अन्यथा अनुबन्धकरणस्य केवलेष्वचरितार्थत्वात्सन्नन्तादिव ण्यन्तादपि अकर्तृगे फले आत्मनेपदार्थत्वापातत्सन्नन्तादात्मनेपदमित्युक्तिरसङ्गता स्यादित्यन्यत्र विस्तरः । धातोरितीति । 'आर्धधातुकं शेषः' इत्यत्र धातोर्विहितः प्रत्यय इति विहितविशेषणाश्रयणात्सनश्चास्य धात्वधिकारविहितत्वाऽभावान्नार्धधातुकत्वमित्यर्थः । तेनेति । सन आर्धधातुकत्वाऽभावेनेत्यर्थः । जुगुप्सते इति । निन्दतीत्यर्थः । गुपेः सनि अनार्धधातुकत्वादिड्गुणेयोरभावेसन्यङो॑रिति द्वित्वे हलादिशेषेऽभ्यासचुत्वमिति भावः । जुगुप्सांचक्रे इति ।कास्प्रत्यया॑दित्याम् । जुगुप्सिता । जुगुप्सिष्यते । जुगुप्सताम् । अजुगुप्सत । जुगुप्सेत । जुगुप्सिषीष्ट । अजुगुप्सिष्ट । अजुगुप्सिष्यत । तितिक्षते इति । तिक्ष्णीकरोतीत्यर्थः । मान्धातोः सनिद्वित्वे हलादिशेषे अभ्यासह्रस्वे 'सन्यतः' इति इत्त्वे 'मान्बधे' त्यभ्यासदीर्घे,नश्चे॑त्यनुस्वारे, मीमांसधातोर्लडादीति भावः । बधधातोः सनि विशेषमाह — भष्भाव इति । बकारस्य भकार इत्यर्थः । चर्त्वमिति । धस्य तकार इत्यर्थः । तथा च भत्से॑ति सन्नन्तं संपन्नम् । बीभत्सते इति । भष्ट्वचर्त्वयोरसिद्धत्वात् बध् इत्यस्य द्वित्वे हलादिशेषे 'सन्यतः' इति इत्त्वेमान्बधे॑ति दीर्घे बीभत्सधातोर्लडादिति भावः । तदेवं गुपादिषु सप्तसु सन्नन्तेषु अत्र क्रमे धातुपाठे निबद्धाश्चत्वार उदाहृताः । कितमानशानधातवस्तु अनुपदमेव धातुपाठक्रमे पठिष्यमाणास्तत्र तत्रोदाहरिष्यन्ते । रभ राभस्ये इति । अनिडयम् । राभस्यं — शीघ्रीभावः । आङ्पूर्वकस्तु प्रारम्भर्थकः । तदाह — आरभते इति । रब्धेति ।झषस्तथो॑रिति धत्वं, भस्य जश्त्वम् । रप्स्यत इति । रभताम् । अरभत । रभेत । रप्सीष्ट । अरब्ध । अरप्स्यत । डु लभषिति । डुरित् षकारश्च । 'ड्वितः क्रिः'षिद्भिदादिभ्यो॑ऽङिति प्रयोजनम् । अनिट् । रभधातुवद्रूपाणि । ष्वञ्ज परिष्वङ्गे इति । षोपदेशोऽयमनिट् ।

Footnotes (NSP 1915 ed.)

NSP p. 397 १ कृत्येवेदमिति—परे तु अत्र भाष्याननुग्रहः । अत एव ‘अनुविपरिभ्य—’ इत्यत्रेव भगवतात्र सूत्रे पर्युदासप्रसज्यप्रतिषेधयोः फलभेदविचारो न कृतः । तस्माद्विपूर्वस्यास्य तिङ्यप्रयोगो वा सषत्वप्रयोग इत्याहुः । २ अनुनासिकलोप इति—सच दंष्ट्राभ्या-पारे एव । ‘तनुत्रं वर्मं दंशनम्’ इत्यमरस्वरसात् ।

translator notes

commentary BM: the sixth case is part-whole (avayavaṣaṣṭhī); being affixes, san and yaṅ are taken with tadanta ('ending in san/yaṅ'); 'ekāco dve prathamasya' (SK 2175) and 'ajāder dvitīyasya' (SK 2176) stand by adhikāra; hence Bhaṭṭoji's 'sannantasya…'. It is not to be explained as a seventh case, 'when san or yaṅ follows', for then in pratīṣiṣati (prati + iṇ + san) and aṭāṭyate (aṭ + yaṅ) the part together with the affix would not be doubled. Followed for sutra_en and the bracketed adhikāra in k1.
commentary TB agrees: on the seventh-case reading pratīṣiṣati and aṭāṭyate would fail, only the stem part being liable to doubling; hence 'sannantasya'. TB answers an objection that the a of san and yaṅ is uttered precisely for doubling by 'ajāder dvitīyasya' (so that the seventh-case reading could stand) by listing other purposes of that a (accent in ditsya, dhitsya; blocking num in pipaṭhiṣi; blocking vṛddhi in pāpācaka; y-deletion in apāpaciṣṭa), and concludes that the sixth case is right, which also gives doubling in yaṅ-luk by pratyayalakṣaṇa, whereas on the seventh case na lumatā… would block it. Followed (agrees with BM).
commentary BM: 'abhyāsakāryam' means halādiḥ śeṣaḥ and the like. 'guptiprabhṛtayaḥ kidbhinnāḥ' refers to gup, tij, mān, badh, which, with the senses of censure etc. set out in 'guper nindāyām' and the other vārttikas, are anudāttet and take san; kit, to be read among the parasmaipada roots, is udāttet and takes san in the five senses beginning with vyādhipratīkāra. dān (khaṇḍane) and śān (tejane) are svaritet and take san in the senses of straightness (ārjava) and sharpening (niśāna). Followed for 'the senses of censure and the others' and for the bracketed senses of dān and śān.
commentary TB on 'dānaśānau ca': the sense is that [they are svaritet] in the senses of straightness and sharpening (ārjavaniśānārthau). Agrees with BM; followed for the bracketed senses of dān and śān.
commentary BM on 'ete nityaṃ sannantāḥ': these seven roots, in the senses of censure etc., are not used without san. On 'arthāntare': in other senses, listed in the Dhātupāṭha or not, they are without the anudātta anubandha and are curādi, not bhvādi; with the anubandha in the curādi class, since it would have scope (carita) in the bare form, taṅ would come after the ṇic-form even when the fruit does not go to the agent. On 'anubandhasya…': the anubandha is fruitless on the bare gup etc., so it is understood as serving the san-final form; the Bhāṣya says 'from the capacity of the anubandha in gup etc., the ātmanepada after the san-final'. BM treats the gopana-type sense-labels in the bhvādi class as not Pāṇinian. Followed for 'in other senses … curādi without anubandha' and 'would have no scope in the bare [root]'.
commentary TB: 'arthāntare' means the senses given in the Dhātupāṭha such as gopana; on 'ananubandhakāḥ': with an anubandha, the anubandha would be used up in the bare form, and taṅ would come after the ṇic-form, as after the san-form, even when the fruit does not go to the agent; so the bhvādi roots are distinct from the curādi ones despite the same sound-sequence. Agrees with BM; followed.
commentary BM on 'dhātor ity avihitatvāt': in ārdhadhātukaṃ śeṣaḥ (SK 2187) 'dhātoḥ' is taken as qualifying 'vihita' ('an affix taught after a dhātu'), and this san is not taught under the dhātu-heading, so it is not ārdhadhātuka; hence no iṭ or guṇa. Followed for 'not taught under dhātoḥ'.
commentary TB on 'iṅguṇau na': the absence of guṇa could be secured by san being kit through halantāc ca, but the reason given (non-ārdhadhātukatva) is needed anyway for the absence of iṭ, so no second reason is called for; some (kecit) hold that by the arthavadgrahaṇa paribhāṣā only the desiderative san is taken in halantāc ca, so this san (in its own sense) is not kit. Recorded.
commentary BM on the forms: jugupsate means 'censures'; with no iṭ or guṇa, doubling by sanyaṅoḥ, halādiḥ śeṣaḥ, and c-substitution in the abhyāsa; jugupsāṃcakre with ām by kāspratyayāt; BM continues the paradigm (jugupsitā … ajugupsiṣyata). titikṣate means 'sharpens'. mīmāṃsate: doubling, halādiḥ śeṣaḥ, shortening, i by sanyataḥ (SK 2317), lengthening by mānbadha… (SK 2394), anusvāra by naś ca. bhaṣbhāva is b → bh, cartva is dh → t, giving bhatsa; since bhaṣ and cartva are asiddha, badh is doubled, then halādiḥ śeṣaḥ, i by sanyataḥ and lengthening by mānbadha…: bībhatsate. Followed for '[In badh,]' and for the form bībhatsate.
commentary BM: rabh is aniṭ; rābhasya is haste (śīghrībhāva); with āṅ it means beginning, hence ārabhate; rabdhā by jhaṣas tathor dho 'dhaḥ (SK 2280) and jaśtva. ḍulabhaṣ: ḍu and ṣ are it-letters, for ḍvitaḥ ktriḥ and ṣidbhidādibhyo 'ṅ; aniṭ; forms like rabh. ṣvañja is ṣopadeśa and aniṭ. Followed: 'haste' for rābhasya.
commentary TB glosses rābhasya as undertaking (upakrama), and gives rebhe, rebhāte, arabdha, arapsātām, labdhā, lebhe, alabdha. TB differs from BM (śīghrībhāva, haste) on the gloss; the English follows BM (§16: recorded, not harmonized).
textual Ours reads 'bābhatsate'; NSP p. 386 (scan page-0396) reads 'bībhatsate' (the raw OCR has vībhatsate, b/v), and BM's pratīka is 'bībhatsate'. The English follows the print. Mūla correction for Ajai's copy.
textual NSP footnote 2 of p. 386 (scan page-0396), printed under sk.2390.n1: 'kidbhinnā iti — from usages such as ya evaṃ vidvān cikitsati, it (kit) is parasmaipadin.' Otherwise checked against NSP p. 386 (scan page-0396) and in agreement ('kidbhinnāḥ', 'bhaṣbhāvaḥ. cartvam.', 'rabdhā. rapsyate.'). The collation report (.work/collate-p44/batch12.md) agrees: its only row for SK 2395 is bābhatsate → bībhatsate (row A; Wikisource also bībhatsate).
textual Filing: the NSP footnotes filed here as sk.2395.n1 (NSP p. 387, scan page-0397) belong to later units: footnote 1 ('kṛty evedam iti…') is on SK 2398 (veḥ skander aniṣṭhāyām), and footnote 2 ('anunāsikalopa iti…', citing Amara on daṃśana) is on a later unit, not this sūtra.
translator 'Other than kit' renders 'kidbhinnāḥ'. The bracketed [lṛṭ], [liṭ], [luṭ] and the dhātu numbers in parentheses follow the conventions of the neighbouring units; root glosses are the translator's, guided by BM and TB (for rābhasya, BM's 'haste').

SK 2396 · A 6.4.25V

दंशसञ्जस्वञ्जां शपि ॥ २३९६ ॥

daṃśasañjasvañjāṃ śapi

daṃśasañjasvañjāṃ śapi — Of daṃś, sañj and svañj, when śap follows, [there is loss of the n — 'nalopaḥ' carried forward (anuvṛtti) from śnān nalopaḥ (SK 2544)].

Rule. The n of daṃś "to bite", sañj "to cling" and svañj is deleted before śap. "Deletion of n" is carried forward from SK 2544.

Bhaṭṭoji gives this sūtra no gloss of its own. He glosses it together with the next, SK 2397.

Example.

svañj + śap + te → n (here ñ) deleted before śap

→ svaj + a + te → svajate "he embraces".

Bhaṭṭoji later cites this rule for daśati "he bites" and sajati "he clings".

Watch out. The loss is before śap only. In svaṅktā (luṭ) the nasal stays.

Bālamanoramā

दन्शसञ्जस्वञ्जां शपि - दंशसञ्ज । रञ्जेश्च । व्याख्यासौकर्याय सूत्रद्वयमुपात्तम् । नलोप इति । नकारस्य लोप इत्यर्थः, 'श्नान्नलोपः' इत्यतस्तदनुवृत्तेरिति । परिष्वजते इति । 'परिनिविभ्यः' इति षत्वमिति भावः । संयोगात्परत्वाल्लिटः कित्त्वेऽप्राप्ते आह — श्रन्थीति । व्याकरणान्तरमिदं पाणिनीयैरपि ग्राह्रमित्याह — दभतुरिति । 'अत एकहल्मध्ये' इति सूत्रभाष्येदेभतु॑रित्युदाहृतम् ।सदेः परस्य लिटी॑ति सूत्रभाष्येसस्वजे॑इत्युदाहृतम् । ततश्च एकदेशानुमत्याश्रन्थिग्रन्थी॑त्यादिवाक्यं कृत्स्नं व्याकरणान्तरस्थं भाष्यानुमतमिति विज्ञायत इत्यर्थः । सदेरिति ।सदेः परस्य लिटी॑ति षत्वनिषेधसूत्रे स्वञ्जेरपि ग्रहणमित्यर्थः । ततश्च स्वदिस्वञ्ज्योरुत्तरखण्डस्य सस्य षत्वं न स्यादिति लब्धम् । तदाह — अतोऽभ्यासात्परस्येति । परिषस्वजे परिषस्वञ्जे इति ।परस्ये॑त्युक्तेरुत्तरखण्डस्यैव षत्वनिषेधो न त्वभ्यासस्य । कित्त्वपक्षे नलोपः । सस्वञ्जाते । सस्वजाते । सस्वजिरे । क्रादिनियमादिडित्याह — सस्वजिषे सस्वञ्जिषे इति । सस्वञ्जाथे — सस्वजाथे । सस्वञ्जिध्वे — सस्वजिध्वे । सस्वञ्जे — सस्वजे ।सस्वञ्जिवहे — सस्वजिवहे । सस्वञ्जिमहे — सस्वजिमहे । स्वङ्क्तेति । स्वञ्ज् — ता इति स्थिते जकारस्य कुत्वेन गकारे सति श्चुत्वसंपन्नञकारस्य निवृत्तौ नकारस्याऽनुस्वारे तस्य परसवर्णेन ङकारे गकारस्य चर्त्वे रूपम् । एवमग्रेऽपि । स्वजेतेति ।दंशसञ्जे॑ति शपि नलोप इति भावः । ननुप्रत्यष्वह्क्ते॑त्यत्र अटा व्यवधानादुपसर्गस्थादिणः परत्वाऽभावात् कथम्उपसर्गात्सुनोती॑ति षत्वमित्यत आह — प्राक् सितादिति.परिनिविभ्यस्त्विति ।परस्य स्वञ्जे॑रिति शेषः । ननु परिनिविभ्यः परस्यापि स्वञ्जेःपरिनिविभ्यः सेवसितसयसिवुसहसुट्स्तुस्वञ्जा॑मिति नित्यमेव षत्वमुचितं,प्राक्सिता॑दिति सूत्रविषयत्वादित्यत आह — तदर्थमेवेत्यादि । परिनिवीति । नित्यषत्वविधौ स्वञ्जिरप्युपात्तः । ततःउपसर्गात्सुनोती॑त्येव तस्य षत्वे सिद्धे पुनरुपादानंसिवादीनां वाऽड्व्यवायेऽपी॑त्युत्तरसूत्रे षत्वविधौ अनुवृत्त्यर्थमेव संपद्यते । परिनिविभ्यः परस्य स्वञ्जेःसिवादीनां वे॑ति षत्वविकल्पार्थं पूर्वसूत्रेपरिनिविभ्यः सेवे॑त्यत्र स्वञ्जिग्रहणमिति पर्यवस्यतीत्यर्थः । हद । अनिडयम् । क्रादिनियमादिट् — जहदिषे । जहदिध्वे । जहदिवहे जहदिमहे । हत्तेति । लुटि तासि दस्य चर्त्वम् । अहत्तेति ।झलो झली॑ति सिज्लोपः । गुपादयोऽष्टानुदात्तेतो गताः । अथ परस्मैपदिन इति । 'कित निवासे' इत्यन्ता॑ इति शेषः । ञि ष्विदेति । ञिराकारश्च इत् । सेट् ।स्वेदति । सिष्वेद स्विष्विदतुः । स्वेदेत् । स्विद्यात् । अस्वेदीत् । अस्वेदिष्यत् । स्कन्दिरिरित् । अनिट् । भारद्वाजनियमात्थलि वेडित्याह — चस्कन्दिथ चस्कन्त्थेति । अनिट्पक्षे चस्कन्द् थ इति स्थितेखरि चे॑ति दकारस्य तकारः । चस्कन्दिव चस्कन्दिम । स्कन्त्तेति । लुटि तासि चर्त्वेन दस्य तः । स्कन्त्स्यतीति । स्ये दस्य चर्त्वम् । स्कदन्तु । अस्कन्दत् । स्कन्देत् । आशीर्लिङि विशेषमाह — नलोप इति । इरः समुदायस्य इत्त्वेन धातोरनिदित्त्वादाशीर्लिङि नकारस्य लोप इत्यर्थः । अस्कददिति । लुङि अङि सति ङित्त्वान्नलोप इति भावः । अङभावे आह — अस्कान्त्सीदिति । अनेकहल्व्यवधानेऽपि हलन्तलक्षणा वृद्धिः प्रवर्तत इति निरूपितमक्षूधातौ । अतोऽत्र वृद्धौ दस्य चर्त्वेन त । अस्कान्त्तामिति । हलन्तलक्षणवृद्धौझलो झली॑ति सिज्लोपे दस्य चर्त्वम् । अस्कान्त्सुरिति । उसि सिचि वृद्धौ दस्य चर्त्वम् । अस्कान्त्सीः अस्कान्त्तमस्कान्त्त । अस्कान्त्समस्कान्त्स्व । अस्कान्त्स्म ।

translator notes

commentary BM (sk.2396.b1): Bhaṭṭoji takes up this sūtra together with the next, rañjeś ca (SK 2397), for ease of explanation, and glosses both there ('eṣāṃ śapi nalopaḥ'); 'nalopa' means loss of the n, carried forward (anuvṛtti) from śnān nalopaḥ. Followed: the bracketed anuvṛtti in sutra_en.
translator The kaumudī prints no gloss under this sūtra; NSP p. 386 (scan page-0396) sets 'daṃśasañjasvañjāṃ śapi' and 'rañjeś ca' one after the other and gives the single gloss 'eṣāṃ śapi nalopaḥ' ('of these, loss of n when śap follows') after the second. The examples for this sūtra — svajate, pariṣvajate (svañj) — are in SK 2397; daśati is given under the root daṃśa later in the section, and sajati under ṣañja, both citing this sūtra.
textual The BM filed here as sk.2396.b1 runs on, after the lemma for this sūtra, through the whole of Bhaṭṭoji's text printed under rañjeś ca (SK 2397): pariṣvajate, the lemma 'śranthi…', 'dabhatuḥ' (i.e. debhatuḥ), 'sadeḥ…', 'ato 'bhyāsāt parasya', pariṣasvaje, sasvajiṣe, svaṅktā, svajeta, 'prāk sitāt', 'parinivibhyaḥ tu', 'tadartham eva', hada, and the parasmaipadin roots ñiṣvidā and skandir (with askāntsīt etc.). SK 2397 has no BM block of its own. No TB is printed on SK 2396 or 2397 (NSP pp. 386–387, scan page-0396/0397): TB passes from ḍulabhaṣ (end of sk.2395.t1) to veḥ skander aniṣṭhāyām (SK 2398).

SK 2397 · A 6.4.26V

रञ्जेश्च ॥ २३९७ ॥

rañjeśca

rañjeś ca — And of rañj [the n is lost — 'nalopaḥ' carried forward (anuvṛtti) from śnān nalopaḥ, SK 2544 — when śap follows — 'śapi' understood from daṃśasañjasvañjāṃ śapi, SK 2396 (translator's inference)].

Rule. The n of rañj "to colour" is also deleted before śap. Bhaṭṭoji's joint gloss of the two sūtras: "of these, loss of n before śap".

Example.

svañj + śap + te → svajate; with pari, pariṣvajate.

rañj + śap + ti → rajati "he colours" (given under the root rañj, SK 2407).

Applies when / blocked by. Bhaṭṭoji next cites a rule of another grammar. "For śranth, granth, dambh and svañj, liṭ is optionally kit." The Bhāṣya gives two examples of it, debhatuḥ and sasvaje. On the strength of these, the whole rule is accepted here. When liṭ is kit, the n is lost: sasvaje, beside sasvañje.

Then a vārttika on SK 2361: svañjer upasaṃkhyānam, "svañj is to be added". So, as with sad, the s after the abhyāsa takes no ṣ. The s of the abhyāsa still does:

pari + sasvaje → pariṣasvaje or pariṣasvañje.

Other forms: sasvajiṣe, svaṅktā, svaṅkṣyate, svajeta, svaṅkṣīṣṭa.

After prati, the ṣ comes across the augment a by SK 2276: pratyaṣvaṅkta. After pari, ni and vi it is optional by SK 2359: paryaṣvaṅkta or paryasvaṅkta. Bhaṭṭoji says this is why svañj is named again in SK 2275.

Bhaṭṭoji then lists hada "to void the bowels": hadate, jahade, hattā, ahatta. Then the parasmaipada roots begin, with skandir "to go, to dry". Its forms include caskanditha or caskantha, skantā, and skadyāt with loss of n. Being marked with ir, it takes aṅ optionally in luṅ: askadat.

Siddhānta-kaumudī

एषां शपि नलोपः । स्वजते । परिष्वजते । श्रन्थिग्रन्थिदम्भिस्वञ्जीनां लुटः कित्त्वं वेति व्याकरणान्तरम् । देभतुः । सस्वजे इति भाष्योदाहरणादेकदेशानुमत्या इहाप्यश्रीयते । सदेः परस्य लिटि SK 2361 इति सूत्रे ।

Of these [daṃś, sañj, svañj (SK 2396) and rañj], loss of n [— 'nalopaḥ' carried forward (anuvṛtti) from śnān nalopaḥ, SK 2544 —] takes place when śap follows. svajate. pariṣvajate. 'For śranth, granth, dambh and svañj, liṭ is optionally kit' — this is [a rule of] another grammar (vyākaraṇāntara). debhatuḥ. sasvaje. On the strength of these examples in the Bhāṣya, [that rule] is adopted here too, by acceptance of a part [as warrant for the whole] (ekadeśānumati). In the sūtra sadeḥ parasya liṭi (SK 2361) [there is the vārttika]:

vārttika

स्वञ्जेरुपसंख्यानम्

(vārttika) svañjer upasaṃkhyānam — svañj is to be added [to the list].

(वार्तिकम्) ॥ अतोऽभ्यासात्परस्य षत्वं न । परिषस्वजे । परिषस्वञ्जे । सस्वजिषे । सस्वञ्जिषे । स्वङ्क्ता । स्वङ्क्ष्यते । स्वजेत । स्वङ्क्षीष्ट । प्रत्यष्वङ्क्त । प्राक्सितात् - SK 2276 इति षत्वम् । परिनिविभ्यस्तु सिवादीनां वा SK 2359 इति विकल्पः । एतदर्थमेव उपसर्गात्सुनोति -SK 2270 इत्येव सिद्धे स्तुस्वञ्ज्योः परिनिवीत्यत्र पुनरुपादानम् । पर्यष्वङ्क्त । पर्यस्वङ्क्त ।{$ {!977 हद!} पुरीषोत्सर्गे$} । हदते । जहदे । हत्ता । हत्स्यते । हदेत । हत्सीष्ट । अहत्त ॥ अथ परस्मैपदिनः ॥{$ {!978 ञिष्विदा!} अव्यक्तेशब्दे$} ।{$ {!979 स्कन्दिर्!} गतिशोषणयोः$} । चस्कन्दिथ । चस्कन्थ । स्कन्ता । स्कन्त्स्यति । नलोपः । स्कद्यात् । इरित्वादङ् वा । अस्कदत् । अस्कान्सीत् । अस्कान्ताम् । अस्कान्त्सुः ॥

Hence ṣ does not replace [the s] that comes after the abhyāsa. pariṣasvaje. pariṣasvañje. sasvajiṣe. sasvañjiṣe. svaṅktā. svaṅkṣyate. svajeta. svaṅkṣīṣṭa. pratyaṣvaṅkta — ṣatva by prāk sitāt… (SK 2276). But after pari, ni and vi there is the option by sivādīnāṃ vā… (SK 2359). It is for just this purpose that stu and svañj are taken up again in 'parinivi…' (SK 2275), although [their ṣatva] is already established by upasargāt sunoti… (SK 2270). paryaṣvaṅkta. paryasvaṅkta. (977) hada — to void excrement (purīṣotsarga). hadate. jahade. hattā. hatsyate. hadeta. hatsīṣṭa. ahatta. Now the parasmaipadin [roots]. (978) ñiṣvidā — to make an inarticulate sound (avyakta śabda). (979) skandir — going and drying (gati, śoṣaṇa). caskanditha. caskantha. skantā. skantsyati. [In āśīrliṅ] loss of n: skadyāt. Because [the root] has the it ir, aṅ comes optionally: askadat. askānsīt. askāntām. askāntsuḥ.

translator notes

commentary BM, printed under sk.2396.b1: Bhaṭṭoji takes up the two sūtras daṃśasañja… and rañjeś ca together for ease of explanation; 'nalopa' means loss of n, carried forward (anuvṛtti) from śnān nalopaḥ; pariṣvajate has ṣatva by parinivibhyaḥ. Followed: the bracketed anuvṛtti of 'nalopaḥ' and the four roots in sutra_en and k1. BM names only 'nalopaḥ' as carried forward.
translator 'śapi' in sutra_en is the translator's inference, not a commentator's statement: neither BM nor TB names it (BM names only 'nalopaḥ'), and it is read here as understood from daṃśasañjasvañjāṃ śapi (SK 2396) on the strength of Bhaṭṭoji's joint gloss of the two sūtras, 'eṣāṃ śapi nalopaḥ'.
commentary BM on 'śranthi…': since liṭ comes after a conjunct, it would not be kit; the statement of another grammar is to be accepted by Pāṇinīyas too, as 'dabhatuḥ' (i.e. debhatuḥ) shows: debhatuḥ is cited in the Bhāṣya on ata ekahalmadhye [SK 2260] and sasvaje in the Bhāṣya on sadeḥ parasya liṭi; hence by acceptance of a part the whole statement 'śranthi-granthi…' of the other grammar is known to be approved by the Bhāṣya. Followed: 'liṭ' (see the textual note), 'on the strength of these examples in the Bhāṣya', and '[as warrant for the whole]'.
commentary BM on 'sadeḥ' and 'ato 'bhyāsāt parasya': svañj is included in the ṣatva-prohibiting sūtra sadeḥ parasya liṭi, so the s of the latter part of sad and svañj does not become ṣ; because of 'parasya' the prohibition is only for the latter part, not for the abhyāsa [hence pariṣasvaje]. In the kit option n is lost; BM lists the rest of the liṭ paradigm (sasvañjāte/sasvajāte … sasvañjimahe/sasvajimahe) and derives sasvajiṣe with iṭ by the krādi restriction. Followed: '[the s] that comes after the abhyāsa'.
commentary BM on svaṅktā: svañj + tā; j → g by kutva, the ñ produced by ścutva reverts, n → anusvāra, anusvāra → ṅ by parasavarṇa, g → k by cartva. svajeta: n lost before śap by daṃśasañja…. On pratyaṣvaṅkta: the question is how upasargāt sunoti… gives ṣatva when aṭ intervenes, so the upasarga's iṇ is not immediately before; answer, prāk sitāt. 'parinivibhyas tu': [of svañj] after them. On 'tadartham eva': svañj is named in the nitya-ṣatva rule parinivibhyaḥ… though upasargāt sunoti… already gives its ṣatva, so that it is carried into sivādīnāṃ vā… and receives the option there. Recorded; followed for '[their ṣatva]'.
commentary BM on hada: aniṭ; iṭ in jahadiṣe etc. by the krādi restriction; hattā with d → t by cartva; ahatta with loss of sic by jhalo jhali. On skandir: ir is an it; aniṭ; iṭ optional in thal by Bhāradvāja's restriction (caskanditha, caskantha with d → t by khari ca); skantā, skantsyati with cartva; 'nalopa iti': because the whole ir is the it the root is not idit, so n is lost in āśīrliṅ; askadat with aṅ, n lost since aṅ is ṅit; otherwise askāntsīt with vṛddhi of a hal-final root across more than one consonant, askānttām with loss of sic by jhalo jhali, askāntsuḥ. Followed: '[In āśīrliṅ]' in k3. BM spells askāntsīt and askānttām where our text and the print have askānsīt, askāntām.
textual Our kaumudī reads 'śranthigranthidambhisvañjīnāṃ luṭaḥ kittvaṃ vā'. NSP p. 386 (scan page-0396) reads 'liṭaḥ kittvaṃ ve' (confirmed on the scan); BM ('liṭaḥ kittve 'prāpte') and the examples debhatuḥ, sasvaje (both liṭ) require liṭ. The English follows the print. Also ours 'ihāpy aśrīyate' → print 'ihāpy āśrīyate' (spelling). Mūla correction for Ajai's printed copy.
textual The tag '(vārttikam)' at the head of k3 is editorial in the digital source; NSP p. 386 (scan page-0396) marks the vārttika 'svañjer upasaṃkhyānam' only with the sign printed before it. k3 is Bhaṭṭoji's prose and is not labelled a vārttika. The rest of k3 checked against NSP pp. 386–387 (scan page-0396/0397): pariṣasvaje … askāntsuḥ as ours (the print too has askānsīt, askāntām; the root reads 'hada'; 'avyaktaśabde' is printed 'avyakteśabde' as in ours).
textual sk2397 has no BM or TB block of its own. Its BM is the whole of sk.2396.b1 (which treats both sūtras and runs on through hada, ñiṣvidā and skandir). No TB on SK 2396–2397 is printed: the TB on NSP pp. 386–387 passes from ḍulabhaṣ (end of sk.2395.t1) to veḥ skander aniṣṭhāyām (SK 2398). The collation report (.work/collate-p44/batch12.md) has the same two rows (luṭaḥ → liṭaḥ; aśrīyate → āśrīyate, row A) and V rows where ours matches the print against Wikisource (svaṅkṣīṣṭa. pratyaṣvaṅkta, without Wikisource's added 'asvaṅkta'; caskantha and askānsīt), and it notes that the print, like ours, has svañja (not ṣvañja) at 976; the scan checks above agree with it.
translator svajate, pariṣvajate: laṭ, prathama-puruṣa singular; debhatuḥ: liṭ prathama-puruṣa dual of dambh; sasvaje: liṭ prathama-puruṣa singular (kit, with n-loss). liṭ after a conjunct is not kit because asaṃyogāl liṭ kit (SK 2242) covers only liṭ after a non-conjunct — the translator's identification of the rule behind BM's 'saṃyogāt paratvāt … kittve 'prāpte'. The identifications are the translator's; the numbers 977–979 are the dhātupāṭha numbers printed before the roots.

SK 2398 · A 8.3.73V

वेः स्कन्देरनिष्ठायाम् ॥ २३९८ ॥

veḥ skanderaniṣṭhāyām

veḥ skander aniṣṭhāyām — After vi, [ṣ, the retroflex (mūrdhanya) — heading apadāntasya mūrdhanyaḥ, SK 210 —] optionally [— 'vā' carried forward (anuvṛtti) from sivādīnāṃ vā 'ḍvyavāye 'pi, SK 2359 —] replaces [the s] of skand, when a [suffix] other than niṣṭhā follows.

Rule. After vi, the s of skand is optionally replaced by ṣ. This does not happen before a niṣṭhā, the past participle affix kta or ktavatu. "Optionally" is carried forward from SK 2359, under the heading SK 210.

Example.

vi + skand + tṛc (tṛc, the affix of agent nouns) → optional ṣ → viṣkantā or viskantā, agent nouns.

Before a niṣṭhā: viskannaḥ only.

Applies when / blocked by. Bhaṭṭoji says the rule applies only before a kṛt, an affix that makes a noun from a root. The reason is the wording "not before a niṣṭhā". This kind of negation (paryudāsa) points to something of the same kind as what it excludes. So it means "before a kṛt other than a niṣṭhā". A finite verb like viskandati keeps its s; scholars discuss this.

Watch out. skand is not taught with ṣ. So this ṣ would not come at all without the rule.

Siddhānta-kaumudī

षत्वं वा स्यात् । कृत्येवेदम् । अनिष्ठायामिति पर्युदासात् । विष्कन्ता । विस्कन्ता । निष्ठायां तु । विस्कन्नः ॥

ṣ is optionally to replace [the s of skand after vi — 'vā' carried forward (anuvṛtti) from sivādīnāṃ vā…, SK 2359, under the heading apadāntasya mūrdhanyaḥ, SK 210]. This [rule] applies only before a kṛt, because 'aniṣṭhāyām' is a paryudāsa [negation, which looks to a suffix of the same kind as niṣṭhā]. viṣkantā. viskantā. But before a niṣṭhā: viskannaḥ.

Tattvabodhinī

NSP p. 397

—वेः स्कन्देरनिष्ठायाम् । ‘सिवादीनाम्—’ इत्यतो वेत्यनुवर्तते । अषोपदेशत्वादप्राप्ते विभाषेयम् । माधवादिग्रन्थानुरोधेनाह—कृत्येवेदमिति । प्राचा तु विस्कन्दतीत्युदाहृतं तत्र मूलं मृग्यमिति भावः ॥—न संबध्यत इति । अत एव तिङन्तेऽपि षत्वमुदाहरन्ति—परिष्कन्दतीति ॥—जग्म-तुरिति । ‘गमहन—’ इत्युपधालोपः ॥—णम प्रह्वत्वे । केचिदमुमुदितं पठन्ति तत्प्रामादिकमित्याहुः

Bālamanoramā

वेः स्कन्देरनिष्ठायाम् - वेः स्कन्दे । शेषपूरणेन सूत्रं व्याचष्टे — षत्वं वा स्यादिति ।अपदान्तस्य मूर्धन्यः॑ इत्यधिकारात्सिवादीनां वे॑त्यतो वेत्यनुवृत्तेश्चेति भावः । वेः परस्य स्कन्देः सस्य षो वा स्यादनिष्ठायां परत इति फलितम् । ननु विस्कन्दतीत्यादौ कुतो न षत्वविकल्प इत्यत आह — कृत्येवेदमिति । पर्युदासस्यअब्राहृणमानये॑त्यादाविव सजातीयापेक्षत्वादिति भावः । विष्कन्त्ता विस्कन्त्तेति । तृचि रूपे । अषोपदेशत्वादप्राप्ते विभाषेयम् ।

translator notes

commentary BM: Bhaṭṭoji explains the sūtra by completing what is left unsaid: 'ṣatvaṃ vā syāt' follows from the heading apadāntasya mūrdhanyaḥ and the anuvṛtti of 'vā' from sivādīnāṃ vā; the upshot is 's of skand after vi becomes ṣ optionally when a non-niṣṭhā follows'. It is an option where [ṣatva] is not otherwise due (aprāptavibhāṣā), skand not being taught with ṣ (aṣopadeśa). Followed: the bracketed heading and anuvṛtti in sutra_en and k1.
commentary TB (sk.2398.t1): 'vā' is carried forward (anuvartate) from sivādīnām…; an option where not otherwise due, skand being aṣopadeśa. Agrees with BM; followed.
commentary BM on 'kṛty evedam': to the question why the option does not apply in viskandati and the like — a paryudāsa looks to [something] of the same class, as in 'abrāhmaṇam ānaya' ('bring a non-brāhmaṇa', i.e. another man); so 'aniṣṭhāyām' means 'before a kṛt other than niṣṭhā'. viṣkantā, viskantā are forms with tṛc. Followed: '[which looks to a suffix of the same kind as niṣṭhā]' in k1.
commentary TB (sk.2398.t1): Bhaṭṭoji says 'kṛty evedam' following Mādhava and others; the earlier writer (prāc) gave viskandati as an example, and for that a source must be sought. Recorded.
textual NSP footnote 1 on 'kṛty evedam', printed under sk.2395.n1 (NSP p. 387 = scan page-0397): others say the Bhāṣya does not support this; hence the Bhagavān [Patañjali] did not consider, for this sūtra, the difference in result between paryudāsa and prasajyapratiṣedha as he did under 'anuviparibhyaḥ…'; so for [skand] with vi there is either no usage in tiṅ or usage with ṣatva. (Footnote 2 there, 'anunāsikalopa iti', belongs to the root daṃśa, SK 2407.)
textual Collation (.work/collate-p44/batch12.md): SK 2398 clean against the print. Also checked against the scan (NSP p. 387 = scan page-0397): the kaumudī matches ours (viṣkantā, viskantā, viskannaḥ). sk.2398.t1 from '—na saṃbadhyata iti' on is TB on SK 2399 (pareś ca), then on the roots gam ('jagmatuḥ') and ṇama ('ṇama prahvatve') of the following units. sk2398's BM block is its own.
translator viṣkantā / viskantā are tṛc (agent) forms, as BM says; viskannaḥ is the niṣṭhā (kta) form. The identification of kta is the translator's.

SK 2399 · A 8.3.74V

परेश्च ॥ २३९९ ॥

pareśca

pareś ca — And after pari [the s of skand — 'skandeḥ' carried forward (anuvṛtti) from veḥ skander aniṣṭhāyām, SK 2398, without its 'aniṣṭhāyām' — is optionally replaced by ṣ].

Rule. After pari too, the s of skand is optionally replaced by ṣ. The rule is split off from SK 2398 (yogavibhāga). So its "not before a niṣṭhā" does not apply here.

Example.

pari + skandati → pariṣkandati or pariskandati.

Before a niṣṭhā: pariṣkaṇṇaḥ or pariskannaḥ.

Applies when / blocked by. In the ṣ option, the n becomes ṇ: pariṣkaṇṇaḥ. Could the ṣ be treated as not yet there for this purpose? It depends on two words, the prefix and the root. Bhaṭṭoji says no. An operation between root and prefix counts as inner. The Bhāṣya says: "first the root is joined with the prefix, then with the means (sādhana)". Here the means is the affix. On the other view, the order is reversed, and there is no ṇ.

Bhaṭṭoji then lists yabh: yebhitha or yayabdha, yabdhā, ayāpsīt. Then ṇam "to bow": nemitha or nanantha, nantā, anaṃsīt (with sak by SK 2377). Then gamḷ and sṛpḷ, both "to go".

Siddhānta-kaumudī

अस्मात्परस्य स्कन्देः सस्य षो वा । योगविभागादनिष्ठायामिति न संबध्यते । परिष्कन्दति । परस्कन्दति । परिष्कण्णः । पिरस्कन्नः । षत्वपक्षे णत्वम् । न च पदद्वयाश्रयतया बहिरङ्गत्वात्षत्वस्यासिद्धत्वम् । धातूपसर्गयोः कार्यमन्तरङ्मित्यभ्युपगमात् । पूर्वं धातुरुपसर्गेण युज्यते ततः साधनेनेति भाष्यम् । पूर्वं साधनेनेति मतान्तरे तु न णत्वम् ।{$ {!980 यभ!} मैथुने$} । येभिथ । ययब्ध । यब्धा । यप्स्यति । अयाप्सीत् ।{$ {!981 णम!} प्रह्वत्वे शब्दे च$} । नेमिथ । ननन्थ । नन्ता । अनंसीत् । अनंसिष्टाम् ।{$ {!982 गम्लृ!} {!983 सृप्लृ!} गतौ$} ॥

In place of the s of skand coming after this [pari], ṣ optionally (vā) comes ['skandeḥ' carried forward (anuvṛtti) from veḥ skander aniṣṭhāyām, SK 2398]. Because of the separation of the rule (yogavibhāga), "aniṣṭhāyām" (when a niṣṭhā does not follow) is not connected [with this rule].

pariṣkandati, pariskandati. pariṣkaṇṇaḥ, pariskannaḥ [niṣṭhā].

In the option with ṣ, [the n becomes] ṇ (ṇatva). And it is not to be objected that the ṣ-substitution (ṣatva), being bahiraṅga because it depends on two padas, is asiddha [with respect to the ṇatva]: for it is accepted that an operation concerning a root and an upasarga is antaraṅga. The Bhāṣya says: "First the root is joined with the upasarga, then with the means (sādhana)." On the other view, that it is first [joined] with the means, there is no ṇatva.

(980) yabha — in sexual union (maithuna). [liṭ, madhyama-puruṣa singular:] yebhitha, yayabdha. [luṭ:] yabdhā. [lṛṭ:] yapsyati. [luṅ:] ayāpsīt.

(981) ṇama — in bowing (prahvatva) and in sound (śabda). [liṭ, madhyama-puruṣa singular:] nemitha, nanantha. [luṭ:] nantā. [luṅ:] anaṃsīt, anaṃsiṣṭām.

(982) gamḷ, (983) sṛpḷ — in going (gati).

Bālamanoramā

परेश्च - परेश्च । ननुविपरिभ्यां स्कन्देरनिष्ठाया॑मित्येव सिद्धे सूत्रभेदो व्यर्थ इत्यत आह — योगेति । षत्वपक्षे इति । परिष्कन्द् त इति स्थितेअनिदिता॑मितिरदाभ्या॑मिति निष्ठातकारस्य, तत्पूर्वदकारस्य ष्टुत्वेन णत्वे 'परिष्कण्ण' इति रूपमित्यर्थः । ननु दकारस्थानिकनकारस्य षकारनिमित्तकं णत्वमन्तरङ्गं, निमित्तनिमित्तिनोरेकपदस्थत्वात्,षत्वं तुपरी॑त्युपसर्गात्मकपदान्तरस्थमिणं निमित्तीकृत्य प्रवर्तमानं बहिरङ्गम् । ततश्च णत्वे कर्तव्ये बहिरङ्गस्य षत्वस्याऽसिद्धत्वात्षात्परत्वाऽभावात्कथं णत्वमित्याशङ्क्य निराकरोति — न चेति । पदद्वयाश्रयतया बहिरङ्गस्य षत्वस्याऽसिद्धत्वं यत्प्रसक्तं तन्न शङ्क्यमित्यन्वयः । कुत इत्यत आह — धातूपसर्गयोरिति पूर्वं धातुरिति । [पूर्वं] धातुरुपसर्गेण सह युज्यते = सन्ध्यादिकार्यं लभते । पश्चात् = धातूपसर्गकार्यप्रवृत्त्यनन्तरं साधनेन युज्यते । साधनशब्दः कारकवाची । इह तु तद्वाचकः प्रत्ययो लक्ष्यते । प्रत्ययेनेति यावत् । इदं चसंप्रसारणाच्चे॑त्यादसूत्रभाष्ये स्पष्टम् । तदाह — भाष्यमिति । मतान्तरे त्विति ।पूर्वं धातुः साधनेन युज्यते, पश्चादुपसर्गेणे॑ति पक्षे तु षत्वस्य बहिरङ्गतया असिद्धत्वान्न णत्वमित्यर्थः । यभधातुरनिट् । यभति । ययाभ येभतुः । थलि तु भारद्वाजनियमादिट्पक्षे पित्त्वेनाऽकित्त्वेऽपि 'थलि च सेटि' इत्येत्त्वाभ्यासलोपं मत्वा आह — येभिथेति । ययब्धेति । थलि इडभावपक्षे पित्त्वेनाऽकित्त्वादेत्त्वाऽभ्यासलोपाऽभावे ययम् थ इति स्थितेझषस्तथो॑रिति थस्य धत्वे भस्य जश्त्वेन बकार इति भावः । येभथुः येभ । ययाभ — ययभ । क्रादिनियमादिट् । येभिव । येभिम । यब्धेति । लुटि तासि तकारस्यझषस्तथो॑रिति धत्वम् । भकारस्य जश्त्वेन बकार इति भावः । यप्स्यतीति । स्ये भस्य चर्त्वेन पः । यभतु । अयभत् । यभेत् । यभ्यात् । अयाप्सीदिति । हलन्तलक्षणावृद्धिरिति भावः । अयप्स्यत् । णम् प्रह्वत्वे इति । अनिडयं णोपदेशश्च । केचित्त्विमं धातुमुदितं पठन्ति । तत्तु प्रामादिकम् । तथा सतिउदितो वे॑ति क्त्वायामिड्विकल्पस्य 'यस्य विभाषा' इति निष्ठायामिड्विकल्पस्य चाऽऽपत्तेः । नमति । ननाम नेमतुः नेमुः । थलि तु भारद्वाजनियमादिट्पक्षे पित्त्वेनाऽकित्त्वेऽपिथलि च सेटी॑त्येत्त्वाभ्यासलोपं मत्वा आह — नेमिथ ननन्थेति । इडभावपक्षे पित्त्वेन अकित्त्वादेत्त्वाभ्यासलोपाऽभावे रूपम् । नेमथुः नेम । ननाम — ननम, नेमिव नेमिम । क्रादिनियमादिट् । नन्तेति । मस्यानुस्वारपरसवर्णौ । नंस्यति । नमतु । अनमत् । नमेत् । नम्यात् । अनंसीदिति ।यमरमे॑ति सगिति भावः । अनंस्यत् । गम्लृ सृप्लृ गताविति । अनिटौ । सृपिरषोपदेशः ।

translator notes

commentary BM on 'yogeti': since 'anuviparibhyāṃ skander aniṣṭhāyām' would have sufficed, the separate sūtra would be pointless — Bhaṭṭoji answers that the separation serves to keep 'aniṣṭhāyām' out of this rule. Followed: 'aniṣṭhāyām' is excluded from the bracketed anuvṛtti.
commentary TB, printed at the tail of sk.2398.t1: on 'na saṃbadhyate', for this very reason they illustrate the ṣatva in a tiṅanta too — pariṣkandati. Followed (agrees with BM).
commentary BM on 'ṣatvapakṣe': from pariṣkand + ta, [the nasal is elided by] aniditām (SK 415), the niṣṭhā t and the d before it become n by radābhyām… (SK 3016), and ṇ results [BM's text: 'by ṣṭutva'], giving pariṣkaṇṇaḥ. Objection: the ṇatva conditioned by ṣ is antaraṅga, its condition and target lying in one pada, while the ṣatva, conditioned by the i of the upasarga pari in another pada, is bahiraṅga; so for the ṇatva the ṣatva is asiddha and the n does not follow ṣ. Bhaṭṭoji rejects this ('na ca'). 'pūrvaṃ dhātur upasargeṇa yujyate' means the root first undergoes sandhi etc. with the upasarga, then is joined with the sādhana — here the affix that expresses the kāraka; this is explicit in the Bhāṣya on saṃprasāraṇāc ca. On the other view (first with the sādhana, then with the upasarga) the ṣatva is bahiraṅga and asiddha, so no ṇatva. Followed for '[with respect to the ṇatva]' and for rendering sādhana as 'the means' with the upasarga-first order as the Bhāṣya's.
commentary BM on yabh: aniṭ; yabhati, yayābha, yebhatuḥ. In thal, iṭ is optional by the Bhāradvāja restriction: with iṭ, yebhitha, e and abhyāsa-lopa by thali ca seṭi (SK 2261) though thal is pit and not kit; without iṭ, no e or abhyāsa-lopa, and from yayabh + tha the th becomes dh by jhaṣas tathor dho 'dhaḥ (SK 2280) and bh becomes b by jaśtva — yayabdha; yebhathuḥ, yebha; yayābha/yayabha; yebhiva, yebhima (iṭ by the krādi restriction). yabdhā: in luṭ the t of tās becomes dh and bh becomes b. yapsyati: bh becomes p by cartva before sya. yabhatu, ayabhat, yabhet, yabhyāt; ayāpsīt with the vṛddhi of halanta-final roots; ayapsyat. Followed for the bracketed lakāra and person labels; the rest is recorded.
commentary BM on ṇam: aniṭ and ṇopadeśa. Some read it as udit, which is an error, since it would bring optional iṭ in ktvā by udito vā (SK 3328) and in the niṣṭhā by yasya vibhāṣā (SK 3025). namati, nanāma, nematuḥ, nemuḥ; nemitha (with iṭ by the Bhāradvāja restriction, e and abhyāsa-lopa by thali ca seṭi) and nanantha (without iṭ); nemathuḥ, nema, nanāma/nanama, nemiva, nemima. nantā: anusvāra and parasavarṇa of the m. anaṃsīt: sak [and iṭ] by yamaramanamātāṃ sak ca (SK 2377). gamḷ and sṛpḷ are aniṭ; sṛp is not ṣopadeśa. Followed for the bracketed labels; the rest recorded.
commentary TB, printed at the tail of sk.2398.t1: on 'ṇama prahvatve', some read it as udit; that is an error, they say. Recorded (agrees with BM).
textual Our text reads 'paraskandati' and 'piraskannaḥ'; NSP p. 387 (scan page-0397) reads 'pariskandati' and 'pariskannaḥ', the non-ṣ forms after pari that the rule's option requires. Our text also reads 'antaraṅm'; the print has 'antaraṅgam'. The English follows the print in all three. For Ajai's printed copy. The rest of the kaumudī matches the scan (the print's 'prahvatve' is OCR'd 'prahlave'). The scan was read directly; the collation report (.work/collate-p44/batch12.md) agrees, with the same rows (paraskandati → pariskandati, piraskannaḥ → pariskannaḥ, antaraṅm → antaraṅgam; row A).
translator The anuvṛtti of 'skandeḥ' is inferred from Bhaṭṭoji's gloss 'asmāt parasya skandeḥ sasya ṣo vā', which also shows 'vā' continuing (from sivādīnāṃ vā…, SK 2359, via SK 2398, per BM there); no commentator on this sūtra names the source. The lakāra and person labels in brackets are supplied from BM.

SK 2400 · A 7.3.77V

इषुगमियमां छः ॥ २४०० ॥

iṣugamiyamāṃ chaḥ

iṣugamiyamāṃ chaḥ — ch [is substituted] for iṣu [the tudādi iṣ, marked by u], gam and yam [when a śit suffix follows — 'śiti' carried forward (anuvṛtti) from 'ṣṭhivuklamucamāṃ śiti' (SK 2320); per the Bhāṣya as reported by BM, 'aci' also continues: a śit beginning with a vowel].

Rule. iṣ (the sixth-class root, cited as iṣu), gam and yam take ch for their final. This happens before a śit affix. "Before a śit" is carried forward from SK 2320.

Example.

gam + śap + ti → śap is śit → ch for m → gach + a + ti

→ a c is added before ch (that rule is not given here) → gacch + a + ti → gacchati "he goes".

Outside the śit domain the root keeps m: jagāma. jagmatuḥ and jagmuḥ lose the penultimate a by SK 2363. jagamitha or jagantha; gantā.

yam gives yacchati by the same rule (see SK 2402).

Applies when / blocked by. One of Bhaṭṭoji's commentators reports a further limit from the Bhāṣya. The śit affix must begin with a vowel. So iṣyati has no ch.

Siddhānta-kaumudī

एषां छः स्याच्छिति परे । गच्छति । जगाम । जग्मतुः । जग्मुः । जगमिथ । जगन्थ । गन्ता ॥

ch is to be substituted for these [iṣu being the tudādi iṣ] when a śit [suffix] follows [— 'śiti' carried forward (anuvṛtti) from SK 2320; per the Bhāṣya as reported by BM, also 'aci': a śit beginning with a vowel]. gacchati [laṭ of gam]. jagāma. jagmatuḥ. jagmuḥ [liṭ prathama-puruṣa singular, dual, plural]. jagamitha. jagantha [liṭ madhyama-puruṣa singular, with and without iṭ]. gantā [luṭ].

Bālamanoramā

इषुगमियमां छः - इषुगमि । शितीति ।ष्ठिवुक्लमुचमा॑मित्यतस्तदनुवृत्तेरिति भावः । उदिन्निर्देशात्तौदादिकस्य इषेग्र्रहणम् । अत्राऽचीत्यनिवर्त्त्य अजादौ शितीत्याश्रित्य इष्यति इष्णाति इत्यत्र छत्वं नेति भाष्ये स्थितम् । एवं चात्र सूत्रे, तुदादौ च उदित्पाठोऽनार्ष इति शब्देन्दुशेखरे स्थितम् । गच्छतीति । शपि मकारस्य छकारः । जग्मतुरिति ।गमहने॑त्युपधालोपः । एवं जग्मुः । भारद्वाजनियमात्थलि वेट् । तदाह — जगमिथ जगन्थेति । जग्मथुः जग्म । जगाम — जगम जग्मिव जग्मिम । क्रादिनियमादिट् ।

translator notes

commentary BM: 'śiti' is carried forward (anuvṛtti) from 'ṣṭhivuklamucamām'. Because iṣu is named with the u-marker, the tudādi iṣ is meant. The Bhāṣya carries 'aci' into this sūtra and reads 'when a śit beginning with an ac follows', so that there is no ch in iṣyati, iṣṇāti; accordingly the Śabdenduśekhara holds that the u-marked reading, in this sūtra and in the tudādi list, is not the sage's (anārṣa). Followed: the bracketed anuvṛtti of 'śiti', the bracketed '[the tudādi iṣ, marked by u]', and the Bhāṣya's 'aci', bracketed as the Bhāṣya's reading reported by BM (the kaumudī itself does not state it).
commentary BM: gacchati — in śap, ch for the m. jagmatuḥ, jagmuḥ — elision of the penultimate by 'gamahana…' (SK 2363). In thal, iṭ is optional by the Bhāradvāja restriction: jagamitha, jagantha; in the uttama-puruṣa dual and plural iṭ by the krādi restriction: jagmiva, jagmima. Followed for the labels '[with and without iṭ]'.
commentary TB, printed under sk.2398.t1 (at '—jagmatur iti'): elision of the penultimate by 'gamahana…'. Agrees with BM; recorded.
textual sk2400 has no TB block of its own; its only TB item is inside sk.2398.t1 (NSP p. 387 = scan page-0397), which also carries TB on SK 2399 ('na saṃbadhyata iti', 'ṇama prahvatve'). Collation (.work/collate-p44/batch12.md): SK 2400 clean against the print.

SK 2401 · A 7.2.58V

गमेरिट् परस्मैपदेषु ॥ २४०१ ॥

gameriṭ parasmaipadeṣu

gamer iṭ parasmaipadeṣu — After gam, [an ārdhadhātuka — carried forward (anuvṛtti) from 'ārdhadhātukasyeḍ valādeḥ' (SK 2184) — beginning with s — 'se' carried forward (anuvṛtti) from 'se 'sici kṛtacṛta…' (SK 2506)] takes iṭ in parasmaipada [i.e. when there is no ātmanepada].

Rule. After gam, an ārdhadhātuka affix beginning with s takes iṭ. This happens before parasmaipada endings. "Beginning with s" is carried forward from SK 2506.

Example.

gam + sya + ti → sya begins with s, and the ending is parasmaipada

→ iṭ → gam + i + ṣya + ti → gamiṣyati "he will go".

Applies when / blocked by. In luṅ, gamḷ is marked with ḷ, so cli becomes aṅ (SK 2343). SK 2363 would delete its penultimate a before a kit or ṅit affix. But that rule says "not before aṅ". So the a stays: agamat "he went".

One of Bhaṭṭoji's commentators reads "parasmaipada" as "where there is no ātmanepada". So even the agent noun saṃjigamiṣitā gets the iṭ.

Next comes sṛp "to go": sarpati, sasarpa.

Siddhānta-kaumudī

गमेः परस्य सकारादेरिट् स्यात् । गमिष्यति । लृदित्त्वादङ् । अनङीति पर्युदासान्नोपधालोपः । अगमत् । सर्पति । ससर्प ॥

iṭ is added to [an ārdhadhātuka] beginning with s (sakārādi) that comes after gam [when there is no ātmanepada]. gamiṣyati [lṛṭ]. Because [gamḷ] has ḷ as it (ḷdit), aṅ [replaces cli in luṅ, by SK 2343]. Because of the exclusion (paryudāsa) 'anaṅi' ['when not aṅ', in 'gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi', SK 2363], there is no deletion of the penultimate: agamat [luṅ]. sarpati [laṭ of sṛpḷ]. sasarpa [liṭ].

Bālamanoramā

गमेरिट् परस्मैपदेषु - गमेरिट् ।गमे॑रिति पञ्चमी ।सेऽसिची॑त्यतः से इत्यनुवृत्तेन आर्धधातुकस्येत्यनुवृत्तं विशेष्यते । तदादिविधिः । तदाह — गमेः परस्येत्यादिना ।परस्मैपदेष्वि॑त्यस्य आत्मनेपदाऽभावे इत्यर्थः । एवं चसंजिगमिषिते॑ति तृचि इट् सिध्यति । गमिष्यतीति । गच्छतु अगच्छत् । गच्छेत् । गम्यात् । लुङि विशेषमाह — लृदित्त्वादङिति ।गमहने॑ति उपधालोपो नेत्याह — अनङीति पर्युदासादिति । अगमदिति । लृङि — अगमिष्यत् । सर्पतीति । शपि ऋकारस्य लघूपधगुणः । रपरत्वम् । ससर्पेति । ससृपतुः । ससृपुः । थलि क्रादिनियमान्नित्यमिट् । अजन्तत्वाऽभावादकारवत्त्वाऽभावावच्च नेड्विकल्पः । ससर्पिथ ससृपथुः । ससृप.ससर्प ससृपिव ससृपिम । लुटि तासि लघूपधगुणे रपरे प्राप्ते — अनुदात्तस्य च ।सृजिदृशो॑रित्यतो झल्यमकितीति, 'आदेच' इत्यत उपदेशे इति चानुवर्तते । तदाह — उपदेशेऽनुदात्त इत्यादिना । मित्त्वादन्त्यादचः परः । उपदेशे किम् । क्तप्रत्यये — सृप्तः । स्रप्तेति । सृप्धातोर्लुटि तासि अमागमे ऋकारस्य यणिति भावः । सर्प्तेति । अमभावेलघूपधगुणे रपरत्वमिति भावः । एवं स्रप्स्यति सर्प्स्यतीति । सर्पतु । असर्पत् । सर्पेत् । सृप्यात् । असृपदिति । लृदित्त्वाच्च्लेरङि सति ङित्त्वान्न गुण इति भावः । अस्रप्स्यत् । असर्प्स्यत् । यम उपरमे इति । उपरमो विरमणम् । अनिडयम् । यच्छतीति ।इषुगमियमा॑मिति शपि छः । ययाम येमतुः येमुः । थलि भारद्वाजनियमादिट्पक्षेथलि च सेटी॑त्येत्त्वाभ्यासलोपौ । तदाह- येमिथ । ययन्थेति । इडभावे रूपम् । येमथुः येम । ययाम । ययम । येमिव । येमिम । क्रादिनियमादिट् । यन्तेति । यंस्यति । यच्छतु । अयच्छत् । यच्छेत् । यम्यात् । अयंसीदिति ।यमरमे॑ति इट्सकौ ।इट ईटी॑ति सिज्लोपः ।नेटी॑ति निषेधान्न हलन्तलक्षणा वृद्धिरिति भावः । अयंस्यत् । तप संतापे इति । अनिडयम् । तपति । तताप तेपतुः तेपुः । तेपिथ ततप्थ तेपथुः तेप । तताप ततप तेपिव तेपिम । तप्तेति । तप्स्यति । तपतु । अतपत् । तपेत् । तप्यात् । अताप्सीदिति । हलन्तलक्षणा वृद्धिरिति भावः । अतप्स्यत् । निसस्तपतौ । शेषपूरणेन सूत्रं व्याचष्टे — षः स्यादिति ।अपदान्तस्य मूर्धन्य॑ इत्यधिकारादिति भावः । निसः सकारस्य षः स्यात्तपधातौ परत इति यावत् । 'अनासेवने' इत्येतद्व्याख्यास्यन्नासेवनशब्दं व्याचष्टे - पौनः पुन्यमिति ।आसेवन॑शब्देन सह नञ्समास इत्यभिप्रेत्याह — ततोऽन्यस्मिन्विषये इति । आदेशत्वाऽभावात्पदान्तत्वाच्च अप्राप्ते वचनम् । निष्टपतीति । निष्कृष्य तपतीत्यर्थः । निसः सस्य षत्वे तकारस्य ष्टुत्वेन टः । आसेवने तु न षत्वम् । त्यज हानाविति । हानिरुत्सर्गः । अयमनिट् । त्यजति । तत्याज तत्यजतुः तत्यजुः । संयुक्तहल्मध्यस्थतवादेत्त्वाऽभ्यासलोपौ न । थलि तु भारद्वाजनियमाद्वेट् । तदाह — तत्यजिथ तत्यक्थेति । इडभावेचोः कु॑रिति भावः । त्यक्तेति । त्यक्ष्यति । त्यजतु । अत्यजत् । त्यजेत् । त्यज्यात् । अत्याक्षीदिति । हलन्तलक्षणा वृद्धिरिति भावः । अत्यक्ष्यत् । षञ्ज सङ्गे इति । षोपदेशोऽयमनिट्, नोपधश्च । कृतानुस्वारपरसवर्णस्य निर्देशः । शपः पित्त्वेन कित्त्वाऽभावात्तस्मिन्परेअनिदिता॑मिति नलोपाऽप्रवृत्तेरराह — दंशसञ्जेति नलोप इति । अनुस्वारपरसवर्णयोरसिद्धत्वादिति भावः । सजतीति । लिटि तु ससञ्ज । अतुसादौ तु अकित्त्वान्न नलोपः । ससञ्जतुः ससञ्जुः । थलि भारद्वाजनियमाद्वेट् । ससञ्जिथ — ससङ्क्थ । इडभावे जस्य कुत्वेन गकारे तस्य चर्त्वे सति अनुस्वारपरसवर्णसंपन्नस्य चवर्गपञ्चमस्य निवृत्तौ ककारे परेऽनुस्वारस्य परसवर्णौ ङकारः । ससञ्जथुः ससञ्ज । ससञ्ज । ससञ्जिव ससञ्जिम.क्रादिनियमादिट् । सङ्क्तेति । तासि जस्य कुत्वेन गकारे तस्य चर्त्वे सति ञस्य निवृत्तौ नस्य ङकार इति भावः । सङ्क्ष्यति । सजत् । असजत् । सजेत् । सज्यात् । असाङक्षीत् । हलन्तत्वाद्वृद्धिः । असङ्क्ष्यत् । दृशिर्प्रेक्षणे इति । इरित् । अनिट् च । पश्यतीति । शितिप्राघ्राध्मे॑ति पश्यादेश इति भावः । ददर्श ददृशतुः ददृशुः । थलि तु क्रादिनियमान्नित्यमिट् प्राप्तः । अजन्ताऽकारवत्त्वाऽभावात्अचस्तास्वदिति, 'उपदेशेऽत्त्वतः' इति निषेधस्य चाऽप्राप्तेः । ऋदन्तत्वाऽभावेन भारद्वाजनियमाऽप्रसक्तेः ।

translator notes

commentary BM: 'gameḥ' is a fifth-case word (pañcamī). 'se', carried forward (anuvṛtta) from 'se 'sici…', qualifies the likewise continuing 'ārdhadhātukasya'; it is a tadādividhi ('beginning with s') — hence Bhaṭṭoji's 'gameḥ parasya sakārādeḥ'. 'parasmaipadeṣu' means 'when there is no ātmanepada' (ātmanepadābhāve), so that iṭ is obtained in the tṛc of 'saṃjigamiṣitā'. Followed in sutra_en and k1 (the bracketed ārdhadhātuka, 's-initial' and 'when there is no ātmanepada').
commentary BM: after gamiṣyati, gacchatu, agacchat, gacchet, gamyāt; for luṅ Bhaṭṭoji states the special point 'lṛdittvād aṅ'; he says that deletion of the penultimate by 'gamahana…' does not occur because of the exclusion 'anaṅi'; agamat; lṛṅ agamiṣyat. Followed for the identification of 'anaṅi' as part of SK 2363.
commentary BM on sarpati: laghūpadha guṇa of ṛ in śap, with r following; sasarpa, sasṛpatuḥ, sasṛpuḥ; in thal iṭ is obligatory by the krādi restriction, with no option, since the root neither ends in ac nor contains a: sasarpitha; sasṛpiva, sasṛpima. BM then passes to the next sūtra ('anudāttasya ca…', SK 2402) for luṭ. Recorded; the kaumudī gives only sarpati and sasarpa.
textual There is no Tattvabodhinī on this sūtra: on NSP p. 387 (scan page-0397) the TB passes from 'jagmatur iti' (SK 2400) and 'ṇama prahvatve' to 'anudāttasya…' (SK 2402). Scan/OCR check (NSP p. 387, scan page-0397): the kaumudī matches the print (gamiṣyati, agamat, sarpati, sasarpa). The root sṛpḷ gatau (983) is announced, with gamḷ (982), at the end of SK 2399, before 'iṣugamiyamāṃ chaḥ' (SK 2400). The collation report (.work/collate-p44/batch12.md) agrees: SK 2401 clean against the print.
translator The bracketed lakāra labels and the SK references for aṅ (puṣādidyutādyḷditaḥ parasmaipadeṣu, SK 2343) and for the deletion rule are the translator's; Bhaṭṭoji names neither rule. BM says only that 'ārdhadhātukasya' is continuing (anuvṛtta); naming 'ārdhadhātukasyeḍ valādeḥ' (SK 2184, the head of this iṭ section) as its source is the translator's. gamiṣyati shows the iṭ of this sūtra before the s of sya.

SK 2402 · A 6.1.59V

अनुदात्तस्य चर्दुपधस्यान्यतरस्याम् ॥ २४०२ ॥

anudāttasya cardupadhasyānyatarasyām

anudāttasya cardupadhasyānyatarasyām — And [am — carried forward (anuvṛtti) from 'sṛjidṛśor jhaly amakiti' (SK 2405), with 'when a jhal-initial non-kit suffix follows' —] optionally comes for [a root] that is anudātta [in upadeśa — carried forward from 'ādeca upadeśe 'śiti' (SK 2370)] and has ṛ as its penultimate.

Rule. A root that is anudātta in its taught form and has ṛ as its penultimate optionally takes the augment am. This happens before a jhal-initial affix that is not kit. Such a root takes no iṭ (SK 2246). The augment am is marked with m, so it goes after the last vowel. "am before a jhal-initial non-kit affix" is carried forward from SK 2405.

Example.

sṛp + tā → am after the ṛ → sṛ a p + tā → ṛ becomes r → sraptā.

Without am: guṇa of the penultimate → sarptā. Both mean "he will go".

Likewise srapsyati or sarpsyati. The luṅ has aṅ: asṛpat.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives counter-examples. kṛ has no penultimate ṛ: kartā. The ending of sasarpa does not begin with a jhal. The affix of sṛptaḥ is kit.

Bhaṭṭoji then gives yam "to cease": yacchati (SK 2400), yemitha or yayantha, yantā. Its luṅ takes sak and iṭ by SK 2377: ayaṃsīt, ayaṃsiṣṭām. Then tap "to heat": taptā, atāpsīt.

Siddhānta-kaumudī

उपदेशेऽनुदात्तो य ॠदुपधस्तस्याम्वा स्याज्झलादावकिति परे । स्रप्ता । सर्प्ता । स्रप्स्यति । सर्प्स्यति । असृपत् ।{$ {!984 यम!} उपरमे$} । यच्छति । येमिथ । ययन्थ । यन्ता । अयंसीत् । अयंसिष्टाम् ।{$ {!985 तप!} संतापे$} । तप्ता । अताप्सीत् ॥

For [a root] that is anudātta in upadeśa [— 'upadeśe' carried forward (anuvṛtti) from SK 2370 —] and has ṛ as its penultimate, am optionally comes when a jhal-initial suffix that is not kit follows [— 'jhali amakiti' carried forward from SK 2405]. sraptā. sarptā [luṭ of sṛp, with and without am]. srapsyati. sarpsyati [lṛṭ]. asṛpat [luṅ]. (984) yam — in ceasing (uparame). yacchati. yemitha. yayantha [liṭ madhyama-puruṣa singular, with and without iṭ]. yantā [luṭ]. ayaṃsīt. ayaṃsiṣṭām [luṅ]. (985) tap — in heating (saṃtāpe). taptā [luṭ]. atāpsīt [luṅ].

Tattvabodhinī

NSP p. 397

—अनुदा-त्तस्य—। ‘आदेच उपदेशेऽशिति’ इत्यत उपदेशे इत्यनुवर्तते । उपदेशे किम् । स्रप्तुम् । तुमुनि उदात्तः । ऋदुपधस्य किम् । कर्ता । झलिति किम् । ससर्प । अकितीति किम् । सृप्तः ॥—असृपदिति । लृदित्त्वादङ् । ‘स्पृशमृश—’ इति सिज्विकल्पवार्तिके सृपं प्रक्षिप्य अस्राप्सीदिति केचिदुदाहरन्ति तत्प्रामादिकमित्याहुः ॥—अयंसीदिति । ‘यमरम—’ इतीट्सकौ

translator notes

commentary BM, printed under sk.2401.b1 (from 'luṭi tāsi laghūpadhaguṇe rapare prāpte — anudāttasya ca' on): 'jhaly amakiti' is carried forward (anuvartate) from 'sṛjidṛśoḥ…', and 'upadeśe' from 'ādeca…'; hence Bhaṭṭoji's 'upadeśe 'nudātto yaḥ…'. am, being mit, comes after the last vowel. Why 'in upadeśa'? sṛptaḥ, with kta. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: 'upadeśe' is carried forward (anuvartate) from 'ādeca upadeśe 'śiti'. Counter-examples: for 'upadeśe', sraptum — in tumun [the root] is udātta, so without 'upadeśe' am would fail there; for 'ṛdupadhasya', kartā; for 'jhali', sasarpa; for 'akiti', sṛptaḥ. (The OCR reads 'saptum' and 'saptaḥ'; the scan, NSP p. 387 = scan page-0397, reads 'sraptum' and 'sṛptaḥ'.) Agrees with BM on the anuvṛtti; followed.
commentary BM (under sk.2401.b1): sraptā — with am, yaṇ of the ṛ; sarptā — without am, guṇa of the light penultimate and r; likewise srapsyati, sarpsyati; asṛpat — aṅ for cli because the root is ḷdit, and no guṇa since aṅ is ṅit. Followed for the bracketed labels.
commentary TB on asṛpat: aṅ because the root is ḷdit; some cite asrāpsīt by inserting sṛp into the vārttika giving sic optionally ('spṛśamṛśa…'; the OCR garbles 'sic'), which is called an error. Recorded; the kaumudī gives only asṛpat.
commentary BM (under sk.2401.b1) on yam: uparama is ceasing (viramaṇa); the root is aniṭ; yacchati by 'iṣugamiyamāṃ chaḥ' (SK 2400); yayāma, yematuḥ, yemuḥ; in thal, iṭ optional by the Bhāradvāja restriction, and with iṭ, e and abhyāsa-elision by 'thali ca seṭi': yemitha; without iṭ, yayantha. ayaṃsīt — iṭ and sak by 'yamaramanamātāṃ sak ca' (SK 2377), sic-elision by 'iṭa īṭi', and no vṛddhi of the hal-final by 'neṭi'. tap is aniṭ. Followed for '[with and without iṭ]'.
commentary TB on ayaṃsīt: iṭ and sak by 'yamarama…'. Agrees with BM; recorded.
textual Filing: sk2402 has no BM block; its BM is printed inside sk.2401.b1, from 'luṭi tāsi…— anudāttasya ca' to the end of that block (through yam and tap). Collation (.work/collate-p44/batch12.md): SK 2402 clean against the print (NSP p. 387 = scan page-0397).

SK 2403 · A 8.3.102V

निसस्तपतावनासेवने ॥ २४०३ ॥

nisastapatāvanāsevane

nisas tapatāv anāsevane — [A retroflex (mūrdhanya, carried forward (anuvṛtti)), i.e. ṣ, replaces the s] of nis before tap, when [the sense is] not repetition (anāsevana).

Rule. The s of the prefix nis is replaced by ṣ before tap. This does not happen in the sense of repetition (āsevana).

Example.

nis + tapati → ṣ for s → niṣ + tapati → t becomes ṭ after ṣ → niṣṭapati "he heats thoroughly".

With repetition: nistapati "he heats again and again".

Applies when / blocked by. One of Bhaṭṭoji's commentators says the ṣ would not come otherwise. The s of nis is not a substitute, and it stands at the end of a word.

Bhaṭṭoji then gives tyaj "to abandon": tatyajitha or tatyaktha, tyaktā, atyākṣīt. Then ṣañj "to cling", which loses its n before śap by SK 2396: sajati, saṅktā. Then dṛś "to see": paśyati, with paśya by SK 2360.

Siddhānta-kaumudī

षः स्यात् । आसेवनं पौनः पुन्यं ततोऽस्यस्मिन्विषये । निष्टपति ।{$ {!986 त्यज!} हानौ$} । तत्यजिथ । तस्यक्थ । त्यक्ता । अत्याक्षीत् ।{$ {!987 षञ्ज!} सङ्गे$} । दंशसञ्जस्वञ्जां शपि SK 2396 इति नलोपः । सजति । सङ्क्ता ।{$ {!988 दृशिर्!} प्रेक्षणे$} । पश्यति ॥

ṣ is to come [in place of the s of nis before tap]. āsevana is repetition (paunaḥpunya); [the rule applies] in a domain other than that. niṣṭapati.

(986) tyaja — in [the sense of] hāni (abandoning). tatyajitha, tatyaktha [liṭ, madhyama-puruṣa singular]. tyaktā [luṭ]. atyākṣīt [luṅ]. (987) ṣañja — in [the sense of] saṅga (attachment). [Its] n is deleted by daṃśasañjasvañjāṃ śapi (SK 2396): sajati. saṅktā [luṭ]. (988) dṛśir — in [the sense of] prekṣaṇa (seeing). paśyati.

Tattvabodhinī

NSP p. 397

—निसस्तपता—। मूर्धन्य इत्यनुवर्तमाने फलितमाह—षः स्यादिति । आसेवने तु निस्तपति । पुनः पुनस्तपतीत्यर्थः

translator notes

commentary TB: 'mūrdhanya' being carried forward (anuvṛtti), Bhaṭṭoji states the resulting sense 'ṣaḥ syāt'. With āsevana, nistapati — 'he heats again and again'. Followed: the carried-forward retroflex in sutra_en; the counter-example is recorded (the kaumudī gives none).
textual BM filing: the block formerly filed as sk.2403.b1 read only 'nisastapatāv anāsevane — nakṣatrād vā. spaṣṭam.' 'nakṣatrād vā' is the wording of a different sūtra (8.3.100, SK 1024); on 2026-10-05 the label 'nisastapatāv anāsevane' was dropped and 'nakṣatrād vā. spaṣṭam.' re-filed to sk.1024.b1. The actual BM on this sūtra (and on the roots tyaj, ṣañj, dṛśir) is printed at the tail of sk.2401.b1, from 'nisastapatau. śeṣapūraṇena sūtraṃ vyācaṣṭe — ṣaḥ syād iti' to '… bhāradvājaniyamāprasakteḥ' (the last clause sets up SK 2404).
commentary BM (printed under sk.2401.b1): 'ṣaḥ syāt' completes the sūtra; the retroflex comes 'apadāntasya mūrdhanyaḥ ity adhikārāt' — by the adhikāra of apadāntasya mūrdhanyaḥ (SK 210). BM calls it an adhikāra where TB says 'anuvartamāne' (carried forward); sutra_en keeps 'carried forward'. The rule is an aprāpta-vidhi: 'ādeśatvābhāvāt padāntatvāc ca aprāpte vacanam' (the s of nis is neither a substitute nor non-final, so ṣ would not otherwise come). Followed: the source of the retroflex named as SK 210.
commentary BM (printed under sk.2401.b1): anāsevana is a nañ-samāsa with āsevana, hence Bhaṭṭoji's 'tato 'nyasmin viṣaye' (in a domain other than that) — BM thus confirms the print's 'anyasmin' against our 'asyasmin'. niṣṭapati = 'niṣkṛṣya tapati' (heats thoroughly); after ṣ, the t becomes ṭ by ṣṭutva; with āsevana there is no ṣ. Followed: 'in a domain other than that'.
textual Collation (.work/collate-p44/batch12.md, NSP p. 387, scan page-0397): ours 'paunaḥ punyaṃ tato 'syasmin viṣaye' → print 'paunaḥpunyaṃ tato 'nyasmin viṣaye' (nya typed as sya); ours 'tatyajitha. tasyaktha.' → print 'tatyajitha. tatyaktha.' (tya typed as sya). The English follows the print ('in a domain other than that'; tatyaktha).
textual The NSP p. 387 footnotes (filed in sk.2395.n1) belong to SK 2398 and to the unit carrying daṃśa (root 989); none is keyed to this unit.
translator The paradigm labels in k1 are the translator's.

SK 2404 · A 7.2.65V

विभाषा सृजिदृशोः ॥ २४०४ ॥

vibhāṣā sṛjidṛśoḥ

vibhāṣā sṛjidṛśoḥ — After sṛj and dṛś, [thal — carried forward (anuvṛtti) from 'acas tāsvat thaly aniṭo nityam' (SK 2294) — receives iṭ — carried forward from 'gamer iṭ parasmaipadeṣu' (SK 2401) —] optionally.

Rule. After sṛj and dṛś, the ending thal optionally takes iṭ. "thal" is carried forward from SK 2294, and "iṭ" from SK 2401.

Example.

dadṛś + thal → with iṭ → dadarśitha "you saw".

Without iṭ, SK 2405 adds am → dadraṣṭha.

Applies when / blocked by. One of Bhaṭṭoji's commentators says the option matters because the krādi restriction (SK 2293) would otherwise make iṭ obligatory.

Siddhānta-kaumudī

आभ्यां थल इड्वा ॥

After these two, thal [— carried forward (anuvṛtti) from SK 2294 —] optionally receives iṭ [— carried forward from SK 2401].

Tattvabodhinī

NSP p. 397

—विभाषा सृजिदृशोः । क्रादिनियमान्नित्ये प्राप्ते विभाषेयम्

Bālamanoramā

विभाषा सृजिदृशोः - तत्राह — विभाषा सृजि । पञ्चम्यर्थे षष्ठी ।गमेरिडित्यतत इडिति,चस्तास्व दित्यतस्थलीति चानुवर्तते । तदाह — आभ्यामिति ।

translator notes

commentary BM: 'sṛjidṛśoḥ' is a sixth case in the sense of the fifth; 'iṭ' is carried forward (anuvartate) from 'gamer iṭ…', and 'thali' from 'acas tāsvat thaly…'; hence 'ābhyām'. Followed: 'after' and both anuvṛtti items bracketed.
commentary TB (sk.2404.t1): this is an option where [iṭ] would otherwise obtain obligatorily by the kṛādi restriction (kṛādiniyama, SK 2293). Recorded; it explains the rule's function, the English is unaffected.
textual The forms follow under SK 2405 (dadraṣṭha, dadarśitha). Collation (.work/collate-p44/batch12.md): clean; NSP p. 387 (scan page-0397).

SK 2405 · A 6.1.58V

सृजिदृशोर्झल्यमकिति ॥ २४०५ ॥

sṛjidṛśorjhalyamakiti

sṛjidṛśor jhaly am akiti — sṛj and dṛś receive the augment am before [a suffix] beginning with a jhal that is not kit.

Rule. sṛj and dṛś take the augment am before an affix that begins with a jhal and is not kit.

Example.

dadṛś + tha → tha begins with a jhal, and thal is not kit

→ am after the ṛ → dadṛ a ś + tha → ṛ becomes r → ś becomes ṣ, th becomes ṭh

→ dadraṣṭha "you saw".

With iṭ the affix begins with i, so no am: dadarśitha.

Likewise draṣṭā "he will see" and drakṣyati.

In āśīrliṅ the affix begins with y, so no am: dṛśyāt.

Applies when / blocked by. For sṛj and dṛś, SK 2402 would give am only optionally. One of Bhaṭṭoji's commentators says this rule makes it obligatory. Why "a jhal"? sasarja, dadarśa. Why "not kit"? sṛṣṭaḥ, dṛṣṭaḥ.

dṛśir is marked with ir, so in luṅ aṅ is optional. The next two rules give both options.

Siddhānta-kaumudī

अनयोरमागमः स्याज्झलादावकिति । दद्रष्ठ । ददर्शिथ । द्रष्टा । द्रक्ष्यति । दृश्यात् । इरित्त्वादङ् वा ॥

These two receive the augment am before [a suffix] beginning with a jhal (jhalādi) that is not kit (akit). dadraṣṭha [without iṭ, with am]. dadarśitha [with iṭ, hence no am]. draṣṭā. drakṣyati. dṛśyāt [the ending not beginning with a jhal, no am]. Because [dṛśir] has ir as it (irit), aṅ [comes] optionally [in luṅ].

Tattvabodhinī

alignment inferredNSP p. 397–398

—सृजिदृशोः—। झलि किम् । ससर्ज । ददर्श । अकितीति किम् । सृष्टः । सृष्टवान् । दृष्टः । दृष्टवान् ॥—अदाङ्क्षीदिति । ‘वदव्रज—’ इति वृद्धिः । अदाङ्क्ताम् । अदाङ्क्षुः । कथा कर्षति । ‘अनुदात्तस्य च’ इत्यम् वा ॥—धक्ष्यतीति । घत्वषत्वभष्भावाः ॥—अधाक्षीदिति । ‘अस्तिसिचः’ इतीद् । वृद्धिः । घलादि प्राग्वत् । मिह सेचने । सेचनमिह मिश्रीकरणकं विवक्षितं न तु सेचनमात्रम् । ‘मेढ्रं मेहनसेफसी’ इत्यमरः । कित निवासे । कितेर्व्याधिप्रतीकारादावेव सन्नित्युक्तं तदुदाहरति—चिकित्सतीति । रोगमपनयतीत्यर्थः । शत्रुं चिकित्सति । निगृह्णातीत्यर्थः । क्षेत्रे तृणं चिकित्सति । अपनयति नाशयति वेत्यर्थः । अर्थान्तरे चुरादिरित्युक्तं तदुदाहरति—केतयतीति । षच्च समवाये । समवायः संबन्धः ॥—भेजतुरिति । ‘तॄफलभज’ इत्येत्वम् ॥—भक्ष्यतीति । कुत्वषत्वे । त्विष दीप्तौ ॥—अत्विक्षदिति । ‘शल इगुपधात्’ इति क्सः । कलषत्वे ॥—अत्विक्षातामिति । ‘क्सस्याचि’ इति लोपः । यज देव० । देवपूजा लिह देवोद्देशेन विधिवोधितो द्रव्यत्यागः

Bālamanoramā

सृजिदृशोर्झल्यमकिति - इडभावपक्षे 'अनुदात्तस्य' इति अमागमविकल्पे प्राप्ते — सृजिदृशोः । अम्-अकितीति च्छेदः । नित्यार्थमिदम् । दद्रष्ठेति । ददृश् थ इति स्थिते इडभावपक्षे अमागमे ऋकारस्य यणि व्रश्चादिना शस्य षत्वे थस्य ष्टुत्वेन ठ इति भावः । इट्पक्षे त्वाह — ददर्शिथेति । अझलादित्वादम् नेति भावः । द्रष्टेति । तासि अमागमे शस्य षत्वे तकारस्य ष्टुत्वेन टकार इति भावः । द्रक्ष्यतीति । अमागमे शस्य षत्वेषढो॑रिति कत्वे सस्य ष इति भावः । पश्यतु । अपश्यत् । पश्येत् । आशीर्लिङि आह — दृश्यादिति । अझलादित्वादम् नेति भावः । लुङि विशेषमाह — इरित्त्वादङ् वेति । अत्र अङ्पक्षे गुणनिषेधे प्राप्ते —

Footnotes (NSP 1915 ed.)

NSP p. 398 अवात्तामिति—सिज्लोपस्यासिद्धत्वेन सःसीति तत्वं सिज्लोपः । २ उच्चारणार्थं इति—परे तु वयिरित्यादौ स्थानिवद्भावेन भाव्यातिदेशिकं धातुत्वमादाय धातुनिर्देशेऽत्र इक् इति वदन्ति ।

translator notes

commentary BM: the sūtra is split 'am akiti'; where, in the option without iṭ, the augment am would come optionally by anudāttasya cardupadhasyānyatarasyām (SK 2402), this rule makes it obligatory (nityārtha). dadraṣṭha — from dadṛś tha, in the iṭ-less option: am, yaṇ of ṛ, ṣ for ś by vraśca…, ṭh for th by ṣṭutva; dadarśitha — with iṭ, not jhal-initial, so no am; draṣṭā — tās, am, ṣ for ś, ṭ for t by ṣṭutva; drakṣyati — am, ṣ for ś, k by ṣaḍhoḥ kaḥ si, ṣ for s; paśyatu, apaśyat, paśyet; dṛśyāt — not jhal-initial, so no am; in luṅ, 'irittvād aṅ vā'. Followed for the bracketed 'with am', 'with iṭ, hence no am' and 'the ending not beginning with a jhal'; the steps are recorded, the kaumudī giving only the forms.
commentary TB: why 'jhali'? sasarja, dadarśa [where the ending begins with a vowel]; why 'akiti'? sṛṣṭaḥ, sṛṣṭavān, dṛṣṭaḥ, dṛṣṭavān [kit suffixes, no am]. Recorded; the counter-examples are not in the kaumudī.
textual The 1915 print agrees with our text (NSP p. 387 = scan page-0397, read on the scan: 'dadraṣṭha', 'irittvād aṅ vā'); the collation (.work/collate-p44/batch12.md) lists 2405 as clean. NSP footnote sk.2405.n1 (NSP p. 388 = scan page-0398) is filed under this unit but does not concern it: note 1 ('avāttām iti…') belongs to SK 2410 (avātsīt, avāttām of vas) and note 2 ('uccāraṇārtha iti…') to SK 2411 (veño vayiḥ, 'ikāra uccāraṇārthaḥ').
translator The forms are of dṛś (dṛśir prekṣaṇe, root 988 at the end of SK 2403): dadraṣṭha, dadarśitha liṭ madhyama singular; draṣṭā luṭ; drakṣyati lṛṭ; dṛśyāt āśīrliṅ. 'aṅ optionally' is by irito vā (SK 2269). The rest of sk.2405.t1 (from '—adāṅkṣīd iti' on) is TB on later units (daṃś, kṛṣ, dah, mih, kit, …).

SK 2406 · A 7.4.16V

ऋदृशोऽङि गुणः ॥ २४०६ ॥

ṛdṛśo'ṅi guṇaḥ

ṛdṛśo 'ṅi guṇaḥ — When aṅ follows, guṇa [comes] for [aṅgas ending in] ṛ and for dṛś.

Rule. Before aṅ, guṇa comes for a stem ending in ṛ or ṝ, and for dṛś.

Example.

a + dṛś + aṅ + t → aṅ is ṅit, so guṇa would be barred

→ this rule gives guṇa → adarśat "he saw".

Applies when / blocked by. The word "before aṅ" in this rule is carried forward into SK 2421, śvayater aḥ. For the option without aṅ, see SK 2407.

Siddhānta-kaumudī

ऋवर्णान्तानां दृशेश्च गुणः स्यादङि । अदर्शत् । अङभावे ॥

guṇa is to come for [aṅgas] ending in an ṛ-vowel (ṛvarṇa) and for dṛś, when aṅ follows. [dṛś, luṅ with aṅ:] adarśat. When there is no aṅ —

Bālamanoramā

ऋदृशोऽङि गुणः - ऋदृशोऽङि । 'ऋ' इत्यङ्गविशेषणत्वात्तदन्तविधिः । तदाह — ऋवर्णान्तानामिति । अङभावे इति । अङभावपक्षे 'शल इगुपधा' दिति क्सादेशे प्राप्ते सतीत्यर्थः ।

translator notes

commentary BM: since 'ṛ' qualifies the aṅga, the tadanta rule applies; hence 'ṛvarṇāntānām'. 'aṅabhāve': in the option without aṅ, when ksa obtains in place of cli by 'śala igupadhād aniṭaḥ ksaḥ' (SK 2336) [the next rule, 'na dṛśaḥ', SK 2407, is stated]. Followed: 'ending in an ṛ-vowel'; the sense of 'aṅabhāve' carried by the dash into SK 2407.
textual No TB is printed on this sūtra: on NSP scan page-0397 the TB goes from '—sṛjidṛśoḥ—' (SK 2405) to '—adāṅkṣīd iti' (SK 2407). Collation (.work/collate-p44/batch12.md): clean; NSP p. 387 (scan page-0397).
translator 'dṛś, luṅ with aṅ' is the translator's label: dṛś is irit, so aṅ is optional (SK 2405, 'iritvād aṅ vā').

SK 2407 · A 3.1.47V

न दृशः ॥ २४०७ ॥

na dṛśaḥ

na dṛśaḥ — After dṛś, [ksa (ksaḥ, carried forward (anuvṛtti) from SK 2336)] does not [replace cli (cleḥ, carried forward (anuvṛtti) from SK 2222)].

Rule. After dṛś, cli is not replaced by ksa. "cli" is carried forward from SK 2222, and "ksa" from SK 2336. SK 2336 would otherwise give ksa: dṛś ends in ś, has ṛ before it, and takes no iṭ.

Example. The option without aṅ:

a + dṛś + cli + t → no ksa, so sic stays

→ am by SK 2405, ṛ becomes r, vṛddhi → ś becomes k, s becomes ṣ

→ adrākṣīt "he saw".

Applies when / blocked by. A vārttika follows here. After spṛś, mṛś, kṛṣ, tṛp and dṛp, cli becomes sic optionally. kṛṣ means "to draw (a furrow)". So kṛṣ has three luṅ forms:

with sic and am: akrākṣīt, akrāṣṭām;
with sic, without am: akārkṣīt, akārṣṭām, akārkṣuḥ;
with ksa: akṛkṣat, akṛkṣatām, akṛkṣan.

Bhaṭṭoji then works through many roots. The main points:

daṃś "to bite": daśati (SK 2396), dadaṃśitha or dadaṃṣṭha, daṃṣṭā, daśyāt, adāṅkṣīt.
kṛṣ: kraṣṭā or karṣṭā, with optional am by SK 2402.
dah "to burn": dehitha or dadagdha, dagdhā, dhakṣyati, adhākṣīt.
mih "to sprinkle": mimeha, meḍhā, amikṣat.
kit: cikitsati "he treats (a disease)", with san by SK 2393. In the sense of dwelling it is a tenth-class root: ketayati.
dān and śān: with san in their special senses, dīdāṃsati, dīdāṃsate, śīśāṃsati, śīśāṃsate. Elsewhere dānayati.
pac "to cook": pacati, pacate, pecitha or papaktha, paktā.
bhaj "to serve": bhejatuḥ, bhejitha or babhaktha, abhākṣīt.
rañj "to colour": rajati, rajate (SK 2397), arāṅkṣīt.
śap "to curse": śaśāpa, śepe, aśāpsīt.
tviṣ "to shine": titviṣe, atvikṣat.
yaj "to worship": yajati, yajate. It opens the next group.

Siddhānta-kaumudī

दृशश्च्लेः क्सो न । अद्राक्षीत् ।{$ {!989 दंश!} दशने$} । दशनं दंष्ट्राव्यापारः । पृषोदरादित्वादनुनासिकलोपः । अत एवनिपातनादित्येके । तेषामप्यत्रैव तात्पर्यम् । अर्थनिर्देशस्याधुनिकत्वात् । दंशसञ्ज - SK 2396 इति नलोपः । दशति । ददंशिथ । ददंष्ठ । दंष्टा । दङ्क्ष्यति । दश्यात् । अदाङ्क्षीत् ।{$ {!990 कृष!} विलेखने$} । विलेखनमाकर्षणम् । क्रष्टा । कर्ष्टा । क्रक्ष्यति । कर्क्ष्यति ।

In place of cli [carried forward (anuvṛtti) from 'cleḥ sic', SK 2222] after dṛś, ksa [carried forward (anuvṛtti) from 'śala igupadhād aniṭaḥ ksaḥ', SK 2336] does not [occur]. adrākṣīt [luṅ, prathama sg., with sic]. 989 daṃśa daśane — [the root] daṃś, in the sense of daśana. daśana is the action of the fangs (daṃṣṭrā-vyāpāra) [i.e. biting]. [In the word daśana] the deletion of the nasal (anunāsika-lopa) is because [the word] belongs to the pṛṣodarādi group. Some say: [the deletion is] by irregular formation (nipātana), from this very [word daśana as used in the gloss]. Even for them the intent is [nipātana] in this [pṛṣodarādi group] alone, because the indication of meaning (artha-nirdeśa) [in the list of roots] is recent (ādhunika) [i.e. not Pāṇini's]. By 'daṃśasañja-' (SK 2396) the n is deleted [before śap]: daśati [laṭ]. dadaṃśitha, dadaṃṣṭha [liṭ, madhyama sg., with and without iṭ]. daṃṣṭā [luṭ]. daṅkṣyati [lṛṭ]. daśyāt [āśīrliṅ]. adāṅkṣīt [luṅ]. 990 kṛṣa vilekhane — [the root] kṛṣ, in the sense of vilekhana. vilekhana is ākarṣaṇa, drawing [along, as of a furrow]. kraṣṭā, karṣṭā [luṭ, with and without the augment am, optional by 'anudāttasya cardupadhasyānyatarasyām', SK 2402]. krakṣyati, karkṣyati [lṛṭ, likewise].

vārttika

स्पृशमृशकृषतृपदृपां च्लेः सिज्वा वाच्यः

(vārttika) It should be stated that, in place of cli after spṛś, mṛś, kṛṣ, tṛp and dṛp, sic [occurs] optionally (vā).

(वार्तिकम्) ॥ अक्राक्षीत् । अक्राष्टाम् । अकार्क्षीत् । अकार्ष्टाम् । अकार्क्षुः । पक्षे क्सः । अकृक्षत् । अकृक्षताम् । अकृक्षन् ।{$ {!991 दह!} भस्मीकरणे$} । देहिथ । ददग्ध । दग्धा । धक्ष्यति । अधाक्षीत् । अदाग्धाम् । अधाक्षुः ।{$ {!992 मिह!} सेचने$} । मिमेह । मिमेहिथ । मेढा । मेक्ष्यति । अमिक्षत् ।{$ {!993 कित!} निवासेरोगापनयने च$} । चिकित्सति । संशये प्रायेण विपूर्वः । विचिकित्सा तु संशय इत्यमरः । अस्यानुदात्तेत्त्वमाश्रित्य चिकित्सते इत्यादि कश्चिदुदाजहार । निवासे तु केतयति ।{$ {!994 दान!} खण्डने$} ।{$ {!995 शान!} तेजने$} । इतो वहत्यन्ताः स्वरितेतः ॥ दीदांसते । शीशांसति । शीशांसते । अर्थविशेषे सन् । अन्यत्र दानयति ।{$ {!996 डुपचष्!} पाके$} । पचति । पचते । पेचिथ । पपक्थ । पेचे । पक्ता । पक्षीष्ट ।{$ {!997 षच!} समवाये$} । सचिति । सचते ।{$ {!998 भज!} सेवायाम्$} । भेजतुः । भेजुः । भेजिथ । बभक्थ । भक्ता । भक्ष्यति । भक्ष्यते । अभाक्षीत् । अभक्त ।{$ {!999 रञ्ज!} रागे$} । नलोपः । रजति । रजते । अराङ्क्षीत् । अरङ्क्तः ।{$ {!1000 शप!} आक्रोशे$} । आक्रोशो विरुद्धानुध्यानम् । शशाप । शेपे । अशाप्सीत् । अशप्त ।{$ {!1001 त्विष!} दीप्तौ$} । त्वेषति । त्वेषते । तित्विषे । त्वेक्ष्यति । त्विक्षीष्ट । अत्विक्षत् । अत्विक्षाताम् ।{$ {!1002 यज!} देवपूजासङ्गतिकरणदानेषु$} । यजति । यजते ॥

akrākṣīt, akrāṣṭām [luṅ with sic and the augment am: prathama sg., du.]. akārkṣīt, akārṣṭām, akārkṣuḥ [luṅ with sic, without am: prathama sg., du., pl.]. In the alternative (pakṣe), ksa [by 'śala igupadhād aniṭaḥ ksaḥ', SK 2336]: akṛkṣat, akṛkṣatām, akṛkṣan [prathama sg., du., pl.]. 991 daha bhasmīkaraṇe — [the root] dah, in the sense of reducing to ashes (bhasmīkaraṇa). dehitha, dadagdha [liṭ, madhyama sg., with and without iṭ]. dagdhā [luṭ]. dhakṣyati [lṛṭ]. adhākṣīt, adāgdhām, adhākṣuḥ [luṅ, prathama sg., du., pl.]. 992 miha secane — [the root] mih, in the sense of secana (sprinkling). mimeha [liṭ, prathama sg.]. mimehitha [liṭ, madhyama sg.]. meḍhā [luṭ]. mekṣyati [lṛṭ]. amikṣat [luṅ, with ksa]. 993 kita nivāse rogāpanayane ca — [the root] kit, in the sense of dwelling (nivāsa), and of removing disease (rogāpanayana). cikitsati [a form with san, by 'guptijkidbhyaḥ san', SK 2393]. In the sense of doubt (saṃśaya) it is generally (prāyeṇa) preceded by vi: 'vicikitsā tu saṃśayaḥ', 'vicikitsā, however, is doubt' — so Amara. Someone, relying on [the view] that this [root] has an anudātta it-vowel (anudāttettva), cited cikitsate and the like. In the sense of dwelling, however, [the form is] ketayati [with ṇic, the root being then of the curādi class]. 994 dāna khaṇḍane — [the root] dān, in the sense of cutting (khaṇḍana). 995 śāna tejane — [the root] śān, in the sense of sharpening (tejana). From here [the roots] up to vah [i.e. from dān up to 'vaha prāpaṇe'] have a svarita it-vowel (svaritet). [dīdāṃsati,] dīdāṃsate; śīśāṃsati, śīśāṃsate [laṭ of the san-forms, parasmaipada and ātmanepada]. san [comes, by 'mānbadhadānśānbhyo dīrghaś cābhyāsasya', SK 2394,] in a particular sense [namely straightness (ārjava) for dān, sharpening (niśāna) for śān]. Elsewhere dānayati [with ṇic]. 996 ḍupacaṣ pāke — [the root] pac [ḍu, ṣ and the final a being it], in the sense of cooking (pāka). pacati, pacate [laṭ, parasmaipada and ātmanepada]. pecitha, papaktha [liṭ, madhyama sg., with and without iṭ]. pece [liṭ, ātmanepada, prathama sg.]. paktā [luṭ]. pakṣīṣṭa [āśīrliṅ, ātmanepada]. 997 ṣaca samavāye — [the root] sac [taught with initial ṣ], in the sense of samavāya (connection). sacati, sacate. 998 bhaja sevāyām — [the root] bhaj, in the sense of serving (sevā). bhejatuḥ, bhejuḥ [liṭ, prathama du., pl.]. bhejitha, babhaktha [liṭ, madhyama sg., with and without iṭ]. bhaktā [luṭ]. bhakṣyati, bhakṣyate [lṛṭ, parasmaipada and ātmanepada]. abhākṣīt [luṅ, parasmaipada]. abhakta [luṅ, ātmanepada]. 999 rañja rāge — [the root] rañj, in the sense of colouring (rāga). The n is deleted [before śap, by 'rañjeś ca', SK 2397]: rajati, rajate [laṭ, parasmaipada and ātmanepada]. arāṅkṣīt [luṅ, parasmaipada]. araṅkta [luṅ, ātmanepada]. 1000 śapa ākrośe — [the root] śap, in the sense of ākrośa. ākrośa is viruddhānudhyāna, hostile contemplation [directed at someone, i.e. cursing]. śaśāpa, śepe [liṭ, parasmaipada and ātmanepada]. aśāpsīt, aśapta [luṅ, parasmaipada and ātmanepada]. 1001 tviṣa dīptau — [the root] tviṣ, in the sense of shining (dīpti). tveṣati, tveṣate [laṭ, parasmaipada and ātmanepada]. titviṣe [liṭ, ātmanepada]. tvekṣyati [lṛṭ]. tvikṣīṣṭa [āśīrliṅ, ātmanepada]. atvikṣat [luṅ, parasmaipada, prathama sg., with ksa]. atvikṣātām [luṅ, ātmanepada, prathama du.]. 1002 yaja devapūjāsaṅgatikaraṇadāneṣu — [the root] yaj, in the senses of worship of the gods (devapūjā), bringing together (saṅgatikaraṇa) and giving (dāna). yajati, yajate [laṭ, parasmaipada and ātmanepada].

Bālamanoramā

न दृशः - न दृशः ।च्लेः सि॑चित्यत श्च्लेरिति, 'शल इगुपधा' दित्यतः क्स इति चानुवर्तते । तदाह — दृशश्च्लेः क्सो नेति । क्सादेशे तु 'अदृश' दिति स्यादिति भावः । अद्राक्षीदिति । सिचि अमागमे ऋकारस्य यणि अकारस्य हलन्तलक्षणवृद्दौ शस्य षत्वे तस्य कत्वे सस्य षत्वमिति भावः । अद्रक्ष्यत् । दंश दशने इति । अयमनिट्, नोपधश्च । कृतानुस्वारनिर्देशः । दंष्ट्राव्यापार इति । हनुमूलगताः स्थूलदन्ता दंष्ट्राः, तद्व्यापारः = क्षतक्रियादिरूप इत्यर्थः । ननु दंशधातोर्ल्युटि दशनशब्दः । तत्रअनिदिता॑मिति नकारस्य लोपो न संभवति, ल्युटः क्ङित्त्वाऽभावात् ।दंशसञ्जे॑त्यपि नस्य लोपो न संभवति, तस्य शप्येव प्रवृत्तेः । तथा च दशन इत्यर्थनिर्देशः कथमित्यत आह -पृषोदरादित्वादिति । अत एवेति । दशनशब्दनिर्देशादेव नकारस्य लोप इत्यन्ये मन्यन्त इत्यर्थः । तेषामपीति । 'निपातनान्नकारलोप' इति वदतामपि पृषोदरादिषु निपातनादित्यर्थ एव तात्पर्यं, न तु धातुपाठे 'दंशदशने' इत्यर्थनिर्देशे इति भावः । विनिगमनाविरहमाशङ्क्याह — अर्थनिर्देशस्याधुनिकत्वादिति । सर्वधातुष्वर्थनिर्देशस्य अपाणिनीयत्वादित्यर्थः । क्वचिदेव धातुष्वर्थनिर्देशः पाणिनीय इति भूधातौ निरूपितम् । अथ दशतीत्यादौ शपः पित्त्वेन अकित्त्वात्अनिदिता॑मिति शपीत्युक्तेरार्धधातुके नलोपो न । संयोगात्परत्वेन लिटः कित्त्वाऽभावादनिदितामित्यपि न । ददंश ददंशतुः ददंशुः । भारद्वाजनियमात्थलि वेट् । तदाह — ददंशिथ ददंष्ठेति । अनिट्पक्षे व्रश्चादिना शस्य षः । थस्य ष्टुत्वेन ठ इति भावः । दंष्टेति । तासि व्रश्चादिना शस्य षत्वे तकारस्य ष्टुत्वमिति भावः । दङ्क्ष्यतीति । व्रश्चादिना शस्य षत्वे तस्य कत्वे अनुस्वारस्य परसवर्णे ङकारे सस्य षत्वमिति भावः । दशतु । अदशत् । दशेत् । दश्यादिति । आशीर्लिङिअनिदिता॑मिति नलोप इति भावः । अदाङ्क्षीदिति । सिचि हलन्तलक्षणा वृद्धिः, शस्य षः, तस्य कः अनुस्वारस्य परसवर्णेन ङः, सस्य षत्वमिति भावः । अदङ्क्ष्यत् । कृष विलेखने इति । अनिडयम् । कर्षति । चकर्ष चकृषतुः चकृषुः । थलि अजन्ताऽकारवत्त्वाऽभावात् क्रादिनियमान्नित्यमिट् — चकर्षिथ कृषथुः चकृष । चकर्ष चकृषिव चकृषिम । इति सिद्धवत्कृत्याह — क्रष्टा कर्ष्टेति ।अनुदात्तस्ये चे॑ति अम्विकल्पः । तकारस्य ष्टुत्वम् । क्रक्ष्यति कर्क्ष्यतीति । षस्य कत्वे सस्य षः । कर्षतु । अकर्षत् । कर्षेत् । कृष्यात् ।शल इगुपधा॑दिति च्लेः क्सादेशे प्राप्ते आह — स्पृशमृशेति । अक्राक्षीदिति । च्लेः क्सादेशाऽभावे सिचिअनुदात्तस्य चर्दुपधस्ये॑ त्यमि ऋकारस्य यणि हलन्तलक्षणवृद्धौषढोः कः सी॑त्यनेन षस्य कतवे ससय् षत्वमिति भावः । अकार्क्षीदिति । अमभावे सिचि वृद्धौ रूपम् । पक्षे क्स इति । च्लेः सिजभावपक्षेशल इगुपधा॑दिति क्स इत्यर्थः । अकृक्षदिति । क्से सति, कित्त्वाद्गुणाऽभावे षस्य कः, ससय् ष इति भावः । अक्रक्ष्यत् — अकर्क्ष्यत् । दह भस्मीकरणे इति । अनिट् । दहति । ददाह देहतुः देहुः । थलि तु भारद्वाजनियमाद्वेडित्याह — देहिथ ददग्धेति । इट्पक्षेथलि च सेटी॑त्येत्त्वाभ्यासलोपौ । अनिट्पक्षेतुदादे॑रिति हस्य घः,झषस्तथो॑रिति थस्य धः, घस्य जश्त्वेन ग इति भावः । धक्ष्यतीति । हस्य घः, दस्य भष्, घस्य गः, तस्य चर्त्वेन कः, सस्य ष इति भावः । दहतु । अदहत् । दहेत् । दह्रात् । अधाक्षीदिति । सिचि हलन्तलक्षणा वृद्धिः । हस्य घः, दस्य भष्, घस्य ग-, तस्य कः, सस्य ष इति भावः । अदाग्धामिति । सिचि वृद्धिः, हस्य घः,झलो झली॑ति सलोपः,झषस्तथो॑रिति तकारस्य धः, घस्य ग इति भावः । अधाक्षुरिति । सिचि वृद्धिः, हस्य घः, दस्य भष्, घस्य गः, तस्य कः, सस्य ष इति भावः । अधाक्षीःअदाग्धमदाग्ध । अधाक्षमधाक्ष्व अधाक्ष्म । अधक्ष्यत् । मिह सेचने इति । अनिट् । मेहति । मिमेह मिमिहतुः मिमिहुः । अजन्ताऽकारवत्त्वाऽबावाक्रादिनियमान्नित्यमिट् । तदाह — मिमेहिथेति । मिमिहथुः मिमिह । मिमेह मिमिहिव मिमिहिम । मेढेति । तासि ढत्वधत्वष्टुत्वढलोपाः । मेक्ष्यतीति । हस्य ढः, तस्य कः, सस्य षः । तदाह-अमिक्षदिति । अमेक्ष्यत् । कित निवासे रोगापनयने चेति । परस्मैपदषु पाठादयं परस्मैपदी । अर्थद्वयमात्रमत्र निर्दिष्टम् । अर्थनिर्देशस्य उपलक्षणत्वादर्थान्तरेषु वृत्तिः । तत्रकितेव्र्याधिप्रतीकारे निग्रहे अपनयने नाशने संशये चे॑ति निबद्धेष्वर्थेषुगुप्तज्किद्भ्यः स॑न्निति सन्विहितः । तदाह — चिकित्सतीति ।सन्यतः इति इत्त्वे हलादिशेषे अभ्यासचुत्वे चिकित्सेति सन्नन्तं, तस्माल्लिटि शपिचिकित्सती॑ति रूपम् । अस्य सनःधातो॑रिति विहितत्वाऽभावादनार्धधातुकत्वान्न लघूपधगुणो, नापि इडागम इति प्रागुक्तम् । चिकित्सांचकारेत्यादि सुगमं जुगुप्सतिवत् । संशये इत्यादि । व्यक्तम् । निवासे त्विति । व्याधिप्रतीकाराद्यर्थपञ्चकादर्थपञ्चकादर्थान्तरे चुरादित्वस्योक्तत्वादिति भावः । दान खण्डने । शान तेजने इति । तेजनं — तीक्ष्णीकरणम् । इत इति । 'दान खण्डने' इत्यारभ्य 'वह प्रापणे' इत्येतत्पर्यन्ताः स्वरितेत इत्यर्थः । तत्र धातुपाठे अर्थनिर्देशस्य उपलक्षणत्वाद्यदा दानधातुरार्जवे, शानधातुस्तु निशाने वर्तते तदामान्बधदान्शा॑निति सनि,सन्यङो॑रिति द्वित्वे, अभ्यासह्रस्वे, तस्य 'सन्यतः' इति इत्त्वे, तस्यमान्बधे॑ति दीर्घे सति, नकारस्याऽनुस्वारे, दीदांस शीशांसाभ्यां लटि स्वरितानुबन्धस्य केवलयोरचरितार्थत्वात्, कर्तृगे फले तङि शपि दीदांसते शीशांसते इति रूपम् । परगामिनि तु फले परस्मैपदे तिपि शपि दीदांसति शीशांसतीति रूपम् । तदाह — दीदांसते इत्यादि । शीशांसतीति । तीक्ष्णीकरोतीत्यर्थः । अर्थविशेषे इति । आर्जवे निशाने चार्थे सनित्यर्थः । अन्यत्रेति । आर्जवनिशानाभ्यामन्यत्र णिजन्तात्परस्मैपदमेवेत्र्थः ।अर्थान्तरे अननुबन्धकाश्चुरादय॑ इत्युक्तेरिति भावः । डु पचष् पाके इति । डुः, षकारश्चकारादकारश्च इत् । स्वरितेत्त्वादुभयपदी । तदाह — पचति पचते इति । पपाच पेचतुः पेचुः । भारद्वाजनियमात्थलि वेट् ।तदाह — पेचिथ पपक्थेति । इट्पक्षेथलि च सेटी॑त्येत्त्वाभ्यासलोपौ । अनिट्पक्षे तुचोः कु॑रिति भावः । पेचे पेचिवहे पेचिमहे । क्रादिनियमादिट् । पक्तेति । तासिचोः कुः॑ । पक्ष्यति पक्ष्यते । पचतु पचताम् । अपचत् अपचत । पचेत् । पक्षीष्टेति । आशीर्लिङि तङि सीयुटिचोः कुः॑ । षत्वम् । अपाक्षीत् । अपक्त । अपक्षाताम् । अपक्ष्यत् अपक्ष्यत । षचधातुः षोपदेशः । तदाह — सचति सचते इति । सेडयम् । ससाच सेचतुः सेचुः । सेचिथ सेचथुः सेच । ससाच-ससच, सेचिव सेचिम । सेचे । सेचिषे सेचिवहे सेचिमहे । सच्यात् सचिषीष्ट । असाचीत् — असचीत् । असचिष्ट । भजधातुरनिट् । भजति । किति लिटि वैरूप्यापादकादेशादित्वात्अत एकहल्मध्ये॑इत्यप्राप्तौतृफले॑त्येत्त्वाभ्यासलोपौ । तदाह — भेजतुरिति । भारद्वाजनियमात्थलि वेट् । तदाह — भेजिथ बभक्थेति । इट्पक्षेथलि च सेटी॑त्येत्त्वाभ्यासलोपाविति भावः । भेजिव भेजिम । क्रादिनियमादिट् । भेजे । भेजिषे । भेजिवहे । भक्तेत्यादि । सुगमम् । रञ्ज रागे इति । नोपधोऽयम् । कृतानुस्वारपसवर्णनिर्देशः । अनिडयम् । शपः पित्त्वेन ङित्त्वाऽभावात्अनिदिता॑मित्यप्राप्तावपिरञ्जेश्चे॑ति शपि नलोपः । तदाह — रजति रजते इति । संयोगात्परत्वाल्लिटो न कित्त्वम् । ररञ्ज ररञ्जतुः । भारद्वाजनियमात्थलि वेट् । ररञ्जिथ — ररङ्क्थ । अनिट्पक्षे जस्य कुत्वेन गः । ततोऽनुस्वारपरसवर्णञकारनिवृत्तौ गस्य चर्त्वेन कः । नस्यानुस्वारे तस्य परसवर्णो ङकार इति भावः । ररञ्जिव ररञ्जिम । क्रादिनियमादिट् । रङक्ता । रङ्क्ष्यति । रङ्क्ष्यते ।रजतु रजताम् । अरजत् अरजत । रजेत् रजेत । आशीर्लिङ यासुटः कित्त्वात्अनिदिता॑मिति नलोपः ।तदाह — रज्यादिति । रङ्क्षीष्टेति । आत्मनेपदे लिङः सीयुटि जस्य कुत्वेन गः, ततः परसवर्णसंपननञकारनिवृत्तिः, गस्य कः, नस्य परसवर्णेन ङः, षत्वमिति भावः । अराङ्क्षीदिति । सिचि हलतन्तलक्षणवृद्धौ कुत्वादि पूर्ववत् । अनेकहल्व्यवधानेऽपि हलन्तलक्षणा वृद्धिः प्रवर्तते इति भाष्ये स्पष्टम् । अराङ्क्तामिति ।झलो झली॑ति सलोपः । कुत्वादि पूर्ववत् । अरङ्क्तेति । लुङस्तङि प्रथमपुरुषैकवचनेझलो झलीति सलोपे कुत्वादि । शप आक्रोशे इति । अनिडयम् । भारद्वाजनियमात्थलि वेट् । वमादौ तु क्रादिनियमादिट् । अशाप्सीदिति । हलन्तलक्षणा वृद्धिः । अशप्तेति ।झलो झली॑ति सलोपः । अशप्साताम् । त्विषधातुरनिट् । शपि लघूपधगुणः । तदाह — त्वेषति त्वेषते इति । तित्वेष तत्विषतुः तित्विषुः । तित्वेषिथ तित्विषथुः तित्विष । तित्वेष तित्विषिव तित्विषिम । क्रादिनियमादिट् । तित्विषे इति । तित्विषाते तत्विषिरे । तित्विषिषे तित्विषाथे तित्विषिध्वे । तित्विषे तित्विषिवहे तित्विषिमहे । त्वेष्टेति । तासि तकारस्य ष्टुत्वम् । त्वेक्ष्यति त्वेक्ष्यते इति । स्ये कत्वषत्वे । त्वेषतु त्वेषताम् । अत्वेषत् अत्वेषत । त्वेषेत् त्वेषेत । त्विष्यादिति । यासुट आशीर्लिङि कित्त्वान्न लघूपधगुणः । त्विक्षीष्टेति ।लिङ्सिचावात्मनेपदेषु॑ इति कित्त्वान्न गुणः । लुङि परस्मैपदे 'शल इगुपधा' दिति च्लेः क्सः । कित्त्वान्न गुणः । तदाह — अत्विक्षदित्यादि । लुङि आत्मनेपदे च्लेः क्सादेशं मत्वा 'आत्मनेपदष्वनतः' इत्यदादेशाऽसंभवादन्तादेशे क्सस्याऽन्त्यलोपे पररूपे वा रूपमिति भावः । यज देवपूजेति । अनिडयम् । यजति यजते इति । देवान् पूजयति सङ्गमयति ददाति वेत्यर्थः ।

translator notes

translator The bracketed labels identifying each form (lakāra; prathama = prathama-puruṣa, madhyama = madhyama-puruṣa; sg./du./pl. = ekavacana/dvivacana/bahuvacana; parasmaipada/ātmanepada; with or without iṭ, am, sic, ksa) are the translator's; Bhaṭṭoji lists the forms bare. Unlabelled person/number is prathama sg. The numbers 989–1002 are the Dhātupāṭha serial numbers printed with each root.
commentary BM states the anuvṛtti: 'cleḥ' from 'cleḥ sic' (SK 2222) and 'ksaḥ' from 'śala igupadhād…' (SK 2336); hence Bhaṭṭoji's gloss 'dṛśaś cleḥ kso na'. With ksa excluded, sic applies; BM derives adrākṣīt: sic, am augment [by SK 2405], yaṇ of ṛ, vṛddhi of the a by the rule for roots ending in a consonant, ś → ṣ → k, and ṣ for the s of sic. Followed in sutra_en and in the bracketed 'with sic'.
commentary BM on the daśana gloss: the objection is that neither 'aniditām' (SK 415, lyuṭ not being kit/ṅit) nor 'daṃśasañja-' (SK 2396, which operates only before śap) can delete the n of daśana, hence 'pṛṣodarāditvāt'. 'ata eva' = others hold the n is deleted from the very mention of the word daśana; 'teṣām api atraiva tātparyam' = even those who speak of nipātana mean nipātana among the pṛṣodarādi words, not in the Dhātupāṭha gloss 'daṃśa daśane'; 'ādhunikatvāt' = the indication of meaning for the roots is not Pāṇini's (BM adds that under bhū it was shown to be Pāṇinian only for some roots). Followed for the construal of 'atraiva' and 'ādhunika'.
commentary BM: daṃś is aniṭ and has n as penult; the n is deleted only before śap (daśati), not before ārdhadhātuka suffixes; liṭ after a conjunct is not kit, so 'aniditām' does not apply there; dadaṃśitha/dadaṃṣṭha show optional iṭ in thal by the Bhāradvāja restriction ['ṛto bhāradvājasya', SK 2296], ś → ṣ by 'vraścādi' and th → ṭh by ṣṭutva; daśyāt loses the n by 'aniditām' (SK 415) because yāsuṭ of āśīrliṅ is kit. Followed in the labels 'with and without iṭ'.
commentary BM: kṛṣ is aniṭ; kraṣṭā/karṣṭā show the optional am of 'anudāttasya cardupadhasya…' (SK 2402), with ṣṭutva of the t; krakṣyati/karkṣyati: ṣ → k and s → ṣ. Followed in the bracket citing SK 2402.
commentary TB, printed under sk.2405.t1: on adāṅkṣīt, vṛddhi by 'vadavraja-' [SK 2267], adding adāṅktām, adāṅkṣuḥ; on kraṣṭā karṣṭā, am optionally by 'anudāttasya ca' [SK 2402]. Followed in the bracket citing SK 2402.
commentary BM introduces the vārttika as applying where ksa was due by 'śala igupadhāt' (SK 2336) and glosses 'pakṣe ksaḥ' as: in the alternative where sic is absent, ksa by 'śala igupadhāt'. akrākṣīt: sic with am by 'anudāttasya cardupadhasya…', yaṇ, vṛddhi, ṣ → k by 'ṣaḍhoḥ kaḥ si', s → ṣ; akārkṣīt: sic without am, with vṛddhi; akṛkṣat: ksa, no guṇa since ksa is kit. Followed in the brackets.
commentary BM attributes the paired thal forms dehitha/dadagdha, pecitha/papaktha and bhejitha/babhaktha to optional iṭ by the Bhāradvāja restriction, with e-substitution and loss of the abhyāsa by 'thali ca seṭi' in the iṭ forms; mimehitha has obligatory iṭ by the krādi restriction. Followed in the labels 'with and without iṭ'.
commentary BM on kit: it is parasmaipadin because it is read among the parasmaipada roots; the gloss gives only two senses, but meaning-indications are illustrative, and in the senses 'remedying disease, restraining, removing, destroying, doubt' san is enjoined by 'guptijkidbhyaḥ san' (SK 2393), giving cikitsati; in senses other than these it is said to be curādi, hence ketayati (nivāse tu). Followed in the brackets on cikitsati and ketayati; the 'kaścit' view (cikitsate) is translated neutrally.
commentary TB, printed under sk.2405.t1: san from kit only in the sense of remedying disease etc.; cikitsati = 'removes disease'; śatruṃ cikitsati = 'restrains the enemy'; kṣetre tṛṇaṃ cikitsati = 'removes or destroys the grass in the field'; in another sense the root is curādi, illustrated by ketayati. Followed in the brackets on cikitsati and ketayati.
commentary BM: 'itaḥ' means beginning from 'dāna khaṇḍane' up to 'vaha prāpaṇe'; tejana = tīkṣṇīkaraṇa, making sharp. When dān means straightness (ārjava) and śān means sharpening (niśāna), san comes by 'mānbadhadānśānbhyo…' (SK 2394) with ī in the abhyāsa; since the svarita marker would be purposeless for the bare roots, the sannantas take ātmanepada when the fruit goes to the agent (dīdāṃsate, śīśāṃsate) and parasmaipada otherwise (dīdāṃsati, śīśāṃsati); 'arthaviśeṣe' = in the senses ārjava and niśāna; 'anyatra' = in other senses the roots are curādi without anubandha, hence dānayati. Followed in the brackets on 'itaḥ', SK 2394 and the particular sense.
commentary BM on ḍupacaṣ: ḍu, ṣ and the a are it; being svaritet it is ubhayapadin (pacati, pacate). On ṣaca: a root taught with ṣ (ṣopadeśa), seṭ. On rañja: the root is read with anusvāra/parasavarṇa; though 'aniditām' does not apply before śap (śap being pit and so not ṅit), 'rañjeś ca' deletes the n before śap (rajati, rajate); araṅkta: s of sic dropped by 'jhalo jhali' with kutva etc. Followed in the brackets on pac and on the n-deletion of rañj.
commentary TB, printed under sk.2405.t1: samavāya = saṃbandha, 'connection' (followed); bhejatuḥ has e by 'tṝphalabhaja-' [SK 2301]; atvikṣat has ksa by 'śala igupadhāt' [SK 2336]; in atvikṣātām the [a of] ksa is dropped by 'ksasyāci' [SK 2337] (followed in the label ātmanepada prathama du.).
commentary TB, printed under sk.2405.t1: on miha secane, secana here is meant in a specific sense (OCR 'miśrīkaraṇakaṃ', reading uncertain), not mere sprinkling, citing Amara 'meḍhraṃ mehanaśephasī'; on yaj, devapūjā here is the relinquishing of a substance, enjoined by injunction, with a deity as its intended recipient. Recorded; the English keeps the plain glosses 'sprinkling' and 'worship of the gods'.
textual NSP footnote, printed under sk.2395.n1 (footnote 2 of NSP p. 387 = scan page-0397, keyed to 'anunāsikalopaḥ'): that deletion is only in the sense of the action of the fangs, in accord with the natural sense of Amara's 'tanutraṃ varma daṃśanam' (where daṃśana, 'armour', keeps its nasal).
textual The digital source opens this block with the editorial tag '(vārtikam)'; the 1915 print (NSP p. 387 = scan page-0397) marks the vārttika with a sign before it instead. The tag is not rendered; the vārttika is labelled at sk.2407.k2.
textual The digital source reads 'dīdāṃsate. śīśāṃsati. śīśāṃsate.'; the 1915 print (NSP p. 388 = scan page-0398; .work/collate-p44/batch12.md) reads 'dīdāṃsati. dīdāṃsate. śīśāṃsati. śīśāṃsate.', as does the Wikisource Bālamanoramā edition; BM's own derivation also names dīdāṃsati. The missing form is supplied in square brackets.
textual The digital source reads 'saciti' after 'ṣaca samavāye'; the 1915 print (NSP p. 388 = scan page-0398; batch12) reads 'sacati', as do BM ('sacati sacate iti') and the Wikisource edition. Translated as sacati.
textual The digital source reads 'araṅktaḥ' with a visarga; the 1915 print (NSP p. 388 = scan page-0398; batch12) reads 'araṅkta', as do BM's pratīka ('araṅkteti', luṅ ātmanepada prathama sg.) and the Wikisource edition. Translated as araṅkta.
textual BM's pratīkas presuppose forms that are not in the transmitted kaumudī here nor in the 1915 print (NSP p. 388 = scan page-0398; batch12, V row): rajyāt, raṅkṣīṣṭa, arāṅktām (under rañj) and tveṣṭā, tvekṣyate (under tviṣ). The Wikisource Bālamanoramā edition's mūla has them, together with babhāja, śānayati, tviṣyāt, atvikṣata and atvikṣanta, and reads the vārttika as '…kṛṣa-tṛṣa-dṛṣām'. Recensional; not supplied, since the NSP print agrees with the digital source.

तिङन्तभ्वादिप्रकरणम्