Vaiyākaraṇa-siddhānta-kaumudī — tiṅantādādiprakaraṇam

SK 2423 · A 2.4.72V

अदिप्रभृतिभ्यः शपः ॥ २४२३ ॥

adiprabhṛtibhyaḥ śapaḥ

adiprabhṛtibhyaḥ śapaḥ — After ad and the roots that follow it [in the dhātupāṭha], [luk — carried forward (anuvṛtti) from ṇyakṣatriyārṣañito yūni luk aṇiñoḥ (SK 1276) —] of śap [comes].

Rule. After ad and the roots that follow it in the Dhātupāṭha, the vikaraṇa śap undergoes luk. It is deleted and leaves no trace. The word luk is not in the sūtra. Bhaṭṭoji supplies luk. One of his commentators traces it to SK 1276 (ṇyakṣatriyārṣañito yūni luk aṇiñoḥ), a rule taught in chapter 28, from which it is carried forward.

Bhaṭṭoji first gives the root: 1011 ad, "eating" (bhakṣaṇa). He adds that two roots are parasmaipadin: ad and the next root, han (1012). One of his commentators adds that ad is aniṭ; it takes no iṭ in its own right.

Example.

ad + laṭ → the ending tip → ad + ti

→ śap before a sārvadhātuka ending of the agent (SK 2167) → ad + śap + ti

→ this rule: luk of śap → ad + ti

→ cartva: the d becomes t before t → atti "he eats".

In the same way: attaḥ "the two eat", adanti "they eat". One of Bhaṭṭoji's commentators adds atsi, atthaḥ, attha, admi, advaḥ, admaḥ.

Applies when / blocked by. The luk runs through the whole class, to root 1082. So in most forms of this chapter the root meets its ending directly.

Watch out. In adanti there is no śap, yet the a of anti is still heard. One of Bhaṭṭoji's commentators points out that this is exactly why SK 2169 (jho 'ntaḥ) makes the substitute of jh begin with a: ad + jhi → ad + anti → adanti.

Siddhānta-kaumudī

{$ {!1011 अद!} भक्षणे$} । द्वौ परस्मैपदिनौ ॥ लुक्स्यात् । अत्ति । अत्तः । अदन्ति ॥

1011 ad 'to eat' (bhakṣaṇe). The two [roots, ad and han,] are parasmaipadin. [After ad and the roots that follow it,] luk [of śap] comes [— 'luk' carried forward (anuvṛtti) from SK 1276]. atti [laṭ, prathama sg.]. attaḥ [prathama du.]. adanti [prathama pl.].

Bālamanoramā

अदिप्रभृतिभ्यः शपः - अदिप्रभृतिभ्यः ।ण्यक्षत्रियार्षञितः॑ इत्यतो लुगित्यनुवर्तते इत्यभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — लुक् स्यादिति । अदिप्रभृतिभ्यः परस्य शपो लुगिति फलितम् । अत्तीति । शपो लुकि दस्य चर्त्वेन तकारः । एवमत्त इत्यपि । अदन्तीति । तदर्थमेव 'झोऽन्तः' इत्यत्र अकारादिरादेश आश्रितः । अत्सि अत्थः अत्थ । अद्मि अद्वः अद्मः ।

translator notes

commentary BM: Bhaṭṭoji explains the sūtra by supplying the remainder 'luk syāt', intending that 'luk' is carried forward (anuvartate) from ṇyakṣatriyārṣañito [yūni luk aṇiñoḥ]; the resulting sense is 'luk of śap that comes after ad and the rest'. Followed: the anuvṛtti is bracketed in sutra_en and k1.
commentary BM: atti — with luk of śap, the d becomes t by cartva; attaḥ likewise. adanti — it is precisely for this that the substitute beginning with a (ant) is adopted in jho 'ntaḥ (SK 2169). BM adds the remaining laṭ forms atsi, atthaḥ, attha, admi, advaḥ, admaḥ. Recorded; the lakāra and person labels in k1 are the translator's.
commentary BM, printed at the tail of sk.2422.b1: 'ad bhakṣaṇe' opens the treatment of the roots that take luk of their vikaraṇa (lugvikaraṇa); this root is aniṭ. Recorded.
textual Placement: in the 1915 print (NSP p. 390 (scan page-0400)) the root entry '1011 ad bhakṣaṇe | dvau parasmaipadinau ||' closes SK 2422 (ṛter īyaṅ), which already stands under the heading 'tiṅante adādayaḥ'; SK 2423 there begins 'luk syāt | atti | attaḥ | adanti ||'. Our text places the root entry at the head of sk2423. The print's root is 'ad' (with virāma); ours has 'ada' in the dhātu markup. The wording otherwise agrees with the print. Collation (.work/collate-p45/batch01.md, row 2423, class M) records the same placement and root reading; also checked against the NSP OCR, scan page-0400.
textual No TB on SK 2423 in the print: on scan page-0400 the TB passes from 'kṛpāyāṃ ca' (SK 2422) directly to hujhalbhyo herdhiḥ (SK 2425).
translator 'The two [roots, ad and han]': 'dvau' refers to 1011 ad and 1012 han (entered under SK 2427); the next group, from 1013 dviṣ, is introduced as svaritet ('atha catvāraḥ svaritetaḥ', SK 2434).

SK 2424 · A 2.4.40V

लिट्यन्यतरस्याम् ॥ २४२४ ॥

liṭyanyatarasyām

liṭy anyatarasyām — Optionally, before liṭ, [in place of ad (adaḥ — carried forward (anuvṛtti) from ado jagdhir lyap ti kiti, SK 3080)] [ghasḷ is substituted — carried forward (anuvṛtti) from luṅsanor ghasḷ, SK 2427].

Rule. Before liṭ, ad is optionally replaced by ghasḷ. The words "in place of ad" and "ghasḷ" are carried forward from two later rules. The first is SK 3080 (ado jagdhir lyap ti kiti). The second is SK 2427, taught three rules below. The ḷ of ghasḷ is an it, so what is heard is ghas.

Example. With the substitute, singular:

ad + liṭ → ṇal → this rule → ghas + a

→ doubling and the liṭ rules of chapter 44 → jaghāsa "he ate".

ṇal is not kit, so the penultimate a is not lost.

With the substitute, dual:

ghas + atus → doubling → jaghas + atus

→ atus is kit (SK 2242), so the penultimate a is lost by SK 2363 → jaghs + atus

→ gh becomes k (cartva) → jaks + atus

→ s becomes ṣ by SK 2410 (śāsivasighasīnāṃ ca) → jakṣatuḥ "the two ate".

Plural jakṣuḥ.

In the second person singular, iṭ is obligatory: jaghasitha "you ate".

Without the substitute: āda, ādatuḥ, and āditha, where SK 2384 (iḍ atty-arti-vyayatīnām) makes iṭ obligatory. In luṭ and lṛṭ the root stays ad: attā, atsyati.

Applies when / blocked by. In jaks + atus, why does the gh become k? The lost a would normally count as still there (sthānivadbhāva). But Bhaṭṭoji says that treatment is barred for a rule that brings in a voiceless stop (car). So the gh stands before s and becomes k.

Why is iṭ obligatory in jaghasitha? The restriction that keeps iṭ out of thal covers only roots that are aniṭ before tās, the affix of luṭ. ghas never occurs before tās, since luṭ keeps ad. So that restriction cannot touch it. One of Bhaṭṭoji's commentators explains this from the Bhāṣya.

Watch out. The s of jakṣatuḥ is not part of an affix and is not a substitute. So the ordinary ṣ rule of SK 212 cannot reach it. That is why Bhaṭṭoji cites SK 2410, which names ghas.

Siddhānta-kaumudī

अदो घसॢ वा स्याल्लिटि । जघास । गमहन - SK 1263 इत्युपधालोपः । तस्य चर्विधिं प्रति स्थानिवद्भावनिषेधाद्धस्य चर्त्वम् । शासिवसि - SK 2410 इति षत्वम् । जक्षतुः । जक्षुः । घसस्तासावभावात्थलि नित्यमिट् । जघसिथ । आद । आदतुः । इडत्त्यर्ति - SK 2384 इति नित्यमिट् । आदिथ । अत्ता । अत्स्यति ॥

ghasḷ is optionally substituted for ad [— 'adaḥ' and 'ghasḷ' carried forward (anuvṛtti) from SK 3080 and SK 2427 —] before liṭ. jaghāsa [liṭ, prathama sg.]. [With jaghas + atus:] deletion of the penultimate [a] by gamahana… (SK 2363). Because sthānivadbhāva of that [deletion] is prohibited with respect to an injunction of car (carvidhi), the gh is replaced by car [k]. ṣ [for the s] by śāsivasi… (SK 2410). jakṣatuḥ [prathama du.]. jakṣuḥ [prathama pl.]. Because ghas does not occur before tās, iṭ in thal is obligatory (nityam): jaghasitha [madhyama sg.]. [Without the substitute:] āda. ādatuḥ. iṭ [in thal] is obligatory by iḍ atty-arti… (SK 2384): āditha. attā [luṭ]. atsyati [lṛṭ].

Bālamanoramā

लिट्यन्यतरस्याम् - लिट्यन्यतरस्याम् । 'अदो जग्धि' रित्यतोऽद इति, 'लुङ्सनोर्घस्लृ' इत्यतो घस्लृ इति चानुवर्तते । तदाह — अद इति । आदेशे ऌकार इत् । घसादेशोऽत्राऽनिट् । जघासेति । अकित्त्वात्गमहने॑त्युपधालोपो नेति भावः । जघस् अतुसिति स्थिते आह — गमहनेत्युपधालोप इति ।असंयोगा॑दिति कित्त्वादिति भावः । जघ्स् अतुसिति स्थिते घकारस्य चर्त्वं वक्ष्यन्नुपधालोपस्य स्थानिवत्त्वमाशङ्क्याह — तस्येति । उपधालोपस्येत्यर्थः । जघ्स् अतुसिति स्थिते सकारस्य आदेशप्रत्ययावयवत्वाऽभावादाह — शासीति । थलितु क्रादिनियमान्नित्यमिट् । 'उपदेशेऽत्वतः' इति निषेधस्य तासौ नित्याऽनिड्विषयत्वात् । घस् तु तासौ न विद्यत एव, कुतस्तस्य तासावनिट्कत्वम् ।यस्तासावस्ति अनिट् चे॑ति हि भाष्यम् । तदाह — घसेस्तासाविति । जघसिथेति । जक्षथुः जक्ष । जघास जघस जक्षिव जक्षिम । घसादेशाऽभावपक्षे त्वाह — आदेति । थलि भारद्वाजनियमादिड्विकल्पे प्राप्ते इडत्त्यर्तीति । आदिथेति । आदथुः आद । आद आदिव आदिम । अत्ता । अत्स्यतीति । अनिट् । दस्य तः । अत्तु अत्तात् अत्तामदन्तु । अद् — हि इति स्थितेझयो होऽन्यतरस्या॑मिति हकारस्य पूर्वसवर्णविकल्पेन धकारविकल्पे प्राप्ते —

translator notes

commentary BM: 'adaḥ' is carried forward (anuvartate) from 'ado jagdhiḥ…' [ado jagdhir lyap ti kiti, SK 3080], and 'ghasḷ' from 'luṅsanor ghasḷ' [SK 2427]; hence Bhaṭṭoji's 'adaḥ …'. The ḷ of the substitute is an it; the substitute ghas is aniṭ here. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM on the liṭ forms: jaghāsa — no deletion of the penultimate by gamahana… because [ṇal] is not kit. With 'jaghas atus' standing, the deletion applies because [atus] is kit by asaṃyogāl liṭ kit [SK 2242]. With 'jaghs atus' standing, Bhaṭṭoji, about to state cartva of the gh, raises the doubt of sthānivadbhāva of the penultimate deletion and answers with 'tasya…' ('tasya' = of the penultimate deletion). With 'jaghs atus' standing, since the s is neither a substitute nor part of an affix [so that ṣ by ādeśapratyayayoḥ is not available], he cites śāsivasi…. Followed: 'that [deletion]' in k1 and the bracketed jaghas + atus.
commentary BM on 'ghasas tāsāv abhāvāt': in thal iṭ is obligatory by the krādi restriction, because the prohibition 'upadeśe 'tvataḥ' has as its domain roots that are always aniṭ in tās; ghas does not exist in tās at all, so how could it be aniṭ in tās? — the Bhāṣya says 'yas tāsāv asti aniṭ ca'. BM adds jakṣathuḥ, jakṣa; jaghāsa/jaghasa, jakṣiva, jakṣima. Followed: 'does not occur before tās' and 'obligatory'.
commentary BM on the forms without ghas: 'āda' is given for the option in which ghas is not substituted. In thal, optional iṭ by the Bhāradvāja restriction being due, iḍ atty-arti… makes it obligatory: āditha; BM adds ādathuḥ, āda; āda, ādiva, ādima; attā, atsyati (aniṭ; d becomes t); attu, attāt, attām, adantu; and ends by setting up hujhalbhyo her dhiḥ [SK 2425] for ad + hi, where jhayo ho 'nyatarasyām would give dh optionally. Followed for the label '[Without the substitute:]'; the rest recorded.
textual The digital source cross-references gamahana… as <SK 1263>; SK 1263 is bhaurikyādyaiṣukāryādibhyo vidhalbhaktalau. NSP p. 390 (scan page-0400, read) prints 'gamahana–2363', and SK 2363 is gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi. The English gives SK 2363.
textual Scan check, NSP p. 390 (scan page-0400): otherwise the kaumudī matches the print (the print writes the substitute 'ghaslṛ'), including jaghāsa, jakṣatuḥ, jakṣuḥ, jaghasitha, āda, ādatuḥ, āditha, attā, atsyati. The print has no TB on SK 2423–2424: the TB column runs from ṛter īyaṅ (SK 2422) directly to hujhalbhyo her dhiḥ (SK 2425). The collation report (batch 1) records the same cross-reference error and no other difference.
translator The prohibition of sthānivadbhāva 'with respect to an injunction of car' is presumably that of na padāntadvirvacana… (A 1.1.58), whose list includes carvidhi; neither the kaumudī nor BM names it. The bracketed lakāra/person labels are the translator's.

SK 2425 · A 6.4.101V

हुझल्भ्यो हेर्धिः ॥ २४२५ ॥

hujhalbhyo herdhiḥ

hujhalbhyo her dhiḥ — After hu, and after [an aṅga ending in] a jhal, dhi is substituted for hi.

Rule. After the root hu, and after an aṅga that ends in a jhal (a non-nasal stop, a sibilant or h), the loṭ ending hi is replaced by dhi. The word jhal describes the aṅga, so it means "an aṅga ending in a jhal". dhi has more than one sound, so it replaces the whole of hi (SK 45).

Example.

ad + loṭ → sip → hi for sip (SK 2201) → ad + śap + hi

→ luk of śap (SK 2423) → ad + hi

→ ad ends in the jhal d: this rule → ad + dhi → addhi "eat!".

Applies when / blocked by. tātaṅ (SK 2197) also claims this hi. tātaṅ is the later rule and wins: attāt. tātaṅ then counts as hi, by the rule that a substitute is treated like what it replaced. Yet dhi does not come back. What is set aside in a conflict stays set aside; both of Bhaṭṭoji's commentators cite this maxim.

In the first person the augment āṭ comes (SK 2204): adāni "let me eat". The rest of the loṭ: attu, attām, adantu.

Watch out. rudihi "weep!" (from rud, SK 2474) has no dhi, though rud ends in a jhal. Why exactly it escapes this rule is a point scholars discuss.

Siddhānta-kaumudī

होर्झलन्तेभ्यश्च हेर्धिः स्यात् । अद्धिः । अत्तात् । अदानि ॥

After hu, and after [aṅgas] ending in a jhal, dhi is substituted for hi. [So, from ad, loṭ madhyama sg.:] addhi. [With tātaṅ:] attāt. [uttama sg.:] adāni.

Tattvabodhinī

NSP p. 400

—हुझल्भ्यो हेर्धिः । जुहुधि । ‘घसिभसोर्हली’त्यतो हलीत्यनुवर्त्य हलादेरिति व्याख्यानात् । रुदिहि खपिहि इत्यादाविडादेर्हेर्धिर्न भवति, अत्तादित्यत्र तु धित्वात्परत्वात्तातङि कृते स्थानिवद्भावेन पुनर्धित्वं तु ‘सकृद्गतौ’ इति न्यायान्नेत्याहुः । अन्ये तु हेर्धिरित्यत्र स्थान्यादेशयोर्द्वयोरपीकार उच्चारणार्थ इति हकारस्य धकार आदेशः । तेन हलीत्यनुवृत्तिर्न कर्तव्या, नापि तातङो धित्वप्रसङ्ग इति सकृद्गतिन्यायाश्रयणमपि मास्त्वित्याहुः

Bālamanoramā

हुझल्भ्यो हेर्धिः - हुझल्भ्यो हेर्धिः । झलन्तेभ्य इति । अङ्गविशेषणत्वात्तदन्तविधिरिति भावः । अनेकाल्त्वात्सर्वादेशः ।रुदिही॑त्यत्र तु न , निर्दिश्यमानहेरिडा व्यवहितत्त्वात्, इट्सहितस्य त्वनिर्दिश्यमानत्वादिति भाष्ये स्पष्टम् । अत्तादिति । धित्वात्परत्वात्तातङ् । तस्य स्थानिवत्त्वेन हित्वेऽपि न पुनर्धित्वं,विप्रतिषेधे यद्बाधितं तद्बाधितमेवे॑ति न्यायात् । अत्तमत्त । अदानीति ।आडुत्तमस्ये॑त्याडागमः । एतदर्थमेव आडागमे दीर्घोच्चारणमिति भावः । अदाव अदाम । लहि आद् त् इति स्थिते —

translator notes

commentary BM on 'jhalantebhyaḥ': since 'jhalbhyaḥ' qualifies the aṅga, the rule applies to what ends in it (tadantavidhi); dhi, having more than one sound, replaces the whole of hi. The rule does not apply in rudihi, because the hi named in the rule is separated by iṭ, and hi together with iṭ is not what is named (clear in the Bhāṣya). Followed for '[aṅgas] ending in a jhal'.
commentary TB: example juhudhi. Some carry 'hali' forward (anuvṛtti) from ghasibhasor hali ca (SK 3550) and explain 'a hi beginning with a hal'; on this reading dhi does not replace a hi that begins with iṭ, as in rudihi and svapihi. Others take the i of both hi and dhi as only for pronunciation, so that dh is substituted for h; then 'hali' need not be carried forward. TB reports both views ('āhuḥ') without deciding. Recorded; see the translator note.
commentary BM, printed at the tail of sk.2424.b1: with ad + hi, jhayo ho 'nyatarasyām would give dh for h only optionally (by pūrvasavarṇa), and this rule is introduced against that. Recorded.
commentary BM on attāt: tātaṅ applies over dhi because it is later (para). Tātaṅ counts as hi by sthānivattva, but dhi does not come again, by the maxim 'vipratiṣedhe yad bādhitaṃ tad bādhitam eva': what is set aside in a conflict stays set aside. BM adds attam, atta. On adāni: the augment āṭ comes by āḍ uttamasya pic ca (SK 2204), and the long vowel of āṭ is taught for this very purpose. BM adds adāva, adāma. Recorded.
commentary TB on attāt: dhi is set aside because tātaṅ is later (para). Tātaṅ is hi by sthānivadbhāva, but dhi does not come again, by the maxim 'sakṛdgatau…'. Those who take h → dh say there is no risk of tātaṅ becoming dhi, so this maxim is not needed. Recorded.
textual Our text reads 'addhiḥ' with a visarga. The 1915 print has 'addhi' (NSP p. 390 (scan page-0400); collation .work/collate-p45/batch01.md), and that is the loṭ madhyama sg. form. The English follows the print.
translator The root ad, the lakāra and the person/number labels in brackets are supplied. The kaumudī gives only the forms, continuing the ad paradigm from SK 2424.
translator The commentators give different reasons why rudihi and svapihi do not take dhi. BM says the named hi is separated by iṭ. TB reports some who carry 'hali' forward (anuvṛtti), and others who make that unnecessary. sutra_en therefore adds no anuvṛtti (§16).

SK 2426 · A 7.3.100V

अदः सर्वेषाम् ॥ २४२६ ॥

adaḥ sarveṣām

adaḥ sarveṣām — After ad, [the augment aṭ — carried forward (anuvṛtti) from aḍ gārgyagālavayoḥ, SK 2476 —] comes to [a sārvadhātuka — carried forward from turustuśamyamaḥ sārvadhātuke, SK 2444 — that is apṛkta, consisting of a single sound — carried forward from guṇo 'pṛkte, SK 2448], in the view of all [teachers].

Rule. After ad, an apṛkta sārvadhātuka ending takes the augment aṭ, "in the view of all" teachers. An apṛkta ending is one that consists of a single sound, such as the t left of tip in laṅ. The ṭ of aṭ is a marker, so it stands at the front of the ending (SK 36).

Three words are carried forward from rules taught later in this chapter. aṭ comes from SK 2476, sārvadhātuke from SK 2444 and apṛkte from SK 2448. SK 2476 gives its aṭ only "in the view of Gārgya and Gālava", two earlier grammarians. The word sarveṣām "of all" is there to stop those two names being carried along.

Example.

ad + laṅ → tip, luk of śap → ad + ti

→ the i of ti is dropped (SK 2207) → ad + t

→ the augment āṭ of a vowel-initial root in laṅ (SK 2254) → ād + t

→ this rule: aṭ at the front of the one-sound ending → ād + a + t

→ ādat "he ate".

Likewise ādaḥ "you ate", where sip is left as the one sound s.

Applies when / blocked by. Only a one-sound ending takes this aṭ. So there is none in āttām, ādan, āttam, ātta, ādam, ādva, ādma. In ādam "I ate" the ending is am, which has two sounds: ād + am.

In the vidhiliṅ (liṅ of injunction and the like): adyāt, adyātām, adyuḥ. After luk of śap the stem does not end in a. So SK 2212 (ato yeyaḥ) does not apply, and yā stays. The āśīrliṅ also gives adyāt, then adyāstām, adyāsuḥ.

Watch out. This aṭ is added to the ending. It is not the aṭ of SK 2206, which goes before the aṅga in laṅ.

Siddhānta-kaumudī

अदः परस्यापृक्तसार्वधातुकस्य अडागमः स्यात्सर्वमतेन । आदत् । आत्ताम् । आदन् । आदः । आत्तम् । आत्त । आदम् । आद्व । आद्म । अद्यात् । अद्याताम् । अद्युः । अद्यास्ताम् । अद्यासुः ॥

After ad, the augment aṭ comes to an apṛkta sārvadhātuka [one consisting of a single sound], in the view of all [teachers]. [laṅ:] ādat. āttām. ādan. ādaḥ. āttam. ātta. ādam. ādva. ādma. [vidhiliṅ:] adyāt. adyātām. adyuḥ. [āśīrliṅ, where the prathama sg. is likewise adyāt:] adyāstām. adyāsuḥ.

Tattvabodhinī

NSP p. 400

—अदः सर्वेषाम् । ‘अड्गार्ग्यगालवयोः’ इत्यतः अडित्यनुवर्तते । गार्ग्यगालवयोरित्यस्य त्वनुवृत्तिशङ्कां निवारयितुं सर्वेषां ग्रहणम्

Bālamanoramā

अदः सर्वेषाम् - अदः सर्वेषाम् । 'अद' इति पञ्चमी ।तस्मादित्युत्तरस्ये॑ति परिभाषया परस्येति लभ्यते । 'गुणोऽपृक्ते' इत्यतः 'अपृक्ते' इति, 'तुरुस्तुशम्यमः' इत्यतः 'सार्वधातुके' इति चानुवर्तते । सप्तमीद्वयं च षष्ठ्या विपरिणम्यते ।'अड् गार्ग्यगालवयोः' इत्यतोऽडित्यनुवर्तते ।गार्ग्यगालवयोरित्यस्यानुवृत्तिनिवृत्तयेसर्वेषा॑मिति । तदाह — अदः परस्येत्यादिना । टित्त्वादाद्यवयः । तदाह — आददिति । आत्तामिति । अपृक्तग्रहणान्नाऽडागम इति भावः । विधिलिङि रूपमाह — अद्यादिति । शपो लुकि अतः परत्वाऽभावात् 'अतो येयः' इति नेति भावः ।मिपः अमि यासुटि सलोपे सवर्णदीर्घे -अद्याम् । अद्याव अद्याम । आशीर्लिङि अद्यादिति सिद्धवत्कृत्याह — अद्यास्तामिति । लुङि अद् स् त् इति स्थिते —

translator notes

commentary BM: 'adaḥ' is a fifth-case word (pañcamyanta), so 'parasya' (to what follows) is obtained by the paribhāṣā tasmād ity uttarasya. 'Apṛkte' is carried forward (anuvṛtti) from guṇo 'pṛkte and 'sārvadhātuke' from turustuśamyamaḥ sārvadhātuke, and the two seventh-case words are turned into sixth-case words. 'Aṭ' is carried forward from aḍ gārgyagālavayoḥ. 'Sarveṣām' is there to stop the anuvṛtti of 'gārgyagālavayoḥ'. Followed: all three anuvṛttis are bracketed in sutra_en, and 'in the view of all [teachers]'.
commentary TB: 'aṭ' is carried forward (anuvṛtti) from aḍ gārgyagālavayoḥ, and 'sarveṣām' is stated to prevent any suspicion that 'gārgyagālavayoḥ' is also carried forward. Followed.
commentary BM: aṭ, being ṭit, is the initial member of the affix (ādyavayava), hence ādat. In āttām there is no aṭ because of 'apṛkta'. In vidhiliṅ, adyāt: after the luk of śap the stem is not a-final, so ato yeyaḥ (SK 2212) does not apply. BM adds adyām, adyāva, adyāma. For āśīrliṅ, BM says Bhaṭṭoji takes adyāt as already established and gives adyāstām. Followed for '[āśīrliṅ, where the prathama sg. is likewise adyāt:]'.
textual Checked against the 1915 print (NSP p. 390 (scan page-0400)); the collation (.work/collate-p45/batch01.md) lists the unit as clean. The print's 'ādva' is confirmed on the scan.
translator The lakāra labels in brackets are supplied. The kaumudī lists the laṅ forms in person order (third, second, first), each singular, dual and plural.

SK 2427 · A 2.4.37V

लुङ्सनोर्घसॢ ॥ २४२७ ॥

luṅsanorghasḷ

luṅsanor ghasḷ — In place of [ad — 'adaḥ' carried forward (anuvṛtti) from ado jagdhir lyap ti kiti (SK 3080) —] ghasḷ is substituted in luṅ and before san.

Rule. In luṅ and before the affix san, ad is replaced by ghasḷ. "In place of ad" is carried forward from SK 3080.

Example.

ad + luṅ → this rule → ghasḷ + luṅ

→ ghasḷ is marked with ḷ, so aṅ replaces cli (SK 2343) → a + ghas + a + t

→ aghasat "he ate".

Before san, one of Bhaṭṭoji's commentators gives jighatsati "he wants to eat".

Bhaṭṭoji then gives the next root: 1012 han, "striking" (hiṃsā) and "going" (gati). His first form is praṇihanti "he strikes down". śap is deleted, and the n of ni becomes ṇ by SK 2285 (ner gada…).

Watch out. The marker ḷ is the reason for aṅ. Bhaṭṭoji says so himself: "because it is ḷ-marked, aṅ".

Siddhānta-kaumudī

अदो घसॢ स्याल्लुङि सनि च । लृदित्त्वादङ् । अघसत् ।{$ {!1012 हन!} हिंसागत्योः$} । प्रणिहन्ति ॥

In place of ad [— carried forward (anuvṛtti) from SK 3080 —] ghasḷ comes in luṅ and before san. Because [ghasḷ] has ḷ as its marker (ḷdit), aṅ [comes in place of cli]: aghasat [luṅ, prathama sg.]. 1012 han 'to strike (hiṃsā) and to go (gati)'. praṇihanti [laṭ, prathama sg., with the upasargas pra and ni; the n of ni becomes ṇ by nergada… (SK 2285)].

Tattvabodhinī

alignment inferredNSP p. 400

—लुङ्सनोः—। जिघत्सति ॥—प्रणिहन्तीति । ‘नेर्गद—’ इति णत्वम्

Bālamanoramā

लुङ्सनोर्घसॢ - लुङ्सनोर्घस्लृ ।अदो जग्धिः इत्यतोऽद इत्यनुवर्तते । तदाह — अद इति । लृदित्त्वस्य प्रयोजनमाह — लृदित्त्वादिति । हनधातुरनिट् । प्रणिहन्तीति । शपो लुक् । नस्याऽनुस्वारपरसवर्णौ ।नेर्गदे॑ति णत्वम् ।

translator notes

commentary BM: 'adaḥ' is carried forward (anuvartate) from ado jagdhiḥ [lyap ti kiti]; hence Bhaṭṭoji's 'adaḥ'. BM: 'lṛdittvāt' states the purpose of the marker ḷ. Followed: the anuvṛtti is bracketed in sutra_en and k1.
commentary TB (sk.2427.t1) gives jighatsati as the example of ghasḷ before san. Recorded; the kaumudī gives only the luṅ form.
commentary BM: the root han is aniṭ. praṇihanti — luk of śap; for the n [of han], anusvāra and parasavarṇa; ṇatva [of the n of ni] by nergada… Followed for the bracketed ṇatva in k1.
commentary TB (sk.2427.t1): praṇihanti — ṇatva by 'nergada…'. Agrees with BM; followed.
textual Collation (.work/collate-p45/batch01.md) lists this unit as clean; also checked against the NSP OCR, NSP p. 390 (scan page-0400): the sūtra and kaumudī agree with ours (the OCR's 'ghasl', 'ldirvād', 'hiṃsāgaloḥ' are misreadings of ghasḷ, ḷdittvād, hiṃsāgatyoḥ).
translator '[in place of cli]' supplies what aṅ replaces; the rule that gives aṅ to ḷdit roots in luṅ is puṣādidyutādyḷditaḥ parasmaipadeṣu (SK 2343), which the kaumudī does not name. The cross-reference SK 2285 (nergada…) for the ṇatva is the translator's.

SK 2428 · A 6.4.37V

अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिक लोपो झलि क्ङिति ॥ २४२८ ॥

anudāttopadeśavanatitanotyādīnāmanunāsika lopo jhali kṅiti

anudāttopadeśavanatitanotyādīnām anunāsikalopo jhali kṅiti — Of [roots] taught with the anudātta accent (anudāttopadeśa) and of tanoti and the rest (tanotyādi) [that end] in a nasal (anunāsika), and of vanati, there is deletion (lopa) [of the final (by alo 'ntyasya)] when a kit or ṅit [affix] beginning with a jhal follows.

Rule. Certain roots lose their final sound before a kit or ṅit affix that begins with a jhal. The final is meant, by SK 42. The roots are:

nasal-final roots taught with the anudātta accent (anudāttopadeśa);
nasal-final roots of the tanādi, the root class headed by tanu;
the root van (vanati).

The word anunāsika "nasal" has lost its sixth-case ending in the sūtra (luptaṣaṣṭhīka). So it describes the roots, "ending in a nasal", and it is not the thing lost. It describes the first two groups only. van always ends in a nasal, so describing it would add nothing.

Bhaṭṭoji lists the roots. The nasal-final anudāttopadeśa roots are six: yam, ram, nam, gam, han and man (manyati). The nasal-final tanādi roots are eight: tanu, kṣaṇu, kṣiṇu, ṛṇu, tṛṇu, ghṛṇu, vanu and manu.

Example.

han + tas (laṭ, prathama dual) → luk of śap → han + tas

→ tas is not pit, so it counts as ṅit (SK 2234); it begins with the jhal t

→ this rule: the final n is lost → ha + tas

→ hataḥ "the two strike".

So also hathaḥ, hatha.

Applies when / blocked by. ghnanti "they strike" does not take this rule. Its ending anti begins with a vowel, not a jhal. Instead SK 2363 drops the penultimate a, and SK 358 (ho hanteḥ) turns the h into gh:

han + anti → SK 2363 → hn + anti → SK 358 → ghnanti.

One of Bhaṭṭoji's commentators tests each condition. Not nasal-final: śaktaḥ, ruddhaḥ, no loss. Not jhal-initial: gamyate, namyate. Not kit or ṅit: gantā, mantā.

Watch out. Why not read the sūtra as "loss of the nasal of these roots"? Then a nasal anywhere in the root would go. One of Bhaṭṭoji's commentators notes that forms like mataḥ and nataḥ would then fail. Only the final is lost.

Siddhānta-kaumudī

अनुनासिक-इति लुप्तषष्ठीकं वनतीतरेषां विशेषणम् । अनुनासिकान्तानामेषां वनतेश्च लोपः स्याज्झलादौ क्ङिति परे । यमिरमिनमिगमिहनिमन्यतयोऽनुदात्तोपदेशाः । तनुक्षणुक्षिणुऋणुतृणुघृणुवनुमनुतोनोत्यादयः । हतः । घ्नन्ति ॥

'anunāsika' is [a word] whose sixth-case ending has been elided (luptaṣaṣṭhīka); it qualifies [the members] other than vanati. [So the sense is:] Of these [roots] ending in a nasal (anunāsika), and of vanati, deletion (lopa) [of the final] is to take place when a kit or ṅit [affix] beginning with a jhal follows. The [nasal-final] roots taught with the anudātta accent (anudāttopadeśa) are yam, ram, nam, gam, han and man (manyati). tanu, kṣaṇu, kṣiṇu, ṛṇu, tṛṇu, ghṛṇu, vanu and manu are [the nasal-final ones among] tanoti and the rest (tanotyādi). [han, laṭ:] hataḥ [tas]. ghnanti [jhi, before which the affix does not begin with a jhal].

Tattvabodhinī

NSP p. 400–401

—अनुदात्तोपदेश—। यद्यत्र एतेषामनुनासिकस्य लोप इति व्याख्यायेत तदा मन्यतेर्नमन्नहमिहमुचमस्जादीनां चानन्त्यस्यापि लोपः स्यात्, तथा च मतः नतः नद्धः मीढः मग्न इत्यादि न सिध्येत् । अत आह—लुप्तषष्ठीकमिति ॥—वनतीत-रेषामिति । वनतेरव्यभिचाराद्विशेषणं व्यर्थमिति भावः । वतिः । इह किनि ‘नेड्वशि कृति’ इतीण्निषेधाज्झलि क्ङिति न लोपः ॥—लोपः स्यादिति । ‘अलोऽन्त्यस्ये’इत्यन्त्यस्येति भावः । अनुनासिकान्तानुदात्तोपदेशान्दर्शयति—यमिरमीति । तनोत्यादीनप्यनुनासिकान्तान्दर्शयति—तनुक्षणुक्षिण्विति । करोतिवर्जितास्तनोत्यादयो नव तन्मध्ये सनोतेः ‘जनसन-खनाम्—’ इत्यात्वं वक्ष्यतीति न स परिगणितः । ततः क्षतः क्षितः इत्यादीन्युदाहरणानि । तनोत्यादीनामुदित्त्वात् क्त्वा-यामिड्विकल्पान्निष्ठायां नेट् । अनुनासिकान्तानामिति किम् । शक्तः । रुद्धः । झलीति किम् । गम्यते । नम्यते । क्ङि-तीति किम् । गन्ता । मन्ता ॥—जघान । जघ्नतुरिति । यद्यप्यत्र ‘अभ्यासाच्च’ इत्यस्यापि प्रवृत्तिरस्ति तत्राप्यन्तरङ्गत्वात् ‘हो हन्तेः—’ इत्युपन्यस्तम् ॥—आभीयतयेति । सन्निपातपरिभाषयापि हेर्लुक् नेति वक्तुं शक्यमिति केचित् । तन्मन्दम् । ‘अतो हेः’ इत्यारम्भसामर्थ्यात्तस्याप्रवृत्तेरिति नव्याः ॥—वधादेशोऽदन्त इति । तेन आदेशोपदेशेऽनेकाच्त्वात् अवधीदित्यत्र ‘एकाचः’ इतीण्निषेधाप्रवृत्ताविडादौ सिचि ‘अतो हलादेः—’ इति प्राप्ता वृद्धिरल्लोपस्य स्थानिवत्त्वान्नेति भावः । दुह प्रपूरणे । प्रपूरणं त्याजनम् ।—लङ्वदपीति । अदुग्ध । अदुग्धाः । अधुग्ध्वम् । अदुह्वहि ॥—दिह । उपचयो वृद्धिः ॥—प्रणिदेग्धीति । ‘नेर्गद—’ इति णत्वम् ॥—अलिक्षतेति । ‘शल इगुपधा—’ इति क्सः । अलिक्षाताम् । अलिक्षन्त ॥—अलीढेति । ‘लुग्वा दुह—’ इति वा लुक् । अलीढाः । अलीढ्वम् ॥—चक्षिङ् ॥—दर्शनेऽपीति । ‘विश्वा रूपा अभिचष्टे शचीभिः’ इत्यत्र दर्शनार्थत्वेन व्याख्यातत्वादिति भावः ॥—युजर्थ इति । ‘अनुदात्तेतश्च हलादेः’ इति युच् ॥—अन्तेदित इति । ‘इदितः’ इति नुमविधौ ‘गोः पादान्त’ इत्यस्मादन्त इत्यनुवर्तत इति भावः । एवं च नुमागमशङ्कानुत्थानाय चक्षिङ इकारस्थानेऽकार एवासक्तुमुचितः । अनुदात्तत्वेनैव तङि सिद्धे ङकारो व्यर्थं इत्याशङ्क्याह—ङकारस्त्विति ॥—स्फायन्निति । स्फायी वृद्धावित्यनुदात्तेतो लटः शत्रादेशः ॥—चष्टे इति । ‘स्कोः—’ इति कलोपः । ष्टुत्वम् ॥—ख्शादिरिति । तेन पुंख्यानमित्यत्र ‘पुमः खय्यम्परे’ इति रुत्वं नेत्यादि पूर्वार्धे एवोक्तम् ॥—असिद्धकाण्डे इति । णत्वप्रकरणानन्तरमिति शेषः । तेन पर्याख्यानमित्यत्र शकारेण व्यवधा- नात् ‘कृत्यचः’ इति णत्वं न तथा सुप्रख्येन निर्वृत्तं सौप्रख्यं तत्र भवः सौप्रख्यीयः । यत्वस्यासिद्धत्वात् ‘धन्वयोपधात्’ इति वुञ् न । किं तु छ एवेति बोध्यम् ॥—अचष्टेति । ‘स्कोः—’ इति कलोपः । ष्टुत्वम् ॥ ‘अस्यतिवक्तिख्याति—इत्यत्र विधिसामर्थ्याद्यत्वं नासिद्धम् । स्वतन्त्रस्य ख्याधातोः सार्वधातुकमात्रविषयतया वक्ष्यमाणत्वात् । अस्यतेः पुषादिपाठादडि सिद्धे तदर्थं ग्रहणमित्यादि पुषादिषु वक्ष्यति ॥—वक्तीति । ‘ब्रुवो वचिः’ ‘वच परिभाषणे’ इति उभयोर्ग्रहणम् । ईर । ईरिता । ईरिष्यते । लडि । ऐर्त । ऐराताम् । ऐरत । ऐरि । ऐर्वहि । ऐर्महि

Bālamanoramā

अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति - अनुदात्तोपदेश ।ऊदृदन्तै॑रित्यादिभिः सङ्गृहीता अनुदात्तोपदेशाः, वनतिभौवादिकः, तनोत्यादयस्तु 'तनु विस्तारे' इत्यादिना पठिष्यन्ते । एतेषामनुनासिकस्य लोपः स्याज्झलादौ क्ङितीति प्रतीयमानार्थः । एवं सतिमुक्त॑मित्यादौ मुचादीनामपि मकारादिलोपः स्यात् । तत्राह — अनुनासिक इति लुप्तषष्ठीकं पदमिति । एवमप्युक्ताऽतिप्रसङ्गतादवस्थ्यादाह — वनतीतरेषां विशेषणमिति । अनुदात्तोपदेशानां तनोत्यादीनां चेत्यर्थः । तथा च विशेषणत्वात्तदन्तविधावनुनासिकान्तानामनुदात्तोपदेशानां तनोत्यादीनां वनतेश्चेत्येषामन्तस्य लोपः स्यादित्यर्थलाभान्मुक्तमित्यादौ नातिप्रसङ्गः । तदाह — अनुनासिकान्तानामित्यादिना । वनधातोस्तु अनुनासिकान्तत्वान्न विशेषणम्, अव्यभिचारादिति भावः । अत्रानुदात्तोपदेशाननुनासिकान्तान्दर्शयति -यमिरमीति । अनुदात्तोपदेशेषु एतेषामेव षण्णामनुनासिकान्तत्वादिति भावः । अथ तनोतीत्यादीननुनासिकान्तान्दर्शयति — तनुक्,णुक्षिण्विति । 'मनु' इत्यन्तं समाहारद्वन्द्वात्प्रथमैकवचनम् । एतेऽष्टौ तनोत्यादयोऽनुनासिकान्ता इत्यर्थः । 'तनु विस्तारे' इत्यारभ्य 'डु कृञ् करणे' इत्यन्ता दश धातवस्तनोत्यादयः । तत्रकरोतिरनुनासिकान्तात्वाऽभावादिह न गृह्रते,जनसनखनां सन्झलो॑रिति सनोतेरात्त्वस्य वक्ष्यमाणत्वात्सोऽप्यत्र न गृहीतः । 'वनु याचने' इति तनादौ पठितम् । तस्य उविकरणतया, उदित्त्वेन वनतिग्रहणेनाऽग्रहणात्तनादौ पठितस्यापि पृथग्ग्रहणम् । तत्र तानादिकस्य वनेरुदित्त्वात्उदितो वे॑ति क्त्वायामिड्विकल्पात्यस्य विभाषे॑ति निष्ठायामिडभावे वतः वतवानित्युदाहरणम् । वनतेस्तु भौवादिकस्य उदित्त्वाऽभावान्निष्ठायां सेट्कतवेऽपि क्तिनि वतिरित्युदाहरणम्, तत्रतितुव्रतथसिसुसरकसेषु चे॑ति इण्निषेधादित्यलम् । हत इति । तसि अनुदात्तोपदेशानुनासिकान्तत्वान्नकारलोपः, 'सार्वधातुकमपि' दिति तसो ङित्त्वात् । घ्नन्तीति । अजादिङित्परकत्वात्गमहने॑त्युपधालोपे 'हो हन्ते' रिति कुत्वेन हस्य घः । हसि हथः हथ ।

Footnotes (NSP 1915 ed.)

NSP p. 401 ज्ञापनार्थं इति—इदं च माधवमतानुरोधेन । परे तु ज्ञापकत्वं भाष्यानुक्तम्, स्फायन्नित्यादि तु असाध्वेवेति वदन्ति ।

translator notes

commentary BM: the prima-facie sense, 'deletion of the nasal of these', would delete the m of muc and the like in muktam; hence 'anunāsika' is taken as a word with elided sixth case. The over-application still remains, so it is made a qualifier of the members other than vanati — of the anudāttopadeśa roots and of tanoti and the rest; being a qualifier it takes tadantavidhi, giving 'of the final of the nasal-final anudāttopadeśa and tanādi roots, and of vanati'. vanati is not qualified, being invariably nasal-final (avyabhicāra). Followed for 'ending in a nasal' and the final in sutra_en and k1.
commentary TB: if it were explained as 'deletion of the nasal of these', the non-final nasal of man, nam, nah, mih, muc, masj etc. would also be deleted, and mataḥ, nataḥ, naddhaḥ, mīḍhaḥ and the like would not be formed; hence 'luptaṣaṣṭhīka'. On 'lopaḥ syāt': the final is meant, by alo 'ntyasya. On 'vanatītareṣām': qualifying vanati would be pointless because it never fails to end in a nasal. Followed for '[of the final (by alo 'ntyasya)]'.
commentary BM on the lists: among the anudāttopadeśa roots only these six end in a nasal. 'manu' closes a samāhāra-dvandva in the first case singular; these eight tanādi roots are nasal-final. The tanādi are the ten roots from 'tanu vistāre' to 'ḍukṛñ karaṇe'; karoti is not taken since it is not nasal-final, and sanoti is not taken since ā is to be taught for it by 'janasanakhanāṃ sañjhaloḥ'. vanu (tanādi, 'vanu yācane') is named separately because, as a u-marked root taking the vikaraṇa u, it is not covered by the mention of vanati (bhvādi); its examples are vataḥ, vatavān (no iṭ in the niṣṭhā, since iṭ is optional before ktvā by 'udito vā' and hence barred by 'yasya vibhāṣā'); for bhvādi vanati the example is vatiḥ (ktin, where iṭ is barred by 'titutratathasisusarakaseṣu ca'). Recorded; BM's 'eight' agrees with our list, not with the print's (see the textual note).
commentary TB: excluding karoti, tanoti and the rest are nine; among them sanoti is not counted, since ā is to be taught for it by 'janasanakhanām…'. Examples: kṣataḥ, kṣitaḥ; being u-marked, the tanādi roots take iṭ optionally before ktvā and so no iṭ in the niṣṭhā. For vanati: vatiḥ, where in ktin iṭ is barred by 'neḍ vaśi kṛti'. Counter-examples: 'ending in a nasal', why? śaktaḥ, ruddhaḥ; 'jhali', why? gamyate, namyate; 'kṅiti', why? gantā, mantā. Recorded; TB's own pratīka 'tanukṣaṇukṣiṇv-' and its exclusion of sanoti agree with our list, not with the print's (see the textual note).
commentary BM on hataḥ: in tas, the n is deleted because han is an anudāttopadeśa root ending in a nasal and tas is ṅit by 'sārvadhātukam apit'. On ghnanti: the following affix being a vowel-initial ṅit, the penultimate is deleted by 'gamahana…' [SK 2363] and h becomes gh by 'ho hanteḥ' [SK 358]. BM adds haṃsi, hathaḥ, hatha. Followed for the bracketed '[before which the affix does not begin with a jhal]'.
textual Collation (.work/collate-p45/batch01.md; NSP p. 390, scan page-0400, scan read): the print reads 'tanu ṣaṇu kṣaṇu kṣiṇu ṛṇu tṛṇu ghṛṇu vanu manu tanotyādayaḥ' — it has ṣaṇu (sanoti), which our text and the Wikisource SK lack. The English follows our text: both BM ('ete 'ṣṭau', 'these eight', sanoti excluded) and TB (pratīka 'tanukṣaṇukṣiṇv-'; sanoti 'na parigaṇitaḥ') read a list without ṣaṇu, and sanoti takes ā by janasanakhanāṃ sañjhaloḥ rather than this deletion. Mūla question for Ajai (Print Check).
textual Our text reads 'vanumanutonotyādayaḥ'; the print (NSP p. 390, scan) and the Wikisource SK have 'vanu manu tanotyādayaḥ'. The English follows the print.
textual NSP footnote 1, printed at the foot of NSP p. 390 (scan page-0400) and run into the end of sk.2428.t1 in our OCR, keyed to TB's 'luptaṣaṣṭhīkam iti': 'uncompounded (asamasta); because it is sūtra language, its case-ending is elided (luptavibhaktika)'. Recorded.
textual sk.2428.t1 carries, after TB on this sūtra (ending 'gantā, mantā'), TB on SK 2429, 2431, 2434 and 2435 onward ('jaghāna, jaghnatur iti …' to the end).
translator The lakāra and affix labels in square brackets are the translator's.

SK 2429 · A 8.4.23V

वमोर्वा ॥ २४२९ ॥

vamorvā

vamor vā — [In place of the n of han — 'hanteḥ', carried forward (anuvṛtti) from hanter atpūrvasya, SK 359 — coming after a cause standing in an upasarga — 'upasargāt', carried forward from upasargād asamāse 'pi ṇopadeśasya, SK 2287 — ṇ comes — carried forward from raṣābhyāṃ no ṇaḥ samānapade, SK 235 —] optionally, when v or m follows.

Rule. The n of han optionally becomes ṇ before v or m, when an r or ṣ standing in an upasarga precedes it. Three things are carried forward: "of han" from SK 359, "in an upasarga" from SK 2287, and "ṇ for n after r or ṣ" from SK 235.

Example.

pra + han + mi (laṭ, uttama singular) → luk of śap → pra + hanmi

→ this rule, optionally → prahaṇmi or prahanmi "I strike".

Likewise prahaṇvaḥ or prahanvaḥ "we two strike".

Applies when / blocked by. Bhaṭṭoji then gives the liṭ of han. Here SK 358 (ho hanter ñṇinneṣu) supplies the velar: the h of han becomes gh before a ñit or ṇit affix, or before n.

han + ṇal → doubling and the liṭ rules of chapter 44 → jahāna

→ SK 358: gh for h before the ṇit ṇal → jaghāna "he struck".

jahan + atus → SK 2363 drops the a before the kit atus → jahn + atus

→ SK 358: gh before n → jaghnatuḥ. Plural jaghnuḥ.

Watch out. The next rule, SK 2430, would also give the velar here. Both of Bhaṭṭoji's commentators say that SK 358 is cited because it is inner (antaraṅga).

Siddhānta-kaumudī

उपसर्गस्थान्निमित्तात्परस्य हन्तेर्नस्य णो वा स्याद्वमयोः परयोः । प्रहण्मि-प्रहन्मि । प्रहण्वः-प्रहन्वः । हो हन्तेः -SK 358 इति कुत्वम् । जघान । जघ्नतुः । जघ्नुः ॥

In place of the n of han ('hanteḥ') coming after a cause (nimitta) [— r or ṣ, carried forward (anuvṛtti) from raṣābhyāṃ no ṇaḥ samānapade, SK 235 —] that stands in an upasarga, ṇ optionally comes when v or m follows. [laṭ, uttama sg.:] prahaṇmi / prahanmi. [uttama du.:] prahaṇvaḥ / prahanvaḥ. By ho hanter ñṇinneṣu (SK 358) a velar is substituted [for the h of han] (kutva): [liṭ:] jaghāna [prathama sg.]. jaghnatuḥ [prathama du.]. jaghnuḥ [prathama pl.].

Bālamanoramā

वमोर्वा - वमोर्वा ।उपसर्गादसमासेऽपी॑त्यतः उपसर्गादित्यनुवर्तते । 'रषाभ्यां नो णः' इति सूत्रमनुवर्तते ।हन्तेरत्पूर्वस्ये॑त्यतोहन्ते॑रिति । तदाह - उपसर्गस्थान्निमित्तादिति । णलि जहानेति स्थिते आह — हो हन्तेरिति ।अभ्यासाच्चे॑त्यपेक्षयाऽस्यान्तरङ्गत्वेन न्याय्यत्वादिति भावः । जघ्नतुरिति ।गमहने॑त्युपधालोपेहो हन्ते॑रिति कुत्वम् । थलि भारद्वाजनियमादिड्विकल्पे जहनिथ जहन् थ, इति स्थिते ञ्णित्प्रत्ययपरत्वाऽभावान्नकारपरत्वाऽभावाच्चहो हन्ते॑रिति कुत्वाऽप्राप्तौ ।

translator notes

commentary BM: 'upasargāt' is carried forward (anuvṛtti) from upasargād asamāse 'pi ṇopadeśasya (SK 2287); the sūtra raṣābhyāṃ no ṇaḥ (SK 235) is carried forward; 'hanteḥ' from hanter atpūrvasya (SK 359); hence the kaumudī's 'upasargasthān nimittāt'. Followed: all three are bracketed as carried forward in sutra_en and k1.
commentary BM on jaghāna: with ṇal the form stands as 'jahāna', and Bhaṭṭoji cites ho hanteḥ (SK 358) because, compared with abhyāsāc ca (SK 2430), it is antaraṅga and so is the proper rule. On jaghnatuḥ: upadhā-lopa by gamahana… (SK 2363), then kutva by ho hanteḥ. BM then begins on thal (jahanitha / jahantha, where ho hanteḥ does not reach) as the lead-in to SK 2430. Recorded: the English, like the kaumudī, only cites ho hanteḥ.
commentary TB, printed under sk.2428.t1 (NSP pp. 390–391, scan page-0400/0401), on 'jaghāna, jaghnatuḥ': abhyāsāc ca (SK 2430) also applies here, but ho hanteḥ is cited because it is antaraṅga. Recorded (agrees with BM).
textual Collation batch 1 lists sk2429 as clean against the print (NSP p. 390, scan page-0400). The NSP OCR's 'jaghatuḥ' is an OCR loss; the scan and ours read jaghnatuḥ.
translator The lakāra, person and number labels in brackets are supplied; the kaumudī gives only the forms. The nimitta is spelled out as r or ṣ because BM states that raṣābhyāṃ no ṇaḥ is carried forward.

SK 2430 · A 7.3.55V

अभ्यासाच्च ॥ २४३० ॥

abhyāsācca

abhyāsāc ca — And after an abhyāsa, [for the h of han, a velar (ku) is substituted — 'ho hanteḥ' carried forward (anuvṛtti) from ho hanter ñṇinneṣu (SK 358), 'ku' from cajoḥ ku ghiṇṇyatoḥ (SK 2863)].

Rule. After an abhyāsa, too, the h of han becomes a velar (kutva). "The h of han" is carried forward from SK 358. "Velar" (ku) is carried from SK 2863 (cajoḥ ku ghiṇṇyatoḥ).

Example. The second person singular of liṭ:

han + thal → doubling → jahan + tha

→ thal is neither ñit nor ṇit, and no n follows the h: SK 358 cannot apply

→ this rule: the h after the abhyāsa becomes gh → jaghan + tha

→ iṭ optional (the Bhāradvāja restriction of chapter 44) → jaghanitha or jaghantha "you struck".

Applies when / blocked by. The other lakāras of han:

luṭ hantā;
lṛṭ haniṣyati, where SK 2366 (ṛddhanoḥ sye) gives iṭ before sya;
loṭ hantu, hatāt (with tātaṅ), ghnantu.

Siddhānta-kaumudī

अभ्यासात्परस्य हन्तेर्हस्य कुत्वं स्यात् । जघनिथ-जघन्थ । हन्ता । ऋद्धनोः - SK 2366 इतीट् । हनिष्यति । हन्तु । हतात् । घ्नन्तु ॥

For the h of han ('hanti') that comes after an abhyāsa, a velar is substituted (kutva) [— carried forward (anuvṛtti) from SK 358 and SK 2863]. jaghanitha / jaghantha [liṭ, madhyama sg., with and without iṭ]. hantā [luṭ]. iṭ [comes before sya] by ṛddhanoḥ sye (SK 2366): haniṣyati [lṛṭ]. hantu [loṭ, prathama sg.]. hatāt [loṭ, with tātaṅ]. ghnantu [loṭ, prathama pl.].

Bālamanoramā

अभ्यासाच्च - अभ्यासाच्च ।हो हन्ते॑रित्यनुवर्तते ।चजोः कु घिण्ण्यतो॑रित्यतः कुग्रहणं च । तदाह — अभ्यासात्परस्येत्यादिना । जघनिथ जघन्थेति । इडभावे नस्याऽनुस्वारपरसवर्णौ । जघ्नथुः । जघ्न । जघान — जघन, जघ्निव जघ्निम । लृटि स्ये इण्निषेधमाशङ्क्याह — ऋद्धनोरिति । हन् हि इति स्थिते 'हुझल्भ्यः' इति धित्वे प्राप्ते — ।

translator notes

commentary BM: 'ho hanteḥ' is carried forward (anuvartate), and the word 'ku' from cajoḥ ku ghiṇṇyatoḥ; hence Bhaṭṭoji's 'abhyāsāt parasya…'. Followed: both anuvṛttis are bracketed in sutra_en and k1.
commentary BM, at the tail of sk.2429.b1 (leading into this sūtra): in thal the bhāradvāja restriction gives iṭ optionally, jahanitha and jahan-tha; since the affix is neither ñit nor ṇit and no n follows [the h], ho hanteḥ does not apply — [so this rule is needed]. Followed for reading jaghanitha / jaghantha as the thal forms with and without iṭ.
commentary BM on jaghantha: without iṭ, anusvāra and parasavarṇa for the n. BM adds jaghnathuḥ, jaghna; jaghāna / jaghana, jaghniva, jaghnima. On 'ṛddhanoḥ': stated to meet the fear of the iṭ-prohibition before sya in lṛṭ. For han + hi, dhi by hujhalbhyaḥ (SK 2425) being obtained, [the next sūtra is introduced]. Recorded.
commentary TB, printed under sk.2428.t1 (on jaghāna, jaghnatuḥ of SK 2429): although abhyāsāc ca also applies there, ho hanteḥ is cited [by Bhaṭṭoji] because it is antaraṅga. Recorded as bearing on the scope of this rule; it does not change the English of k1.
textual Collation (.work/collate-p45/batch01.md) lists this unit as clean; also checked against the NSP OCR, NSP pp. 390–391 (scan pages 0400–0401): the kaumudī agrees with ours (the print separates jaghanitha and jaghantha by a daṇḍa; the OCR's 'bhantu' is a misreading of ghnantu). No TB on this sūtra's own text beyond the remark noted above.
translator The lakāra and person labels in brackets are supplied; the kaumudī gives the forms only.

SK 2431 · A 6.4.36V

हन्तेर्जः ॥ २४३१ ॥

hanterjaḥ

hanter jaḥ — In place of han, ja is substituted [when hi follows — 'hau' carried forward (anuvṛtti) from śā hau (SK 2487)].

Rule. han is replaced by ja before hi. "Before hi" is carried forward from SK 2487 (śā hau), taught at the end of this chapter.

Example.

han + hi (loṭ, madhyama singular)

→ this rule → ja + hi

→ SK 2202 (ato heḥ) deletes hi after a short a; but ja is an ābhīya operation, so for SK 2202 it has not taken effect (SK 2183)

→ hi stays → jahi "strike!".

Applies when / blocked by. In the first person, āṭ is pit. So the ending is not ṅit, and SK 2363 does not drop the a: hanāni, hanāva, hanāma.

The laṅ: ahan, ahatām, aghnan, ahanam. The vidhiliṅ: hanyāt.

Watch out. ja counts as not there only because it and SK 2202 both belong to the ābhīya zone. Outside that zone the a of ja would be seen, and hi would be deleted.

Siddhānta-kaumudī

हौ परे । आभीयतया जस्यासिद्धत्वाद्धेर्न लुक् । जहि । हनानि । हनाव । हनाम । अहन् । अहताम् । अघ्नन् । अहनम् ॥

When hi follows [— carried forward (anuvṛtti) from śā hau, SK 2487]. Because ja, falling within the ābhīya section, is treated as not having taken effect (asiddha), there is no luk of hi [by ato heḥ, SK 2202]: jahi [loṭ, madhyama sg.]. hanāni. hanāva. hanāma [loṭ, uttama puruṣa]. ahan [laṅ, prathama sg.]. ahatām [prathama du.]. aghnan [prathama pl.]. ahanam [uttama sg.].

Bālamanoramā

हन्तेर्जः - हन्तेर्जः ।शा हौ इत्यतो हौ इत्यनुवृत्तिमभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — हौ परे इति । कृते जादेशेअतो हे॑रिति हेर्लुकमाशङ्क्य आह — आभीयतयेति । जहीति । हतात् हतम् । हत । हनानीति । आटः पित्त्वेन हित्त्वाऽभावान्नोपधालोप इति भावः । अहन्निति । लङस्तिपिइतश्चे॑ति इकारलोपेसंयोगान्तस्ये॑ति तकारलोपः । न्याय्यत्वाद्धल्ङ्यादिलोपो वा । अहनमिति । अहन्व । अहन्म । झलादिपरकत्वाऽभावान्नोपधादीर्घः । विधिलिङि हन्यात् हन्याताम् इत्यादि । आशीर्लिङि वधादेशं वक्ष्यन्नाह-

translator notes

commentary BM: Bhaṭṭoji explains the sūtra by supplying the remainder 'hau pare', intending that 'hau' is carried forward (anuvṛtti) from śā hau. Followed: bracketed in sutra_en and k1.
commentary BM: once ja is substituted, luk of hi by 'ato heḥ' is feared; 'ābhīyatayā' answers this. BM adds hatāt, hatam, hata; hanāni — since āṭ is pit, [the affix] is not ṅit, so there is no upadhā-deletion; ahan — in laṅ with tip, deletion of i by itaś ca and of t by saṃyogāntasya [lopaḥ], or rather, since that is the proper course (nyāyya), deletion by hal-ṅyādi; ahanam, ahanva, ahanma — no lengthening of the penultimate since no jhal follows; vidhiliṅ hanyāt, hanyātām. Followed for '[by ato heḥ]' in k1; the rest recorded.
commentary TB, printed under sk.2428.t1 (on 'ābhīyatayā'): some say that the absence of luk of hi could also be argued from the sannipāta-paribhāṣā; that is weak, since by the very enactment of ato heḥ that paribhāṣā does not operate there — so the moderns (navyāḥ). Recorded; the English keeps Bhaṭṭoji's ground.
textual Collation (.work/collate-p45/batch01.md) lists this unit as clean; also checked against the NSP OCR, NSP p. 391 (scan page-0401): the kaumudī agrees with ours (the OCR's 'abhan' is a misreading of aghnan).
translator 'ābhīya' refers to the section governed by asiddhavad atrābhāt (SK 2183), within which both ja and the luk of hi fall; the cross-reference is the translator's. The lakāra and person labels in brackets are supplied.

SK 2432 · A 2.4.35आर्धधातुके इत्यधिकारः (प्रथमः)

आर्धधातुके ॥ २४३२ ॥

ārdhadhātuke

ārdhadhātuke — When an ārdhadhātuka [is in question]: a heading (adhikāra).

Rule. A heading (adhikāra): "when an ārdhadhātuka is in question". Bhaṭṭoji says only "taking this as the heading". One of Bhaṭṭoji's commentators completes it: the substitutes for roots that follow are taught under it.

In this chapter the heading governs vadha for han (SK 2433–2434), khyāñ for cakṣ (SK 2436–2437) and vac for brū (SK 2453). Later in the chapter it also governs gā for i and bhū for as. Bhaṭṭoji calls it back at the end of SK 2435 and SK 2452.

Example. The heading gives no form by itself. Its first use: han → vadha in the āśīrliṅ, vadhyāt (SK 2433).

Watch out. "When an ārdhadhātuka is in question" is a viṣayasaptamī, a seventh case of domain. The substitute comes as soon as an ārdhadhātuka is intended, before the affix is actually added. SK 2434 shows why this matters.

Siddhānta-kaumudī

इत्यधिकृत्य ॥

Taking this as the governing heading (adhikāra) [the following rules are stated].

Bālamanoramā

आर्द्धधातुके - आर्धधातुके । इत्यधिकृत्येति ।अदो जग्धि॑रित्यादिविधयो वक्ष्यन्ते॑ इति शेषः । तदधिकारस्थं सूत्रमाह —

translator notes

commentary BM: after 'ity adhikṛtya' the remainder to be supplied is 'the rules ado jagdhiḥ and the rest will be stated'; Bhaṭṭoji then states a sūtra standing within that adhikāra. Followed for the bracketed completion.
textual Collation (.work/collate-p45/batch01.md) lists this unit as clean; also checked against the NSP OCR, NSP p. 391 (scan page-0401): '2432 | ārdhadhātuke | 2|4|35 | ity adhikṛtya ||' agrees with ours. No TB on this sūtra in the print.
translator SK 2434 calls 'ārdhadhātuke' a seventh case of domain (viṣayasaptamī); the number it cites (2300) is discussed there. The sutra_en keeps the seventh case neutral ('when … is in question').

SK 2433 · A 2.4.42V

हनो वध लिङि ॥ २४३३ ॥

hano vadha liṅi

hano vadha liṅi — In place of han, vadha is substituted in liṅ [when it is ārdhadhātuka — under the adhikāra ārdhadhātuke (SK 2432)].

Rule. han is replaced by vadha in liṅ, when that liṅ is ārdhadhātuka. That is the āśīrliṅ, the liṅ of blessing, whose endings are ārdhadhātuka (chapter 44). The word vadha has lost its first-case ending in the sūtra. Bhaṭṭoji gives no gloss here. He explains this rule and the next together, under SK 2434.

Example.

han + āśīrliṅ → this rule → vadha + yās + t

→ the a of vadha is lost before the ārdhadhātuka, by SK 2308 (ato lopaḥ) → vadh + yās + t

→ as in bhūyāt (chapter 44) → vadhyāt "may he strike".

Dual vadhyāstām.

Bālamanoramā

हनो वध लिङि - हनो वध ।वधे॑ति लुप्तप्रथमाकम् । हनो वधादेशः स्यादार्धधातुके लिङीत्र्थः ।

translator notes

commentary BM: 'vadha' is a word whose first-case ending has been elided (luptaprathamāka); the sense is 'vadha is the substitute for han in liṅ that is ārdhadhātuka'. Followed: 'vadha' is rendered as the substitute, and the ārdhadhātuka condition is bracketed from the adhikāra.
textual The kaumudī for this sūtra is empty in our text, as in the 1915 print (NSP p. 391 (scan page-0401)), where '2433 | hano vadha liṅi | 2|4|42 |' stands without a gloss and is explained together with SK 2434 (luṅi ca), whose gloss begins 'vadhādeśo 'dantaḥ …' and gives vadhyāt, vadhyāstām. Collation (.work/collate-p45/batch01.md) lists this unit as clean and confirms it has no kaumudī in the print.

SK 2434 · A 2.4.43V

लुङि च ॥ २४३४ ॥

luṅi ca

luṅi ca — And before luṅ [vadha is substituted for han — 'hanaḥ' and 'vadha' carried forward (anuvṛtti) from hano vadha liṅi (SK 2433); under the heading 'ārdhadhātuke' (SK 2432)].

Rule. vadha also replaces han in luṅ. Bhaṭṭoji adds that the substitute vadha ends in a.

That final a works through the heading. "When an ārdhadhātuka is in question" is a seventh case of domain. So vadha stands in place before the ārdhadhātuka affix arrives. When the affix is then taught, vadha ends in a, and SK 2308 removes the a: vadhyāt. One of Bhaṭṭoji's commentators sets out this reasoning.

Example.

han + luṅ → this rule → vadha + cli + t

→ sic for cli (SK 2222), aṭ (SK 2206) → a + vadha + s + t

→ vadha has more than one vowel as taught, so sic takes iṭ; īṭ comes (SK 2225) → a + vadha + i + s + ī + t

→ the a of vadha is lost (SK 2308) → a + vadh + i + s + ī + t

→ sic is lost after iṭ (SK 2266) → avadhīt "he struck".

Applies when / blocked by. Why the heading "ārdhadhātuka"? The vidhiliṅ is sārvadhātuka, so it keeps han: hanyāt "he should strike". With pra: prahaṇyāt, where SK 359 (hanter atpūrvasya) gives the ṇ.

Watch out. In avadhīt the a before dh is light. SK 2284 (ato halādeḥ laghoḥ) would then give it vṛddhi (ā) before an iṭ-initial sic. But the lost a of vadha counts as still there (sthānivat). So there is no vṛddhi: avadhīt, with short a. Both of Bhaṭṭoji's commentators say that vadha was made a-final for just this purpose.

After the rule, Bhaṭṭoji begins a new run of roots: "Now four roots marked with a svarita vowel." One of his commentators adds that these take both padas. The first is 1013 dviṣ, "not being pleased" (aprīti), that is, "to hate". The same commentator adds that dviṣ is aniṭ. Bhaṭṭoji gives these forms:

laṭ dveṣṭi (guṇa before the pit tip; ṣṭutva turns t into ṭ), ātmanepada dviṣṭe;
luṭ dveṣṭā;
lṛṭ dvekṣyati, dvekṣyate (ṣ becomes k before s, SK 295);
loṭ dveṣṭu, dviṣṭāt, and dviḍḍhi: dhi for hi (SK 2425), then ḍ for ṣ (jaśtva) and ḍh for dh (ṣṭutva);
loṭ first person dveṣāṇi, dveṣai, dveṣāvahai: āṭ is pit, so there is guṇa;
laṅ adveṭ.

Siddhānta-kaumudī

वधादेशोऽदन्तः । आर्धधातुके SK 2300 इति विषयसप्तमी । तेनार्धधातुकोपदेशेऽकारान्तत्वात् अतो लोपः SK 2308 । वध्यात् । वध्यास्ताम् । आर्धधातुके किम् । विध्यादौ हन्यात् । हन्तेः SK 359 इति णत्वम् । प्रहण्यात् । अल्लोपस्य स्थानिवत्त्वात् अतो हलादेः SK 2284 इति न वृद्धिः । अवधीत् ॥ अथ चत्वारः स्वरितेतः ॥{$ {!1013 द्विष!} अप्रीतौ$} । द्वेष्टि-द्विष्टे । द्वेष्टा । द्वेक्ष्यति-द्वेक्ष्यते । द्वेष्टु-द्विष्टात् । द्विड्ढि । द्वेषाणि । द्वेषै । द्वेषावहै । अद्वेट् ॥

The substitute vadha ends in a (adanta). 'ārdhadhātuke' (SK 2300 [so transmitted; the heading meant is apparently SK 2432]) is a seventh case of domain (viṣayasaptamī). Hence, since [vadha] ends in a at the time the ārdhadhātuka [affix] is taught (ārdhadhātukopadeśa), [its a is deleted by] ato lopaḥ (SK 2308): [āśīrliṅ:] vadhyāt, vadhyāstām. Why [is] 'ārdhadhātuke' [stated]? In [liṅ in the senses of] injunction and the rest (vidhyādi) [there is no vadha]: hanyāt. By hanteḥ [atpūrvasya] (SK 359), ṇ [replaces the n after a preverb]: prahaṇyāt. Because the deletion of a is treated as the original (sthānivat), there is no vṛddhi by ato halādeḥ… (SK 2284): [luṅ:] avadhīt. Now [come] four [roots] marked with a svarita [vowel] (svaritet). (1013) dviṣa — in not being pleased (aprīti). [laṭ:] dveṣṭi, dviṣṭe. [luṭ:] dveṣṭā. [lṛṭ:] dvekṣyati, dvekṣyate. [loṭ:] dveṣṭu, dviṣṭāt. dviḍḍhi. dveṣāṇi. dveṣai. dveṣāvahai. [laṅ:] adveṭ.

translator notes

commentary BM on this sūtra, missing from our source, as printed in the Wikisource SK+BM edition (p. 184, sources/wikisource-bm/raw/uttara-1/0195.txt): 'the sense is plain: vadha is substituted for han before luṅ'. Followed for the bracketed 'hanaḥ' and 'vadha' in sutra_en.
commentary BM (Wikisource, same page): on 'vadhādeśo 'dantaḥ': the a after dh is not for ease of pronunciation; its purpose appears in avadhīt. On 'viṣayasaptamī': [objection:] in āśīrliṅ, with 'han yāt' standing, vadha substituted when the ārdhadhātuka follows would not end in a at the ārdhadhātuka upadeśa, so how is a deleted in vadhyāt? Answer: with a seventh case of domain, when an ārdhadhātuka is intended (vivakṣite), vadha is substituted before the ārdhadhātuka comes in; so at the ārdhadhātuka upadeśa vadha ends in a and the a-deletion is unobstructed. On avadhīt: after a-deletion before sic, vadha ends in dh and is monosyllabic, but being polysyllabic at its own upadeśa as a substitute, the prohibition 'ekāca upadeśe…' does not apply and sic takes iṭ; vṛddhi by 'ato halādeḥ' does not occur because the a-deletion is sthānivat by 'acaḥ parasmin'; the a-final form is adopted for just this purpose. Followed for the bracketed '[its a is deleted by]'.
commentary TB, printed under sk.2428.t1 ('vadhādeśo 'danta iti'): hence, the substitute being polysyllabic at its upadeśa, the iṭ-prohibition by 'ekācaḥ' does not apply in avadhīt; before the iṭ-initial sic the vṛddhi obtained by 'ato halādeḥ' does not come, because the a-deletion is sthānivat. Agrees with BM; followed.
commentary BM (Wikisource, same page) on dviṣ: the four roots are svaritet, i.e. ubhayapadin; dviṣ is aniṭ. dveṣṭi: guṇa of the light penultimate, the pit affix not being ṅit; dviṣṭe: no guṇa, being ṅit; dvekṣyati: ṣ becomes k by 'ṣaḍhoḥ'; dviḍḍhi: dhi for hi and ḍ for ṣ by jaśtva; dveṣāṇi, dveṣai: guṇa because āṭ is pit and hence not ṅit, and ṇ after ṣ; adveṭ: tip, guṇa, deletion of i, and cartva/jaśtva by 'vāvasāne'. BM adds the other laṭ and loṭ forms (dviṣṭaḥ, dviṣanti, dvekṣi …; dviṣāte, dviṣate …; dviṣṭāt, dviṣṭam, dviṣṭa …) and adviṣṭām. Recorded; the kaumudī gives the forms only.
textual Cross-reference: our text and the print (NSP p. 391, scan page-0401, scan read) both read 'ārdhadhātuke 2300', but SK 2300 is 'liṅsicāv ātmanepadeṣu'. The Wikisource SK has 'sū 2307' (our sk2307 = ārdhadhātuke, 6.4.46), and the collation (.work/collate-p45/batch01.md) takes 2307 as the target. The English keeps the transmitted number and marks it as such, naming SK 2432 as the heading apparently meant (see the translator's note). Mūla question for Ajai.
translator Which 'ārdhadhātuke' is meant is not secure. BM's explanation (vadha is substituted when an ārdhadhātuka is intended, before it comes in) concerns the heading 2.4.35 (SK 2432), under which hano vadha liṅi and luṅi ca stand; 'ārdhadhātukopadeśe' in the next sentence belongs with ato lopaḥ under 6.4.46 (SK 2307). The English therefore names SK 2432 only in a bracket, as the likely target, and keeps the transmitted 2300.
textual SK 2433 (hano vadha liṅi) has no kaumudī of its own, in our text or in the print (NSP p. 391, scan): the print sets 2432–2434 in succession and this block comments on both 2433 (vadhyāt, vadhyāstām, hanyāt, prahaṇyāt) and 2434 (avadhīt). The collation (batch01) finds 2434 clean apart from the cross-reference. The Wikisource SK lacks the sentence 'allopasya sthānivattvāt … na vṛddhiḥ', which BM there supplies in its own words; the print has it.
textual There is no BM block on this unit in our source (sk.2433.b1 ends with 'hano vadhādeśaḥ … liṅīty arthaḥ'); BM on luṅi ca and on dviṣ is taken from the Wikisource print. TB is at sk.2428.t1.
translator The lakāra labels in square brackets are the translator's. '[liṅ in the senses of]' and '[there is no vadha]' with 'vidhyādi' are supplied from the counter-example: liṅ in the senses of injunction (vidhi), invitation (nimantraṇa) etc. is sārvadhātuka. The last two lines (from 'Now [come] four') introduce the dviṣ paradigm continued in SK 2435.

SK 2435 · A 3.4.112V

द्विषश्च ॥ २४३५ ॥

dviṣaśca

dviṣaś ca — And after dviṣ [jus is optionally substituted for jhi of laṅ — 'jher jus' (SK 2213) and 'laṅaḥ śākaṭāyanasya' (laṅaḥ śākaṭāyanasyaiva, SK 2463) carried forward (anuvṛtti)].

Rule. After dviṣ, jus optionally replaces the jhi of laṅ. "jus for jhi" is carried forward from SK 2213. "Of laṅ, optionally" is carried from SK 2463 (laṅaḥ śākaṭāyanasyaiva), taught later in this chapter.

Example.

a + dviṣ + jhi (laṅ, prathama plural)

→ this rule: jus for jhi → a + dviṣ + us → adviṣuḥ "they hated"

→ or, without it, anti for jhi → adviṣan.

Applies when / blocked by. The other forms of dviṣ that Bhaṭṭoji gives:

laṅ first person adveṣam;
vidhiliṅ ātmanepada dviṣīta;
āśīrliṅ ātmanepada dvikṣīṣṭa: the affix is kit by SK 2300 (liṅsicāv ātmanepadeṣu), so there is no guṇa;
luṅ advikṣat: ksa replaces cli by SK 2336 (śala igupadhād aniṭaḥ ksaḥ).

Bhaṭṭoji then gives 1014 duh, in the sense prapūraṇa. Both of Bhaṭṭoji's commentators take this as "drawing out": drawing milk from the udder, that is, milking.

The derivation of dogdhi "he milks":

duh + ti (luk of śap)

→ guṇa, since tip is pit → doh + ti

→ the h of a root beginning with d becomes gh (SK 325, dāder dhātor ghaḥ) → dogh + ti

→ t after a voiced aspirate becomes dh (SK 2280, jhaṣas tathor dho 'dhaḥ) → dogh + dhi

→ gh becomes g (jaśtva) → dogdhi.

Dual dugdhaḥ, with no guṇa before the ṅit tas.

The second person dhokṣi "you milk":

duh + si → guṇa → doh + si

→ h becomes gh (SK 325) → dogh + si

→ the initial d becomes the aspirate dh (bhaṣ) → dhogh + si

→ gh becomes k (cartva), and s becomes ṣ → dhokṣi.

The rest of duh that Bhaṭṭoji gives:

ātmanepada dugdhe, dhukṣe, dhugdhve;
loṭ dogdhu, and dugdhi "milk!", with dhi for hi (SK 2425); here d does not become dh, since that change comes only before s or dhv, or at the end of the word (adhok);
loṭ dohāni (guṇa, since āṭ is pit), dhukṣva, dhugdhvam, dohai;
laṅ adhok, adoham, adhugdhvam;
luṅ adhukṣat, adhukṣata, with ksa.

By SK 2365 (lugvā duhadihaliha…), ksa may be deleted before ta, thās, dhvam and vahi. The luṅ forms then look like laṅ forms: adugdha, adugdhāḥ, adhugdhvam, aduhvahi.

Next comes 1015 dih, in the sense upacaya, "growth". It goes like duh: praṇidegdhi, with ṇ for the n of ni by SK 2285.

Then 1016 lih, "tasting". The derivation of leḍhi "he licks":

lih + ti → guṇa → leh + ti

→ h becomes ḍh (SK 324, ho ḍhaḥ) → leḍh + ti

→ t becomes dh (SK 2280) → leḍh + dhi

→ ṣṭutva: dh becomes ḍh → leḍh + ḍhi

→ the first ḍh is lost before ḍh (SK 2335, ḍho ḍhe lopaḥ) → leḍhi.

Dual līḍhaḥ, where the vowel before the lost ḍh is lengthened. Plural lihanti.

The rest of lih that Bhaṭṭoji gives:

lekṣi: h becomes ḍh, then ḍh becomes k before s (SK 295);
ātmanepada līḍhe, likṣe, līḍhve;
loṭ leḍhu, līḍhi, lehāni;
laṅ aleṭ;
luṅ alikṣat, alikṣata, alīḍha (with ksa deleted by SK 2365), and alikṣāvahi or alihvahi.

Last comes 1017 cakṣiṅ, "clear speech" (vyaktā vāc); it is also used for "seeing".

Its i is an it with the anudātta accent. It is there for the kṛt affix yuc (SK 3129), seen in vicakṣaṇa "clear-sighted".
Yet the root takes no num. SK 2262 (idito num dhātoḥ) gives num only to a root whose i-marker stands at the end. Here ṅ follows the i.
The ṅ gives the ātmanepada. It also shows a principle: ātmanepada caused by an anudātta it is not invariable. So a parasmaipada participle sphāyan, from the anudāttet sphāy "to grow", is correct. Whether the ṅ can really show this is a point scholars discuss.
caṣṭe "he speaks": the k at the head of the cluster kṣ is lost (SK 380), and ṣṭutva turns t into ṭ. Dual cakṣāte.

Bhaṭṭoji closes the block by calling back the heading ārdhadhātuke (SK 2432).

Watch out. In dugdhi the root keeps d. In dhokṣi and dhugdhve it becomes dh. The difference is what follows: s or dhv brings the aspirate, and so does the end of the word (adhok); the dh of dhi does not.

Siddhānta-kaumudī

लङो झेर्जुस्वा स्यात् । अद्विषुः । अद्विषन् । अद्वेषम् । द्विषीत । द्विक्षीष्ट । अद्विक्षत् ।{$ {!1014 दुह!} प्रपूरणे$} । दोग्धि । दुग्धः । धोक्षि । दुग्धे । धुक्षे । धुग्ध्वे । दोग्धु । धुग्धि । दोहानि । धुक्ष्व । धुग्ध्वम् । दोहै । अधोक् । अदोहम् । अधुग्ध्वम् । अधुक्षत् । अधुक्षत । लुग्वा दुह SK 2365 इति लुक्पक्षे तथास्ध्वंवहिषु लङ्वदपि ।{$ {!1015 दिह!} उपचये$} । उपचयो वृद्धिः । प्रणिदेग्धि ।{$ {!1016 लिह!} आस्वादने$} । लेढि । लीढः । लिहन्ति । लेक्षि-लीढे । लिक्षे । लीढ्वे । लेढु । लीढाम् । लेहानि । अलेट् । अलिक्षत । अलिक्षताम् । अलीढ । अलिक्षावहि ।{$ {!1017 चक्षिङ्!} व्यक्तायां वाचि$} । अयं दर्शनेऽपि । इकारोऽनुदात्तो युजर्थः । विचक्षणः प्रथयन् । नुम्तु न । अन्तेदितः इति व्याख्यानात् । ङकारस्तु [(परिभाषा - ) अनुदात्तेत्त्वप्रयुक्तमात्मनेपदमनित्यम्] इति ज्ञापनार्थः । तेन स्फायन्निर्मोकसन्धीत्यादि सिध्यति । चष्टे । चक्षाते । आर्धधातुके SK 2377 इत्यधिकृत्य ॥

[After dviṣ,] let jus optionally replace jhi of laṅ: adviṣuḥ, adviṣan [laṅ, prathama pl., with and without jus]. adveṣam [laṅ, uttama sg.]. dviṣīta [vidhiliṅ, ātmanepada, prathama sg.]. dvikṣīṣṭa [āśīrliṅ, ātmanepada; the suffix is kit by liṅsicāv ātmanepadeṣu (SK 2300), so there is no guṇa]. advikṣat [luṅ, parasmaipada; ksa by śala igupadhād aniṭaḥ ksaḥ (SK 2336)]. 1014 duha — in the sense of prapūraṇa [here: drawing out, i.e. milking]. dogdhi [laṭ, prathama sg.; guṇa, tip being pit; h → gh by dāder dhātor ghaḥ (SK 325), t → dh by jhaṣas tathor dho 'dhaḥ (SK 2280), gh → g by jaśtva]. dugdhaḥ [du.]. dhokṣi [madhyama sg.: h → gh, d → dh (bhaṣ), gh → k (cartva), s → ṣ]. dugdhe [ātmanepada, prathama sg.]. dhukṣe [ātmanepada, madhyama sg.]. dhugdhve [ātmanepada, madhyama pl.]. dogdhu [loṭ, prathama sg.]. dugdhi [loṭ, madhyama sg.; hi → dhi by hujhalbhyo her dhiḥ, SK 2425]. dohāni [loṭ, uttama sg.; guṇa, since āṭ is pit]. dhukṣva [loṭ, ātmanepada, madhyama sg.]. dhugdhvam [loṭ, ātmanepada, madhyama pl.]. dohai [loṭ, ātmanepada, uttama sg.]. adhok [laṅ, prathama sg.]. adoham [laṅ, uttama sg.]. adhugdhvam [laṅ, ātmanepada, madhyama pl.]. adhukṣat [luṅ, parasmaipada, with ksa]. adhukṣata [luṅ, ātmanepada, prathama sg.]. In the option where [ksa] undergoes luk by lugvā duhadihaliha… (SK 2365), before ta, thās, dhvam and vahi the forms are also like those of laṅ [: adugdha, adugdhāḥ, adhugdhvam, aduhvahi]. 1015 diha — in the sense of upacaya. upacaya is growth (vṛddhi). praṇidegdhi [with pra and ni; ṇatva of ni by nergadanada… (SK 2285)]. 1016 liha — in the sense of tasting. leḍhi [laṭ, prathama sg.: h → ḍh (ho ḍhaḥ, SK 324), t → dh (SK 2280), dh → ḍh (ṣṭutva), the first ḍh deleted (ḍho ḍhe lopaḥ, SK 2335)]. līḍhaḥ [du.]. lihanti [pl.]. lekṣi [madhyama sg.: h → ḍh, ḍh → k by ṣaḍhoḥ kaḥ si (SK 295), s → ṣ]. līḍhe [ātmanepada, prathama sg.]. likṣe [ātmanepada, madhyama sg.]. līḍhve [ātmanepada, madhyama pl.]. leḍhu [loṭ, prathama sg.]. līḍhi [loṭ, madhyama sg.]. lehāni [loṭ, uttama sg.]. aleṭ [laṅ, prathama sg.]. alikṣat [luṅ, parasmaipada, with ksa]. alikṣata [luṅ, ātmanepada, prathama sg.]. alīḍha [the same, with luk of ksa by SK 2365]. alikṣāvahi [luṅ, ātmanepada, uttama du.]. alihvahi [the same, with luk of ksa]. 1017 cakṣiṅ — in the sense of articulate speech (vyaktā vāc). This [root] is [used] in the sense of seeing too. The i [of cakṣiṅ] is an anudātta [it], for the sake of yuc [by anudāttetaś ca halādeḥ, SK 3129]: vicakṣaṇaḥ prathayan [vicakṣaṇa being formed with yuc]. But num does not come [by idito num dhātoḥ, SK 2262], because [that rule] is explained as [concerning a root that has] i as it at the end (ante) ['ante' carried forward (anuvṛtti) into idito num dhātoḥ from goḥ pādānte (SK 3574)]. The ṅ, on the other hand, serves to make known (jñāpana) [the paribhāṣā] 'the ātmanepada caused by an anudātta it is not invariable' (anudāttettvaprayuktam ātmanepadam anityam). Hence [a form] such as sphāyan in 'sphāyan nirmokasandhi…' [sphāyan: śatṛ, i.e. parasmaipada, from the anudāttet sphāyī vṛddhau] is established. caṣṭe [laṭ, prathama sg.; k deleted by skoḥ saṃyogādyoḥ… (SK 380), with ṣṭutva]. cakṣāte [du.]. With 'ārdhadhātuke' (SK 2432) as the heading (adhikāra) [the next sūtra is stated]:

Bālamanoramā

द्विषश्च - द्विषश्च ।झेर्जु॑सितिलङः शाकटायनस्ये॑ति चानुवर्तते इत्यभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — लङो झेरिति । अद्विषन्निति । अद्वेट् अद्विष्टमद्विष्ट । अद्वेषमद्विष्व अद्विष्म । विधिलिङि परस्मैपदे आह - द्विष्यादिति । द्विष्याताम् द्विष्युः — इत्यादि । तङि आह — द्विषीतेति । द्विषीयाताम् द्विषीरन् इत्यादि । आशीर्लिङि द्विष्यास्ताम् — इत्यादि । तङ्याह — द्विक्षीष्टेति ।लिङ्सिचावात्मनेपदेषु॑ इति कित्त्वान्न गुणः । द्विक्षीयास्तामित्यादि । लुङि परस्मैपदे आह — अद्विक्षदिति । 'शल इगुपधात्' इति क्सः । अद्विक्षतामद्विक्षन्नित्यादि । तङि अद्विक्षत अद्विक्षाताम् अद्विक्षन्त इत्यादि । अद्वेक्ष्यत् । अद्वेक्ष्यत । दुह प्रपूरणे इति । अयमनिट् । 'पयो दोग्धि' इत्यादौ प्रकृष्टपूरणस्यार्थस्यानवगमादाह — प्रपूरणं पूरणाऽभाव इति । ऊधः पूरणप्रतिकूलीभाव इत्यर्थः । ऊधसः सकाशात्क्षारणे इति यावत् । ननु प्रपूरणशब्दस्य कुतोऽयमर्थ इत्यत आह — धात्वर्थं बाधते कश्चिदिति । प्रसिद्धं धात्वर्थं कश्चिदुपसर्गो बाधित्वा अर्थान्तरं नयतीत्यर्थः । दोग्धीति ।दादे॑रिति हस्य घः,झषस्तथो॑रिति तकारस्य धकारः, घस्य जश्त्वेन गः । एवं दुग्ध इत्यपि । दुहन्ति । धोक्षीति । हस्य घः, चर्त्वेन कः, षत्वमिति भावः । दुग्धः दुग्ध । दोह्मि दुह्वः दुह्मः । लटि आत्मनेपदे आह — दुग्धे इति । घधगाः । दुहाते दुहते । धुक्षे इति । हस्य घः, दस्य भष् धकारः, घस्य कः, षत्वम् । दुहाथे । धुग्ध्वे इति । हस्य घः, भष्, घस्य गः । दुह्वहे दुह्महे । दुदोह, दुदुहतुः, दुदुहुः । अजन्ताऽकारवत्त्वाऽभावात्क्रादिनियमान्नित्यमिट् । दुदोहिथ, दुदुहथुः दुदुह.दुदोह दुदुहिव दुदुहिम । दुदुहे दुदुहाते दुदुहिरे दुदुहिषे दुदुहाथे दुदुहिढ्वे — दुदुहिध्वे । दुदुहे दुदुहे दुदुहिवहे दुदुहिमहे । दोग्धा । धोक्ष्यति । धोक्ष्यते । दोग्ध्विति.दुग्धात् दुग्धाम् दुहन्तु । दुग्धीति । हेर्धिः ।घत्वजश्त्वे । दुग्धात् । दुग्धम् । दुग्ध । जश्त्वचर्त्वे । षत्वम् । दुहाथाम् । धुग्ध्वमिति । हस्य घः, भष्, घस्य जश्त्वम् । दोहै इति । आटः पित्त्वादङित्त्वाद्गुण इति भावः । दोहावहै दोहामहै । लङि परस्मैपदे आह — अधोगिति । तिप इकारलोपः, हल्ङ्यादिलोपः, हस्य घः, दस्य भष्, घस्य चर्त्वविकल्पः । अदुग्धामदुहन् । अधोक् अदुग्धमदुग्ध । अदोहमिति । अदुह्व अदुह्म । लङस्तङ्याह — अदुग्धेति । हस्य घः, तकारस्य धः, घस्य गः । अदुहातामदुहत । अदुग्धाः, अदुहाथाम् । अधुग्ध्वमिति ।क्सस्याऽचि॑ । अधुक्षातामधुक्षन्त । अधुक्षथाः, अधुक्षाथाम्, अधुक्षध्वम् । अधुक्षि, अधुक्षावहि, अध#उक्षामहि । लुग्वेति । त थास् ध्म् वहि — एषु चतुर्षु दन्त्यादिषु परेषुलुग्वा दुहे॑ति क्सस्य लुक्पक्षे लङीव रूपाणीत्यर्थः । तथा च अदुग्ध, अदुग्धाः, अधुग्ध्वम्, तदुह्वहि — इत्यपि रूपाणीति फलितम् । अधोक्ष्यत् । अधोक्ष्यत । दिह उपचये इति । #उपचयो वृद्धिःओओ । अनिट् । प्रणिदेग्धीति ।नेर्गदे॑ति णत्वम् । दुहधातुवद्रूपाणि । लिह आस्वादने इति । अनिट् । लेढीति । शपो लुकि ढत्वधत्वष्टुत्वढलोपाः । लेक्षीति । सिपि हस्य ढः ।षढो॑रिति ढस्य क इति भावः । लीढः लीढ । लेह्मि लिह्वः लिह्मः । लटि तङ्याह — लीढे इति.लिहाते लिहते । लिक्षे इति । ढकषाः । लिहाते इति सुगमम् । लीढ्वे इति । ढत्वधत्वष्टुत्वढलोपदीर्घाः । लिहे लिह्वहे लिह्महे । लेढा । लेक्ष्यति । लेक्ष्यते । लेढ्विति । लीढात् लीढाम् लिहन्तु । लीढीति । हेर्धिः । ढत्वधत्वष्टुत्वढलोपदीर्घाः । लीढात् लीढम् लीढ । लेहानीति । आटः पित्त्वेन ङित्त्वाऽभावाद्गुण इति भावः । लेहाव लेहाम । लीढाम् लिहाताम् लिहताम् । लिक्ष्व लिहाथाम् लीढ्वम् । लेहै लेहावहै लेहामहै । अलेडिति । लङि तिपि शपो लुकि इकारलोपे हल्ङ्यादिलोपे हस्य ढः । चर्त्वविकल्प इति भावः । अलीढामलिहन् । अलेट् अलीढमलीढ । अलेहमलिह्व अलिह्म । अलीढ अलिहातामलिहत । अलीढाः । अलिहाथामलीढ्वम् । अलिहि अलिह्वहि अलिह्महि । अलिक्षिदिति । लुङि क्सः । अलिक्षतामलिक्षन्त । अलिक्षथाः — अलीढाः, अलिक्षाथामलिक्षध्वम् — अलीढ्वम् । अलिक्षि ।लुग्वा दुहे॑ति लुग्विकल्पं मत्वा आह — अलिक्षावहि अलिह्वहीति । अलेक्ष्यत् अलेक्ष्यतेति । लृङि रूपे । द्विषादयश्चत्वारः स्वरितेतो गताः । चक्षिङ् व्यक्तायां वाचीति । गूढार्थस्य स्पष्टप्रतिपत्त्यर्थे विवरणे इत्यर्थः । अयं दर्शनेऽपीति । श्रुतौपूर्वाऽपरं चरतो माययैतो । शिशू क्रीडन्तौ परियातो अध्वरम् । विश्वान्यन्यो भुवनाभिचक्षे । ऋतूनन्यो विदधज्जायते पुनः इत्यादौ तथा दर्शनादिति भावः । ननु चक्षिङित्यत्र इकारोच्चारणं व्यर्थं, न च सुखोच्चारणार्थं तदिति वाच्यम्, अकारोच्चारणेनैव तत्सिद्धेः । नाप्यनुदात्तेत्त्वप्रयुक्तात्मनेपदार्थं तदिति शक्यं वक्तुं, ङित्त्वादेव तत्सिद्धेरित्यत आह — इकारोऽनुदात्तो युजर्थ इति ।अनुदात्तेतश्च हलादे॑रिति ल्युडपवादयुच्प्रत्ययार्थ इत्यर्थः । अकारमुल्लङ्घ्य इकारोच्चारणं तु उच्चारणार्थत्वाऽभावप्रतिपत्त्यर्थमिति भावः । 'विचक्षणः प्रथयन्' इति मन्त्रः । अत्र लित्स्वरनिवृत्तये युच्प्रत्यय इति भावः । ननु युच्प्रत्ययार्थमिकारस्य इत्संज्ञावश्यकत्वे नुमागमः स्यादित्यत आह — नुम् तु नेति । कुत इत्यत आह — अन्ते इदित इति ।इदितो नुम् धातो॑रित्यत्र 'गोः पादान्ते' इत्यस्मादन्ते इत्यनुवृत्तेरिति भावः । नन्विकारे युजर्थमनुदात्तत्वस्य इत्संज्ञकत्वस्य च आवश्यकत्वे तत एवात्मनेपदसंभवान्ङकारोच्चारणं व्यर्थमित्याशङ्क्य आह — ङकारस्त्विति । ङकारो नित्यात्मनेपदार्थः । अनुदात्तेतत्वप्रयुक्तं त्वात्मनेपदं कदाचिन्न स्यात्, अतो ङकारोच्चारणम् । अत एवअनुदात्तेत्त्वप्रयुक्तात्मनेपदमनित्य॑मिति विज्ञायत इत्यर्थः । स्फायन्निति ।स्फायी वृद्धा॑वित्यनुदात्तेतोऽपि लटः शत्रादेश न त्वात्मनेपदं शानजिति भावः । वस्तुतस्तु अन्त्येत्कत्वव्याघातेन चरितार्थत्वान्ङकारोच्चारणमुक्तार्थे कथं ज्ञापकम् , भाष्ये तथाऽनुक्तत्वाच्च । अतःपृषोदरादित्वकल्पनया स्फायन्निति कथंचित्साध्यमित्याहुः । चष्टे इति ।स्को॑रिति कलोपः, ष्टुत्वं चेति भाव- । चक्षाते इति । चक्षते । थासः सेभावेस्को॑रिति कलोपेषढोरिति षस्य कत्वे षत्वे च कृते चक्षे चक्षाथे । ध्वमिस्को॑रिति कलोपे षस्य जश्त्वेन ङकारे चड्ढ्वे । चक्षे चक्ष्वहे चक्ष्महे । आर्धधातुके इत्यनन्तरम् 'इत्यनुवर्तमाने' इति शेषः ।

translator notes

commentary BM: 'jher jus' and 'laṅaḥ śākaṭāyanasya' are carried forward (anuvartate); on that understanding Bhaṭṭoji explains the sūtra by filling in the rest (śeṣapūraṇa): 'laṅo jheḥ…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM on dviṣ: gives the rest of the paradigms (adveṭ, adviṣṭām, adviṣṭa, adveṣam, adviṣva, adviṣma; āśīrliṅ dviṣyāstām), and introduces vidhiliṅ parasmaipada dviṣyāt with 'āha', i.e. as Bhaṭṭoji's word (absent from ours and the print; see the textual note), followed by dviṣyātām, dviṣyuḥ and dviṣīta. dvikṣīṣṭa: no guṇa, being kit by 'liṅsicāv ātmanepadeṣu'; advikṣat: ksa by 'śala igupadhāt'. Followed for the brackets on dvikṣīṣṭa and advikṣat.
commentary BM on 'duha prapūraṇe': since the sense 'filling thoroughly' is not what is meant, [Bhaṭṭoji] says ('āha') 'prapūraṇaṃ pūraṇābhāvaḥ' (absent from ours and the print; see the textual note), which BM explains as the opposite of filling the udder, i.e. drawing [milk] out of the udder; the sense comes from the principle, likewise introduced with 'āha', that an upasarga may override the root's meaning (dhātvarthaṃ bādhate kaścit). Followed: '[here: drawing out, i.e. milking]'.
commentary TB, printed under sk.2428.t1 (at 'duha prapūraṇe'): 'prapūraṇaṃ tyājanam' — prapūraṇa means causing to give up (i.e. extracting). Agrees with BM; followed.
commentary BM on duh: dogdhi — h → gh by 'dādeḥ', t → dh by 'jhaṣas tathoḥ', gh → g by jaśtva; dhokṣi — h → gh, k by cartva, ṣatva; dhukṣe — h → gh, d → dh by bhaṣ, gh → k, ṣatva; dhugdhve — h → gh, bhaṣ, g; dugdhi — hi → dhi, gh and jaśtva; dohai — guṇa because āṭ is pit and so not ṅit; adhok — deletion of the i of tip, hal-ṅyādi deletion, h → gh, d → dh (bhaṣ), optional cartva of gh. BM adds liṭ dudoha … (iṭ invariable by the krādi restriction) and the full laṭ, loṭ, laṅ, luṅ paradigms. Followed for the bracketed steps; the bhaṣ step in dhokṣi is taken from BM's account of dhukṣe.
commentary BM on 'lugvā…': before the four dental-initial endings ta, thās, dhvam, vahi, in the option where ksa undergoes luk by 'lugvā duha…', the forms are as in laṅ: adugdha, adugdhāḥ, adhugdhvam, aduhvahi. Followed: the bracketed list.
commentary TB, printed under sk.2428.t1: 'laṅvad api' — adugdha, adugdhāḥ, adhugdhvam, aduhvahi; 'diha' — upacaya is growth (vṛddhi); 'praṇidegdhi' — ṇatva by 'ner gada…'; 'alikṣata' — ksa by 'śala igupadhā…', alikṣātām, alikṣanta; 'alīḍha' — optional luk by 'lugvā duha…', alīḍhāḥ, alīḍhvam. Agrees with BM; followed for the brackets on praṇidegdhi, alikṣata and alīḍha.
commentary BM on diha and liha: both aniṭ; praṇidegdhi has ṇatva by 'ner gada…', and diha is conjugated like duha. leḍhi — after luk of śap, ḍhatva, dhatva, ṣṭutva, ḍh-deletion; lekṣi — h → ḍh before sip, ḍh → k by 'ṣaḍhoḥ'; līḍhve — ḍhatva, dhatva, ṣṭutva, ḍh-deletion and lengthening; līḍhi — hi → dhi; lehāni — guṇa because āṭ is pit; aleṭ — i of tip deleted, hal-ṅyādi deletion, h → ḍh, optional cartva; alikṣat — ksa in luṅ; 'alikṣāvahi alihvahi' — said with the option of luk by 'lugvā duha…' in mind. Followed for the brackets; BM's pratīkas alikṣat and alihvahi support the 1915 reading (see textual note).
commentary BM on cakṣiṅ: 'vyaktā vāc' means explaining a hidden meaning so that it is clearly understood. 'darśane 'pi' — because it is seen so in the Veda ('pūrvāparaṃ carato māyayaitau … viśvāny anyo bhuvanābhicaṣṭe …'). The i cannot be for the ātmanepada, since the ṅ secures that; hence 'yujarthaḥ': for yuc, the apavāda of lyuṭ, by 'anudāttetaś ca halādeḥ'. i rather than a is pronounced to show that it is an it and not merely for pronunciation; the fear that num would then follow is answered by 'ante idita' — in 'idito num dhātoḥ', 'ante' is carried forward from 'goḥ pādānte'. On 'ṅakāras tu': the ṅ is for invariable ātmanepada, since the ātmanepada caused by an anudātta it sometimes fails; hence the paribhāṣā is known; sphāyan is the śatṛ (not śānac) from the anudātta-marked 'sphāyī vṛddhau'. Followed for the bracketed 'it', 'yuc', 'idito num dhātoḥ', 'ante' and the sphāyan gloss.
commentary BM then dissents ('vastutas tu'): since the ṅ already has its purpose (caritārtha) in breaking the i's status as the final it (antyetkatva-vyāghāta: with ṅ final, the i is not an it 'at the end', so num is kept away), it cannot be a jñāpaka for this, and the Bhāṣya does not say so; so sphāyan is to be justified somehow by treating it as pṛṣodarādi. Recorded; the English keeps Bhaṭṭoji's statement. The gloss follows the Wikisource BM 'antyetkatvavyāghātena' (uttara-1/0198.txt); our OCR reads 'antyekatvavayāghātena'.
commentary TB, printed under sk.2428.t1: 'darśane 'pi' — because in 'viśvā rūpā abhicaṣṭe śacībhiḥ' it is explained as meaning seeing; 'yujarthaḥ' — yuc by 'anudāttetaś ca halādeḥ'; 'ante idita' — in the num rule 'idita(ḥ)', 'ante' is carried forward from 'goḥ pādānte', so an a in place of the i of cakṣiṅ would have been better, to keep the doubt of num from arising; 'ṅakāras tu' answers the objection that the ṅ is useless since tāṅ follows from anudāttatva alone; 'sphāyan' — śatṛ for laṭ from the anudātta-marked sphāyī; 'caṣṭe' — k deleted by 'skoḥ', ṣṭutva. Followed for the brackets on yuc, ante and caṣṭe; TB's remark on a for i is recorded.
commentary BM on the last sentence: after 'ārdhadhātuke' supply 'ity anuvartamāne' — i.e. with 'ārdhadhātuke' continuing. BM glosses the next sūtra (sk.2436.b1) as 'cakṣiṅaḥ khyāñ syād ārdhadhātuke pare'. Followed: '(adhikāra) [the next sūtra is stated]'.
textual NSP footnote on 'jñāpanārthaḥ', printed under sk.2428.n1 (NSP p. 391 = scan page-0401): this [view that the ṅ is a jñāpaka] follows Mādhava; others say that jñāpakatva is not stated in the Bhāṣya and that sphāyan etc. are simply incorrect. The print marks the paribhāṣā with '(pa)'.
textual Collation against the 1915 print (NSP p. 391 = scan page-0401, scan read; collation report .work/collate-p45/batch01.md, which records (1)–(4) as well): (1) ours 'dhugdhi' → print 'dugdhi' (BM pratīka 'dugdhīti'; bhaṣ applies only before s and dhv); (2) ours 'līḍhām' after leḍhu → print 'līḍhi' (BM pratīka 'līḍhīti'); (3) ours 'aleṭ | alikṣata | alikṣatām | alīḍha | alikṣāvahi' → print 'aleṭ | alikṣat | alikṣata | alīḍha | alikṣāvahi | alihvahi' (BM pratīkas 'alikṣad iti' and 'alikṣāvahi alihvahīti'); (4) the gloss 'upacayo vṛddhiḥ' is not in the printed mūla (it is TB's and BM's gloss), though it is kept in the English; (5) ours 'lekṣi-līḍhe' is two forms, as in the print. The English follows the print in (1)–(3), including the print's alihvahi.
textual Both ours and the print cite 'ārdhadhātuke' as 2377, but SK 2377 is 'yamaramanamātāṃ sak ca'; the adhikāra sūtra 'ārdhadhātuke' (2.4.35) is SK 2432, as the same phrase at the end of SK 2469 cites it. The English gives SK 2432.
textual Recension: BM's pratīkas attest kaumudī wording that is absent from ours and from the print (NSP p. 391, scan page-0401) but present in the Wikisource SK: 'vidhiliṅi parasmaipade āha — dviṣyād iti' (dviṣyāt, after adveṣam); 'prapūraṇaṃ pūraṇābhāva iti' and 'dhātvarthaṃ bādhate kaścid iti' (after duha prapūraṇe); 'laṅas taṅy āha — adugdheti' (adugdha, after adoham); 'alekṣyat alekṣyateti' (lṛṅ, after alihvahi). BM's commentary was written on a kaumudī that had them. The English keeps ours; recorded for the Print Check.
textual Filing: sk2435 has no TB block of its own; its TB (from 'duha prapūraṇe' to 'caṣṭe iti … ṣṭutvam') is printed inside sk.2428.t1, which also carries TB on SK 2434 before it and on SK 2437–2438 after it.
translator The bracketed labels (lakāra; prathama/madhyama/uttama = -puruṣa; sg./du./pl.; ātmanepada) are the translator's; Bhaṭṭoji lists the forms bare. The derivational steps in brackets follow BM and TB (see the commentary notes); for dogdhi BM names only the three tripādī operations, and 'guṇa, tip being pit' is the translator's. Numbers 1014–1017 are Dhātupāṭha serial numbers printed with the roots. 'sphāyan nirmokasandhi…' is a quoted usage that neither commentator identifies; only the word sphāyan is at issue.

SK 2436 · A 2.4.54V

चक्षिङः ख्याञ् ॥ २४३६ ॥

cakṣiṅaḥ khyāñ

cakṣiṅaḥ khyāñ — In place of cakṣiṅ, khyāñ is substituted [when an ārdhadhātuka suffix follows — 'ārdhadhātuke' (SK 2432) continuing as heading (adhikāra), as stated at the end of SK 2435].

Rule. cakṣ (cakṣiṅ) is replaced by khyāñ before an ārdhadhātuka. The condition comes from the heading SK 2432, called back at the end of SK 2435. The ñ of khyāñ is a marker. Bhaṭṭoji gives no gloss here. Under the next rule he records from the Bhāṣya that the substitute really begins with khś.

Example.

cakṣ + luṭ → this rule → khyā + tā

→ khyātā "he will tell".

The other forms are given under SK 2437.

Bālamanoramā

चक्षिङः ख्याञ् - चक्षिङः ख्याञ् । चक्षिङः ख्याञ् स्यादार्धधातुके परे इत्यर्थः ।

translator notes

commentary BM: 'cakṣiṅaḥ khyāñ syād ārdhadhātuke pare' — khyāñ replaces cakṣiṅ when an ārdhadhātuka follows; on the preceding unit BM says that after 'ārdhadhātuke' one supplies 'ity anuvartamāne'. Followed: the bracketed condition in sutra_en.
textual No kaumudī: the 1915 print (NSP p. 391 = scan page-0401, scan read) likewise prints '2436 | cakṣiṅaḥ khyāñ | 2.4.54 |' with no gloss, the heading 'ārdhadhātuke … ity adhikṛtya' at the end of SK 2435 serving for it; the NSP OCR page text skips 2436–2437 altogether. The Bhāṣya remark that the substitute is really khś-initial (khśādir ayam ādeśaḥ) and the forms of khyāñ follow under SK 2437. No TB is printed on this sūtra: TB in sk.2428.t1 passes from 'caṣṭe iti' (SK 2435) to 'khśādir iti' (SK 2437).

SK 2437 · A 2.4.55V

वा लिटि ॥ २४३७ ॥

vā liṭi

vā liṭi — Before liṭ, [khyāñ is substituted for cakṣiṅ — carried forward (anuvṛtti) from cakṣiṅaḥ khyāñ, SK 2436] optionally.

Rule. In liṭ, the substitution of SK 2436 is optional.

Bhaṭṭoji then records two points from the Bhāṣya. First, the substitute is khśāñ: it begins with khś. Second, a vārttika, śasya yo vā, lets y optionally replace its ś. This vārttika stands in the section of rules that count as not having taken effect (the asiddha section). One of Bhaṭṭoji's commentators places it after the rules for ṇ. So the substitute is heard as khyā or as kśā.

The substitute is ñit, so it takes both padas.

Example.

cakṣ + ṇal → this rule, optionally → khśā + a

→ y for ś (the vārttika) → khyā + a

→ doubling, and au for ṇal after ā (SK 2371) → cakhyau "he spoke".

Ātmanepada cakhye.

Keeping ś: the kh becomes k before ś (cartva) → cakśau, cakśe.

Without the substitute: cacakṣe.

Applies when / blocked by. Outside liṭ the substitute is obligatory (SK 2436). So each form comes with y or with ś:

luṭ khyātā, kśātā;
lṛṭ khyāsyati, khyāsyate, kśāsyati, kśāsyate;
āśīrliṅ khyāyāt or khyeyāt, kśāyāt or kśeyāt.

The sārvadhātuka forms are of cakṣ itself: laṅ acaṣṭa, vidhiliṅ cakṣīta.

Watch out. In cakśau the k stays k. A vārttika (cayo dvitīyāḥ…) would turn a stop before ś into its aspirate. But the k was made by cartva, which counts as not having taken effect for that vārttika. So there is no kh.

The y of khyā is itself asiddha to the earlier rules. Bhaṭṭoji's commentators trace its effect in words like puṃkhyāna, where no ru comes by SK 139 (pumaḥ khayy ampare).

Siddhānta-kaumudī

अत्र भाष्ये खशादिरयमादेशः । असिद्धाकाण्डे ।

Here [i.e. on cakṣiṅaḥ khyāñ], in the Bhāṣya, 'this substitute is khś-initial (khśādi)' [i.e. khśāñ]; and in the asiddha section (asiddhakāṇḍa) [— i.e. after the ṇatva section —]

vārttika

शस्य यो वा इति स्थितम्

(vārttika) 'śasya yo vā' — 'y is optionally substituted for the ś [of khśāñ]' — so [both] are settled [in the Bhāṣya] (iti sthitam).

(वार्तिकम्) ॥ ञित्त्वात्पदद्वयम् । चख्यौ-चख्ये-चक्शौ-चक्शे ॥चयो द्वितीया - SK 5023 इति तु न । चर्त्वस्यासिद्धत्वात् । चचक्षे । ख्याता-क्शाता । ख्यास्यति-ख्यास्यते । क्शास्यति-क्शास्यते । अचष्ट । चक्षीत । ख्यायात्-ख्येयात् । क्शायात्-क्शेयात् ॥

Because [khśāñ] is ñ-marked, both padas [parasmaipada and ātmanepada, occur]. cakhyau, cakhye [liṭ, prathama sg., with y for the ś]. cakśau, cakśe [the same without y]. 'cayo dvitīyāḥ…' (vārttika) [which would put kh for the k before ś] does not apply, because cartva is asiddha. cacakṣe [liṭ without the substitute]. khyātā, kśātā [luṭ]. khyāsyati, khyāsyate; kśāsyati, kśāsyate [lṛṭ]. acaṣṭa [laṅ]. cakṣīta [vidhiliṅ]. khyāyāt, khyeyāt; kśāyāt, kśeyāt [āśīrliṅ].

Bālamanoramā

वा लिटि - वा लिटि । चक्षिङः ख्याञ् वा स्याल्लिटीत्यर्थः । अत्रेति ।चक्षिङः ख्या॑ञिति सूत्रभाष्ये 'ख्शादिरयमादेश' इति,पूर्वत्रासिद्ध॑मित्यधिकारेख्शाञः शस्य यो वा वक्तव्यः इति च स्थितमित्यर्थः । तेनपुंख्यान॑मित्यत्र यत्वस्याऽसिद्धत्वात् 'पुनः खय्यम्परे' इति रुत्वं नेति हल्सन्धिनिरुपणे प्रपञ्चितम् । ञित्त्वात्पदद्वयमिति । परस्मैपदमात्मनेपदं चेत्यर्थः । चख्यौ इति । ख्शादेशस्य शस्य वत्वपक्षे 'आत औ णलः' इति भावः । चख्यतुः चख्युः । भारद्वाजनियमात्थलि वेट् — चख्यिथ-चख्याथ, चख्यथुः चख्य । चख्यौ चख्यिव चख्यिमाक्रादिनियमादिट् । लिटि तङि ख्शाञादेशस्य शस्य वत्वपक्षे आह - चख्ये इति । चख्याते चख्यिरे । चख्यिषे चख्याते [चख्यिढवे] चख्यिध्वे चख्ये । चख्यिवहे । चख्यिमहे । शस्य वत्वाऽभावपक्षे त्वाह - चक्शौ चक्शे इति । खस्य चर्त्वेन क इति भावः । कृते चर्त्वे तस्य 'चयो द्वितीयाः शरि' इति खकारमाशह्क्य निराकरोति — खय इति । अथ ख्यानादेशाऽभावपक्षे आह — चचक्षे इति । चचक्षिषे चचक्षिध्वे । चचक्षिवहे । ख्यास्यतीति । चष्टाम् चक्षाताम् चक्षताम् । चक्ष्व चक्षाथाम् चड्ढ्वम् ।चक्षै चक्षावहै चक्षामहै । लडआह — अचष्टेति । अचक्षातामचक्षत ।अचष्ठ#आ#ः अचक्षाथामचड्ढ्वम् । अचक्षि अचक्ष्वहि अचक्ष्महि । विधिलिडआह — चक्षीतेति । आशीर्लिङि ख्शादेशस्य शस्य यत्वपक्षे आह - ख्यायात् ख्येयादिति ।वाऽन्यस्ये॑त्येत्वविकल्पः । शस्य यत्वाऽभावपक्षे आह — क्शायात् क्शेयादिति । लुङि च्लेः सिचि प्राप्ते आह —

translator notes

commentary BM: the sense is 'khyāñ is optionally substituted for cakṣiṅ before liṭ'. Followed: the bracketed supplement in sutra_en.
commentary BM on 'atra': in the Bhāṣya on the sūtra cakṣiṅaḥ khyāñ it is established that 'this substitute is khśādi', and, under the heading pūrvatrāsiddham, that 'khśāñaḥ śasya yo vā vaktavyaḥ' ('y is to be stated optionally for the ś of khśāñ'). Hence in puṃkhyānam, since the y is asiddha, ru by pumaḥ khayy ampare [SK 139] does not occur — as set out in the hal-sandhi section. Followed: '[i.e. on cakṣiṅaḥ khyāñ]', '[i.e. khśāñ]', '[of khśāñ]', and 'iti sthitam' as governing both Bhāṣya statements ('… iti, … iti ca sthitam').
commentary TB, printed under sk.2428.t1: on 'khśādiḥ' — hence no ru in puṃkhyānam by pumaḥ khayy ampare, as said in the first half. On 'asiddhakāṇḍe' — 'after the ṇatva section' is to be supplied (śeṣa); hence in paryākhyānam ṇatva by kṛtyacaḥ does not occur because the ś intervenes; and in sauprakhyīya (from sauprakhya, 'produced by suprakhya'), since the y is asiddha, vuñ by dhanvayopadhāt does not apply, but only cha. Followed: the bracketed '[— i.e. after the ṇatva section —]'.
commentary BM: 'ñittvāt padadvayam' = parasmaipada and ātmanepada. cakhyau: y for the ś of khśāñ, then āta au ṇalaḥ [SK 2371]; cakhyatuḥ, cakhyuḥ; in thal iṭ is optional by the Bhāradvāja restriction (cakhyitha, cakhyātha), and in va and ma obligatory by the krādi restriction. cakhye (tāṅ, with y). cakśau, cakśe (without y): the kh becomes k by cartva; Bhaṭṭoji raises and rejects kh for that k by 'cayo dvitīyāḥ śari'. cacakṣe is for the option without the substitute. BM adds the loṭ and laṅ of cakṣ (caṣṭām … acaṣṭa, acakṣātām …); khyāyāt, khyeyāt: the e is optional by vānyasya [saṃyogādeḥ]; kśāyāt, kśeyāt without y. Followed for the labels on cakhyau/cakhye/cakśau/cakśe/cacakṣe; the rest recorded.
commentary TB, printed under sk.2428.t1: acaṣṭa — k deleted by skoḥ [saṃyogādyor ante ca], and ṣṭutva. Recorded.
textual The digital source reads 'khaśādir ayam ādeśaḥ'; NSP p. 391 (scan page-0401, read) prints 'khśādir ayam ādeśaḥ', with virāma under the kh; BM ('khśādir ayam ādeśa') and TB ('khśādir iti', OCR'd 'khrādiriti') agree with the print. The digital 'asiddhākāṇḍe' is 'asiddhakāṇḍe' in the print. The English follows the print.
textual The tag '(vārttikam)' at the head of k3 is editorial. The 1915 print marks the vārttika with its sign before 'śasya yo vā' (k2), and marks 'cayo dvitīyā–' in k3 with the same sign; our text does not tag the latter. The English labels both as vārttikas; 'iti sthitam' is Bhaṭṭoji's.
textual The digital source cross-references 'cayo dvitīyā…' as <SK 5023>, which is not a Siddhānta-kaumudī number: it comes from Wikisource's vārttika number '(vā 5023)' (collation report, batch 1); the print gives no number. The vārttika 'cayo dvitīyāḥ śari pauṣkarasāder iti vācyam' is given under SK 130 (ṅṇoḥ kuk ṭuk śari). The English omits the number.
textual Scan check, NSP p. 391 (scan page-0401): the forms match the print — cakhyau, cakhye, cakśau, cakśe, cacakṣe, khyātā, kśātā, khyāsyati, khyāsyate, kśāsyati, kśāsyate, acaṣṭa, cakṣīta, khyāyāt, khyeyāt, kśāyāt, kśeyāt. (The OCR text of this page skips the whole passage.) The collation report (batch 1) agrees on khśādi, the vārttika boundary and the untagged 'cayo dvitīyā'; it does not list 'asiddhākāṇḍe', which the scan shows as 'asiddhakāṇḍe'.
translator khyātā … kśeyāt: outside liṭ the substitution of khśāñ is obligatory by cakṣiṅaḥ khyāñ (SK 2436), so the paired forms differ only in y or ś; acaṣṭa and cakṣīta are sārvadhātuka forms of cakṣ itself. The bracketed lakāra labels are the translator's.

SK 2438 · A 3.1.52V

अस्यतिवक्तिख्यातिभ्योऽङ् ॥ २४३८ ॥

asyativaktikhyātibhyo'ṅ

asyativaktikhyātibhyo 'ṅ — After as ('asyati', to throw), vac ('vakti' — [both the substitute of brū and the root vac 'to speak']) and khyā ('khyāti' — [the substitute khyāñ of cakṣ in its y-form]), aṅ is substituted [for cli — 'cleḥ' carried forward (anuvṛtti) from cleḥ sic, SK 2222].

Rule. After as "to throw", vac "to speak" and khyā, the affix aṅ replaces cli in luṅ. "cli" is carried forward from SK 2222. One of Bhaṭṭoji's commentators explains the names. "vakti" covers both the vac that replaces brū (SK 2453) and the root vac itself. "khyāti" is the substitute in its y-form.

Example.

cakṣ + luṅ → khyā for cakṣ (SK 2436) → a + khyā + cli + t

→ this rule: aṅ for cli → a + khyā + a + t

→ the ā of the root is lost before aṅ → akhyat "he told".

Ātmanepada akhyata.

Applies when / blocked by. The ś-form takes no aṅ, since the rule names khyāti. It takes sic: akśāsīt, ātmanepada akśāsta.

A vārttika: khśāñ is not wanted in the sense "avoiding" (varjana). So cakṣ keeps its own form there: samacakṣiṣṭa "he avoided", a luṅ with iṭ.

Bhaṭṭoji then says: "Now the roots up to pṛc, which are anudāttet." These take the ātmanepada.

1018 īr "to go, to tremble": īrte, liṭ īrāñcakre, loṭ īrtām, īrṣva, īrdhvam, luṅ airiṣṭa.
1019 īḍ "to praise": īṭṭe "he praises". ṣṭutva turns t into ṭ, and cartva turns ḍ into ṭ.

Watch out. The two forms of the substitute part ways in luṅ. Only the y-form is khyāti. So akhyat has aṅ, but akśāsīt has sic.

Siddhānta-kaumudī

एभ्यश्च्लेरङ् । अख्यत् । अख्यत । अक्शासीत् । अक्शास्त ।

After these, aṅ [replaces] cli. [Where y is substituted:] akhyat. akhyata. [Where ś remains:] akśāsīt. akśāsta.

vārttika

वर्जने ख्शाञ् नेष्टः

(vārttika) khśāñ is not accepted in the sense of 'avoiding' (varjana).

(वार्तिकम्) ॥ समचक्षिष्टेत्यादि ॥ अथ पृच्यन्ता अनुदात्तेतः- ॥{$ {!1018 ईर!} गतौ कम्पने च$} ॥ ईर्ते । ईरांचक्रे । ईरीता । ईरिष्यते । ईर्ताम् । ईर्ष्व । ईर्ध्वम् । ऐरिष्ट ।{$ {!1019 ईड!} स्तुतौ$} । ईट्टे ॥

[Hence] samacakṣiṣṭa ['he avoided', luṅ] and so on. Now [come] the roots up to pṛc, which are anudāttet. īra (1018) — 'going' and 'trembling'. īrte. īrāñcakre. īritā. īriṣyate. īrtām. īrṣva. īrdhvam. airiṣṭa. īḍa (1019) — 'praising'. īṭṭe.

Bālamanoramā

अस्यतिवक्तिख्यातिभ्यः अङ् - अस्यतिवक्ति ।च्लेः सिजित्यतश्च्लेरित्यनुवर्तते । तदाह — एभ्यश्च्लेरिति । अख्यत् अख्यतेति । यत्वपक्षे रूपम् । आल्लोपः । ञित्त्वादुभयपदित्वादात्मनेपदेऽपि रूपम् । क्शादेशपक्षे परस्मैपदपक्षे तु आह — अक्शासीदिति । अङ्विधौ ख्यातीति यकारनिर्देशात् यत्वाभावपक्षे अङ् न भवति । किन्तु आदन्तत्वलक्षणौ सगिटौ । अक्शासिष्टामित्यादि । अक्शास्तेति । आत्मनेपदे लुङि रूपम् । अक्शासातामित्यादि । अख्यास्यत् अख्यास्यत । अक्शास्यत् । अक्शास्यत । वर्जने क्शाञ् नेष्ट इति । वार्तिकमिदम् । समचक्षिष्टेति । अवर्जयदित्यर्थः । लुङि रूपम् । अथ पृच्यन्ताः इति । पृची सम्पर्चने इत्येतत्पर्यन्ता इत्यर्थः । ईर गताविति । सेट् । ईर्ते इति । ईराते ईरते । ईर्षे ईराथे ईर्ध्वे । ईरे ईर्वहे ईर्महे । ईराञ्चक्रे इति । 'इजादेश्च' इत्याम् । ईरितेति । ईरिष्यते इत्यपि ज्ञेयम् । ईर्तामिति । ईराताम् ईरताम् । ईर्ष्वेति । ईराथामित्यपि ज्ञेयम् । ईर्ध्वमिति । ईरै ईरावहै ईरामहै । ऐर्त ऐराताम् ऐरत । ऐर्थाः ऐराथाम् ऐर्ध्वम् । ऐरि ऐर्वहि ऐर्महि । ईरीत । ईरिषीष्ट । ऐरिष्ट । ऐरिष्यत । ईड स्तुतौ । ईट्टे इति । तकारस्य ष्टुत्वेन टः, डस्य चर्त्वेन ट इति भावः । ईडाते ईडते । ईड्-से इति स्थिते सार्वधातुकत्वादिडागमे अप्राप्ते —

translator notes

commentary BM: 'cleḥ' is carried forward (anuvṛtti) from cleḥ sic; hence 'ebhyaś cleḥ'. Followed: bracketed in sutra_en and k1.
commentary TB, printed under sk.2428.t1: in this rule the y [of khyāñ] is not asiddha, by force of the injunction itself, since the independent root khyā will be stated to be used only in the sārvadhātuka; 'asyati' is mentioned although puṣādi membership already gives aṅ, which will be explained under the puṣādi roots; 'vakti' takes in both brū's substitute vac and the root vac 'to speak'. Followed for the bracketed identifications of 'vakti' and 'khyāti' in sutra_en.
commentary BM: akhyat is the form in the y-option, with deletion of ā; since the substitute is ñit it takes both padas, hence also ātmanepada akhyata. In the option where the substitute keeps ś, Bhaṭṭoji gives akśāsīt, because the aṅ rule names 'khyāti'. akśāsta is the ātmanepada luṅ form; BM adds akśāsātām and so on, and the lṛṅ forms akhyāsyat, akhyāsyata, akśāsyat, akśāsyata. Followed for '[Where y is substituted:]' and '[Where ś remains:]'.
commentary BM glosses the heading on the anudāttet roots as 'up to this [pṛc]'. In the Wikisource BM (uttara-1/0199.txt) the fuller text reads: 'varjane khśāñ neṣṭaḥ' — this is a vārttika; 'samacakṣiṣṭa' — the sense is 'avoided' (avarjayat), a luṅ form; 'atha pṛcyantāḥ' — those ending with 'pṛcī samparcane'. BM on īra: seṭ. It adds īrāte, īrate, īrṣe, īrāthe, īrdhve, īre, īrvahe, īrmahe, īrāthām, īrai, īrāvahai, īrāmahai, the laṅ forms airta, airātām, airata and the rest, and īrīta, īriṣīṣṭa, airiṣyata. On īṭṭe: t becomes ṭ by ṣṭutva, and ḍ becomes ṭ by cartva. Followed for 'the roots up to pṛc' and, from the Wikisource BM, for '['he avoided', luṅ]'.
commentary TB, printed under sk.2428.t1, supplies for īra the forms īritā and īriṣyate, then the laṅ forms airta, airātām, airata, airi, airvahi, airmahi. Recorded.
textual The 1915 print (NSP p. 391 (scan page-0401)) reads 'īrte. īrāñcakre. īrtām. īrṣva. īrdhvam. airiṣṭa.' It lacks both 'īrītā' and 'īriṣyate', which our text has, following Wikisource (collation .work/collate-p45/batch01.md, confirmed on the scan). Within that insertion our text has 'īrītā' with a long ī. Wikisource and TB have īritā, the luṭ form, and the English gives īritā. BM in Wikisource (uttara-1/0199.txt; the passage is lost from our BM OCR) has the pratīka 'īritā iti', adding 'īriṣyate ity api jñeyam' — so īritā stood in BM's kaumudī and only īriṣyate is BM's addition. Question for Ajai: the mūla has two forms not in the print, one of them (īritā) attested by BM's pratīka.
textual The '(vārttikam)' tag at the head of k3 is an editorial label of the digital source. The print marks the vārttika 'varjane khśāñ neṣṭaḥ' with a sign before it (NSP p. 391 (scan page-0401)), and 'samacakṣiṣṭetyādi' is Bhaṭṭoji's own sentence.
textual No TB block is filed under sk2438. TB on this rule (asyati…, vakti) and on the īra forms is printed under sk.2428.t1, which also carries TB for SK 2429–2437.
translator '[Hence]' is supplied: samacakṣiṣṭa (sam + cakṣ, luṅ, with iṭ and no substitute) illustrates the vārttika. The kaumudī gives the īra forms without lakāra labels: laṭ, liṭ, luṭ, lṛṭ, loṭ (prathama sg., madhyama sg., madhyama pl.) and luṅ.
textual Our BM OCR (sk.2438.b1) runs 'varjane khśāñ neṣṭa iti' straight into 'ity etatparyantā ity arthaḥ', losing the words the Wikisource BM has between them ('vārttikam idam. samacakṣiṣṭeti. avarjayad ity arthaḥ. luṅi rūpam. atha pṛcyantāḥ iti. pṛcī samparcane'), and loses 'īrāñcakre iti … īritā iti. īriṣyate ity api jñeyam. īrtām iti. īrātām īratām' before 'īrāthām ity api jñeyam'. Recorded; the source is not altered.
translator TB's supplying īritā and īriṣyate itself is consistent with their absence from the print's mūla; this is the translator's inference, not TB's statement.

SK 2439 · A 7.2.77V

ईशः से ॥ २४३९ ॥

īśaḥ se

īśaḥ se — After īś, [the augment iṭ — carried forward (anuvṛtti) from iḍ atty-arti-vyayatīnām (SK 2384) —] comes to se [when it is sārvadhātuka — carried forward (anuvṛtti) from rudādibhyaḥ sārvadhātuke (SK 2474)].

Rule. After īś, the sārvadhātuka ending se takes the augment iṭ. "iṭ" is carried forward from SK 2384 (iḍ atty-arti-vyayatīnām). "Sārvadhātuka" is carried from SK 2474, taught later in this chapter. Bhaṭṭoji gives no gloss here. He explains this rule and the next together, under SK 2440.

Example.

īś + se (laṭ, madhyama singular)

→ this rule: iṭ → īś + i + se

→ ṣ for the s after i (SK 212) → īśiṣe "you rule".

Tattvabodhinī

NSP p. 401–402

—ईशः से । यथाश्रुत- सूत्रन्यासे ईशो ध्वे शब्दे परे ईशिध्वे ईशिध्वमिति न सिद्धेदत आह—ईशीड्जनामिति

Bālamanoramā

ईशः से - ईशः से ।

translator notes

commentary BM, printed under sk.2440.b1 (sk.2439.b1 carries only the pratīka): 'iṭ' is carried forward (anuvartate) from iḍ atty-arti…, and 'sārvadhātuke' from rudādibhyaḥ [sārvadhātuke]; the two sūtras (SK 2439–2440) are explained together, since if explained separately īś would not get iṭ before dhve, nor īḍ and jan before se; the split into two rules is 'for variety' (vaicitryārtha) — 'se' continuing forward and 'dhve' being drawn back. Followed: both anuvṛttis are bracketed in sutra_en.
commentary TB (sk.2439.t1): if the sūtra is arranged as heard (yathāśruta), īśidhve and īśidhvam would not result when dhve follows īś; hence Bhaṭṭoji's 'īśīḍjanām' [in the joint gloss under SK 2440]. Recorded; sutra_en renders the sūtra as it stands and does not import 'dhve'.
textual The kaumudī for this sūtra is empty in our text, as in the 1915 print (NSP p. 391 (scan page-0401)), where '2439 | īśaḥ se | 7|2|77 |' stands without a gloss and SK 2440 follows with the joint gloss 'īśīḍjanāṃ se-dhve-śabdayoḥ sārvadhātukayor iṭ syāt'. Collation (.work/collate-p45/batch01.md) lists this unit as clean and confirms it has no kaumudī in the print.

SK 2440 · A 7.2.78V

ईडजनोर्ध्वे च ॥ २४४० ॥

īḍajanordhve ca

īḍajanor dhve ca — After īḍ and jan, [iṭ — carried forward (anuvṛtti) from iḍ atti-arti-vyayatīnām (SK 2384) — is added to the sārvadhātuka ('sārvadhātuke' carried forward from rudādibhyaḥ sārvadhātuke, SK 2474)] dhve, and [by 'ca'] to se as well ['se' carried forward from īśaḥ se, SK 2439; 'dhve' is in turn drawn back (apakarṣa) to īś in that rule].

Rule. Bhaṭṭoji reads this rule with the last one: after īś, īḍ and jan, the sārvadhātuka endings se and dhve take iṭ. He says the one statement is split in two "for variety". se runs forward from SK 2439 into this rule. dhve is drawn back from this rule into SK 2439. Both of Bhaṭṭoji's commentators explain it this way.

Example.

īḍ + se → this rule: iṭ → īḍ + i + se → īḍiṣe "you praise".

īḍ + dhve → iṭ → īḍidhve "you all praise".

Applies when / blocked by. The loṭ endings sva and dhvam also take iṭ: īḍiṣva, īḍidhvam. They are se and dhve changed in one part. A thing changed in one part is not a different thing (ekadeśavikṛtam ananyavat).

Watch out. The reverse does not hold. Naming a changed form does not take in the original. The sūtra's dhve is itself dhvam changed: its end was replaced by e (SK 2233). So the laṅ ending dhvam, which is unchanged, gets no iṭ: aiḍḍhvam "you all praised". One of Bhaṭṭoji's commentators gives a comparison. "Bring the man" brings him, blind or not. "Bring the blind one" brings only a blind man.

Bhaṭṭoji then goes through roots 1020 to 1032, all ātmanepada.

1020 īś, "lordship": īṣṭe (ś becomes ṣ, then ṣṭutva), īśiṣe, īśidhve.
1021 ās, "sitting": āste. Its liṭ takes ām by SK 2324 (dayāyāsaś ca): āsāñcakre. Loṭ āssva, and ādhvam, where the s is lost before dh (SK 2249, dhi ca). Luṅ āsiṣṭa.
1022 śās with āṅ, "wishing": āśāste, āśāsāte. The āṅ is only usual (prāyika), not required. So a phrase with pra, "namovākaṃ praśāsmahe", is correct.
1023 vas, "covering, wearing": vaste, vasse, vadhve. Liṭ vavase: the root begins with v, so there is no e and no loss of the abhyāsa. Luṭ vasitā, with iṭ.
1024 kas (kasi), "going" and "commanding": it is i-marked, so it takes num: kaṃste, kaṃsāte, kaṃsate. Some say it is not i-marked: kaste. Read with the palatal ś and not i-marked: kaṣṭe, kaśāte, kakṣe, kaḍḍhve.
1025 ṇis (ṇisi), "kissing": niṃste. It ends in the dental s. Bhaṭṭoji says the author of the Ābharaṇa went astray in reading a palatal.
1026 ṇij (ṇiji), "purifying": niṅkte, niṅkṣe, luṭ niñjitā, with iṭ.
1027 śij (śiji), "an indistinct sound": śiṅkte.
1028 pij (piji), "colouring"; others give other senses: piṅkte. Some read the root as pṛj: pṛṅkte.
1029 vṛj (vṛjī), "avoiding": it begins with v. It is ī-marked, so it takes no num: vṛkte, vṛjāte, vṛkṣe. Others say it is i-marked: vṛṅkte.
1030 pṛc (pṛcī), "contact": pṛkte.
1031 sū (ṣūṅ), "bringing forth young": sūte. Liṭ suṣuve, and suṣuviṣe, where iṭ is fixed by the krādi restriction. Luṭ sotā or savitā. Loṭ suvai: guṇa is barred by SK 2224 (bhūsuvos tiṅi). Āśīrliṅ saviṣīṣṭa or soṣīṣṭa. Luṅ asaviṣṭa or asoṣṭa.
1032 śī (śīṅ), "sleeping". Its forms need the next two rules.

Siddhānta-kaumudī

ईशीड्जनां से ध्वे शब्दयोः सार्वधातुकयोरिट् स्यात् । योगविभागोवैचित्र्यार्थः । ईडिषे । ईडिध्वे ॥ [(परिभाषा - ) एकदेशविकृतस्यानन्यत्वात्] । ईडिष्व । ईडिध्वम् । विकृतिग्रहणेन प्रकृतेरग्रहणात् । ऐड्ढ्वम् ।{$ {!1020 ईश!} ऐश्वर्ये$} । ईष्टे । ईशिषे । ईशिध्वे ।{$ {!1021 आस!} उपवेशने$} । आस्ते । दयायासश्च SK 2325 । आसांचक्रे । आस्स्व । आध्वम् । आसिष्ट ।{$ {!1022 आङः!} शासु इच्छायाम्$} । आशास्ते । आशासाते । आङ्पूर्वत्वं । प्रायिकम् । तेन नमोवाकं प्रशास्महे इति सिद्धम् ।{$ {!1023 वस!} आच्छादने$} । वस्ते । वस्से । वध्वे । ववसे । वसिता ।{$ {!1024 कसि!} गतिशासनयोः$} । कंस्ते । कंसाते । कंसते । अयमनिदित्येके । कस्ते । तालव्यान्तोऽप्यनिदित् । कष्टे । कशाते । कक्षे । कड्ढ्वे ।{$ {!1025 णिसि!} चुम्बने$} । निंस्ते । दन्त्यान्तोऽयम् । आभरणकारस्तु तालव्यान्त इति बभ्राम ।{$ {!1026 णिजि!} शुद्धौ$} । निङ्क्ते । निङ्क्षे । निञ्जिता ।{$ {!1027 शिजि!} अव्यक्ते शब्दे$} । शिङ्क्ते ।{$ {!1028 पिजि!} वर्णे$} । संपर्चन इत्येके । उभयत्रेत्यन्ये । अवयवे इत्यपरे । अव्यक्ते शब्दे इतीतरे । पिङ्क्ते । पृजीत्येके । पृङ्क्त ।{$ {!1029 वृजी!} वर्जने$} । दन्त्योष्ठ्यादिः । ईदित् । वृक्ते । वृजाते । वृक्षे । इदित् इत्यन्ये । वृङ्क्ते ।{$ {!1030 पृची!} संपर्चने$} । पृक्ते । {$ {!1031 षूङ्!} प्राणिगर्भविमोचने$} । सूते । सुषुवे । सुषुविषे । सोता । सविता । भूसुवोः-SK 2224 इति गुणनिषेधः सुवै । सविषीष्ट । सोषीष्ट । असविष्ट । असोष्ट ।{$ {!1032 शीङ्!} स्वप्ने$} ॥

Let iṭ be added to the words se and dhve, when they are sārvadhātuka, after īś, īḍ and jan. The splitting of the rule [into two] is for the sake of variety (vaicitrya). īḍiṣe, īḍidhve [laṭ, madhyama sg., pl.]. Because what is modified in one part is not other [than the original] (paribhāṣā: ekadeśavikṛtasyānanyatvāt): īḍiṣva, īḍidhvam [loṭ, madhyama sg., pl.; sva and dhvam being se and dhve so modified]. Because the mention of a modified form does not include the original: aiḍḍhvam [laṅ, madhyama pl., without iṭ: the sūtra's dhve, being a modification (vikṛti) of dhvam by e-substitution, does not take in laṅ's dhvam]. 1020 īśa — in the sense of lordship. īṣṭe [laṭ, prathama sg.]. īśiṣe, īśidhve [madhyama sg., pl., with iṭ]. 1021 āsa — in the sense of sitting. āste. [ām by] dayāyāsaś ca (SK 2324): āsāṃcakre [liṭ]. āssva [loṭ, madhyama sg.]. ādhvam [loṭ, madhyama pl.]. āsiṣṭa [luṅ]. 1022 āṅaḥ śāsu — [śās] preceded by āṅ, in the sense of wishing. āśāste, āśāsāte [laṭ, prathama sg., du.]. [The requirement of] being preceded by āṅ holds only as a rule (prāyika). Hence 'namovākaṃ praśāsmahe' [with pra, not āṅ] is established. 1023 vasa — in the sense of covering. vaste. vasse [madhyama sg.]. vadhve [madhyama pl.]. vavase [liṭ]. vasitā [luṭ, with iṭ]. 1024 kasi — in the senses of going and commanding. kaṃste, kaṃsāte, kaṃsate [laṭ, prathama sg., du., pl.; with num, the root being i-marked]. Some say this [root] is not i-marked: kaste. [Read as] ending in the palatal [sibilant, kaśa], it is also not i-marked: kaṣṭe, kaśāte, kakṣe, kaḍḍhve. 1025 ṇisi — in the sense of kissing. niṃste. This [root] ends in the dental [sibilant]. But the author of the Ābharaṇa went astray [in saying] that it ends in the palatal [sibilant]. 1026 ṇiji — in the sense of purification. niṅkte. niṅkṣe. niñjitā [luṭ, with iṭ]. 1027 śiji — in the sense of inarticulate sound. śiṅkte. 1028 piji — in the sense of colouring. Some [read it] in the sense of contact (saṃparcana); others, in both [senses]; others, in the sense of a part (avayava); others again, in the sense of inarticulate sound. piṅkte. Some [read the root as] pṛji: pṛṅkte. 1029 vṛjī — in the sense of avoiding. It begins with the labio-dental [v]. It is ī-marked [so takes no num]: vṛkte, vṛjāte, vṛkṣe. Others say it is i-marked: vṛṅkte. 1030 pṛcī — in the sense of contact. pṛkte. 1031 ṣūṅ — in the sense of a living being's bringing forth young. sūte. suṣuve [liṭ]. suṣuviṣe [liṭ, madhyama sg., with iṭ]. sotā, savitā [luṭ, without and with iṭ]. By bhūsuvos tiṅi (SK 2224) guṇa is prohibited: suvai [loṭ, uttama sg.]. saviṣīṣṭa, soṣīṣṭa [āśīrliṅ]. asaviṣṭa, asoṣṭa [luṅ]. 1032 śīṅ — in the sense of sleeping.

Tattvabodhinī

alignment inferredNSP p. 402

—वैचित्र्यार्थ इति । ध्वे इत्यस्य पूर्वत्रापकर्षः । से इत्यस्योत्तरत्रानुवृत्तिरित्येवं विचित्रवोधार्थ इत्यर्थः । इह काशिकादौ जनेरुदाहरणमुक्तम् । तथा हि । जनी प्रादुर्भाव इत्यस्माच्छयनश्छान्दसो लुक् उपधालोपाभावश्च । जनिषे । जनिध्वे । जनिध्व । जनिध्वम् । जन जनने इति श्लुविकरणस्याप्युपधालोपे व्यतिजज्ञिषे । व्यतिजज्ञिध्वे । ‘कर्तरि कर्मव्यतिहारे’ इति तङ् ॥—नमोवाकमिति । ‘नमस्ते रुद्रमन्यवे’ इत्यादि नमोवचनम् । वचेर्घञ् । ‘चजोः’ इति कुत्वम् ॥—ववसे इति । वादित्वादेत्वाभ्यासलोपौ न । णिसि चुम्बने ॥—बभ्रामेति । ‘नुम् विसर्जनीय—’ इति सूत्रे वृत्तिपदमञ्जर्यादिभिरुक्तं ‘नुमादिभिः प्रत्येकं व्यवाये षत्वमिष्यते तेन निस्से निस्से इत्यत्र न भवति’ इति तच्चास्य सान्तत्वे युज्यते । शान्तत्वे तु ‘ब्रश्च—’ आदिषत्वे ‘षढोः—’ इति कत्वे कवर्गात्परत्वेन षत्वं दुर्वारमिति प्रत्युदाहरणमिदं न संगच्छत इति भावः । णिजि शुद्धौ । अनिट्केषु णिजिरिति जौहो-त्यादिकस्य ग्रहणादयं सेडिति ध्वनयति—निजितेति ।—शिजि अव्यक्ते शब्दे । क्तप्रत्यये शिञ्जितम् । आवश्यकणि-न्यन्तान्ङीपि शिञ्जिनी । ‘भूषणानां तु शिञ्जितम्’ । ‘मौर्वी ज्या शिञ्जिनी गुणः’ इति चामरः ॥—सुषुविषे इति । ‘स्वरतिसूति—’ इति विकल्पं बाधित्वा ‘श्रुकः किति’ इति निषेधे प्राप्ते क्रादिनियमान्नित्यमिट् । शीङ् स्वप्ने ॥—क्ङिति चेत्यस्येति । अन्यत्र ‘सार्वधातुकार्धधातुकयोः’ इत्यनेन सिद्धमिति भावः

Bālamanoramā

ईडजनोर्ध्वे च - ईडजनोर्ध्वे च ।इडत्यर्ती॑त्यत इडिति, 'रुदादिभ्यः' इत्यतः सार्वधातुक इति चानुवर्तते । से ध्वे इति लुप्तषष्ठीके इत्यभिप्रेत्य सूत्रद्वयं युगपद्व्याचष्टे — ईशीडजनामिति । ध्वे इत्यस्य पूर्वत्रापकर्षः, से इत्यस्य उत्तरत्रानुवृत्तिरिति भावः । प्रत्येकं व्याख्याने तु ईशो ध्वेशब्दे परे न स्यात्, ईडजनोः सेशब्दे परे न स्यादिति भावः । ननु तर्हिईशीडजनां सेध्वयो॑रित्येकमेव सूत्रं कुतोन कृतमित्यत आह — योगविभागो वैचित्र्यार्थं इति । 'से' इत्यस्य उत्तरत्रानुवृत्तिः, 'ध्वे' इत्यस्य पूर्वत्रापकर्ष इति वैचित्र्यद्योतनार्थ इत्यर्थः । स्वतन्त्रेच्छस्य महर्षेर्नियन्तुमशक्यत्वादिति भावः । ईडिषे इति । ईडे ईड्वहे ईड्महे । लिटि तु ईडाञ्चक्रे इत्यादि । ईडिता । ईडिष्यते । ईट्टाम् । ननु ईडिष्वेत्यत्र कथमिट्, सेशब्दाऽभावात् । तत्राह — एकदेशेति । एकदेशविकृतत्वात्स्वशब्दस्य इटि ईडिष्व इति रूपमित्यर्थः । ननु तर्हि ईड्ढ्वमित्यत्र कथं नेट्, ध्वस्वरूपापेक्षयाध्व॑मित्यस्य एकदेशविकृतत्वादित्यत आह — विकृतीति । प्रकृतिग्रहणे तदेकदेशविकृतस्य ग्रहणम्, न तु विकृतिग्रहणे तदेकदेशविकृताया अपि प्रकृतेग्र्रहणम् ।पुरुषमानये॑त्युक्ते हि अन्धोऽनन्धो वा पुरु, आनीयते । 'अन्धमानये' त्यत्र तु अन्ध एवानीयते न त्वनन्धः । तथा च ध्वम एत्वे कृते ध्वेशब्दः, तेन च विकृतेन ध्वमित्यस्य तत्प्रकृतिभूतस्य न ग्रहणमिति नेडिति भावः । इडै ईडावहै ईडामहै । ऐड ऐडाताम् ऐडत । ऐडाः ऐडाथाम् ऐड्ढ्वम् । ऐडि ऐड्वहि ऐड्महि । ईडीत । ईडिषीष्ट । ऐडिष्ट । ऐडिष्यत । ईशधातुरीडिवत् । ईष्टे इत्यादि । शस्य व्रश्चादिना षत्वे ष्टुत्वमिति विशेषः । आस उपवेशने । आस्ते इति । आसाते आसते । आस्से आसाथे । 'धि च' इति सलोपः । आध्वे । आसे आस्वहे आस्महे । इजादित्वाद्यभावादाह — दयायासश्चेति । आसिता । आसिष्यते । आस्ताम् आसाताम् । आस्स्वेति । सकारद्वयमत्र बोध्यम् । आसाथाम् । आध्वमिति ।धि चे॑ति सलोपः । आसै आसावहै आसामहै । आस्त, आसाताम्, आसत । आस्थाः, आसाथाम्, आध्वम् । आसि आस्वहि, आस्महि । आसीत् आसीयाताम् । आसिषीष्ट आसिषीयास्ताम् । आसिष्टेति । आसिषातामित्यादि । आसिष्यत । आङः शासु । आङः परः शासधातुरिच्छायामित्यर्थः । नमोवाकमिति । वचेर्घञि वाकः । नमश्शब्दस्य वचनं कुर्महे इत्यर्थः । धातूनामनेकार्थत्वात् । आसिवद्रूपाणि । वस आच्छादने इति । परिधाने इत्यर्थः । वध्वे इति ।धि चे॑ति सलोपः । ववसे इति । वादित्वादेत्त्वाभ्यासलोपौ नेति भावः । वसितेति । अनिट्सु शब्विकरणस्यैव वसेग्र्रहणमिति भावः । वसिष्यते । वस्ताम् । अवस्त । वसीत । वसिषीष्ट । अवसिष्ट । अवसिष्यत । कसि सि गतीति । वसधातुवत् । इदित्त्वान्नुमिति विशेषः । तालव्यान्त इति । तालव्योष्मान्त इत्यर्थः । कष्टे इति ।व्रश्चे॑ति शस्य षः, ष्टुत्वम् । कक्षे इति । शस्य षः, षस्यषढो॑रिति कः, षत्वम् । कड्ढ्वे इति । शस्य षः, तस्य जश्त्वेन डः, धस्य ष्टुत्वेन ढः । णिसि चुम्बने इति । णोपदेशोऽयम् । नुमिनश्चे॑त्यनुस्वारः । निंस्ते इत्यादि । निंस्से इति । नुमोऽनुस्वारः । थासः सेभावः । दन्त्यान्तोऽयमिति । दन्त्योष्मान्तोऽयमित्यर्थः । बभ्रामेति ।नुम्विसर्जनीयशव्र्यवायेऽपी॑ति सूत्रे वृत्त्यादौ दन्त्योष्मान्तत्वोक्तेरिति भावः । णिजि शुद्धाविति । णोपदेशोऽयम् । अनिट्सु इरितएव ग्रहणादयं सेट् । निङ्क्ते इति । नुमि निन्ज् ते इति स्थिते जस्य कुत्वेन गः, तस्य चर्त्वेन कः, नस्य अनुस्वारे परसवर्णो ङकारः । निञ्जाते । निङ्क्षे निञ्जाथे निङ्ग्ध्वे । निञ्जे निञ्ज्वहे निञ्ज्महे । लिटि संयोगात्परत्वात्कित्त्वाऽभावान्नलोपो न । निनिञ्जे निनिञ्जाते इत्यादि । निञ्जिता । निञ्जिष्यते । निङ्क्ताम् । अनिङ्क्तः । निञ्जीत । निञ्जिषीष्ट । अनिञ्जिष्ट । अनिञ्जिष्यत । शिजिपिजी अप्येवम् । पृजि इत्येके इति । ऋदुपधोऽयम् । वृजीधातुरृदुपध ईदित्, अतो नुम् नेति भावः । पृची संपर्चने इति । ऋदुपधोऽयम् । पपृचे इत्यादि । ईरादयः पृच्यन्ता अनुदात्तेतो गताः । षूङ्धातुः षोपदेशः,सेट् । ङित्त्वात्तङ् । सूते इति । सुवाते सुवते ।सूषे सुवाथे सूध्वे । सुवे सूवहे सूमहे । सुषुविषे इति ।स्वरती॑तीड्विकल्पं बाधित्वाश्र्युकः किती॑ति निषेधे प्राप्ते, क्रादिनियमान्नित्यमिट् ।स्वरतिसूती॑ति इड्विकल्पं मत्वा आह — सोता सवितेति । तिङस्तासा व्यवधानात्भूसुवो॑रिति न गुणनिषेध इति भावः । सोष्यते सविष्यते । सूताम् । सुवाताम् । सुवताम् । सूष्व सूध्वम् । आटः पित्त्वाद्गुणे प्राप्ते आह — भूसुवोरिति । सुवै इति । सुवावहै सुवामहै । असूत । सुवीत । सविषीष्ट सोषीष्ट इत्यादि स्पष्टम् । शीङ् स्वप्ने । सेट् । ङित्त्वात्तङ् ।

translator notes

commentary BM: 'iṭ' is carried forward (anuvartate) from 'iḍ atty-arti…' and 'sārvadhātuke' from 'rudādibhyaḥ'; 'se' and 'dhve' are words whose sixth-case ending is elided (luptaṣaṣṭhīka); Bhaṭṭoji explains the two sūtras together, since otherwise īś would not take iṭ before dhve nor īḍ and jan before se. Followed: the bracketed anuvṛtti in sutra_en and 'added to the words se and dhve' in k1.
commentary TB, printed under sk.2439.t1: if the sūtra 'īśaḥ se' were taken just as it is heard, then īśidhve and īśidhvam, with īś before the word dhve, would not result; hence Bhaṭṭoji says 'īśīḍjanām'. Followed: the joint gloss and the apakarṣa of 'dhve' in sutra_en.
commentary BM on 'yogavibhāgo vaicitryārthaḥ': why not one sūtra 'īśīḍajanāṃ sedhvoḥ'? The split displays variety: 'se' is carried into the following rule (anuvṛtti), 'dhve' is drawn back into the preceding (apakarṣa); a great sage who acts at his own will cannot be constrained. Followed in sutra_en; 'variety' kept bare in k1.
commentary TB on 'vaicitryārthaḥ': 'dhve' is drawn back to the earlier rule and 'se' carried into the later, so as to convey variety. TB adds that the Kāśikā etc. exemplify jan: from 'janī prādurbhāve' with Vedic luk of śyan and no deletion of the penultimate, janiṣe, janidhve, janiṣva, janidhvam; from 'jana janane' (ślu class), with penultimate deletion, vyatijajñiṣe, vyatijajñidhve (OCR 'vyatijaṅghiṣe'), tāṅ by 'kartari karmavyatihāre'. Agrees with BM; the jan forms are recorded (Bhaṭṭoji gives none).
commentary BM on the two paribhāṣās: īḍiṣva has iṭ although no 'se' is present, because sva is se modified in one part; aiḍḍhvam has no iṭ because the mention of a prakṛti includes what is modified in one part, but the mention of a vikṛti does not include its prakṛti ('bring the man' brings him blind or not; 'bring the blind one' brings only the blind): dhve arises from dhvam by e-substitution, so the modified 'dhve' does not include its original dhvam. Followed: the bracketed explanations of īḍiṣva/īḍidhvam and aiḍḍhvam.
commentary BM on the roots: īś goes like īḍ, with ś → ṣ by 'vraśca…' and ṣṭutva (īṣṭe); ādhvam and vadhve lose s by 'dhi ca'; 'āṅaḥ śāsu' = śās preceded by āṅ, meaning desire; namovāka is vāka (vac + ghañ) of namas, and 'praśāsmahe' means 'we make the utterance of the word namas', roots having many meanings; vas means wearing; vavase has no e-substitution or abhyāsa-deletion because the root is v-initial; vasitā — among the aniṭ roots only the śap-class vas is meant. kasi goes like vas, with num; 'tālavya-anta' means ending in the palatal sibilant: kaṣṭe (ś → ṣ, ṣṭutva), kakṣe (ś → ṣ → k by 'ṣaḍhoḥ', ṣatva), kaḍḍhve (ś → ṣ → ḍ by jaśtva, dh → ḍh by ṣṭutva). Followed for '[with num]', 'palatal/dental [sibilant]'; the namovāka gloss is recorded.
commentary TB: namovāka is an utterance of namas such as 'namas te rudra manyave', vac + ghañ with kutva by 'cajoḥ'; vavase — no e-substitution or abhyāsa-deletion, the root being v-initial. Agrees with BM; recorded.
commentary BM on ṇisi, ṇiji and the rest: ṇisi has ṇ in upadeśa, num becomes anusvāra (niṃste, niṃsse); 'dantyānta' means ending in the dental sibilant; the Ābharaṇa-author erred because the vṛtti etc. on 'numvisarjanīyaśarvyavāye 'pi' state that it ends in the dental sibilant. ṇiji is seṭ, since among the aniṭ roots only the ir-marked one is taken; niṅkte from ni-n-j-te: j → g (kutva) → k (cartva), n → anusvāra → ṅ (parasavarṇa); in liṭ, the ending not being kit after a conjunct, there is no n-deletion (niniñje…). 'pṛji ity eke' — this has ṛ as penultimate; vṛjī is ṛ-penultimate and ī-marked, hence no num; pṛcī is ṛ-penultimate (papṛce). Followed for 'pṛji' (BM's pratīka) and the bracketed '[so takes no num]'.
commentary TB on 'babhrāma': what the Padamañjarī etc. say under 'num visarjanīya…' — ṣatva is wanted where num etc. intervene singly, hence none in niṃsse — fits only if the root ends in s; if it ended in ś, after ṣ by 'vraśca…' and k by 'ṣaḍhoḥ', ṣatva after the k could not be stopped, so the counter-example would fail. ṇiji: since the ṇijir of the juhotyādi is the one meant among the aniṭ roots, 'niñjitā' shows this one is seṭ. śiji: śiñjita, śiñjinī (Amara: 'bhūṣaṇānāṃ tu śiñjitam', 'maurvī jyā śiñjinī guṇaḥ'). Agrees with BM; recorded.
commentary BM on ṣūṅ: ṣ in upadeśa, seṭ, tāṅ since ṅ-marked. suṣuviṣe: the option of 'svaratisūti…' is blocked by the prohibition 'śryukaḥ kiti', and that in turn gives way to the krādi restriction, so iṭ is invariable; sotā/savitā follow the option of 'svaratisūti…'; there is no guṇa-prohibition by 'bhūsuvoḥ' there because tās intervenes before the tiṅ; in suvai guṇa would come because āṭ is pit, and 'bhūsuvoḥ' prohibits it. Followed for the brackets.
commentary TB (sk.2440.t1, 'suṣuviṣe iti'): setting aside the option of 'svaratisūti…', the prohibition 'śryukaḥ kiti' would apply, but by the krādi restriction iṭ is invariable. Agrees with BM; recorded.
textual Collation against the 1915 print (NSP pp. 391–392 = scan pages 0401–0402, scan read; collation report .work/collate-p45/batch01.md, which records (1)–(3) and the root markup of 1022): (1) ours 'ayam anidit ity eke' → print 'ayam anidid ity eke'; ours could be misread as 'anit' (without iṭ), whereas the following kaste and 'tālavyānto 'py anidit' require 'not i-marked'; the English follows the print. (2) ours 'pṛṅkta' after 'pṛjīty eke' → print 'pṛṅkte'. (3) ours cites dayāyāsaś ca as 2325; the print has 2324, which is its number (SK 2324 = 3.1.37). (4) ours has a stray daṇḍa in 'āṅpūrvatvaṃ | prāyikam'; the print has none. (5) The print marks the paribhāṣā with '(pa)'. (6) For 'pṛcī saṃparcane' ours reads pṛkte; the scan at this point is too coarse to tell pṛkte from pṛṅkte (the OCR reads the latter); pṛkte agrees with the root being ī-marked. The English follows the print in (1)–(4).
translator The bracketed labels (lakāra, puruṣa, number, with/without iṭ) are the translator's. Numbers 1020–1032 are Dhātupāṭha serial numbers printed with the roots. The Ābharaṇa is named by Bhaṭṭoji without further identification; neither commentator identifies it.

SK 2441 · A 7.4.21V

शीङः सार्वधातुके गुणः ॥ २४४१ ॥

śīṅaḥ sārvadhātuke guṇaḥ

śīṅaḥ sārvadhātuke guṇaḥ — For śīṅ, guṇa comes before a sārvadhātuka.

Rule. śī takes guṇa before a sārvadhātuka ending. Guṇa before a sārvadhātuka is already given by SK 2168. Bhaṭṭoji says this rule is an exception (apavāda) to SK 2217 (kṅiti ca). So guṇa comes even before a ṅit ending.

Example.

śī + te → luk of śap → this rule: guṇa → śe + te → śete "he lies".

śī + āte (dual; ṅit) → this rule: guṇa all the same → śe + āte

→ e becomes ay before a vowel (SK 61) → śayāte "the two lie".

Watch out. Before te guṇa would come anyway. The rule is needed for the ṅit endings, such as āte, where SK 2217 would block it.

Siddhānta-kaumudī

क्ङिति च- SK 2217 इत्यस्यापवादः । शेते । शयाते ॥

[This rule] is an exception (apavāda) to kṅiti ca (SK 2217). śete [laṭ, prathama sg.]. śayāte [prathama du.].

Bālamanoramā

शीङः सार्वधातुके गुणः - शीङः सार्वधातुके । स्पष्टम् ।सार्वधातुकार्धधातुकयो॑रित्येव सिद्धे किमर्थमिदमित्यत आह — क्ङिति चेत्यस्यापवाद इति । झस्य अदादेशे सति शे-अते इति स्थिते —

translator notes

commentary BM: the sūtra is clear; to the question why it is needed when guṇa is already given by sārvadhātukārdhadhātukayoḥ (SK 2168), Bhaṭṭoji answers that it is an apavāda of kṅiti ca [i.e. it gives guṇa even before a kṅit sārvadhātuka]. With a for jha, the stage śe + ate leads to the next sūtra. Followed for '[This rule]'.
commentary TB, printed under sk.2440.t1 (on 'kṅiti ca ity asya'): elsewhere [before affixes that are not kṅit] guṇa is already established by sārvadhātukārdhadhātukayoḥ. Agrees with BM; followed.
textual Collation (.work/collate-p45/batch01.md) lists this unit as clean; also checked against the NSP OCR, NSP p. 392 (scan page-0402): the kaumudī agrees with ours.
translator śayāte shows the rule before a ṅit (apit) sārvadhātuka: śī + āte, guṇa (e), then ay before the vowel. The kaumudī gives only the forms; the labels in brackets are supplied.

SK 2442 · A 7.1.6V

शीङो रुट् ॥ २४४२ ॥

śīṅo ruṭ

śīṅo ruṭ — After śīṅ, [the at (at — carried forward (anuvṛtti) from adabhyastāt, SK 2479, read as a sixth-case word) that replaces jha (jhaḥ — carried forward (anuvṛtti) from jho 'ntaḥ, SK 2169)] takes the augment ruṭ.

Rule. After śī, the at that replaces jh takes the augment ruṭ. The ṭ is a marker, so ruṭ goes at the front (SK 36); its u is for pronunciation. What is added is r. "jh" is carried forward from SK 2169. "at" is carried from SK 2479 (adabhyastāt) and read in the sixth case: "of the at".

Example.

śī + jha (laṭ, prathama plural, ātmanepada)

→ at for jh (chapter 44) → śī + ate

→ guṇa (SK 2441) → śe + ate

→ this rule: r before at → śe + r + ate

→ śerate "they lie".

Applies when / blocked by. The other forms Bhaṭṭoji gives:

laṭ śeṣe, śedhve, śaye, śevahe;
liṭ śiśye, with y for i by SK 272;
luṭ śayitā;
luṅ aśayiṣṭa.

In śedhve the dh stays dh: the rule that makes it ḍh names only ṣīdhvam, luṅ and liṭ.

Watch out. Why carry forward at and not just add ruṭ to jh? One of Bhaṭṭoji's commentators answers. If ruṭ were added to jha itself, at could no longer replace the jh.

After the rule, Bhaṭṭoji begins a new run of roots: "Now the parasmaipada roots up to stu." The run ends just before stu (ṣṭuñ, 1043), which is ñit and takes both padas. ūrṇu also takes both padas. The first root is 1033 yu, "mixing and separating".

Siddhānta-kaumudī

शीङः परस्य झादेशस्यातो रुडागमः स्यात् । शेरते । शेषे । शेध्वे । शये । शेवहे । शिश्ये । शयिता । अशयिष्ट ॥ अथ स्तौत्यन्ताः परस्मैपदिनः । ऊर्णुस्तूभयपदी ।{$ {!1033 यु!} मिश्रणेऽमिश्रणे च$} ॥

The at that is the substitute for jha [— 'jhaḥ' and 'at' carried forward (anuvṛtti) from SK 2169 and SK 2479 —], coming after śīṅ, takes the augment ruṭ. śerate [laṭ, prathama pl.]. śeṣe [madhyama sg.]. śedhve [madhyama pl.]. śaye [uttama sg.]. śevahe [uttama du.]. śiśye [liṭ]. śayitā [luṭ]. aśayiṣṭa [luṅ]. Now [come] the parasmaipada roots up to stauti [exclusive — i.e. those before ṣṭuñ stutau (1043), which, being ñit, takes both padas —]. ūrṇu, however, takes both padas. (1033) yu — in mixing and in not mixing (amiśraṇa) [i.e. separating].

Tattvabodhinī

NSP p. 402

—शीङो रुट् । ‘झोऽन्तः’ इत्यतो झ इत्य-नुवर्तते । ‘अदभ्यस्तात्’ इत्यतोऽदिति च । तथा चेष्टानुरोधेनाऽदिति प्रथमान्तस्य षष्ठ्यन्तत्वमाश्रित्य व्याचष्टे—झादेश-स्यात इति । झस्यैव रुडागमे तु अदादेशो दुर्लभ इत्यदित्यस्याप्यनुवृत्तिः कृता ॥—शिश्ये इति । ‘एरनेकाचः’ इति यण् । शेताम् । शयाताम् । शेरताम् । शेष्व । शयाथाम् । शेध्वम्

Bālamanoramā

शीङो रुट् - शीङो रुट् । 'झोऽन्तः' इत्यतो झ इत्यनुवर्तते । 'अदभ्यस्ता' दित्यतोऽदित्यनुवृत्तं षष्ठ्या विपरिणम्यते । तदाह — शीङः परस्येति । रुटि उकार उच्चारणार्थः । टित्त्वादाद्यवयवः । शेध्वे इति ।षीध्वंलुङ्लिटा॑मित्युक्तेर्न ढः । शिश्ये इति । शिश्यिषे । शिश्यिढ्वे — शिश्यिध्वे । शयितेति । शयिष्यते । शेताम् शयाताम् शेरताम् । शेष्व शयाथाम् शेध्वम् । शयै शयावहै शयामहै । अशेत अशयातामशेरत । अशेथाः अशयाथाम् ।अशेध्वम् । अशयि अशेवहि अशेमहि । शयीत । शयिषीष्ट । अशयिष्टेति । अशयिष्यतेत्यपि ज्ञेयम् । स्तौत्यन्ता इति ।ष्टुञ् स्तुता॑वित्यतः प्राक्तना इत्यर्थः । ऊर्णुस्तूभयपदीति । ञित्त्वादिति भावः । यु मिश्रणेऽमिश्रणे चेति । अमिश्रणं पृथग्भावः । सेडयम् ।

translator notes

commentary BM: 'jhaḥ' is carried forward (anuvartate) from 'jho 'ntaḥ' [SK 2169]; 'at', carried forward from 'adabhyastāt' [SK 2479], is changed into the sixth case (ṣaṣṭhyā vipariṇamyate); hence Bhaṭṭoji's 'śīṅaḥ parasya…'. The u of ruṭ is for pronunciation; being ṭit, it is added at the beginning. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB (sk.2442.t1): 'jhaḥ' is carried forward from 'jho 'ntaḥ' and 'at' from 'adabhyastāt'; to meet the desired result, the first-case word 'at' is taken as a sixth-case word, and so Bhaṭṭoji explains 'jhādeśasyātaḥ'. If ruṭ were added to jha itself, the at-substitute could not then be obtained; that is why 'at' too is carried forward. Agrees with BM; followed.
commentary BM, at the tail of sk.2441.b1: with at substituted for jha, 'śe ate' stands — whereupon this sūtra. Followed in identifying the at as the substitute of jha in śerate.
commentary BM on the paradigm: śedhve — no ḍh, since [ṣīdhvaṃluṅliṭāṃ dho 'ṅgāt] mentions only those; śiśye, śiśyiṣe, śiśyiḍhve/śiśyidhve; śayiṣyate; loṭ śetām, śayātām, śeratām, śeṣva, śayāthām, śedhvam, śayai, śayāvahai, śayāmahai; laṅ aśeta, aśayātām, aśerata, aśethāḥ …, aśayi, aśevahi, aśemahi; śayīta; śayiṣīṣṭa; aśayiṣṭa; aśayiṣyata. Recorded; the kaumudī gives only the forms translated.
commentary TB (sk.2442.t1): śiśye — yaṇ by 'er anekācaḥ' [SK 272]; TB adds śetām, śayātām, śeratām, śeṣva, śayāthām, śedhvam. Recorded.
commentary BM: 'stautyantāḥ' means those before 'ṣṭuñ stutau'; ūrṇu takes both padas because it is ñit. On 'yu miśraṇe 'miśraṇe ca': amiśraṇa is separateness (pṛthagbhāva); yu is seṭ. Followed: 'up to stauti [exclusive — i.e. those before ṣṭuñ stutau (1043) …]' and '[i.e. separating]'.
textual Scan check, NSP p. 392 (scan page-0402, read): the kaumudī matches the print word for word, including śerate, śeṣe, śedhve, śaye, śevahe, śiśye, śayitā, aśayiṣṭa and the gaṇa heading 'atha stautyantāḥ parasmaipadinaḥ | ūrṇus tūbhayapadī | 1033 yu miśraṇe 'miśraṇe ca'. The collation report (batch 1) lists this unit as clean.
translator śete and śayāte (laṭ prathama sg. and du.) are given under SK 2441. The bracketed lakāra/person labels are the translator's; (1033) and (1043) are dhātupāṭha numbers.

SK 2443 · A 7.3.89V

उतो वृद्धिर्लुकि हलि ॥ २४४३ ॥

uto vṛddhirluki hali

uto vṛddhir luki hali — In the domain of luk, vṛddhi replaces u before a [pit sārvadhātuka affix] beginning with a hal [— 'piti sārvadhātuke', and the prohibition 'na abhyastasya', carried forward (anuvṛtti) from nābhyastasyāci piti sārvadhātuke (SK 2503), without 'aci'].

Rule. Where the vikaraṇa has undergone luk, the u of the root takes vṛddhi before a pit sārvadhātuka ending that begins with a consonant. The u of a doubled root (abhyasta) is excluded. "Pit", "sārvadhātuka" and "not of an abhyasta" are carried forward from SK 2503 (nābhyastasyāci piti sārvadhātuke), without its word "before a vowel".

Bhaṭṭoji glosses luki as "in the domain of luk" (lugviṣaye), a seventh case of domain. One of his commentators explains why: a deleted affix is not heard, so it cannot literally "follow".

Example.

yu + ti (laṭ, prathama singular) → luk of śap → yu + ti

→ ti is pit and begins with a consonant: this rule → yau + ti

→ yauti "he mixes".

Applies when / blocked by. yutaḥ "the two mix" has no vṛddhi: tas is not pit. yuvanti has none either. Its ending is not pit, and it is ṅit, so it blocks guṇa as well; u becomes uv (uvaṅ). Liṭ yuyāva, luṭ yavitā.

One of Bhaṭṭoji's commentators tests each condition:

not u: eti;
no luk: yunoti;
not consonant-initial: yavāni, where āṭ is pit but a vowel;
not pit: yutaḥ;
an abhyasta: yoyoti;
not sārvadhātuka: yūyāt.

The vidhiliṅ is yuyāt, with no vṛddhi. The Bhāṣya lays down "what is ṅit is not pit" (ṅic ca pin na). The ending (tip with yāsuṭ) is pit. But the ṅit status specially given to yāsuṭ (SK 2209) overrides that. The same ṅit status still blocks guṇa. One of Bhaṭṭoji's commentators spells this out.

The āśīrliṅ is yūyāt. Its ending is ārdhadhātuka, so the u is lengthened by SK 2298 (akṛtsārvadhātukayor dīrghaḥ). Luṅ ayāvīt.

Bhaṭṭoji then gives 1034 ru, "sounding".

Watch out. Vṛddhi here overrides the ordinary guṇa. So it is yauti, not yoti. Only the pit endings ti, si, mi and the like show it.

Siddhānta-kaumudī

लुग्विषये उकारस्य वृद्धिः स्यात्पिति हलादौ सार्वधातुके न त्वभ्यस्तस्य । यौति । युतः । युवन्ति । युयाव । यविता । युयात् । इह उतो वृद्धिर्न । भाष्ये पिच्च ङिन्न ङिच्च पिन्न इति व्याख्यानात् । विशेषविहितेन ङित्त्वेन पित्त्वस्य बाधात् । यूयात् । अयावीत् ।{$ {!1034 रु!} शब्दे$} ॥

In the domain of luk (lugviṣaye), vṛddhi replaces u before a pit sārvadhātuka [affix] beginning with a hal — but not [the u] of a reduplicated [aṅga] (abhyasta). [yu, laṭ:] yauti. yutaḥ. yuvanti. [liṭ:] yuyāva. [luṭ:] yavitā. [vidhiliṅ:] yuyāt — here there is no vṛddhi of u, because of the explanation in the Bhāṣya, 'what is pit is not ṅit, and what is ṅit is not pit' (pic ca ṅin na, ṅic ca pin na): the pit-status is overridden by the ṅit-status that is specifically enjoined [for yāsuṭ]. [āśīrliṅ:] yūyāt. [luṅ:] ayāvīt. (1034) ru — in sounding (śabda).

Tattvabodhinī

alignment inferredNSP p. 402

—उतो वृद्धिः—। ‘नाभ्यस्तस्याचि पिति—’ इत्यतो निषेधानुवृत्तेराह—न त्वभ्यस्तस्येति । उतः किम् । एति । एषि । लुकीति किम् । युनोति । जुहोति । हलि किम् । यवानि । यवाव । ‘आडुत्तमस्य—’ इत्याडागमः पित् । पिति किम् । युतः । रुतः । ‘नाभ्यस्तस्य’ इति किम् । योयोति । रोरोति । सार्वधातुके किम् । यूयात् । न चात्र ङिच्च पिन्नेति व्याख्यानान्निर्वाहः शङ्क्यः । ‘किदाशिषि’ इति यासुटः कित्त्वात् । केचित्तु युयात् सुयात् इत्यादावपि ङिच्च पिन्नेत्येतदनाश्रित्य व्याचक्षते । संज्ञापूर्वकविधेरनित्यत्वाद्वृ-द्धिर्न भवति । अन्यथा ‘उत औत्’ इत्येव वदेदिति

Bālamanoramā

उतो वृद्धिर्लुकि हलि - उतो वृद्धिर्लुकि हलि ।नाभ्यस्तस्याचि पिति सार्वधातुके॑ इति अचिवर्जमनुवर्तते । लुकीति विषयसप्तमी, दर्शनाऽभावस्य लुकः परत्वाऽसंभवात् ।तदाह — लुग्विषय इत्यादिना । यौतीति । गुणं बाधित्वा वृद्धिः । युत इति । अपित्त्वान्न वृद्धिः । युवन्तीति । अपित्त्वाद्वृद्ध्यभावे ङित्त्वाद्गुणाऽभावे उवङिति भावः । यौषि युथः युथ । यौमि युवः युमः । युयावेति । युयुवतुः युयुवुः । युयविथ युयुवथुः युयुव । युयाव-युयव युयुविव युयुविम । यवितेति । उवङं बाधित्वा परत्वाद्गुण- । यविष्यति । यौतु युतात् युताम् युवन्तु । हौ अपित्त्वान्न वृद्धिः । युहि — युतात् युतम् युत । आटि पित्त्वेऽपि हलादित्वाऽभावान्न वृद्धिः । पित्त्वेन ङित्त्वाऽभावाद्गुणः । यवानि यवाव यवाम । अयौत् अयुतामयुवन् । अयौः अयुतमयुत । अयवमयुव अयुम । विधिलिङ्याह — युयादिति । अत्र यासुडागमसहितस्य तिपः पित्त्वादुतो वृद्धिमाशङ्क्याह - इह उतो वृद्धिर्नेति । कुत इत्यत आह — भाष्ये इति । व्याख्यानादिति । 'हलः श्नः शानज्झौ' इति सूत्रव्याख्यावसरे वचनादित्यर्थः । ननु यासुडागमसहितस्य तिपः पित्त्वात्पिच्च ङिन्ने॑त्युक्तवचनेनयासुट् परस्मैपदेषु॑ इति ङित्त्वस्याऽप्यभावात्क्ङिति चे॑ति गुणनिषेधाऽभावाद्गुणः स्यादित्यत आह — विशेषविहितेनेत्यादि, बाधादित्यन्तम् ।यासुट् परस्मैपदेषु॑ इति विशेषविहितेन यासुटो ङित्त्वेन तत्सहितस्य तिपोङिच्च पिन्ने॑ति पित्त्वप्रयुक्तङित्त्वनिषेधस्य बाधान्ङित्त्वाद्गुणनिषेधो निर्बाध इत्यर्थः । आशीर्लिङ्याह — यूयादिति । आर्धधातुकत्वान्न वृद्धिः ।अकृत्सार्वधातुकयो॑रिति दीर्घः । यूयास्तामित्यादि । लुङ्याह — अयावीदिति । सिचि वृद्धिः ।इट ईटी॑ति सिज्लोपः । अयाविष्टामित्यादि । अयविष्यत् ।

translator notes

commentary BM: 'nābhyastasyāci piti sārvadhātuke' is carried forward (anuvartate) without 'aci'. 'luki' is a seventh case of domain (viṣayasaptamī), since luk, being non-appearance, cannot be a following element; hence Bhaṭṭoji's 'lugviṣaye'. Followed in sutra_en and k1.
commentary TB: 'na tv abhyastasya' is stated because the prohibition is carried forward from 'nābhyastasyāci piti…'. Counter-examples: 'utaḥ', why? eti, eṣi; 'luki', why? yunoti, juhoti; 'hali', why? yavāni, yavāva (the āṭ of 'āḍ uttamasya' is pit); 'piti', why? yutaḥ, rutaḥ; 'nābhyastasya', why? yoyoti, roroti; 'sārvadhātuke', why? yūyāt. Followed for the bracketed prohibition in sutra_en.
commentary BM: yauti — vṛddhi overriding guṇa; yutaḥ — no vṛddhi, the affix not being pit; yuvanti — no vṛddhi (not pit) and no guṇa (ṅit), so uvaṅ. BM adds yauṣi, yuthaḥ, yutha, yaumi, yuvaḥ, yumaḥ; the liṭ forms yuyuvatuḥ, yuyuvuḥ, yuyavitha …; yavitā — guṇa, overriding uvaṅ as the later rule; yaviṣyati; yautu, yutāt, yutām, yuvantu; yuhi (hi not pit); yavāni, yavāva, yavāma (āṭ is pit but not hal-initial, so guṇa, not vṛddhi); ayaut, ayutām, ayuvan …. Recorded.
commentary BM on yuyāt: since tip together with the augment yāsuṭ is pit, vṛddhi is feared; the Bhāṣya's explanation is a statement made while explaining 'halaḥ śnaḥ śānajjhau' [SK 2557]. Objection: then by 'ṅic ca pin na' the ṅit-status given by 'yāsuṭ parasmaipadeṣu…' is also removed, the guṇa-prohibition of 'kṅiti ca' fails, and guṇa would result. Answer ('viśeṣavihitena … bādhāt'): the ṅit-status of yāsuṭ, specifically enjoined by 'yāsuṭ parasmaipadeṣu', overrides the negation of ṅit-status that the pit-status would bring, so the guṇa-prohibition stands. yūyāt: ārdhadhātuka, hence no vṛddhi; lengthening by 'akṛtsārvadhātukayor dīrghaḥ'. ayāvīt: vṛddhi before sic; sic deleted by 'iṭa īṭi'. Followed for '[for yāsuṭ]'.
commentary TB on 'sārvadhātuke kim? yūyāt': it is not to be supposed that yūyāt could be managed by the 'ṅic ca pin na' explanation [making 'sārvadhātuke' dispensable], since in the āśīrliṅ yāsuṭ is kit by 'kid āśiṣi'. TB also reports that some explain yuyāt, suyāt and the like without resorting to 'ṅic ca pin na': vṛddhi does not occur because an injunction naming its operation by a technical term (saṃjñāpūrvaka vidhi) is not invariable (anitya) — otherwise [Pāṇini] would have said simply 'uta aut'. Recorded; the English follows Bhaṭṭoji's reason.
textual Collation (.work/collate-p45/batch01.md; NSP p. 392, scan page-0402, scan read): the kaumudī is clean. The print numbers ru as '1035', repeating the number it gives ṇu on p. 393; our 1034 (with the Wikisource SK) is the correct sequence.
translator The forms up to ayāvīt are of yu (1033, 'yu miśraṇe 'miśraṇe ca', at the end of SK 2442). The lakāra labels in square brackets are the translator's.

SK 2444 · A 7.3.95V

तुरुस्तुशम्यमः सार्वधातुके ॥ २४४४ ॥

turustuśamyamaḥ sārvadhātuke

turustuśamyamaḥ sārvadhātuke — After tu, ru, stu, śam and am, a sārvadhātuka [tiṅ affix] beginning with a hal [optionally receives īṭ — 'hali' carried forward (anuvṛtti) from uto vṛddhir luki hali (SK 2443), 'tiṅi' from bhūsuvos tiṅi (SK 2224), 'īṭ' from bruva īṭ (SK 2452) and 'vā' from yaṅo vā (SK 2651)].

Rule. After tu, ru, stu, śam and am, a sārvadhātuka tiṅ ending that begins with a consonant optionally takes the augment īṭ. Four words are carried forward. "Beginning with a consonant" comes from SK 2443. "Tiṅ" comes from SK 2224. "īṭ" comes from SK 2452, and "optionally" from SK 2651, both taught later. The word "sārvadhātuka" could have been carried forward too. Bhaṭṭoji says it is repeated so that "pit" is not carried with it. So the īṭ comes before non-pit endings as well.

Example.

ru + ti → this rule: īṭ → ru + ī + ti

→ guṇa of u, and av for o → ravīti "he cries".

Without īṭ: vṛddhi by SK 2443 → rauti.

Dual: ruvītaḥ or rutaḥ. The non-pit tas also takes īṭ.

Applies when / blocked by. Bhaṭṭoji tests the conditions:

not consonant-initial: ruvanti;
not a tiṅ ending: śāmyati, where ya is the vikaraṇa śyan;
not sārvadhātuka: āśīrliṅ rūyāt.

In the vidhiliṅ the option holds: ruyāt or ruvīyāt. Luṅ arāvīt, lṛṅ araviṣyat.

tu is a root found only in the sūtras (sautra), meaning "going, growing, harming". Tradition remembers it as a root whose vikaraṇa takes luk. So tavīti or tauti, tuvītaḥ or tutaḥ, luṭ totā, lṛṭ toṣyati. Bhaṭṭoji's commentators say that śam and am take this rule only in the Veda.

Bhaṭṭoji then gives roots 1035 to 1039. They go like yu.

1035 ṇu, "praising": nauti, navitā.
1036 kṣu (ṭukṣu), "sounding": kṣauti, kṣavitā.
1037 kṣṇu, "sharpening": kṣṇauti, kṣṇavitā.
1038 snu (ṣṇu), "flowing": snauti, liṭ suṣṇāva, snavitā, vidhiliṅ snuyāt, āśīrliṅ snūyāt.
1039 ūrṇu (ūrṇuñ), "covering".

Watch out. With īṭ the ending no longer begins with a consonant. So ravīti has guṇa, not the vṛddhi of SK 2443.

Siddhānta-kaumudī

एभ्यः परस्य सार्वधातुकस्य हलादेस्तिङ ईड्वा स्यात् । नाभ्यस्तस्य -SK 2403 इत्यतोऽनुवृत्तिसंभवे पुनः सार्वधातुकग्रहणमपिदर्थम् । रवीति । रौति । रुवीतः । रुतः । हलादेः किम् । रुवन्ति । तिङः किम् । शाम्यति । सार्वधातुके किम् । आशिषि रूयात् । विध्यादौ तु रुयात् । रूवीयात् । अरावीत् । अरविष्यत् । तु इति सौत्रो धातुर्गतिवृद्धिहिंसासु । अयं च लुग्विकरण इति स्मरन्ति । तवीति । तौति । तुवीतः । तुतः । तोता । तोष्यति ।{$ {!1035 णु!} स्तुतौ$} । नौति । नविता ।{$ {!1036 टुक्षु!} शब्दे$} । क्षौति क्षविता ।{$ {!1037 क्ष्णु!} तेजने$} । क्ष्णौति । क्ष्णविता ।{$ {!1038 ष्णु!} प्रस्रवणे$} । स्नौति । सुष्णाव । स्नविता । स्नुयात् । स्नूयात् ।{$ {!1039 ऊर्णुञ्!} आच्छादने$} ॥

After these [roots], a sārvadhātuka tiṅ [affix] beginning with a hal optionally receives īṭ. Although ['sārvadhātuke'] could have been carried forward (anuvṛtti) from nābhyastasya… (SK 2503), 'sārvadhātuka' is mentioned again so that ['piti'] is not [carried forward] (apidartham). [ru, laṭ:] ravīti, rauti. ruvītaḥ, rutaḥ. Why 'beginning with a hal'? ruvanti. Why 'tiṅ'? śāmyati. Why 'sārvadhātuke'? In the āśīrliṅ: rūyāt. But where [liṅ is used] in the sense of injunction (vidhi) and the rest: ruyāt, ruvīyāt. [luṅ:] arāvīt. [lṛṅ:] araviṣyat. tu is a root read only in the sūtras (sautra), [meaning] going, increasing and injuring (gati, vṛddhi, hiṃsā). And [the tradition] remembers it as one whose vikaraṇa undergoes luk (lugvikaraṇa). tavīti, tauti. tuvītaḥ, tutaḥ. [luṭ:] totā. [lṛṭ:] toṣyati. (1035) ṇu — in praising (stuti). nauti. navitā. (1036) ṭukṣu — in sounding (śabda). kṣauti. kṣavitā. (1037) kṣṇu — in sharpening (tejana). kṣṇauti. kṣṇavitā. (1038) ṣṇu — in flowing (prasravaṇa). snauti. [liṭ:] suṣṇāva. snavitā. [vidhiliṅ:] snuyāt. [āśīrliṅ:] snūyāt. (1039) ūrṇuñ — in covering (ācchādana).

Tattvabodhinī

NSP p. 402–403

—तुरुस्तु—। तुः सौत्रो धातुरिति वक्ष्यति ॥—अपिदर्थमिति । एभ्यः परस्य पितः सार्वधातुकस्येति प्राचो व्याख्यानं प्रामादिकं रुवीतः स्तुवीतः इत्याद्यसिद्ध्यापत्तेरिति भावः । शम्यमोरुदाहरणं तु शमीध्वम् । अभ्यमीति । अभ्यन्ति । शम्यमोश्छन्दसि विकरणस्य लुकि सति हलादिसार्वधातुकमनन्तरं संभवतीति काशिकायामुक्तम् । आपिशलास्तु ‘तुरुस्तुशम्यमः सार्वधातुके छन्दसि’ इति पठन्ति । तन्मते सूत्रमिदं छन्द- स्येव

Bālamanoramā

तुरुस्तुशम्यमः सार्वधातुके - तुरुस्तु । तु रु स्तु शमि अम् एषां समाहारद्वन्द्वात्पञ्चम्येकवचनम् ।उतो वृद्धि॑रित्यतो हलीति,भूसुवो॑रित्यतस्तिङीति,ब्रुव ई॑डित्यत ईडिति,यङो वे॑त्यतो वेति चानुवर्तते । तदाह - एभ्य इत्यादिना । नाभ्यस्तस्येति ।नाभ्यस्तस्याऽचि पिति सार्वधातुके इत्यतः सार्वधातुके इत्यनुवृत्तिसंभवे पुनः सार्वधातुकग्रहणं पितीत्यस्याऽनुवृत्तिर्मा भूदित्येतदर्थमित्यर्थः । रवीतीति । ईट्पक्षे हलादित्वाऽभावादुतो वृद्धिर्नेति भावः । रौतीति । ईडभावेउतो वृद्धि॑रिति भावः । रुवीतः रुत इति । अपित्त्वेऽपि ईड्विकल्प इति भावः । रुवन्तीति । अन्तादेशे कृते हलादित्वाऽभावादीडभावे उवङिति भावः । शाम्यतीति । श्यनस्तिङ्त्वाऽभावादीण्नेति भावः । आशिषि रूयादिति । आर्धधातुकत्वादीडभावेअकृत्सार्वधातुकयो॑रिति दीर्घः । विध्यादौ त्विति । आदिना निमन्त्रणादिसङ्ग्रहः । रुयात् रुवीयादिति । हलादिसार्वधातुकत्वादीड्विकल्प इति भावः । ईडभावपक्षे हलादौ पिति सार्वधातुकेउतो वृद्धि॑रिति बोध्यम् । ननु धातुपाठे तुधातोरदर्शनाद्धातुत्वाऽभावात्कथं ततः सार्वधातुकस्य ईड्विधिरित्यत आह — तु इति सौत्रो धातुरिति । गतिवृद्धिहिंसास्विति । अत्र व्याख्यानमेव शरणम् । ननु शपा व्यवदानादस्य सार्वधातुकपरत्वं कथमित्यत आह — अयं च लुग्विकरण इति स्मरन्तीति । अव्यवहिततिङ ईड्विधानमेवाऽत्र बीजम् । शम्यमोस्तुशमीध्वमभ्यमीती॑ति वेदे शपो लुकि बोध्यम् । अयमनिट् । हलादौ सार्वधातुके रुधातुवत् । आर्धधातुके तु नेट् । तदाह -तोतेति । णु स्तुताविति । णोपदेशोऽयं सेट् । युधातुवद्रूपाणि । क्षुक्ष्णुस्नु धातवः सेट । युधातुवद्रूपाणि । चुक्षाव । चुक्ष्णाव । सुष्णाव इति । षोपदेशोऽयमिति भावः । ऊर्णुञ्धातुरुभयपदी । सेट् । उतो वृद्धेर्नित्यं प्राप्तौ —

translator notes

commentary BM: tu ru stu śami am — a samāhāra-dvandva, fifth case singular. 'hali' is carried forward (anuvartate) from 'uto vṛddhiḥ…', 'tiṅi' from 'bhūsuvoḥ…', 'īṭ' from 'bruva īṭ' and 'vā' from 'yaṅo vā'; hence Bhaṭṭoji's gloss. Followed in sutra_en and k1.
commentary BM on 'nābhyastasya…': 'sārvadhātuke' could be carried forward from 'nābhyastasyāci piti sārvadhātuke'; mentioning it again is for the purpose that 'piti' should not be carried forward. Followed for the bracketed 'piti'.
commentary TB (sk.2444.t1, partly lost in our OCR; read from the scan, NSP p. 392, scan page-0402): on 'apidartham iti': the earlier explanation 'ebhyaḥ parasya pitaḥ sārvadhātukasya' is a slip, since ruvītaḥ, stuvītaḥ and the like would not be formed. For śam and am the examples are śamīdhvam, abhyamīti; the Kāśikā says that for śam and am a hal-initial sārvadhātuka follows immediately only when the vikaraṇa has luk in the Veda; the Āpiśalas read the sūtra as 'turustuśamyamaḥ sārvadhātuke chandasi', and so the sūtra holds only in the Veda (chandasy eva). The last line is partly hidden by the scan's watermark. Recorded.
commentary BM on the forms: ravīti — with īṭ the affix is not hal-initial, so no vṛddhi by 'uto vṛddhiḥ'; rauti — without īṭ, vṛddhi by 'uto vṛddhiḥ'; ruvītaḥ, rutaḥ — the option holds though the affix is not pit; ruvanti — after the substitution ant the affix is not hal-initial, so no īṭ, and uvaṅ; śāmyati — śyan is not a tiṅ, so no īṭ; rūyāt — ārdhadhātuka, hence no īṭ, and lengthening by 'akṛtsārvadhātukayoḥ'; in vidhyādi ('ādi' takes in nimantraṇa etc.) ruyāt, ruvīyāt — the option, the affix being a hal-initial sārvadhātuka; without īṭ, vṛddhi before a hal-initial pit sārvadhātuka by 'uto vṛddhiḥ'. Recorded.
commentary BM on tu: to the objection that tu is not seen in the dhātupāṭha and so is not a dhātu, Bhaṭṭoji answers that it is a sautra root; for the meanings the commentarial explanation is the only authority. To the objection that śap would intervene [between root and tiṅ], he answers 'it is remembered as lugvikaraṇa' — the ground being that īṭ is enjoined for a tiṅ that immediately follows. śam and am take this in the Veda (śamīdhvam, abhyamīti) with luk of śap. tu is aniṭ: before hal-initial sārvadhātuka affixes like ru, but no iṭ before ārdhadhātuka (totā). ṇu is ṇopadeśa and seṭ, with forms like yu; kṣu, kṣṇu, snu are seṭ, with forms like yu: cukṣāva, cukṣṇāva; suṣṇāva because the root is ṣopadeśa. ūrṇuñ is ubhayapadin and seṭ. Recorded.
textual NSP footnote 1, printed at the foot of NSP p. 393 (scan page-0403, scan read) and not filed under any editorial_notes, keyed to 'smaranti' in this unit: 'smarantīti — the ground here is that īṭ is enjoined for a tiṅ that immediately follows (avyavahita)'. Recorded; it agrees with BM.
textual Collation (.work/collate-p45/batch01.md; NSP pp. 392–393, scan pages 0402–0403, scan read): our text gives the cross-reference as SK 2403, but the print (and the Wikisource SK) has 'nābhyastasya–2503'; SK 2503 is nābhyastasyāci piti sārvadhātuke (SK 2403 is nisastapatāv anāsevane). The English gives SK 2503.
textual Our text reads 'rūvīyāt' (long ū); the print (NSP p. 393, scan) and the Wikisource SK have 'ruvīyāt', and BM's pratīka is 'ruyāt ruvīyād iti'. The English follows the print.
translator The lakāra labels in square brackets are the translator's; ravīti, rauti etc. are laṭ forms of ru (1034, SK 2443). Numbers in round brackets are dhātupāṭha numbers printed in the text.

SK 2445 · A 7.3.90V

ऊर्णोतेर्विभाषा ॥ २४४५ ॥

ūrṇotervibhāṣā

ūrṇoter vibhāṣā — Of ūrṇu, [vṛddhi — carried forward (anuvṛtti) from uto vṛddhir luki hali (SK 2443) —] optionally [takes place before a sārvadhātuka affix that is pit and begins with a hal — 'hali' carried forward from the same sūtra (SK 2443), 'piti sārvadhātuke' from nābhyastasyāci piti sārvadhātuke (SK 2503)].

Rule. For ūrṇu, the vṛddhi of SK 2443 is optional before a pit sārvadhātuka ending that begins with a consonant. "Vṛddhi" and "consonant" are carried from SK 2443. "Pit sārvadhātuka" is carried from SK 2503.

Example.

ūrṇu + ti → luk of śap

→ this rule: vṛddhi → ūrṇauti "he covers"

→ or guṇa → ūrṇoti.

Dual ūrṇutaḥ, plural ūrṇuvanti. The root takes both padas. Ātmanepada ūrṇute, ūrṇuvāte, ūrṇuvate; those endings are not pit, so this rule has no scope there.

Applies when / blocked by. A vārttika follows: ām is not used after ūrṇu. Without it, ām would be due in liṭ. SK 2237 gives ām to a heavy root that begins with a vowel other than a. A vārttika at SK 2306 gives it to a root with more than one vowel. One of Bhaṭṭoji's commentators adds that the later rule treating ūrṇu like nu gives the same result.

Watch out. This option only exists where SK 2443 would give vṛddhi. Before a vowel (ūrṇavāni) or a non-pit ending (ūrṇutaḥ) there is no vṛddhi at all.

Siddhānta-kaumudī

वा वृद्धिः स्याद्धलादौ पिति सार्वधातुके । ऊर्णौति । ऊर्णोति । ऊर्णुतः । ऊर्णुवन्ति । ऊर्णुते । उर्णुवाते । ऊर्णुवते ।

vṛddhi [— carried forward (anuvṛtti) from SK 2443 —] optionally takes place [for ūrṇu] before a sārvadhātuka [affix] that is pit and begins with a hal [— 'hali' carried forward from SK 2443, 'piti sārvadhātuke' from SK 2503]. [laṭ, parasmaipada:] ūrṇauti [with vṛddhi], ūrṇoti [without it, with guṇa] [prathama sg.]. ūrṇutaḥ [du.]. ūrṇuvanti [pl.]. [laṭ, ātmanepada:] ūrṇute [sg.]. ūrṇuvāte [du.]. ūrṇuvate [pl.].

vārttika

ऊर्णोतेराम्नेति वाच्यम्

(vārttika) It should be stated that ām does not come after ūrṇu.

(वार्तिकम्) ॥

—

Tattvabodhinī

NSP p. 403

—ऊर्णोतेर्विभाषा । ‘उतो वृद्धिः’ इति नित्ये प्राप्ते विभाषेयम् । हलादौ किम् । ऊर्णवानि । पिति किम् । ऊर्णुतः । सार्वधातुके किम् । ऊर्णूयात् ॥—ऊर्णोतेराम्नेति । ‘ऊर्णोतेर्णुवद्भावो वाच्यः’ इति वक्ष्यमाणस्य आमभावोऽपि फलमिति भावः

Bālamanoramā

ऊर्णोतेर्विभाषा - ऊर्णोतेर्विभाषा ।उतो वृद्धि॑रित्यतो वृद्धिरिति, हलीति चानुवर्तते ।नाभ्यस्तस्ये॑त्यतः 'पिति सार्वधातुके' इति च । इत्यभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — वृद्धिः स्यादित्यादिना । लिटिइजादे॑रिति,कास्यनेका॑जिति च आमि प्राप्ते आह — ऊर्णोतेराम् नेति । ऊर्णोतेर्नुवद्भावस्य वक्ष्यमाणतया इजादित्वस्य अनेकाच्त्वस्य चाऽभावादिति भावः । णलि ऊर्णु अ इति स्थितेअजादेर्द्वितीयस्ये॑तिर्नु॑इति रेफसहितस्य द्वित्वे हलादिशेषे नकारस्य निवृत्तौ ऊरुनावेति प्राप्ते — —

translator notes

commentary BM: 'vṛddhiḥ' and 'hali' are carried forward (anuvartate) from uto vṛddhir luki hali (SK 2443), and 'piti sārvadhātuke' from nābhyastasyāci piti sārvadhātuke (SK 2503); with that in mind Bhaṭṭoji explains the sūtra by filling in what is left unsaid (śeṣapūraṇa), 'vṛddhiḥ syāt…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: this option (vibhāṣā) is taught where vṛddhi by uto vṛddhiḥ (SK 2443) would be obligatory (nitya). Counterexamples: 'before a hal' — ūrṇavāni; 'pit' — ūrṇutaḥ; 'sārvadhātuka' — ūrṇūyāt. Recorded; the counterexamples are not in the kaumudī.
commentary BM: the vārttika is given because ām would be due in liṭ by ijādeś ca gurumato 'nṛcchaḥ (SK 2237) and by the vārttika on kāspratyayād ām… (SK 2306) for roots of more than one vowel (kāsy anekāca); the point is that, since ūrṇu is to be declared nu-like (nuvadbhāva) later, it neither begins with an ic nor has more than one vowel [so ām does not come]. BM then sets up the next sūtra: in ṇal, with ūrṇu + a, 'rnu' together with the r would be doubled by ajāder dvitīyasya (SK 2176) and, the n being dropped by halādiḥ śeṣaḥ, *ūrunāva would result. Recorded; the English of k2 does not depend on it.
commentary TB (pratīka OCR 'ūrṇoterāsneti' for 'ūrṇoter ām neti'): the point is that the absence of ām is also a result of the statement to be made later, 'ūrṇoter ṇuvadbhāvo vācyaḥ' ('ūrṇu is to be declared ṇu-like'). Agrees in substance with BM; recorded.
textual Scan check (NSP p. 393, scan page-0403; the OCR text skips this sūtra): the print reads 'ūrṇuvāte' with long ū; our text has 'urṇuvāte' with short u. The English gives ūrṇuvāte. Otherwise the kaumudī agrees with the print.
textual The '(vārttikam)' tag that makes up this block is editorial; it belongs to the vārttika in k2 and is not rendered. In the print (NSP p. 393, scan page-0403) the vārttika 'ūrṇoter ām neti vācyam' stands on its own line in heavier type, without the tag.
translator The bracketed labels (lakāra, pada, person/number; 'with vṛddhi', 'with guṇa') are the translator's; Bhaṭṭoji lists the forms bare. The ātmanepada forms are those of ūrṇuñ, an ubhayapadin root, where the endings are not pit, so this rule has no scope.

SK 2446 · A 6.1.3V

न न्द्राः संयोगादयः ॥ २४४६ ॥

na ndrāḥ saṃyogādayaḥ

na ndrāḥ saṃyogādayaḥ — n, d and r that are the first [member] of a consonant cluster (saṃyogādi) [and stand after an ac — 'ajādeḥ' carried forward (anuvṛtti) from ajāder dvitīyasya (SK 2176)] are not [reduplicated — 'dve' carried forward from ekāco dve prathamasya (SK 2175)].

Rule. An n, d or r that follows a vowel and is the first sound of a consonant cluster is not doubled. "Doubled" is carried forward from SK 2175. The word ajādeḥ is carried forward from SK 2176, the rule that doubles the second syllable of a vowel-initial root. Here Bhaṭṭoji reads it as "after a vowel" (acaḥ parāḥ).

In ūrṇu the second syllable would be rṇu. This rule keeps the r out of the doubling. So the syllable nu is doubled.

Why nu and not ṇu? The Dhātupāṭha cites ūrṇu with ṇ already in place. But that ṇ comes from SK 235, a rule that counts as not having taken effect when doubling is done. A maxim says this asiddhatva does not hold for doubling (pūrvatrāsiddhīyam advirvacane). Bhaṭṭoji says the maxim is not invariable (anitya). The proof is SK 2606 (ubhau sābhyāsasya). It makes both n's of the root an and its abhyāsa take ṇ (prāṇiṇat). If the maxim always held, that would happen anyway, and SK 2606 would be needless.

Example.

ūrṇu + ṇal → the ṇ counts as n for doubling → ūrnu + a

→ this rule: r is not doubled; nu is → ūr nu nu + a

→ vṛddhi of the final u before the ṇit ṇal (SK 254), and āv (SK 61) → ūrnunāva

→ ṇ for the first n after r (SK 235) → ūrṇunāva "he covered".

Dual ūrṇunuvatuḥ, plural ūrṇunuvuḥ.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives forms with the affix san, where the same rule works: undidiṣati from und, arciciṣati from arc.

Watch out. Without this rule the r would be doubled with the rest, and a wrong form would result. One of Bhaṭṭoji's commentators shows it: ūrunāva.

Siddhānta-kaumudī

अचः पराः संयोगादयो नदरा द्विर्न भवन्ति । नुशब्दस्य द्वित्वम् । णत्वस्यासिद्धत्वात् । [(परिभाषा - ) पूर्वत्रासिद्धीयमद्विर्वचने] इति त्वनित्यम् । उभौ साभ्यासस्य SK 2606 इति लिङ्गात् । ऊर्णुनाव । ऊर्णुनुवतुः । ऊर्णुनुवुः ॥

n, d and r that stand after an ac and are the first [members] of a consonant cluster are not reduplicated. [So in ūrṇu] it is the syllable nu that is reduplicated, because the ṇ-substitution (ṇatva) is asiddha [with respect to reduplication]. The paribhāṣā 'pūrvatrāsiddhīyam advirvacane' ([the asiddhatva taught under] pūrvatrāsiddham does not hold where reduplication is concerned), for its part, is not invariable (anitya), as is indicated (liṅga) by ubhau sābhyāsasya (SK 2606). [liṭ:] ūrṇunāva. ūrṇunuvatuḥ. ūrṇunuvuḥ.

Tattvabodhinī

NSP p. 403

—न न्द्राः—। अजादेरिति वर्तते । स च कर्मधारयः । आदिग्रहणस्य तु प्रकृतेऽनुपयोगस्तदेतदाह—अचः परा इति । उन्दिदिषति । इन्दिदिषति । अड्डिडिषति । आर्चिचिषति । ‘न न्द्राः’ इति किम् । ईक्षतेः सनि ईचिक्षिषते । संयोगादयः किम् । प्राणिणिषति । अरिरिषति । अचः पराः किम् । इन्द्रीयितुमिच्छतीति क्यजन्तात्सनि इन्दिद्रीयिषति । इह नकारस्य द्वित्वाभावेऽपि दकारस्तु द्विरुच्यत एव । अचः परत्वाभावात् ॥—नुशब्दस्येति । उपदेशे नकार एव । णत्वं तु ‘रपाभ्याम्—’ इत्यनेनेति भावः ॥—पूर्वत्रासिद्धीयमिति । अत्र द्विर्वचनशब्देन षाष्टमाष्टमिकं चोभयं गृह्यते । तत्र षाष्टस्य ऊढिमाख्यत् औडिढत् इत्युदाहरणम् । आष्टमिकस्य तु द्रोग्धा द्रोढा द्रोढेति । इह त्रिपादीस्थं घलढलादिकं द्विर्वचने सिद्धमेव । असिद्धत्वे तु त्रिपादीस्थकार्यात्पूर्वमेव द्रोहता इत्यस्य द्वित्वे पश्चात् ‘वा इह—’ इति घलढलयोः प्रवृत्तौ द्रोग्धा द्रोढेत्यपि द्विर्वचनं कदाचित्स्यात् न तु द्रोग्धा द्रोग्धेति । समानजातीयस्यैव नियमेन द्विर्वचनं सिध्यति । किंच षट् सन्त इत्यत्र डस्य चत्वें टकारस्य द्वित्वं ‘पूर्वत्रासिद्धीयमद्वित्वे’ इत्युक्तेरिति मनोरमादावुक्तम् । अत एव सुज्जुपास्य इत्यत्र धस्य जश्त्वेन दकारे व्यक्तिभेदाद्दकारस्यापि द्वित्वं सुवचमेवेत्याहुः ॥—अनित्यमिति । अत एव हतिशब्दस्य द्वित्वमौजिढदित्यपि नामधातुषु वक्ष्यति ॥—उभौ साभ्यासस्येति । अनितेरित्यनेन णत्वं कृत्वा द्विर्वचने कृते प्राणि- णत् प्राणिणिषतीति सिद्धमिति सूत्रमिदं ज्ञापकमित्यर्थः । एवं च प्रणिनायेत्यादौ द्वितीयस्य णत्वाभावः सिद्धः

Bālamanoramā

न न्द्राः संयोगादयः - न न्द्राः ।एकाचो द्वे प्रथमस्ये॑त्यतो 'द्वे' इत्यनुवर्तते ।अजादेर्द्वितीयस्ये॑त्यतोऽजादेरिति । अञ्चासौ आदिश्चेति कर्मदारयात्पञ्चमी । न्, द्, र् एषां द्वन्द्वः । तदाह — अचः परा इति । ननुणु॑इत्यस्य द्वित्वे खण्डद्वयेऽपि णकारः श्रूयेतेत्यत आह — नुशब्दस्य द्वित्वमिति । णत्वस्येति । धातुपाठे 'ऊर्णु' इति नकारस्य कृतणत्वस्य निर्देशः, द्वित्वे कर्तव्ये तस्य णत्वस्याऽसिद्धत्वादित्यर्थः । लिङ्गादिति ।उभौ साभ्यासस्ये॑त्यस्याऽयमर्थः — साभ्यासस्याऽनितेरुपसर्गस्थान्निमित्तात्परौ खण्डद्वयगतौ नकारौ णत्वं प्राप्नुत इति । प्राणिणदित्युदाहरणम् ।अत्र अनिते॑रिति णत्वे कृतेपूर्वत्रासिद्धीयमद्विर्वचने॑ इति णत्वस्याऽसिद्धत्वाऽभावमाश्रित्यणी॑त्यस्य द्वित्वादेव खण्डद्वये णकारश्रवणसिद्धेःउभौ साभ्यासस्ये॑ति वचनंपूर्वत्रासिद्धीयमद्विर्वचने॑ इत्यस्याऽनित्यतां गमयतीत्यर्थः । ऊर्णुनावेति । नुशब्दस्य द्वित्वे पूर्वनकारस्यरषाभ्या॑मिति णत्वम् । द्वितीयस्य तुअट्कुप्वा॑ङिति न णत्वम्,उभौ साभ्यासस्ये॑ति लिङ्गादेव ।

translator notes

commentary BM: 'dve' is carried forward (anuvartate) from 'ekāco dve prathamasya', and 'ajādeḥ' from 'ajāder dvitīyasya' — a karmadhāraya ('ac cāsau ādiś ca') in the fifth case; n, d, r form a dvandva. Hence 'acaḥ parāḥ'. Followed for the bracketed anuvṛtti in sutra_en and 'after an ac' in k1.
commentary TB: 'ajādeḥ' continues (vartate); it is a karmadhāraya, and the word 'ādi' is of no use here, hence Bhaṭṭoji says only 'acaḥ parāḥ'. Examples: undidiṣati, indidiṣati, aḍḍiḍiṣati, arciciṣati. Counter-examples: 'na ndrāḥ', why? īcikṣiṣate (from īkṣ with san); 'saṃyogādayaḥ', why? prāṇiṇiṣati, aririṣati; 'acaḥ parāḥ', why? indidrīyiṣati (san after the kyac-form indrīya), where the n is not reduplicated but the d is, since it does not stand after an ac. Agrees with BM; followed.
commentary BM: to the objection that if ṇu were reduplicated ṇ would be heard in both parts, Bhaṭṭoji says 'nu' is reduplicated: the dhātupāṭha cites 'ūrṇu' with ṇ already made, but that ṇ-substitution is asiddha when reduplication is to be done. 'ubhau sābhyāsasya' means that both n's, in the two parts, of aniti with its abhyāsa take ṇ after a cause standing in a preverb (prāṇiṇat). If the paribhāṣā were invariable, ṇatva made first by 'aniteḥ' would not be asiddha, the syllable ṇi would be reduplicated and ṇ heard in both parts anyway; so the rule 'ubhau sābhyāsasya' shows that the paribhāṣā is anitya. ūrṇunāva: after nu is reduplicated, the first n takes ṇ by 'raṣābhyām'; the second does not take ṇ by 'aṭkupvāṅ…', by the same indication. Followed for 'with respect to reduplication' and the construal of 'liṅgāt'.
commentary TB: 'nuśabdasya' — in the upadeśa it is n; ṇ comes by 'raṣābhyām'. 'dvirvacana' in the paribhāṣā takes in both the sixth-book reduplication and the eighth-book doubling (examples: ūḍhim ākhyat → auḍiḍhat; drogdhā, droḍhā); TB adds the doubling of ṭ in ṣaṭ santaḥ (citing the Manoramā etc.) and of d in sudhyupāsya. 'anityam': hence the reduplication aujiḍhat from hati in the nāmadhātu section. 'ubhau sābhyāsasya' is a jñāpaka: if prāṇiṇat, prāṇiṇiṣati were obtained by ṇatva through 'aniteḥ' before reduplication, the sūtra would be needless; and so in praṇināya and the like the second n does not take ṇ. Agrees with BM; followed.
textual NSP footnote 2, printed at the foot of NSP p. 393 (scan page-0403, scan read) and not filed under any editorial_notes, keyed to 'nuśabdasya': since ṇatva is asiddha, reduplication is made with 'nu' in mind; and because only the second utterance of the item with which the rule operates is declared correct (sādhu), ṇ is not heard in the latter part — the prior utterance intervenes, so the rule [raṣābhyām] has no occasion to apply there. Recorded.
textual Collation (.work/collate-p45/batch01.md; NSP p. 393, scan page-0403): clean, including the paribhāṣā mark '(pa)' and the cross-reference 'ubhau sābhyāsasya 2606'.
translator The forms are liṭ of ūrṇu (ūrṇuñ, 1039, SK 2444); the label and '[So in ūrṇu]' are the translator's.

SK 2447 · A 1.2.3ङित्त्वातिदेशः

विभाषोर्णोः ॥ २४४७ ॥

vibhāṣorṇoḥ

vibhāṣorṇoḥ — After ūrṇu, [an affix beginning with iṭ — 'iṭ' carried forward (anuvṛtti) from vija iṭ (SK 2536) —] is optionally [ṅit — carried forward from gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461)].

Rule. After ūrṇu, an affix that begins with iṭ is optionally ṅit. "iṭ" is carried forward from SK 2536 (vija iṭ). "ṅit" is carried from SK 2461. Both are taught later.

Example. The second person singular of liṭ:

ūrṇunu + i + tha

→ as ṅit: no guṇa; uv for u → ūrṇunuvitha "you covered"

→ not ṅit: guṇa, and av → ūrṇunavitha.

Luṭ: ūrṇuvitā or ūrṇavitā.

Applies when / blocked by. Loṭ ūrṇautu or ūrṇotu, by SK 2445. First person loṭ ūrṇavāni, ātmanepada ūrṇavai. Here āṭ is pit and a vowel. So neither this rule (not iṭ-initial) nor SK 2445 (not consonant-initial) reaches it, and plain guṇa comes.

Siddhānta-kaumudī

इडादिप्रत्ययो वा ङित्स्यात् । ऊर्णुनुविथ । ऊर्णुनविथ । ऊर्णुविता । ऊर्णविता । ऊर्णौतु । ऊर्णोतु । ऊर्णवानि । ऊर्णवै ॥

An affix beginning with iṭ [— 'iṭ' carried forward (anuvṛtti) from SK 2536 —] is optionally ṅit [— carried forward from SK 2461 —] [after ūrṇu]. [liṭ, madhyama sg.:] ūrṇunuvitha [the affix treated as ṅit, so no guṇa, and uvaṅ], ūrṇunavitha [not ṅit, so guṇa]. [luṭ:] ūrṇuvitā, ūrṇavitā. [loṭ, prathama sg., with and without vṛddhi by ūrṇoter vibhāṣā (SK 2445):] ūrṇautu, ūrṇotu. [uttama sg., parasmaipada:] ūrṇavāni. [uttama sg., ātmanepada:] ūrṇavai.

Tattvabodhinī

NSP p. 403

—विभाषोर्णोः । ‘गाङ्कुटादिभ्यः’ इत्यतो ङिदिति ‘विज इद्’ इत्यत इडिति चानुवर्तते इत्याशयेनाह—इडादिप्रत्यय इत्यादि । तेन गुणविकल्पे पक्षे उवङ्

Bālamanoramā

विभाषोर्णोः - विभाषोर्णोः । 'गाङ्कुटादिभ्यः' इत्यतो ङिदित्यनुवर्तते, 'विज इ' डित्यत इडिति, — इत्यभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — इडादीति । ऊर्णुनुविथेति । ङित्त्वपक्षे गुणाऽभावादुवङ् । ऊर्णुनविथेति । ङित्त्वाऽभावपक्षे गुणः । ऊर्णुनुवथुः ऊर्णुनुव । ऊर्णुनाव — ऊर्णुनव । लुटि तासि इटि ङित्त्वविकल्पं मत्त्वाऽऽह — ऊर्णविता ऊर्णुवितेति । ऊर्णविष्यति ऊर्णुविष्यति । ऊर्णविष्यते — ऊर्णुविष्यते । लङि और्णुदिति स्थितेऊर्णोतेर्विभाषे॑ति वृद्धिविकल्पे, गुणे च प्राप्ते —

translator notes

commentary BM: 'ṅit' is carried forward (anuvartate) from gāṅkuṭādibhyo 'ñṇin ṅit (SK 2461) and 'iṭ' from vija iṭ (SK 2536); with that in mind Bhaṭṭoji explains the sūtra by filling in what is unsaid (śeṣapūraṇa), 'iḍādi…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: 'ṅit' is carried forward from gāṅkuṭādibhyaḥ and 'iṭ' from 'vija iṭ' (OCR 'iṅ'); hence guṇa is optional, and in the other option uvaṅ comes. Agrees with BM; followed.
commentary BM on the forms: ūrṇunuvitha — in the option where the affix is ṅit there is no guṇa, so uvaṅ; ūrṇunavitha — in the option where it is not ṅit, guṇa. BM adds the rest of liṭ (ūrṇunuvathuḥ, ūrṇunuva; ūrṇunāva / ūrṇunava), gives the luṭ pair ūrṇavitā / ūrṇuvitā as optional ṅit-ness of iṭ + tās, adds lṛṭ ūrṇaviṣyati / ūrṇuviṣyati and ūrṇaviṣyate / ūrṇuviṣyate, and sets up the next sūtra from laṅ 'aurṇu + t', where optional vṛddhi by SK 2445 and guṇa are both due. Followed for the bracketed reasons on the two liṭ forms; the further forms are recorded.
textual Scan check (NSP p. 393, scan page-0403; the OCR text of that page skips the opening of this unit): the kaumudī agrees with the print.
translator The bracketed lakāra, pada and person/number labels, and the reference of ūrṇautu / ūrṇotu to SK 2445, are the translator's; Bhaṭṭoji lists the forms bare. ūrṇavāni and ūrṇavai have the pit augment āṭ (āḍ uttamasya pic ca, SK 2204), before which the vowel-initial affix admits neither this rule (not iḍādi) nor SK 2445 (not hal-initial).

SK 2448 · A 7.3.91V

गुणोऽपृक्ते ॥ २४४८ ॥

guṇo'pṛkte

guṇo 'pṛkte — [ūrṇu (ūrṇoteḥ — carried forward (anuvṛtti) from ūrṇoter vibhāṣā, SK 2445)] takes guṇa before an apṛkta [sārvadhātuka affix that is pit (piti sārvadhātuke — carried forward (anuvṛtti) from nābhyastasyāci piti sārvadhātuke, SK 2503) and begins with a consonant (hali — carried forward (anuvṛtti) from uto vṛddhir luki hali, SK 2443)].

Rule. ūrṇu takes guṇa before an apṛkta (one-sound) pit sārvadhātuka ending that begins with a consonant. It is an exception to the optional vṛddhi of SK 2445. "ūrṇu" is carried from SK 2445, "pit sārvadhātuka" from SK 2503, and "consonant" from SK 2443.

Example.

ūrṇu + laṅ + tip → the i of ti is dropped (SK 2207) → ūrṇu + t

→ āṭ (SK 2254), merging with ū into au → aurṇu + t

→ the one-sound t: this rule, guṇa → aurṇo + t

→ aurṇot "he covered".

Likewise aurṇoḥ "you covered".

Applies when / blocked by. Vidhiliṅ ūrṇuyāt, ūrṇuyāḥ: no vṛddhi, by the Bhāṣya's "what is ṅit is not pit". Āśīrliṅ ūrṇūyāt; ātmanepada ūrṇaviṣīṣṭa or ūrṇuviṣīṣṭa, by SK 2447. Bhaṭṭoji ends with luṅ forms, aurṇavīt and aurṇuviṣṭām. Which reading of the first form is right here is a point scholars discuss.

Watch out. Only a one-sound ending triggers this guṇa. Before ti the choice of SK 2445 stays open.

Siddhānta-kaumudī

ऊर्णोतेर्गुणः स्यादपृक्ते हलादौ पिति सार्वधातुके । वृद्ध्यपवादः । और्णोत् । और्णोः । ऊर्णुयात् । ऊर्णुयाः । इह वृद्धिर्न । ङिच्च पिन्न इति भाष्यात् । ऊर्णूयात् । ऊर्णविषीष्ट । ऊर्णुविषीष्ट । और्णवीत् । और्णुविष्टाम् ॥

ūrṇu takes guṇa before an apṛkta sārvadhātuka [affix] that begins with a consonant and is pit [— 'ūrṇoteḥ', 'piti sārvadhātuke' and 'hali' carried forward (anuvṛtti) from SK 2445, SK 2503 and SK 2443 —]. [This is] an exception to vṛddhi [— the optional vṛddhi of ūrṇoter vibhāṣā, SK 2445]. aurṇot [laṅ, prathama sg.]. aurṇoḥ [madhyama sg.]. ūrṇuyāt, ūrṇuyāḥ [vidhiliṅ]: here there is no vṛddhi, because of the Bhāṣya's [statement] 'ṅic ca pin na' ('what is ṅit is not pit'). ūrṇūyāt [āśīrliṅ, parasmaipada]. ūrṇaviṣīṣṭa, ūrṇuviṣīṣṭa [āśīrliṅ, ātmanepada]. aurṇavīt, aurṇuviṣṭām [luṅ].

Tattvabodhinī

NSP p. 403

—गुणोऽपृक्ते । ‘नाभ्यस्तस्याचि’ इत्यतः पिति सार्वधातुके इति ‘उतो वृद्धिर्लुकि हलि’ इत्यतो हलीति चानुवर्तते तदाह—हलादावित्यादि

Bālamanoramā

गुणोऽपृक्ते - गुणोऽपृक्ते ।ऊर्णोतेर्विभाषे॑त्यत ऊर्णोतेरिति,नाभ्यस्तस्ये॑त्यतः पिति सार्वधातुके इति,उतो वृद्धि॑रित्यतो हलीति चानुवर्तते । तदाह — ऊर्णोतेरित्यादि । वृद्ध्यपवाद इति ।ऊर्णोतेर्विभाषे॑ति वृद्धिविकल्पस्यापवाद इत्यर्थः । ऊर्णुयादित्यत्रविभाषोर्णो॑रिति वृद्धिविकल्पमाशङ्क्याह — इह वृद्धिर्नेति । भाष्यादिति । तथा च यासुटो ङित्त्वेन पित्त्वाऽभावान्न वृद्धिविकल्प इति भावः । नचैवं सति गुणनिषेधोऽपि न स्यादिति शङ्क्यं, विशेषविहितेन यासुटो ङित्त्वेनङिच्च पिन्ने॑ति पित्त्वप्रयुक्तङित्त्वनिषेधस्य बाध इति 'यु मिश्रणे' इति धातावेवोक्तत्वादिति भावः । परस्मैपदे आशीर्लिङ्याह — ऊर्णूयादिति ।अकृत्सार्वधातुकयो॑रिति दीर्घः । ऊर्णूयास्तामित्यादि । आत्मनेपदे लिङ्याह — ऊर्णविषीष्ट ऊर्णुविषीष्टेति ।विभाषोर्णो॑रिति ङित्त्वविकल्प इति भावः । लुङि परस्मैपदे और्णु — ईदिति स्थितेविभाषोर्णो॑रिति ङित्त्वपक्षे गुणाऽभावे उवङि रूपमाह — और्णुवीदिति । ङित्त्वाऽभावपक्षे गुणे नित्यं प्राप्ते ।

translator notes

commentary BM: 'ūrṇoteḥ' is carried forward (anuvartate) from 'ūrṇoter vibhāṣā' [SK 2445], 'piti sārvadhātuke' from 'nābhyastasya…' [SK 2503], and 'hali' from 'uto vṛddhiḥ…' [SK 2443]; hence Bhaṭṭoji's 'ūrṇoteḥ…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB (sk.2448.t1): 'piti sārvadhātuke' is carried forward from 'nābhyastasyāci…' and 'hali' from 'uto vṛddhir luki hali'; hence 'halādau…'. Agrees with BM (TB does not mention 'ūrṇoteḥ'); followed.
commentary BM, at the tail of sk.2447.b1: in laṅ, with aurṇu + t standing, the optional vṛddhi of 'ūrṇoter vibhāṣā' and guṇa being due — this sūtra. BM on 'vṛddhyapavādaḥ': it is an exception to the optional vṛddhi of 'ūrṇoter vibhāṣā'. Followed: the bracketed identification of the vṛddhi.
commentary BM on ūrṇuyāt: Bhaṭṭoji raises the optional vṛddhi and answers 'iha vṛddhir na'; by the Bhāṣya [ṅic ca pin na], since yāsuṭ is ṅit it is not pit, so there is no optional vṛddhi. Nor can one object that the prohibition of guṇa should then fail as well: the ṅit-ness specially taught for yāsuṭ overrides the denial of ṅit-ness that its p-ness would otherwise cause, as already stated under 'yu miśraṇe'. Recorded; the English of 'ṅic ca pin na' follows the kaumudī.
commentary BM: ūrṇūyāt — in parasmaipada āśīrliṅ, lengthening by akṛtsārvadhātukayor dīrghaḥ [SK 2298]; ūrṇaviṣīṣṭa, ūrṇuviṣīṣṭa — in ātmanepada liṅ, the option of ṅit-ness by 'vibhāṣorṇoḥ' [SK 2447]. In luṅ parasmaipada, with aurṇu + īt standing, BM gives the form with uvaṅ in the option where vibhāṣorṇoḥ makes the affix ṅit and guṇa fails, reading the pratīka as 'aurṇuvīt'; in the non-ṅit option guṇa would be obligatory — leading to ūrṇoter vibhāṣā (SK 2449). Followed for the lakāra and pada labels; on the luṅ pratīka see the textual note.
textual The kaumudī reads 'aurṇavīt | aurṇuviṣṭām'; NSP p. 393 (scan page-0403, read) prints the same. BM's pratīka and explanation require 'aurṇuvīt' (the ṅit option, with uvaṅ, matching aurṇuviṣṭām); aurṇavīt (guṇa, without vṛddhi) is given again under SK 2449 as the guṇa alternant. The English keeps the transmitted form; flagged for Ajai's printed copy.
textual Scan check, NSP p. 393 (scan page-0403): the rest of the kaumudī matches the print — aurṇot, aurṇoḥ, ūrṇuyāt, ūrṇuyāḥ, 'ṅic ca pin na' (print 'ṅicca pinneti bhāṣyāt'), ūrṇūyāt, ūrṇaviṣīṣṭa, ūrṇuviṣīṣṭa, aurṇuviṣṭām. The collation report (batch 2) lists this unit as clean.
translator The bracketed lakāra/person/pada labels are the translator's, following BM.

SK 2449 · A 7.2.6V

ऊर्णोतेर्विभाषा ॥ २४४९ ॥

ūrṇotervibhāṣā

ūrṇoter vibhāṣā — For ūrṇu, [vṛddhi takes place — 'sici vṛddhiḥ parasmaipadeṣu' (SK 2297) carried forward (anuvṛtti) — before a sic in parasmaipada that begins with iṭ ('iṭi' carried forward from neṭi, SK 2268)] optionally.

Rule. For ūrṇu, vṛddhi before a sic that begins with iṭ, in parasmaipada, is optional. In the other option there is guṇa. The vṛddhi before sic in parasmaipada is carried from SK 2297 (sici vṛddhiḥ parasmaipadeṣu). "Beginning with iṭ" is carried from SK 2268 (neṭi).

Example.

ūrṇu + luṅ → sic, āṭ, īṭ → aurṇu + s + ī + t

→ iṭ → aurṇu + i + s + ī + t

→ this rule: vṛddhi, and āv → aurṇāv + i + s + ī + t

→ sic lost after iṭ (SK 2266) → aurṇāvīt "he covered".

Dual aurṇāviṣṭām, plural aurṇāviṣuḥ.

With guṇa: aurṇavīt.

Applies when / blocked by. Bhaṭṭoji then gives roots 1040 to 1044.

1040 dyu, "approaching": dyauti, dyotā.
1041 su (ṣu), "permission" and "lordship": Bhaṭṭoji glosses prasava as permission. sotā, luṅ asauṣīt.
1042 ku, "sounding": kotā.
1043 stu (ṣṭuñ), "praising". It takes the optional īṭ of SK 2444: stauti or stavīti, stutaḥ or stuvītaḥ, ātmanepada stute or stuvīte.
luṅ astāvīt: iṭ by SK 2385 (stusudhūñbhyaḥ parasmaipadeṣu);
laṅ with abhi: abhyaṣṭaut, where SK 2276 (prāk sitāt…) gives ṣ even across the augment a;
laṅ with pari: paryaṣṭaut or paryastaut, the ṣ being optional by SK 2359 (sivādīnāṃ vā…).
1044 brū (brūñ), "clear speech".

Watch out. This rule works only in parasmaipada. The ātmanepada luṅ has no vṛddhi: aurṇaviṣṭa or aurṇuviṣṭa.

Siddhānta-kaumudī

इडादौ सिचि परस्मैपदे परे वा वृद्धिः स्यात् । पक्षे गुणः । और्णावीत् । और्रणविष्टाम् । और्णाविषुः । और्णवीत् ।{$ {!1040 द्यु!} अभिगमने$} । द्यौति । द्योता ।{$ {!1041 षु!} प्रसवैश्वर्ययोः$} । प्रसवोऽभ्यनुज्ञानम् । सोता । असौषीत् ।{$ {!1042 कु!} शब्दे$} । कोता ।{$ {!1043 ष्टुञ्!} स्तुतौ$} । स्तौति । स्तवीति । स्तुतः । स्तुवीतः । स्तुते । स्तुवीते । स्तुसुधूञ्भ्यः - SK 2385 इतीट् । अस्तावीत् । प्राक्सितात् - SK 2276 इति षत्वम् । अभ्यष्टौत् । सिवादीनां वा SK 2359 । पर्यष्टौत् । प्रयस्तौत् ।{$ {!1044 ब्रूञ्!} व्याक्तायां वाचि$} ॥

Let vṛddhi optionally take place when a sic beginning with iṭ follows in parasmaipada. In the other option, guṇa. aurṇāvīt, aurṇāviṣṭām, aurṇāviṣuḥ [luṅ, prathama sg., du., pl., with vṛddhi]. aurṇavīt [with guṇa]. 1040 dyu — in the sense of approaching (abhigamana). dyauti [laṭ, prathama sg.]. dyotā [luṭ]. 1041 ṣu — in the senses of prasava and lordship. prasava is permitting (abhyanujñāna). sotā [luṭ]. asauṣīt [luṅ]. 1042 ku — in the sense of sound. kotā [luṭ]. 1043 ṣṭuñ — in the sense of praising. stauti, stavīti [laṭ, prathama sg., without and with īṭ]. stutaḥ, stuvītaḥ [du.]. stute, stuvīte [ātmanepada, prathama sg.]. iṭ by stusudhūñbhyaḥ… (SK 2385): astāvīt [luṅ, parasmaipada]. ṣatva by prāk sitāt… (SK 2276) [even across the augment aṭ]: abhyaṣṭaut [laṅ, with abhi]. [By] sivādīnāṃ vā… (SK 2359) [the ṣatva across aṭ is optional]: paryaṣṭaut, paryastaut [laṅ, with pari]. 1044 brūñ — in the sense of articulate speech.

Tattvabodhinī

NSP p. 403

—ऊर्णोतेर्विभाषा । ‘सिचि वृद्धिः’ इति सूत्रं ‘नेटि’ इत्यत इटीति चानुवर्तत इत्याशयेनाह—इडादावित्यादि ॥—स्तवीतीति । ‘तुरुस्तुशम्यमः’ इति ईड्वा । ‘स्तुसुधूञ्भ्यः’ इत्यत्र परस्मैपदेष्वित्युक्तेः । आत्मनेपदे तु नेट् । अस्तोष्ट । अस्तोषाताम्

Bālamanoramā

ऊर्णोतेर्विभाषा - ऊर्णोतेर्विभाषा ।सिचि वृद्धिः परस्मैपदेषु॑ इत्यनुवर्तते,नेटी॑त्यत इटीति च । तदाह — इडादाविति । आत्मनेपदे तु लुङि और्णविष्ट और्णुविष्ट । और्णविष्यत् — और्णुविष्यत् । और्णविष्यत — और्णुविष्यत । द्यु इति । अनिट् । द्यौतीति । उतो वृद्धिः । सार्वधातुके लिटि च युधातुवत् । द्योतेति । द्योष्यति । अद्यौषीत् । षु प्रसव इति । षोपदेशोऽयम् । अनिट् । सौतीत्यादि द्युधातुवत् । एवं कु शब्दे इत्यपि । ष्टुञ् स्तुताविति । उभयपदी अनिट् । 'तुरुस्तुशम्यमः' इति ईड्विकल्पम्, ईडभावपक्षे तु उतो वृद्धिं च मत्वा आह — स्तौति स्तवीतीति । स्तुवन्ति । स्तौषि — स्तवीषि, स्तुथः — स्तुवीथः, स्तुथ-स्तुवीथ । स्तौमि-स्तवीमि, स्तुवःस्तुवीमः । स्तुमः । स्तुवीमः । आत्मनेपदे लटि ईड्विकल्पं मत्वा आह — स्तुते । स्तुवीते इति । स्तुवाते स्तुवते । स्तुषे — स्तुवीषे स्तुवाथे स्तुध्वे-स्तुवीध्वे ।स्तुवे स्तुवहे — स्तुवीवहे स्तुमहे — स्तुवीमहे । लिटि — तुष्टाव तुष्टुवतुः तुष्टुवुः । क्रादित्वात्थल्यपि नेड्भवति । तुष्टोथ तुष्टुवथुः तुष्टुव । तुष्टाव — तुष्टव । तुष्टुव तुष्टुम । तुष्टुवे इत्यादि । स्तोता । स्तोष्यति स्तोष्यते । स्तौतु — स्तुवीतु, स्तुतात् — स्तुवीतात्, स्तुताम् — स्तुवीताम्, स्तुवन्तु । स्तुहि — स्तुवीहि, स्तुतात् — स्तुवीतात्, स्तुतम्-स्तुवीतम्, स्तुत-स्तुवीत । स्तवानि स्तवाव स्तवाम । स्तुताम् — स्तुवीताम्, स्तुवाताम्, स्तुवताम् । स्तुष्व — स्तुवीष्व स्तुवाथाम् स्तुध्वम् — स्तुवीध्वम् । स्तवै स्तवावहै स्तवावहै । लङि — अस्तौत्-अस्तवीत् अस्तुताम् — अस्तुवीतामस्तुवन् । अस्तौः — अस्तवीः, अस्तुतम् — अस्तुवीतम्, अस्तुत — अस्तुवीत । अस्तवम्, अस्तुव-अस्तुवीव, अस्तुम-अस्तुवीम । अस्तुत — अस्तुवीत अस्तुवातामित्यादि । विधिलिङि स्तुयात् — स्तुवीयादित्यादि । आत्मनेपदे स्तोषीष्टेत्यदि । लुङि सिचि इडभावे प्राप्ते आह — स्तुसुधूञ्भ्य इति । तथा चइट ईटी॑ति सिज्लोपे सिचि वृद्धौ अस्तावीदिति फलति । अस्ताविष्टामित्यादि । 'स्तुसुधूञ्भ्यः' इत्यत्र परस्मैपदेष्वित्यनुवृत्तेरात्मनेपदे इण्न । अस्तोष्ट अस्तोषातामित्यादि ।

translator notes

commentary BM: 'sici vṛddhiḥ parasmaipadeṣu' is carried forward (anuvartate), and 'iṭi' from 'neṭi'; hence Bhaṭṭoji's 'iḍādau…'. Followed: the bracketed anuvṛtti in sutra_en.
commentary TB: with the intention that the sūtra 'sici vṛddhiḥ' and 'iṭi' from 'neṭi' are carried forward (anuvartate), Bhaṭṭoji says 'iḍādau…'. Agrees with BM; followed.
commentary BM adds the ātmanepada forms, to which the rule does not apply: luṅ aurṇaviṣṭa / aurṇuviṣṭa, lṛṅ aurṇaviṣyat / aurṇuviṣyat, aurṇaviṣyata / aurṇuviṣyata. Recorded.
commentary BM on the roots: dyu is aniṭ; dyauti by 'uto vṛddhiḥ'; in sārvadhātuka and liṭ it goes like yu; [then, as aniṭ, from the pratīka 'dyotā':] dyotā, dyoṣyati, adyauṣīt; ṣu has ṣ in upadeśa, aniṭ, sauti etc. like dyu; so also ku. ṣṭuñ is ubhayapadī and aniṭ: with the optional īṭ of 'turustu…' and, where īṭ is absent, 'uto vṛddhiḥ', stauti / stavīti; BM gives the full laṭ, loṭ, laṅ, liṅ paradigms with and without īṭ, liṭ tuṣṭāva (no iṭ even in thal, by the krādi restriction: tuṣṭotha); astāvīt: iṭ by 'stusudhūñbhyaḥ', then sic-deletion by 'iṭa īṭi' and vṛddhi in sic; in ātmanepada no iṭ, since 'parasmaipadeṣu' continues in that rule: astoṣṭa. Followed for 'without and with īṭ' and '[luṅ, parasmaipada]'.
commentary TB on 'stavītīti': īṭ is optional by 'turustuśamyamaḥ'; 'stusudhūñbhyaḥ' says 'parasmaipadeṣu', so in ātmanepada there is no iṭ: astoṣṭa, astoṣātām. Agrees with BM; followed.
textual Collation against the 1915 print (NSP p. 393 = scan page-0403, scan read; collation report .work/collate-p45/batch02.md, which lists the same three A-class rows (1)–(3)): (1) ours 'aurraṇaviṣṭām' (a typing error) → print 'aurṇāviṣṭām'; (2) ours 'prayastaut' → print 'paryastaut', the non-ṣ counterpart of paryaṣṭaut; (3) ours 'vyāktāyāṃ' (root 1044) → print 'vyaktāyāṃ'. The English follows the print in all three. (4) The third luṅ form is 'aurṇāviṣuḥ' in ours; in the scan it appears to lack the ā ('aurṇaviṣuḥ'), which would break the vṛddhi series before 'aurṇavīt'; the English keeps ours. No TB or BM comments on abhyaṣṭaut / paryaṣṭaut.
translator The bracketed labels (lakāra, puruṣa, number, with/without īṭ, vṛddhi/guṇa) are the translator's. '[even across the augment aṭ]' and '[the ṣatva across aṭ is optional]' state what the cited rules (prāk sitād aḍvyavāye 'pi; sivādīnāṃ vā 'ḍvyavāye 'pi) provide; neither commentator comments here. Numbers 1040–1044 are Dhātupāṭha serial numbers printed with the roots.

SK 2450 · A 3.4.84V

ब्रुवः पञ्चानामादित आहो ब्रुवः ॥ २४५० ॥

bruvaḥ pañcānāmādita āho bruvaḥ

bruvaḥ pañcānām ādita āho bruvaḥ — After brū (bruvaḥ, fifth-case word (pañcamyanta)), in place of the first five [parasmaipada endings of laṭ — 'laṭaḥ' and 'vā' carried forward (anuvṛtti) from vido laṭo vā (SK 2464); 'parasmaipadānām' and the five substitutes beginning with ṇal from the context of parasmaipadānāṃ ṇalatusus… (SK 2173) —] [the five beginning with ṇal optionally come], and āha is substituted for brū (bruvaḥ, sixth-case word (ṣaṣṭhyanta)).

Rule. After brū, the first five parasmaipada endings of laṭ are optionally replaced by the five liṭ endings that begin with ṇal. At the same time brū is replaced by āha. "Of laṭ, optionally" is carried forward from SK 2464 (vido laṭo vā), taught later in this chapter.

The first five endings are tip, tas, jhi, sip, thas. Their replacements are ṇal, atus, us, thal, athus (SK 2173). The word bruvaḥ appears twice. The first is fifth case, "after brū". The second is sixth case, "in place of brū". One of Bhaṭṭoji's commentators points this out.

Bhaṭṭoji adds that the final a of āha is for pronunciation. The substitute is really āh.

Example.

brū + tip → this rule: ṇal for tip, āh for brū → āh + a

→ āha "he says".

Dual āhatuḥ, plural āhuḥ.

Without the option: bravīti (SK 2452).

Watch out. Only these five endings are replaced, and only in parasmaipada. So there is no āh in brūmaḥ "we say", nor in the ātmanepada brūte.

Siddhānta-kaumudī

ब्रुवो लटः परस्मैपदानामादितः पञ्चानां णलादयः पञ्च वा स्युर्ब्रुवश्चाहादेशः । आकार उच्चारणार्थः । आह । आहतुः । आहुः ॥

In place of the first five parasmaipada [endings] of laṭ after brū [— 'laṭaḥ' and 'vā' carried forward (anuvṛtti) from SK 2464 —] the five beginning with ṇal optionally come, and āha is substituted for brū. The [final] a [of āha] is for the sake of pronunciation. āha [prathama sg.]. āhatuḥ [du.]. āhuḥ [pl.].

Tattvabodhinī

alignment inferredNSP p. 403–404

—ब्रुवः पञ्चानाम्—। ‘विदो लटो वा’ इत्यतो लटो वेति वर्तते । ब्रुव इत्येतदादिमं पञ्चम्यन्तमन्तिमं तु षष्ट्यन्तमित्याशयेनाह—ब्रुवो लट इत्यादि ॥—चर्त्वमिति । प्रक्रियालाघवात् ‘आहस्तः’ इत्येव सुवचमित्याहुः

Bālamanoramā

ब्रुवः पञ्चानामादित आहो ब्रुवः - ब्रूञ् । ब्रुवः पञ्चानाम् ।परस्मैपदानां णलतु॑रित्यत उत्तरसूत्रमिदम् ।विदो लटो वे॑त्यतो लटो वेत्यनुवर्तते । तदाह — ब्रुवो लट इति । आदितः पञ्चानामिति । तिप् तस् झि सिप् थसित्येषामित्यर्थः । णलादयः पञ्चेति । णल् अतुस् उस् थल् अथुस् इत्येते पञ्चेत्यर्थः । उच्चारणार्थ इति । तत्प्रयोजनमात्थेत्यत्रानुपदमेव व्यक्तं भविष्यति । आहेति ब्रूधातोर्लटस्तिपो णलि प्रकृतेराहादेशः । सिपस्थलि प्रकृतेराहादेशे आह् थ इति स्थिते हस्य ढत्वे प्राप्ते —

translator notes

commentary BM: this sūtra comes next after parasmaipadānāṃ ṇalatusus… (SK 2173); 'laṭo vā' is carried forward (anuvartate) from vido laṭo vā (SK 2464), whence Bhaṭṭoji's 'bruvo laṭaḥ'. 'The first five' are tip, tas, jhi, sip and thas; 'the five beginning with ṇal' are ṇal, atus, us, thal and athus. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: 'laṭo vā' continues from vido laṭo vā; of the two words 'bruvaḥ' the first is a fifth-case word (pañcamyanta), the last a sixth-case word (ṣaṣṭhyanta); with that in mind Bhaṭṭoji says 'bruvo laṭaḥ…'. Followed: the two case readings in sutra_en and 'after brū … for brū' in k1.
commentary BM on 'uccāraṇārthaḥ': its purpose will become clear directly, at āttha (SK 2451); and there (BM on SK 2451) it explains that were the substitute a-final, the a after h would itself be replaced by th, giving *āṭttha. BM on the forms: āha — ṇal for the tip of laṭ after brū, with āh for the base; for sip, thal with āh gives āh + tha, where ḍh for h (by ho ḍhaḥ, SK 324) would be due — which the next sūtra meets. Followed: 'the [final] a [of āha]' in k1.
textual Scan check (NSP p. 393, scan page-0403): the kaumudī agrees with the print, including 'ākāra uccāraṇārthaḥ'.
textual The tail of sk.2450.t1, '—cartvam iti. prakriyālāghavāt āhas taḥ ity eva suvacam ity āhuḥ', is TB on SK 2451 (āhasthaḥ), which has no TB block of its own (NSP p. 394, scan page-0404).
translator Both the source and the print read 'ākāra'; following BM on SK 2451, the vowel meant is the final a of the taught substitute 'āha', the effective substitute being āh. 'The [final] a' renders it accordingly.

SK 2451 · A 8.2.35V

आहस्थः ॥ २४५१ ॥

āhasthaḥ

āhas thaḥ — For [the final (by alo 'ntyasya)] of āh, th is substituted [when a jhal follows — 'jhali' carried forward (anuvṛtti) from jhalo jhali (SK 2281)].

Rule. The final h of āh is replaced by th before a jhal. "Before a jhal" is carried forward from SK 2281 (jhalo jhali).

Example.

brū + sip → thal for sip, āh for brū (SK 2450) → āh + tha

→ this rule: th for h before the jhal th → āth + tha

→ cartva: the first th becomes t (SK 121) → āttha "you say".

Applies when / blocked by. The dual āhathuḥ keeps its h. Its ending athus begins with a vowel, not a jhal.

Watch out. Now the reason for the final a of āha is clear. One of Bhaṭṭoji's commentators shows it. If the substitute were āha, this rule would replace its last sound, the a. The h would then become ḍh by SK 324, and the wrong form āṭttha would result. Another commentator remarks that "āhas taḥ" would have been a simpler wording.

Siddhānta-kaumudī

झलि परे । चर्त्वम् । आत्थ । आहथुः ॥

When a jhal follows [— carried forward (anuvṛtti) from jhalo jhali, SK 2281]. [Then] cartva [for the first th]: āttha [laṭ, madhyama sg.: āh + tha, with āh for bruv and thal (tha) for sip by SK 2450]. āhathuḥ [madhyama du.].

Bālamanoramā

आहस्थः - आहस्थः । 'आह' इति षष्ठन्तम् । 'झलो झलि' इत्यतो झलीत्यनुवर्तते इत्यभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — झलि परे इति । आह् इत्यस्य थकारः स्याज्झलीति फलितम् ।अलोऽन्त्यस्ये॑त्यन्त्यस्य भवति । चर्त्वमिति । आथ् — थेति स्थिते प्रथमथकारस्यखरि चे॑ति चर्त्वे आत्थेति रूपमित्यर्थः । आहादेशस्य अकारान्तत्वे तु हकारादकारस्य थकारादेशे हस्य ढत्वे चर्त्वे आट्त्थ इति स्यादिति बोध्यम् । पञ्चानां णलाद्यभावपक्षे आह — —

translator notes

commentary BM: 'āhaḥ' is a sixth-case word (ṣaṣṭhyanta); Bhaṭṭoji explains the sūtra by supplying 'jhali pare', intending that 'jhali' is carried forward (anuvartate) from jhalo jhali; the resulting sense is 'th for āh when a jhal follows', and by alo 'ntyasya it replaces the final. Followed: the anuvṛtti and the final are bracketed in sutra_en and k1.
commentary BM on 'cartvam': at the stage āth + tha, the first th becomes t by khari ca (SK 121), giving āttha. Were the substitute āha a-final, th would replace the a, and then with ḍh for h and cartva the result would be *āṭttha. BM then turns to the option in which ṇal and the rest do not come [leading to SK 2452]. Followed for '[for the first th]' and the bracketed derivation of āttha.
commentary TB, printed under sk.2450.t1 (on 'cartvam'): for economy in the derivation, they say, 'āhas taḥ' would have been better to state. Recorded; the English keeps the sūtra and Bhaṭṭoji's cartva.
textual Collation (.work/collate-p45/batch02.md) lists this unit as clean; also checked against the NSP scan, NSP p. 394 (scan page-0404): '2451 | āhasthaḥ | 8|2|35 | jhali pare | cartvam | āttha | āhathuḥ ||' agrees with ours.
translator The bracketed stage 'āh + tha' is supplied from SK 2450 (bruvaḥ pañcānām ādita āho bruvaḥ), which gives āh for bruv and ṇal, atus, us, thal, athus for the first five parasmaipada endings of laṭ; in āhathuḥ the ending athus does not begin with a jhal, so this rule does not apply — an inference, not stated in the kaumudī.

SK 2452 · A 7.3.93V

ब्रुव ईट् ॥ २४५२ ॥

bruva īṭ

bruva īṭ — After brū, [a pit (sārvadhātuka) affix — 'piti' (and 'sārvadhātuke') carried forward (anuvṛtti) from nābhyastasyāci piti sārvadhātuke (SK 2503) — beginning with a hal — 'hali' carried forward from uto vṛddhir luki hali (SK 2443) —] receives the augment īṭ.

Rule. After brū, a pit sārvadhātuka ending that begins with a consonant takes the augment īṭ. "Pit" and "sārvadhātuka" are carried forward from SK 2503. "Consonant" is carried from SK 2443.

Example.

brū + ti → luk of śap → this rule: īṭ → brū + ī + ti

→ guṇa of ū, and av for o → bravīti "he says".

The non-pit endings take no īṭ: brūtaḥ, bruvanti, ātmanepada brūte.

Applies when / blocked by. One of Bhaṭṭoji's commentators tests the conditions. Not consonant-initial: bravāṇi. Not pit: brūtaḥ.

Watch out. What about āttha? There āh stands for brū and counts as brū (SK 49). So īṭ would seem due before tha. But SK 2451 gives th only before a jhal. With īṭ no jhal would follow, and SK 2451 would have nothing to do. So āttha takes no īṭ.

After the rule, Bhaṭṭoji closes by calling back the heading ārdhadhātuke (SK 2432).

Siddhānta-kaumudī

ब्रुवः परस्य हलादेः पित ईट् स्यात् । आत्थ इत्यत्र स्थानिवद्भावात्प्राप्तोऽयं झलीति थत्वविधानान्न भवति । ब्रवीति । ब्रूतः । ब्रुवन्ति । ब्रूते । आर्धधातुकाधिकारे ॥

After brū, a pit [affix] beginning with a hal receives īṭ. In āttha this [īṭ], though obtained through the substitute's being treated as the original (sthānivadbhāva) [i.e. āh as brū], does not take place, because th is enjoined [for the h of āh by āhas thaḥ (SK 2451)] when a jhal follows. [laṭ:] bravīti. brūtaḥ. bruvanti. [ātmanepada:] brūte. Under the heading 'ārdhadhātuke' [(SK 2432), the next rule is stated]:

Tattvabodhinī

NSP p. 404

—ब्रुव ईट् । हलादेः किम् । ब्रवाणि । पितः किम् । ब्रूतः ॥—झलीति थत्वविधानादिति । ईडागमे कृते झलादित्वाभावादिति भावः ॥ इण् गतौ ॥—इयङोऽपवाद इति । येन नाप्राप्तिन्यायेनेति भावः । गुणवृद्धी तु परत्वादस्य बाधिके । अयनम् । आयकः । दीर्घं इणः किति । ‘अत्र लोपोऽभ्यासस्य’ इत्यतोऽभ्यासस्येत्यनुवर्तते ‘व्यथो लिटि’ इत्यतो लिटीति च । किति किम् । इयाय । अत्र वदन्ति । इह दीर्घे कृतेऽपि ‘अभ्यासस्यासवर्णे’ इतीयङा रूपसिद्धेः कितीति व्यर्थम् । न च दीर्घस्येयङि दीर्घविधानं व्यर्थमिति वाच्यम् । ईयतुः । ईयुरित्यत्र ‘वार्णादाङ्गं बलीयः’ इति यणि कृते दीर्घविधेरावश्यकत्वात् । किंच लिटीत्यनुवर्तनमपीह व्यर्थमेव व्यावर्त्याभावादिति । एता । एष्यति । एतु । इतात् । इताम् । यन्तु । इहि । उत्तमे तु । अयानि । अयाव । अयाम । लङ्मध्यमे । ऐः । ऐतम् । ऐत । उत्तमेतु । आयम् । ऐव । ऐम ॥—ईयादिति । ‘अकृत्सार्व-’ इति दीर्घः

translator notes

commentary BM on this sūtra, missing from our source, as printed in the Wikisource SK+BM edition (p. 196, sources/wikisource-bm/raw/uttara-1/0207.txt): 'piti' is carried forward (anuvartate) from 'nābhyastasya…' and 'hali' from 'uto vṛddhiḥ'; hence 'bruvaḥ parasya …'. In BM on the next sūtra (bruvo vaciḥ, same page) Vāsudeva adds that 'sārvadhātuke' too is carried from 'nābhyastasya' into 'bruva īṭ', so that there is no īṭ in uvaktha. Followed for the bracketed anuvṛtti in sutra_en.
commentary BM (Wikisource, same page): [objection:] in āttha, the substitute āh is sthānivat and so counts as brū, so the following tha would receive īṭ. Answer: the construal is 'this īṭ, obtained by sthānivadbhāva, does not take place'; why? — 'āhas thaḥ' enjoins th for āh when a jhal follows, and with īṭ the affix would not begin with a jhal, leaving that rule without scope; hence it is understood that there is no īṭ in āttha. BM adds bravīṣi, brūthaḥ, brūtha, bravīmi, brūvaḥ, brūmaḥ; in the ātmanepada there is no āha-substitution because 'parasmaipadānām' is carried into 'bruvaḥ pañcānām…', giving bruvāte, bruvate, brūṣe, bruvāthe, brūdhve, bruve, brūvahe, brūmahe. Followed for '[i.e. āh as brū]' and '[for the h of āh by āhas thaḥ]'.
commentary TB (sk.2452.t1): 'halādeḥ', why? bravāṇi; 'pitaḥ', why? brūtaḥ. On 'jhalīti thatvavidhānāt': once the augment īṭ is made, the affix would not begin with a jhal. Agrees with BM; followed.
textual The block formerly filed as sk.2452.b1 was not BM on this sūtra but BM on SK 2316 (sanval laghuni caṅpare 'naglope, p44); it was re-filed to sk.2316.b1 on 2026-10-05. BM on 'bruva īṭ' is taken from the Wikisource print. The rest of sk.2452.t1, from 'iṇ gatau' on, is TB on SK 2454–2456.
textual Collation (.work/collate-p45/batch02.md; NSP p. 394, scan page-0404, scan read): clean. The closing 'ārdhadhātukādhikāre' introduces SK 2453 (bruvo vaciḥ).
translator The lakāra labels, and the number SK 2432 for the heading 'ārdhadhātuke' (2.4.35, under which bruvo vaciḥ 2.4.53 stands), are the translator's.

SK 2453 · A 2.4.53V

ब्रुवो वचिः ॥ २४५३ ॥

bruvo vaciḥ

bruvo vaciḥ — [Before an ārdhadhātuka affix — the heading ārdhadhātuke, SK 2432 —] vac (vaci) is substituted for brū.

Rule. brū is replaced by vac before an ārdhadhātuka. The condition is the heading SK 2432, called back at the end of SK 2452. The i of vaci is for pronunciation.

Example.

brū + liṭ → ṇal → this rule → vac + a

→ doubling → va vac + a

→ saṃprasāraṇa of the abhyāsa (SK 2408) → u vac + a

→ the liṭ rules of chapter 44 → uvāca "he said".

vac + atus (kit) → saṃprasāraṇa before doubling (SK 2409) → uc + atus

→ doubling, the abhyāsa reduced → u uc + atus

→ the like vowels merge → ūcatuḥ "the two said".

Plural ūcuḥ.

Applies when / blocked by. More forms with vac:

liṭ second person uvacitha or uvaktha, with optional iṭ;
liṭ ātmanepada ūce;
luṭ vaktā;
āśīrliṅ ucyāt;
luṅ with aṅ, by SK 2438.

The sārvadhātuka forms are of brū itself: loṭ bravītu and brūtāt. tātaṅ is ṅit, and so, by "what is ṅit is not pit", it takes no īṭ from SK 2452. Loṭ first person bravāṇi, ātmanepada bravai. Vidhiliṅ brūyāt.

Watch out. uvaktha has no īṭ, though brū stands behind vac. The ending tha of liṭ is not sārvadhātuka, and SK 2452 applies only to sārvadhātuka endings. One of Bhaṭṭoji's commentators says so.

Siddhānta-kaumudī

उवाच । ऊचतुः । ऊचुः । उवचिथ । उवक्थ । ऊचे । वक्ता । ब्रवीतु । ब्रूयात् । ङिच्च पिन्न इत्यपित्त्वादीण्न । ब्रवाणि । ब्रवै । ब्रूयात् । उच्यात् । अस्यतिवक्ति SK 2438इत्यङ् ॥

[In place of brū, before an ārdhadhātuka affix, vac is substituted:] uvāca [liṭ, prathama-puruṣa singular]. ūcatuḥ [prathama-puruṣa dual]. ūcuḥ [prathama-puruṣa plural]. uvacitha, uvaktha [madhyama-puruṣa singular, with and without iṭ]. ūce [liṭ, ātmanepada]. vaktā [luṭ]. [Of brū itself, loṭ:] bravītu, brūtāt [prathama-puruṣa singular] — since [tātaṅ] is not pit by 'ṅic ca pin na' ('what is ṅit is not pit'), īṭ [by bruva īṭ, SK 2452] does not occur. bravāṇi [uttama-puruṣa singular]. bravai [uttama-puruṣa singular, ātmanepada]. brūyāt [vidhiliṅ]. ucyāt [āśīrliṅ]. aṅ [in luṅ] by asyativakti… (SK 2438).

Bālamanoramā

ब्रुवो वचिः - ब्रुवो वचिः । ब्रुवो वचिरादेशः स्यादार्धधातुके इत्यर्थः । इकार उच्चारणार्थः । उवाचेति । अकिति द्वित्वे कृतेलिटभ्यासस्ये॑ति संप्रसारणमिति भावः । ऊचतुरिति । किति द्वित्वात्प्राक्वचिस्वपियजादीना॑मिति संप्रसारणे द्वित्वे कृते हलादिशेषे सवर्णपरत्वात् 'अभ्यासस्याऽसवर्णे' इत्युवङभावे सवर्णदीर्घ इति भावः । वचिर्निट्सु परिगणितः । तस्य भारद्वाजनियमात्थलि वेट् । तदाह — उवचिथ उवक्थेति । इडभावेचोः कुः ।ब्रुव ई॑डित्यत्रनाभ्यस्तस्ये॑त्यतः सार्वधातुकग्रहणस्याप्यनुवृत्तेरीण्न । ऊचथुः ऊच । उवाच — उवच ऊचिम ऊचिम । क्रादिनियमादिट् । ऊचे इति ऊचाते ऊचिरे । ऊचिषे ऊचाथे ऊचिध्वे । ऊचे ऊचिवहे ऊचिमहे । वक्तेति । वच्यादेशे इण्निषेधः । वक्ष्यति वक्ष्यते । ब्रवीतु ब्रूतादिति । ननु तिबादेशस्य तातङ पित्त्वात्ब्रुव ई॑डिति ईडागमः स्यादित्यत आह — ङिच्चेति । ब्रूताम् ब्रुवन्तु । ब्रूहि ब्रूतात् ब्रूतम् ब्रूत । ब्रवाणीति । आटः पित्त्वेन ङित्त्वाऽभावान्न गुणनिषेध इति भावः । ब्रवाव ब्रवाम । ब्रूताम् ब्रुवाताम् ब्रुवताम् । ब्रूष्व ब्रुवाथाम् ब्रूध्वमिति सिद्धवत्कृत्य आह — ब्रवै इति । आटः पित्त्वेन ङित्त्वाऽभावाद्गुणः । ब्रवावहै ब्रवामहै । लङि — अब्रवीत् अब्रूतामब्रुवन् । अब्रवीः अब्रूतमब्रूत । अब्रवमब्रूव अब्रूम । विधिलिङ्याह — ब्रूयादिति । ब्रूयादिति । ब्रूयातामित्यादि । आशीर्लिङ्याह — उच्यादिति । वच्यादेशेवचिस्वपी॑ति संप्रसारणमिति भावः । उच्यास्तामित्यादि । आत्मनेपदे आशीर्लिङि — वक्षीष्ट वक्षीयास्तामित्यादि । अकित्त्वान्न संप्रसारणम् । लुङि सिचि वच्यादेशे अवच् स् त् इति स्थिते आह — अस्यतीति । अवच् अ त् इति स्थिते —

translator notes

commentary BM: the sense is 'vac is substituted for brū before an ārdhadhātuka affix'; the i [of vaci] is for pronunciation. Followed: the bracketed heading in sutra_en and the bracketed opening line of k1.
commentary BM on uvāca: in non-kit [ṇal], after reduplication, saṃprasāraṇa [of the abhyāsa] by liṭy abhyāsasya… [SK 2408]. ūcatuḥ: in kit, saṃprasāraṇa by vacisvapiyajādīnām [SK 2409] before reduplication; after reduplication and halādiśeṣa, since a similar vowel follows, uvaṅ by abhyāsasyāsavarṇe does not apply and the vowels coalesce (savarṇadīrgha). vac is counted among the aniṭ roots, so in thal iṭ is optional by the Bhāradvāja restriction: uvacitha, uvaktha, with k by coḥ kuḥ where iṭ is absent; īṭ [by bruva īṭ] does not occur, since 'sārvadhātuke' is carried into it from nābhyastasya…. BM adds ūcathuḥ, ūca; uvāca/uvaca, ūciva, ūcima (iṭ by the krādi restriction); ūce, ūcāte, ūcire, ūciṣe …. vaktā: the iṭ-prohibition applies to the vac-substitute; vakṣyati, vakṣyate. Followed for the labels '[with and without iṭ]' and '[liṭ, ātmanepada]'.
commentary BM on 'bravītu, brūtāt': objection — tātaṅ, as the substitute of tip, is pit [by sthānivadbhāva], so bruva īṭ should add īṭ; answer — 'ṅic ca pin na'. bravāṇi: the āṭ being pit, it is not ṅit, so guṇa is not prohibited; bravai likewise, with guṇa. BM gives the rest of loṭ and laṅ (abravīt, abrūtām, abruvan …), vidhiliṅ brūyāt; āśīrliṅ ucyāt with saṃprasāraṇa by vacisvapi…; in ātmanepada āśīrliṅ vakṣīṣṭa, without saṃprasāraṇa since [sīyuṭ] is not kit; in luṅ, with 'avac s t' standing, aṅ by asyativakti…. Followed: 'brūtāt' (BM's pratīka reads 'bravītu brūtād iti'), the bracketed '[tātaṅ]' and '[by bruva īṭ, SK 2452]', and the lakāra labels.
textual The digital source reads 'bravītu | brūyāt | ṅic ca pin na ity apittvād īṇ na'; NSP p. 394 (scan page-0404, read) prints 'bravītu | brūtāt | ṅicca pinnety apitvād īṇ na', and BM's pratīka ('bravītu brūtād iti', with the objection about tātaṅ) confirms brūtāt. The explanation 'not pit … no īṭ' concerns tātaṅ, not the liṅ form, so the digital 'brūyāt' here is a corruption (the genuine vidhiliṅ brūyāt follows after bravai). The English follows the print; flagged for Ajai's printed copy.
textual Scan check, NSP p. 394 (scan page-0404): otherwise the kaumudī matches the print — uvāca, ūcatuḥ, ūcuḥ, uvacitha, uvaktha, ūce, vaktā, bravītu, bravāṇi, bravai, brūyāt, ucyāt, 'asyativakti 2438'. The print has no TB on SK 2453: the TB column passes from bruva īṭ (SK 2452) to 'iṇ gatau' (SK 2454). The collation report (batch 2) records the same brūyāt/brūtāt difference.
translator The heading comes from the kaumudī's closing 'ārdhadhātukādhikāre' at SK 2452 (ārdhadhātuke, SK 2432). bravītu, brūtāt, bravāṇi, bravai and brūyāt are sārvadhātuka forms of brū, where the substitution does not apply; the bracketed labels, including '[Of brū itself, loṭ:]', are the translator's, following BM.

SK 2454 · A 7.4.20V

वच उम् ॥ २४५४ ॥

vaca um

vaca um — For vac, the augment um comes [when aṅ follows — 'aṅi' carried forward (anuvṛtti) from ṛdṛśo 'ṅi guṇaḥ (SK 2406)].

Rule. vac takes the augment um when aṅ follows. "When aṅ follows" is carried forward from SK 2406 (ṛdṛśo 'ṅi guṇaḥ). The m of um is a marker. So the augment u goes after the last vowel of the root (SK 37).

Example.

brū + luṅ → vac (SK 2453), aṅ (SK 2438), aṭ → a + vac + a + t

→ this rule: u after the last vowel → a + va u c + a + t

→ a and u merge into o (SK 69) → avocat "he said".

Ātmanepada avocata.

Applies when / blocked by. Bhaṭṭoji then begins the next run of roots: "the roots up to śās are parasmaipadin; but iṅ is ātmanepadin". The run ends with śās (śāsu, 1075). The first root is 1045 i (iṇ), "going": eti "he goes", with guṇa before the pit tip; itaḥ "the two go", with no guṇa. Its other forms are taught in the next part of the chapter.

Siddhānta-kaumudī

अङि परे । अवोचत् । अवोचत ॥ अथ शास्यान्ताः परस्मैपदिनः । इङ् त्वात्मनेपदी ।{$ {!1045 इण्!} गतौ$} । एति । इतः ॥

When aṅ follows [— carried forward (anuvṛtti) from ṛdṛśo 'ṅi guṇaḥ, SK 2406]. avocat [luṅ, parasmaipada, prathama-puruṣa singular]. avocata [luṅ, ātmanepada, prathama-puruṣa singular]. Now the roots up to śāsu [1075] are parasmaipadin; but iṅ is ātmanepadin. 1045 iṇ 'to go'. eti [laṭ, prathama-puruṣa singular]. itaḥ [prathama-puruṣa dual].

Bālamanoramā

वच उम् - वच उम् । शेषपूरणेन सूत्रं व्याचष्टे - अङि परे इति ।ऋदृशोऽङी त्यतस्तदनुवृत्तेरिति भावः । मित्त्वादन्त्यादचः परः । आद्गुणः । तदाह — अवोचदिति । अवक्ष्यत् अवक्ष्यत । इङ् त्विति । 'इङ् अध्ययने' इति धातुस्तु ङित्त्वादात्मनेपदीत्यर्थः । इण्गताविति ।इणो य॑णित्यादौ विशेषणार्थो णकारः । एतीति । शपो लुकि तिपः पित्त्वेन ङित्त्वाऽभावाद्गुणः । इत इति । अपित्त्वेन ङित्त्वान्न गुणः । इ — अन्तीत्यत्र ङित्त्वाद्गुणाऽभावे इयङि प्राप्ते -

translator notes

commentary BM: Bhaṭṭoji explains the sūtra by supplying 'aṅi pare', because 'aṅi' is carried forward from ṛdṛśo 'ṅi [guṇaḥ]. Followed: bracketed in sutra_en and k1.
commentary BM: um, being mit, comes after the last vowel (midaco 'ntyāt paraḥ, SK 37); then ād guṇaḥ (SK 69) [a + u = o], giving avocat. BM adds lṛṅ avakṣyat, avakṣyata. 'iṅ tu': the root iṅ adhyayane is ātmanepadin because it is ṅit. The ṇ of iṇ serves to distinguish it in iṇo yaṇ and the like. eti — with luk of śap, tip, being pit, is not ṅit, so guṇa; itaḥ — [tas,] being apit, is ṅit, so no guṇa; at i + anti, with no guṇa because the affix is ṅit, iyaṅ is obtained [— leading to SK 2455]. Recorded; the labels in k1 are the translator's.
textual Our 'śāsyāntāḥ' is a slip for the print's 'śāsyantāḥ' (NSP p. 394 (scan page-0404), read on the scan); the English follows the print. 'śāsyantāḥ' names the run of the gaṇa that ends at śāsu (1075), hence 'the roots up to śāsu'. The scan also confirms 'iṅ tv ātmanepadī' (the OCR's 'iha' is a misreading). The collation (.work/collate-p45/batch02.md) lists 2454 as clean and quotes the heading as 'śāsyantāḥ', missing that ours has 'śāsyāntāḥ'; the scan was re-read for this unit. For Ajai's printed copy.
textual No TB on this sūtra: the TB printed under sk.2452.t1 passes from 'jhalīti thatvavidhānāt' (SK 2452) to the bare pratīka 'iṇ gatau' and then to 'iyaṅo 'pavādaḥ' (SK 2455).
translator avocata is the ātmanepada luṅ of vac substituted for the ubhayapadin brū (bruvo vaciḥ, SK 2453), with aṅ by asyativaktikhyātibhyo 'ṅ (SK 2438), as SK 2453 states; the labels are supplied.

SK 2455 · A 6.4.81V

इणो यण् ॥ २४५५ ॥

iṇo yaṇ

iṇo yaṇ — In place of [the i of] iṇ, yaṇ is substituted [when a vowel-initial pratyaya follows — 'aci' carried forward (anuvṛtti) from aci śnudhātubhruvāṃ yvor iyaṅuvaṅau (SK 271)].

Rule. The i of the root iṇ is replaced by yaṇ, a semivowel, before a vowel-initial affix. For i the semivowel is y. "Before a vowel" is carried forward from SK 271.

The rule is an exception (apavāda) to iyaṅ, the substitute iy of SK 271. It is taught exactly where iyaṅ would come.

Example.

i + anti (laṭ, prathama plural; the affix is ṅit, so no guṇa)

→ y for i (this rule) → y + anti

→ yanti "they go".

In liṭ the root is doubled. With ṇal the second part takes vṛddhi and becomes āy. The abhyāsa then takes iyaṅ by SK 2290:

i i + a → i āy + a → iy āy + a → iyāya "he went".

Applies when / blocked by. Bhaṭṭoji's commentators add that guṇa and vṛddhi, being later rules, still win over this one. Both give ayanam "going" and āyakaḥ "one who goes".

Siddhānta-kaumudī

अजादौ प्रत्यये परे । इयङोऽपवादः । यन्ति । इयाय ॥

When a vowel-initial (ajādi) pratyaya follows [— 'aci' carried forward (anuvṛtti) from SK 271]. [This rule is] an exception (apavāda) to iyaṅ. yanti [laṭ, prathama-puruṣa plural]. iyāya [liṭ, prathama-puruṣa singular; the i of the abhyāsa takes iyaṅ by abhyāsasyāsavarṇe, SK 2290].

Bālamanoramā

इणो यण् - इणो यण् ।अचि श्नुधातु॑इत्यतोऽचीत्यनुवृत्तस्य अङ्गाधिकारलब्धाऽङ्गाक्षिप्तप्रत्ययविशेषणत्वात्तदादिविधिरित्यभिप्रेत्य शेषपूरणेन सूत्रं व्याचष्टे — अजादौ प्रत्यये परे इति । इयङोऽपवाद इति । इयङि प्राप्ते एव तदारम्भादिति भावः । गुणवृद्धी तु परत्वादस्य बाधिके । यथा — अयनम् । आयकः । यन्तीति । एषि इथः इथ । एमि इवः इमः । इयायेति । द्वित्वे सति उत्तरखण्डवृद्धावायादेशे 'अभ्यासस्याऽसवर्णे' इतीयङ् । अतुसि तु द्वित्वे कित्त्वाद्गुणाऽभावे इ इ अतुस् इति स्थितेइणो य॑णित्युत्तरखण्डस्य यणि इ-यतुरिति स्थिते -

translator notes

commentary BM: 'aci' is carried forward from aci śnudhātu…; since it qualifies the pratyaya implied by the aṅga adhikāra, a tadādi-vidhi results; so Bhaṭṭoji supplies 'ajādau pratyaye pare'. Followed: bracketed in sutra_en and k1.
commentary BM: it is an apavāda of iyaṅ because it is enacted exactly where iyaṅ obtains; guṇa and vṛddhi, however, being later (para), block it: ayanam, āyakaḥ. BM adds eṣi, ithaḥ, itha, emi, ivaḥ, imaḥ. iyāya — after doubling, vṛddhi of the second part and āy, then iyaṅ [for the abhyāsa] by abhyāsasyāsavarṇe. With atus: doubling, no guṇa since kit, i i atus; yaṇ of the second part by iṇo yaṇ, i-yatus — [leading to SK 2456]. Followed for the bracketed iyaṅ in iyāya.
commentary TB, printed under sk.2452.t1 (on 'iyaṅo 'pavādaḥ'): it is an apavāda by the maxim yena nāprāpti; guṇa and vṛddhi, being para, block it: ayanam, āyakaḥ. Recorded.
textual Collation (.work/collate-p45/batch02.md) lists this unit as clean; also checked against the NSP scan, NSP p. 394 (scan page-0404): the kaumudī agrees with ours.

SK 2456 · A 7.4.69V

दीर्घ इणः किति ॥ २४५६ ॥

dīrgha iṇaḥ kiti

dīrgha iṇaḥ kiti — For [the abhyāsa — carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620) —] of iṇ, a long [vowel] is substituted when a kit [liṭ — carried forward from vyatho liṭi (SK 2353) —] follows.

Rule. The abhyāsa of iṇ is lengthened before a kit ending of liṭ. "Abhyāsa" is carried forward from SK 2620, and "in liṭ" from SK 2353.

Example.

i + atus → doubling; atus is kit, so no guṇa → i i + atus

→ y for the second i (SK 2455) → i y + atus

→ the abhyāsa is lengthened (this rule) → ī y + atus

→ īyatuḥ "the two went". Likewise īyuḥ "they went".

With thal, which is not kit, there is no lengthening. iṭ is optional there: iyayitha or iyetha "you went".

Bhaṭṭoji then gives the other lakāras of iṇ:

luṭ: etā;
loṭ: itāt (with tātaṅ), ihi, ayāni;
laṅ: ait, aitām, āyan;
vidhiliṅ: iyāt; āśīrliṅ: īyāt.

In ait, the root's i takes guṇa, e, and merges with the augment into ai. In īyāt the i is lengthened by SK 2298.

Watch out. How does āyan get ā? Start from i + an. SK 2455 gives y + an. That y is ābhīya, so for other ābhīya rules it counts as not done. The root still counts as vowel-initial, and so takes the augment āṭ by SK 2254: āyan "they went". iyāya shows why "kit" is named: its ṇal is not kit, so no lengthening. Scholars discuss whether the word is strictly needed.

Siddhānta-kaumudī

इणोऽभ्यासस्य दीर्घः स्यात्किति लिटि । ईयतुः । ईयुः । इययिथ । इयेथ । एता । इतात् । इहि । अयानि । ऐत् । ऐताम् । आयन् । इयात् । ईयात् ॥

For the abhyāsa [— carried forward (anuvṛtti) from SK 2620 —] of iṇ, a long [vowel] is to be substituted when a kit liṭ [— 'liṭi' carried forward from SK 2353 —] follows. [liṭ:] īyatuḥ [prathama du.]. īyuḥ [pl.]. iyayitha, iyetha [madhyama sg., with and without iṭ]. [luṭ:] etā. [loṭ:] itāt [with tātaṅ]. ihi [madhyama sg.]. ayāni [uttama sg.]. [laṅ:] ait [prathama sg.]. aitām [du.]. āyan [pl.]. [vidhiliṅ:] iyāt. [āśīrliṅ:] īyāt.

Bālamanoramā

दीर्घ इणः किति - दीर्घ इणः । 'अत्र लोपः' इत्यतोऽभ्यासस्येति,व्यथो लिटीत्यतो लिटीति चानुवर्तते । तदाह — इणोऽभ्यासस्येति । ईयतुरिति । भारद्वाजनियमातॢ वडिति मत्वा आह — इययिथ इयेथेति । इयथुः ईय । इयाय इयय ईयिव ईयिम । एता । एष्यति । एतु — इतात् इताम् यन्तु । इहि — इतात् इतम् इत । अयानि अयाव अयाम । ऐदिति लङि तिप इकारलोपे इकारस्य गुणे आटो वृद्धिः । आयन्निति । झेरन्तादेशे इकारलोपे इ — अन् इति स्थितेइणो य॑णिति यणि कृते तस्याभीयत्वेनाऽसिद्धत्वादाडिति भावः । ऐः ऐतम् ऐत । आयम् ऐव ऐम । विधिलिङ्याह — इयादिति । इयाताम् । इयुरित्यादि । आशीर्लिङ्याह — ईयादिति ।अकृत्सार्वधातुकयो॑रिति दीर्घ इति भावः । ईयास्तामित्यादि ।

translator notes

commentary BM: 'abhyāsasya' is carried forward (anuvartate) from atra lopo 'bhyāsasya (SK 2620) and 'liṭi' from vyatho liṭi (SK 2353); hence 'iṇo 'bhyāsasya'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB (printed under sk.2452.t1): 'abhyāsasya' continues from 'atra lopo 'bhyāsasya' and 'liṭi' from 'vyatho liṭi'; counterexample for 'kit': iyāya. TB then reports a view (atra vadanti): since even with the long vowel the form [iyāya] comes out right through iyaṅ by abhyāsasyāsavarṇe (SK 2290), 'kiti' is superfluous; nor may one say that lengthening is then pointless, since in īyatuḥ, īyuḥ, where yaṇ is made by 'vārṇād āṅgaṃ balīyaḥ', the rule is needed; and carrying forward 'liṭi' is likewise superfluous, there being nothing for it to exclude. Recorded; the English keeps 'kit' and 'liṭ' as the kaumudī gives them.
commentary BM on the forms: iyayitha / iyetha — iṭ optional in thal by Bhāradvāja's restriction (bhāradvājaniyama); BM fills in the other forms of each lakāra (liṭ īyathuḥ, īya, iyāya / iyaya, īyiva, īyima; lṛṭ eṣyati; loṭ etu, itāt, itām, yantu, ihi, itāt, itam, ita, ayāni, ayāva, ayāma; laṅ aiḥ, aitam, aita, āyam, aiva, aima; iyātām, iyuḥ; īyāstām). ait: in laṅ the i of tip is dropped, the root's i takes guṇa, and vṛddhi [of the augment with it] follows. āyan: jhi → ant, its i dropped, giving i + an; when yaṇ has been made by iṇo yaṇ (SK 2455), that yaṇ, being ābhīya, is asiddha, so the augment is āṭ [by āḍ ajādīnām, SK 2254]. īyāt: lengthening by akṛtsārvadhātukayor dīrghaḥ (SK 2298). Followed for the labels 'with and without iṭ'; the derivations are recorded.
commentary TB (printed under sk.2452.t1) lists etā, eṣyati, etu, itāt, itām, yantu, ihi; uttama ayāni, ayāva, ayāma; laṅ madhyama aiḥ, aitam, aita; uttama āyam, aiva, aima; and on īyāt: lengthening by 'akṛtsārva…' (SK 2298). Recorded.
textual Scan check (NSP p. 394, scan page-0404): the kaumudī agrees with the print. This unit has no TB block of its own; its TB is printed at the tail of sk.2452.t1, from '—dīrgha iṇaḥ kiti' to '—īyād iti. akṛtsārva- iti dīrghaḥ'.
textual NSP footnote 1 on p. 394 (scan page-0404; not filed in any unit's editorial_notes; OCR partly garbled, scan read), keyed to 'āyan': the āṭ comes because the yaṇ, being ābhīya, is asiddha; if that asiddhatva is rejected, aṭ would have to be added at the stage of the lakāra itself, 'āḍ ajādīnām' would not need to be made, and 'āṭaś ca' should be made 'aṭaś ca', so that there is no fault in aiṣyata and the like; and in āyan, vṛddhi being antaraṅga, āy-substitution follows it, and once vṛddhi is done iṇo yaṇ does not apply. The final clause is illegible in the scan. Recorded.
translator The bracketed lakāra and person/number labels are the translator's; Bhaṭṭoji lists the forms bare. ait, aitām, āyan are parasmaipada laṅ; iyāt is vidhiliṅ and īyāt āśīrliṅ, as BM identifies them.

SK 2457 · A 7.4.24V

एतेर्लिङि ॥ २४५७ ॥

eterliṅi

eter liṅi — [A short vowel replaces the aṇ] of eti (iṇ) [standing after a preverb — 'upasargād hrasvaḥ' carried forward (anuvṛtti) from upasargād dhrasva ūhateḥ (SK 2702), 'aṇaḥ' from ke 'ṇaḥ (SK 834)] when a [kit — 'kiti' carried forward from ayaṅ yi kṅiti (SK 2649) —] liṅ follows.

Rule. After an upasarga, the aṇ vowel of iṇ is shortened before a kit liṅ. Here aṇ means a, i, u. "After an upasarga, short" is carried forward from SK 2702; "aṇ" from SK 834; "kit" from SK 2649.

Bhaṭṭoji's gloss adds the word "ārdhadhātuka". Scholars discuss whether it belongs there. Either way, the kit liṅ meant is the āśīrliṅ.

Example.

nis + iṇ, āśīrliṅ → nis + īyāt (the i lengthened by SK 2298)

→ i for ī (this rule) → nis + iyāt

→ r for the s of nis before the vowel → niriyāt "may he go out".

Applies when / blocked by. In abhi + īyāt, the i of abhi and the ī merge into one ī. Is that ī the end of abhi, or the start of the root? A single substitute is not treated as both at once (na antādivat). Taken as the end of abhi, no root iṇ remains. Taken as the root, abh is no upasarga. So nothing is shortened: abhīyāt.

Why "aṇ"? In sam + ā + iyāt the ā and i merge into e. That e is not an aṇ vowel, so it stays: sameyāt.

Watch out. The attested form samīyāt is not from iṇ. It belongs to a root i of the bhvādi class.

Siddhānta-kaumudī

उपसर्गात्परस्य इणोऽणो ह्रस्वः स्यादार्धधातुके किति लिङि । निरियात् । उभयत आश्रयणे नान्तादिवत् । अभीयात् । अणः किम् । समेयात् । समीयादिति प्रयोगस्तु भौवादिकस्य ॥

A short vowel replaces the aṇ of iṇ (eti) standing after a preverb (upasarga), when an ārdhadhātuka liṅ that is kit follows: niriyāt. Where [the single substitute] would be resorted to on both sides [at once], it is not treated as the end [of the preceding] and the beginning [of the following] (na antādivat): abhīyāt. Why 'aṇ'? sameyāt. But the usage samīyāt is of the bhvādi [root i].

Tattvabodhinī

NSP p. 404

—एतेर्लिङि । इहार्धधातुक इति स्वरूपकथनार्थं प्रक्षिप्तम् । किति लिङीत्येतावतैवेष्टसिद्धेः ॥—उभयत आश्रयण इति । अन्तादिशब्दावयवविशेषवाचिनौ । तत्र यदि पूर्वस्यावयवबुद्ध्या एकादेश आश्रीयते तदा तस्यैव परस्य कथमादिवद्भावः स्यात् । एवं परस्यादिवत्त्वे पूर्वस्यान्तवद्भावो न स्यादेकस्योभयापेक्षया पारतन्त्र्यविरोधादिति भावः । नन्वेवं रामौ इत्यस्य सुप्तिङन्तमिति पदत्वं न स्यात् । परादित्वे रामेति प्रकृतेरभावात् । ‘यस्मात्प्रत्ययविधिस्तदादेस्तदन्तस्य ग्रहण’मिति स्वीकाराद्राम इत्यस्य प्रकृतित्वात् । पूर्वान्तत्वे तु परत्र प्रत्ययाभावात् । अत्राहुः । पूर्वं पदसंज्ञा पश्चादेकादेश इति नोक्तदोषः । इह च ज्ञापकं ‘सुपिसूतिसमाः’ इति । विध्यादौ समीयादिति न भवत्येव । आशीर्लिङि तु ‘अकृत्सार्व-’ इति दीर्घे कृतेऽपि ह्रस्वत्वेन भाव्यमित्याशङ्क्याह—भौवादिकस्येति । इटकिटकटीत्यत्र प्रश्लिष्टस्य इधातोराशीर्लिङि इदं रूपम् । वी गतीत्यत्र ईकारोऽपि धात्वन्तरं प्रश्लिष्यत इति मते तु विध्यादिलिङ्यपि भवत्येवेति बोध्यम्

Bālamanoramā

एतेर्लिङि - एतेर्लिङि ।उपसर्गाद्ध्रस्व ऊहते॑रित्यत 'उपसर्गाद्ध्रस्व' इति ,केऽणः॑इत्यतोऽण इति,अयङ्यि क्ङिती॑त्यतः कितीति चानुवर्तते । तदाह — उपसर्गात्परस्येत्यादि । इह आर्धधातुके इति प्रामादिकं, पूर्वसूत्रेषु तदभावादनुवृत्तेरसंभवात्, किति लङीत्येव सिद्धेश्च । ङितीति तु नानुवर्तते, इण आर्धधातुकलिङो ङित्त्वाऽभावात् । नन्वमीयादित्यत्रापि ह्रस्वः स्यादित्यत आह — उभयत इति । अत्र एकादेशस्य ईकारस्य पूर्वान्तत्वे उपसर्गानुप्रवेशादिणधातुत्वं न सम्भवति, परादिवत्त्वेन इण्धातुत्वाश्रयणे तु न उपसर्गात्परत्वम्, उपसर्गैकदेशस्य इकारस्य ईकारात्मना सत्त्वेन 'अभ्' इत्यस्य उपसर्गत्वाऽभावात् । एकादेशस्य आदिवत्त्वमाश्रित्य इण्धातुत्वम्, अन्तवत्त्वमाश्रित्य तस्य उपसर्गानुप्रवेशश्चेत्यपि न संभवति, पूर्वपरशब्दाभ्यामन्तादिशब्दाभ्यां च विरोधस्य पुरः स्फूर्तिकतया विरुद्धातिदेशद्वयस्य युगपदसंभवादित्यर्थः । इदं च अन्तादिवत्सूत्रे भाष्ये स्पष्टम् । न च 'अभ्' इति भान्तस्य एकदेशविकृतन्यायेन उपसर्गत्वदीकारस्य परादिवत्त्वे ह्रस्वो दुर्वार इति वाच्यं, लक्ष्यानुसारेण क्वचिदेकदेशविकृतन्यायानाश्रयणादिति शब्देन्दुशेखरे विस्तरः । सम#एयादिति । आ-इयात् एयात् । समेयादित्यत्र एकारस्य अनण्त्वान्न ह्रस्वः । ग्रहणकसूत्रादन्यत्र पूर्वेणैव णकारेण प्रत्याहाराश्रयणादिति भावः । तर्हि क्वचित्समीया॑दिति प्रयोगः कथमित्याशङ्क्याह — समीयादिति प्रयोगस्तु भौवादिकस्येति । 'इट किट कटी गतौ' इति प्रश्लिष्टस्य इधातोराशीर्लिङिअकृत्सार्वधातुकयोर्दीर्घः॑ इति दीर्घो बोध्य इति भावः । लुङि विशेषमाह —

translator notes

commentary BM: 'upasargād hrasvaḥ' is carried forward (anuvartate) from 'upasargād dhrasva ūhateḥ', 'aṇaḥ' from 'ke 'ṇaḥ' and 'kiti' from 'ayaṅ yi kṅiti'; 'ṅiti' is not carried forward, since the ārdhadhātuka liṅ of iṇ is not ṅit. Hence Bhaṭṭoji's gloss. Followed for the bracketed anuvṛtti in sutra_en.
commentary BM: 'ārdhadhātuke' in the gloss is a slip (prāmādika): it is not in the preceding sūtras, so cannot be carried forward, and 'kiti liṅi' already suffices. Recorded.
commentary TB: 'ārdhadhātuke' has been inserted only to state the nature [of the liṅ] (svarūpakathanārtha), since the desired result follows from 'kiti liṅi' alone. Recorded.
commentary BM on 'ubhayata āśrayaṇe': in abhīyāt, if the single substitute ī is taken as the end of the preceding, it enters the preverb and there is no root iṇ; if it is taken as the beginning of the following to give the root iṇ, the i-part of the preverb exists as ī and 'abh' is no preverb, so there is nothing 'after a preverb'; the two contrary extensions (end-like and beginning-like) cannot hold at once. This is clear in the Bhāṣya on 'antādivac ca'. Nor is hrasva to be forced through ekadeśavikṛta-nyāya; according to usage that maxim is sometimes not resorted to (Śabdenduśekhara). Followed for the bracketed '[the single substitute]' and '[at once]'.
commentary TB on 'ubhayata āśrayaṇe': 'anta' and 'ādi' denote particular parts; the single substitute cannot be at once a part of the preceding and of the following, since one thing cannot depend on both. To the objection that then rāmau would not be a pada (by either construal), TB answers that pada-status is assigned first and the single substitute comes after; and 'supisūtisamāḥ' is a jñāpaka here. Followed.
commentary BM: sameyāt = sam + ā + iyāt → eyāt; e is not aṇ, since outside the grahaṇaka sūtra the pratyāhāra aṇ is formed with the earlier ṇ [a, i, u]. samīyāt is from the root i combined (praśliṣṭa) in 'iṭa kiṭa kaṭī gatau' (bhvādi), in the āśīrliṅ, with lengthening by 'akṛtsārvadhātukayor dīrghaḥ'. Followed for '[root i]'.
commentary TB: in the vidhyādi liṅ samīyāt does not occur at all; in the āśīrliṅ, though lengthening by 'akṛtsārva…' is made, a short vowel [by this rule] would be expected — hence 'bhauvādikasya': it is the āśīrliṅ of the root i combined in 'iṭa kiṭa kaṭī'. On the view that in 'vī gatau' an ī is also a separate combined root, samīyāt occurs in the vidhyādi liṅ as well. Recorded.
textual Collation (.work/collate-p45/batch02.md; NSP p. 394, scan page-0404, scan read): clean.
translator BM calls 'ārdhadhātuke' in the gloss a slip (prāmādika); TB defends it as stating the nature of the liṅ (svarūpakathanārtha). The English keeps the word without deciding between them (§16). On 'ubhayata āśrayaṇe' BM and TB agree.
translator niriyāt, abhīyāt and sameyāt are āśīrliṅ forms of iṇ (with nis, abhi, sam-ā); samīyāt is, per BM and TB, the āśīrliṅ of the bhvādi i. 'aṇ' here covers a, i, u (per BM).

SK 2458 · A 2.4.45V

इणो गा लुङि ॥ २४५८ ॥

iṇo gā luṅi

iṇo gā luṅi — gā is substituted for iṇ in luṅ.

Rule. In luṅ, gā replaces the root iṇ. The rule stands under the heading ārdhadhātuke (SK 2432).

Example.

iṇ + luṅ → gā for iṇ (this rule) → a + gā + s + t

→ sic is deleted by SK 2223 → agāt "he went".

Likewise agātām, aguḥ.

Bhaṭṭoji then gives the root iṅ "to study" (1046). The Dhātupāṭha adds: "it is always preceded by adhi". Before an apit ending the affix is ṅit by SK 2234, so no guṇa. The two i's merge:

adhi + i + te → adhīte "he studies".

Before a vowel iyaṅ comes: adhīyāte, adhīyate.

Siddhānta-kaumudī

गातिस्था SK 2223 इति सिचो लुक् । अगात् । अगाताम् । अगुः ।{$ {!1046 इङ्!} अध्ययने$} । नित्यमधिपूर्वः । अधीते । अधीयाते । अधीयते ॥

[With gā substituted for iṇ,] luk of sic [takes place] by gātisthāghupābhūbhyaḥ sicaḥ parasmaipadeṣu (SK 2223): agāt [prathama sg.]. agātām [du.]. aguḥ [pl.]. 1046 iṅ adhyayane — [the root] iṅ, in the sense of studying (adhyayana). [The Dhātupāṭha states:] 'It is always preceded by adhi.' adhīte [laṭ, prathama sg.]. adhīyāte [du.]. adhīyate [pl.].

Bālamanoramā

इणो गा लुङि - इणो गा । इण्धातोर्गा इत्यादेश स्याल्लुङीति सूत्रार्थः स्पष्टः । अगा स् त् इति स्थिते आह — गातिस्थेतीति । लृङि ऐष्यत् । इङ् अध्ययने इति । अधिरुपरिभावे ।उपरिभावश्च पठने नियमपूर्वकत्व॑मिति भूवादिसूत्रे भाष्ये स्पष्टम् । नित्यमधिपूर्व इति । धातुपाठे वचनमिदम् । अधीते इत्यत्र धातुरुपसर्ग न व्यभिचरतीति भूवादिसूत्रे भाष्ये । अधीते इति ।सार्वधातुकमपि॑दिति ङित्त्वाद्गुणनिषेध सवर्णदीर्घः । अजादौ तु इयङ् ।तदाह — अधीयाते अधीयते इति । अधीषे अधीयाथे अधीध्वे । अधीये अधीवहे अधीमहे ।

translator notes

commentary BM: the meaning of the sūtra, 'gā is substituted for the root iṇ in luṅ', is plain. It then starts from agā + s + t, where Bhaṭṭoji brings in gātisthā… (SK 2223). Recorded; BM adds lṛṅ aiṣyat.
commentary BM on iṅ adhyayane: adhi means being over (uparibhāva), and in reading, being over is being preceded by rule (niyamapūrvakatva), as the Bhāṣya on bhūvādayo dhātavaḥ makes clear. 'nityam adhipūrvaḥ' is a statement of the Dhātupāṭha; that in adhīte the root never occurs without the upasarga is said in the Bhāṣya on the bhūvādi sūtra. adhīte: the affix is ṅit by sārvadhātukam apit (SK 2234), so guṇa is prohibited, and the like vowels merge (savarṇadīrgha); before a vowel iyaṅ comes, hence adhīyāte, adhīyate; BM adds adhīṣe, adhīyāthe, adhīdhve, adhīye, adhīvahe, adhīmahe. Followed: the English of k1 marks 'nityam adhipūrvaḥ' as a Dhātupāṭha statement (BM on SK 2462 likewise cites it as 'dhātupāṭhe … nityam adhipūrva iti vacanāt').
textual Scan check (NSP p. 394, scan page-0404): the kaumudī agrees with the print. The print has no TB on SK 2458: the TB there passes from 'eter liṅi' (SK 2457) directly to 'gāṅ liṭi' (SK 2459).
translator The number 1046 is the Dhātupāṭha serial printed before the root; the gloss of the root's meaning and the bracketed lakāra and person/number labels are the translator's. The opening bracket '[With gā substituted for iṇ,]' only connects Bhaṭṭoji's first sentence to the sūtra.

SK 2459 · A 2.4.49V

गाङ् लिटि ॥ २४५९ ॥

gāṅ liṭi

gāṅ liṭi — [For iṅ 'to study' — iṅaḥ carried forward (anuvṛtti) from iṅaś ca (SK 2616) —] gāṅ is substituted in liṭ.

Rule. In liṭ, gāṅ replaces iṅ "to study". "iṅ" is carried forward from SK 2616, taught later.

When does gāṅ come? Bhaṭṭoji gives two views. On one view it comes at the stage when the l of the lakāra stands. On the other it comes as soon as liṭ is intended. Bhaṭṭoji's commentators assign the first to a vārttika and the second to the Bhāṣya.

Example.

adhi + iṅ + liṭ → gāṅ for iṅ (this rule) → adhi + gā + e → doubling → adhi + jagā + e

→ the ā is dropped before the ending (āto lopa iṭi ca, SK 2372; a rule from an earlier chapter, not spelled out in this unit's sources)

→ adhijage "he studied". Likewise adhijagāte, adhijagire.

The other lakāras keep i. luṭ adhyetā, lṛṭ adhyeṣyate.

In loṭ, uttama singular:

adhi + i + ai → guṇa, then ay → adhi + ay + ai

→ y for the i of adhi → adhyayai "let me study".

Applies when / blocked by. Some hold that a root is first joined with its upasarga. Then the merging of adhi and i into adhī would come before guṇa. It is the inner (antaraṅga) operation. It does not happen, because Pāṇini's own wording ṇer adhyayane vṛttam (SK 3066) uses the form adhyayana.

In laṅ, the dual: in adhi + i + ātām, iyaṅ comes before āṭ, being the later rule. Then āṭ, vṛddhi and y follow:

adhi + iy + ātām → adhi + ā iy + ātām → adhi + aiy + ātām → adhyaiyātām.

Otherwise the form would be adhyaitām. The laṅ also has adhyaita, adhyaiyata, adhyaiyi, adhyaivahi.

The vidhiliṅ is adhīyīta, adhīyīyātām, adhīyīdhvam, adhīyīya. The āśīrliṅ is adhyeṣīṣṭa.

Siddhānta-kaumudī

इङो गाङ् स्याल्लिटि लावस्थायां विवक्षते वा । अधिजगे । अधिजगाते । अधिजगिरे । अध्येता । अध्येष्यते । अध्ययै । गुणायादेशयोः कृतयोरुपसर्गस्य यण् । पूर्वं धातुरुपर्गेणेति- दर्शनेन् तरङ्गत्वाद्गुणात्पूर्वं सवर्णदीर्घः प्राप्तः । णेरध्ययने वृत्तम् SK 3066 इति निर्देशान्न भवति । अध्यैत । परत्वादियङ् । तत आट् । वृद्धिः । अध्यैयाताम् । अध्यैयत । अध्यैयि । अध्यैवहि । अधीयीत । अधीयीयाताम् । अधीयीध्वम् । अधीयीय । अध्येषीष्ट ॥

gāṅ is substituted for iṅ in liṭ. [It is substituted] either at the stage when the la [is present] (lāvasthāyām) or [already] when [liṭ] is intended (vivakṣite). adhijage. adhijagāte. adhijagire. [luṭ:] adhyetā. [lṛṭ:] adhyeṣyate. [loṭ, uttama-puruṣa singular:] adhyayai. Guṇa and the ay-substitution are made first, and then yaṇ [replaces the i] of the upasarga. On the view that 'the dhātu is first [joined] with the upasarga (pūrvaṃ dhātur upasargeṇa)', savarṇa-lengthening would be obtained before guṇa because it is antaraṅga. It does not take place, because of the wording ṇer adhyayane vṛttam (SK 3066). [laṅ:] adhyaita. [prathama-puruṣa dual:] iyaṅ [comes before āṭ] because it is later (para); then āṭ; [then] vṛddhi: adhyaiyātām. adhyaiyata. [uttama-puruṣa:] adhyaiyi. adhyaivahi. [vidhiliṅ:] adhīyīta. adhīyīyātām. adhīyīdhvam. adhīyīya. [āśīrliṅ:] adhyeṣīṣṭa.

Tattvabodhinī

NSP p. 404–405

—गाङ् लिटि ।—लावस्थायामिति । वार्तिकमते तु एकादेशात्प्रागेव गाङादेशे ‘द्विर्वचनेऽचि’ इति सूत्रं न प्रवर्तते द्वित्वनिमित्ताचोऽभावात् ॥—विवक्षित इति । भाष्यमते तु सुतरां न प्रवर्तते अनैमित्तिकत्वादिति भावः ॥—निर्देशान्न भवतीति । ‘वार्णादाङ्गं वलीयः’ इति समाधानं तु न प्रवर्तते व्याश्रयत्वादिति भावः ॥—अध्यैयतेति । ‘आत्मनेपदेष्वनतः’ इति झस्य अत् । लङ् मध्यमे तु अध्यैथाः । अध्यैयाथाम् । अध्यै- ध्वम्—अध्येषीष्टेति । लिङः सीयुट् । अध्येषीयास्ताम् । अध्येषीरन्

translator notes

commentary TB on 'lāvasthāyām' and 'vivakṣite': these are two views joined by 'vā'. On the Vārttika view (lāvasthāyām), gāṅ is substituted before the ekādeśa, so dvirvacane 'ci does not operate, since there is no vowel conditioning the doubling. On the Bhāṣya view (vivakṣite), it all the more does not operate, since the substitution is not conditioned by the affix at all (anaimittika). Followed: 'vā' is rendered as a choice between two stages ('either … or').
commentary TB on 'nirdeśān na bhavati': the alternative answer 'vārṇād āṅgaṃ balīyaḥ' (an aṅga operation outweighs a letter operation) does not apply here, because the two operations have different bases (vyāśraya). Recorded.
commentary TB on adhyaiyata: the jha becomes at by ātmanepadeṣv anataḥ. TB adds the laṅ madhyama-puruṣa adhyaithāḥ, adhyaiyāthām, adhyaidhvam. On adhyeṣīṣṭa: sīyuṭ comes to liṅ; TB adds adhyeṣīyāstām, adhyeṣīran. Recorded.
textual Our text reads 'vivakṣate'; the 1915 print has 'vivakṣite', with a daṇḍa after 'syāl liṭi' (NSP p. 394 (scan page-0404); collation .work/collate-p45/batch02.md, confirmed on the scan). The English follows the print. Two other slips in our text also follow the print in the English: our 'upargeṇa' is 'upasargeṇa' in the print, and our garbled 'darśanen taraṅgatvād' is 'darśane 'ntaraṅgatvād'.
textual In the print the cross-reference reads 'ṇer adhyayane vṛttam 3036'. That is a misprint: the print numbers this sūtra 3066 at its own place (scan page-0516), and ours gives SK 3066. No change is needed.
textual No BM on SK 2459 is transmitted in our source. sk2459 has no b1, and the block formerly filed as sk.2460.b1, although it carried the pratīka 'vibhāṣā luṅlṛṅoḥ', held BM on a taddhita rule about āgastya and kauṇḍinya (re-filed to sk.1152.b1 on 2026-10-05). No BM block for this rule was found elsewhere in our digital source; BM on SK 2459 is, however, transmitted in the Wikisource SK+BM (sources/wikisource-bm/raw/uttara-1/0210.txt–0211.txt, pp. 199–200), which is cited in the BM notes of this unit.
translator The lakāra and person labels in brackets are supplied.
commentary BM (Wikisource SK+BM, uttara-1/0210.txt, p. 199; not in our source.json) on 'iṅaḥ': 'iṅaś ca ity atas tadanuvṛtteḥ' — iṅaḥ is carried forward from iṅaś ca (SK 2616). BM adds, after the Bhāṣya, that the ṅ of gāṅ, though already obtained by sthānivadbhāva, is made so that 'gāṅkuṭādibhyaḥ' (SK 2461) does not take in the gā of iṇo gā luṅi. Followed for the bracketed anuvṛtti in sutra_en.
commentary BM (Wikisource, uttara-1/0210–0211.txt, pp. 199–200): 'lāvasthāyām' is the Vārttika view and 'vivakṣite' the Bhāṣya view; 'darśane' means 'on the view (mate)'; the savarṇadīrgha that would precede guṇa on the 'pūrvaṃ dhātur upasargeṇa' view is blocked by the wording ṇer adhyayane vṛttam, though BM adds that 'pūrvaṃ dhātuḥ sādhanena' alone is the Bhāṣya's position. On 'paratvād iyaṅ': with adhi + i + ātām, āṭ, vṛddhi and yaṇ would give adhyaitām; instead iyaṅ of the i comes before āṭ, being para, and then āṭ, vṛddhi and yaṇ give adhyaiyātām. Followed: '[comes before āṭ]' in k1.

SK 2460 · A 2.4.50V

विभाषा लुङ्लृङोः ॥ २४६० ॥

vibhāṣā luṅlṛṅoḥ

vibhāṣā luṅlṛṅoḥ — In luṅ and lṛṅ, [gāṅ is substituted for iṅ — iṅaḥ carried forward (anuvṛtti) from iṅaś ca (SK 2616), gāṅ from gāṅ liṭi (SK 2459) —] optionally.

Rule. In luṅ and lṛṅ, gāṅ replaces iṅ optionally. "iṅ" is carried forward from SK 2616, and "gāṅ" from SK 2459.

Example. Bhaṭṭoji gives the forms under SK 2462:

luṅ: adhyagīṣṭa (with gāṅ) or adhyaiṣṭa (without);

lṛṅ: adhyagīṣyata or adhyaiṣyata.

Siddhānta-kaumudī

इङो गाङ् वा स्यात् ॥

In place of iṅ, gāṅ optionally comes [in luṅ and lṛṅ].

translator notes

textual The block formerly filed as sk.2460.b1 was not Bālamanoramā on this sūtra but BM on SK 1152 (āgastyakauṇḍinyayor agastikuṇḍinac); it was re-filed to sk.1152.b1 on 2026-10-05. No BM on SK 2460 (nor on SK 2459, which has no BM block) was found elsewhere in our digital source; the Wikisource SK+BM does carry BM on both (uttara-1/0210.txt–0211.txt, pp. 199–200), cited in the BM notes.
textual No TB on SK 2460 in the print: the TB passes from 'adhyeṣīṣṭa' (SK 2459) directly to gāṅkuṭādibhyaḥ (SK 2461), NSP pp. 394–395 (scan pages 0404–0405). Collation (.work/collate-p45/batch02.md) lists this unit as clean; the kaumudī agrees with the scan (page-0404; the OCR's 'iko' is a misreading of iṅo).
commentary BM on SK 2462 (sk.2462.b1): adhyagīṣṭa [luṅ] with gāṅ, adhyaiṣṭa in the option without gāṅ; adhyagīṣyata [lṛṅ] with gāṅ by vibhāṣā luṅlṛṅoḥ, the sya being ṅit by gāṅkuṭādibhyaḥ and taking ī by ghumāsthā…. Recorded: the forms that illustrate this option are given by Bhaṭṭoji under SK 2462 (adhyagīṣṭa, adhyaiṣṭa, adhyagīṣyata, adhyaiṣyata).
commentary BM (Wikisource SK+BM, uttara-1/0211.txt, p. 200; not in our source.json): 'śeṣaṃ pūrayati — iṅo gāṅ vā syād iti': Bhaṭṭoji's gloss completes the sūtra, iṅaḥ and gāṅ being carried forward from iṅaś ca (SK 2616) and gāṅ liṭi (SK 2459). Followed for the bracketed anuvṛtti in sutra_en and k1.

SK 2461 · A 1.2.1ङित्त्वातिदेशः

गाङ्कुटादिभ्योऽञ्णिन्ङित् ॥ २४६१ ॥

gāṅkuṭādibhyo'ñṇinṅit

gāṅkuṭādibhyo 'ñṇin ṅit — After [the substitute] gāṅ and after kuṭ and the roots that follow it, an [affix] that does not have ñ or ṇ as it-letters is ṅit.

Rule. An affix after the substitute gāṅ, or after kuṭ and the roots that follow it, is ṅit. This holds if the affix itself is not marked with ñ or ṇ (añṇit). The kuṭādi, "kuṭ and the rest", are a subgroup of the tudādi class.

Example.

adhi + a + gā + s + ta (luṅ, with gāṅ)

→ sic is ṅit (this rule)

→ so SK 2462 can act on it → adhyagīṣṭa.

Applies when / blocked by. Why "the substitute gāṅ"? The gā of SK 2458 has no ṅ, so it is not meant. The root gāṅ "to go" is not meant either. Its ṅ already does work: it brings ātmanepada endings. The substitute's ṅ has no such work, since iṅ is ātmanepada anyway. So its ṅ is there for this rule. Bhaṭṭoji's commentators both say so.

An affix marked ñ or ṇ is not made ṅit. One commentator gives koṭaḥ with ghañ, and cukoṭa with ṇal.

Siddhānta-kaumudī

गाङादेशात्कुटादिभ्यश्च परेऽञ्णितः प्रत्यया ङितः स्युः ॥

Affixes that follow the substitute gāṅ, or kuṭ and the roots that follow it [in the tudādi class], and that do not have ñ or ṇ as it-letters (añṇit), are ṅit.

Tattvabodhinī

NSP p. 405

—गाङ्कुटादिभ्यो—। इह गाङ् गतावित्यस्य न ग्रहणम् । तदर्थतया ङकारानुबन्धस्य तत्र चरितार्थत्वात् । आदेशङकारस्तु अचरितार्थः । स्थानिवद्भावेनैव तङः सिद्धत्वादत आह—गाङादेशादिति । कुटादिस्तुदाद्यन्तर्गणः । केचित्तु कुट आदिर्येषां ते कुटादयः । कुटस्य आदिः कुटादिः कुटादिश्च कुटादयश्च कुटादयः इति समासद्वयमाश्रित्य कुटपूर्वस्य लिखधातोरपि ग्रहणाल्लिखनमिति प्रयोगः सिद्ध इत्याहुः । तच्च ‘रलो व्युपधात्—’ इति सूत्रस्थेन लिखित्वा लेखित्वा लिलिखिषति लिलेखिषति इति वृत्तिग्रन्थेन, ‘शकुनि-ष्वालेखने’ इति सौत्रप्रयोगेण च विरुध्यते । अञ्णिदिति किम् । घञि कोटः । पोटः । णलि चुकोट । पुपोट

Bālamanoramā

गाङ्कुटादिभ्योऽञ्णिन्ङित् - गाङ्कुटादिभ्यो । ञ् च ण्च ञ्णौ,तौ इतौ यस्य स ञ्णित्,स न भवतीत्यञ्णित् । गाङ् च कुटादयश्चेति द्वन्द्वात्पञ्चमी । गाङिति ङकारानुबन्धात्इणो गा लुङी॑त्यस्य न ग्रहणमित्युक्तम् । नापि 'गाङ्गतौ' इत्यस्याऽत्र ग्रहणं, तत्र ङकारस्यात्मनेपदप्रापणेन चरितार्थत्वात् । इङादेशस्य गाङो ङकारो नात्मनेपदप्रापणेन चरितार्थः, स्थानिवत्त्वेनैव तत्सिद्धेः । तदाह — गाङादेशादिति । एवं च सिचो ङित्त्वे आह —

translator notes

commentary BM's analysis: ñ and ṇ make 'ñṇau'; what has them as it-letters is 'ñṇit'; 'añṇit' is what is not that. 'gāṅ' and 'kuṭādayaḥ' form a dvandva, and the compound is in the fifth case (pañcamī). Followed for sutra_en.
commentary BM on 'gāṅādeśāt': because of its ṅ, 'gāṅ' does not take in the gā of iṇo gā luṅi. Nor does it take in the root gāṅ 'to go', whose ṅ has done its work by bringing in ātmanepada. The ṅ of gāṅ, the substitute of iṅ, has no such work, since ātmanepada follows anyway by sthānivattva; hence Bhaṭṭoji says 'from the substitute gāṅ'. Followed for 'the substitute gāṅ'. BM ends by leading into the forms with ṅit sic under SK 2462.
commentary TB: gāṅ 'to go' is not taken, since its ṅ is used up there; the substitute's ṅ is otherwise unused. TB adds that kuṭādi is a subgroup within the tudādi class. Some analyse kuṭādi as two compounds so as to include likh, which precedes kuṭ, and so justify 'likhana'. TB rejects this: it conflicts with the Vṛtti on ralo vyupadhāt… (likhitvā/lekhitvā, lilikhiṣati/lilekhiṣati) and with the sūtra usage 'śakuniṣv ālekhane' (so the print, scan page-0405; our TB OCR has 'śakuni-pcālekhane'). Counter-examples for 'añṇit': with ghañ, koṭaḥ, poṭaḥ; with ṇal, cukoṭa, pupoṭa. Followed for '[in the tudādi class]'.
textual Checked against the 1915 print (NSP p. 395 (scan page-0405)); the collation (.work/collate-p45/batch02.md) lists the unit as clean.

SK 2462 · A 6.4.66V

घुमास्थागापाजहातिसां हलि ॥ २४६२ ॥

ghumāsthāgāpājahātisāṃ hali

ghumāsthāgāpājahātisāṃ hali — For the ghu roots, mā, sthā, gā, pā, jahāti (hā) and sā, [ī — carried forward (anuvṛtti) from īd yati, SK 2843 — replaces the ā — carried forward from āto lopa iṭi ca, SK 2372 —] before a hal-initial [ārdhadhātuka — under the adhikāra — that is kit or ṅit — carried forward (anuvṛtti) from SK 2428 according to BM, from dīṅo yuḍaci kṅiti, SK 2507, according to TB].

Rule. For the ghu roots and for mā, sthā, gā, pā, hā and sā, ī replaces the ā. This happens before a consonant-initial ārdhadhātuka that is kit or ṅit. "ā" is carried forward from SK 2372, and "ī" from SK 2843. The heading ārdhadhātuke is in force. The commentators name different sources for "kit or ṅit"; scholars discuss this.

Example.

adhi + a + gā + s + ta → sic is ṅit (SK 2461)

→ ī for ā (this rule) → adhi + a + gī + s + ta

→ y for the i of adhi, ṣ for s, ṭ for t

→ adhyagīṣṭa "he studied".

Without gāṅ:

adhi + ā + i + s + ta → guṇa, vṛddhi with the augment, y, ṣ, ṭ

→ adhyaiṣṭa.

In lṛṅ, sya is ṅit by SK 2461: adhyagīṣyata or adhyaiṣyata.

Applies when / blocked by. sic is not deleted here by SK 2223. That rule works only before parasmaipada endings. One of Bhaṭṭoji's commentators tests each condition:

dātā, dhātā — the affix is not kit or ṅit;
dadatuḥ — the affix is vowel-initial;
mātaḥ — the affix is not ārdhadhātuka.

Bhaṭṭoji then gives three roots.

ik "to remember" (1047) is also always used with adhi. The evidence is SK 613, adhīgarthadayeśāṃ karmaṇi. If ik could stand alone, Pāṇini would have said just "igartha". A vārttika says ik is treated like iṇ. So adhiyanti "they remember" (with y, SK 2455) and adhyagāt (with gā, SK 2458). Some hold that only the rules under the heading ārdhadhātuke are extended. For them there is no y. Bhaṭṭi's poem accordingly has adhīyan "remembering".

vī "to go, pervade, conceive, shine, throw, eat" (1048) has veti, vītaḥ, viyanti, veṣi, vemi, vīhi. In laṅ: avet, avītām, aviyan. Some say that with the augment a the stem has more than one vowel, so y comes: avyan. Bhaṭṭoji reports this only as "some say"; scholars discuss this.

Inside the entry vī a separate root ī is embedded (praśliṣṭa). Its forms are eti, ītaḥ, iyanti, īyāt, aiṣīt.

yā "to reach" (1049) here means "to go". Its forms are praṇiyāti, yātaḥ, yānti.

Siddhānta-kaumudī

एषामात ईत्स्याद्धलादौ क्ङित्यार्धधातुके । अध्यगीष्ट-अध्यैष्ट । अध्यगीष्यत- अध्यैष्यत ।{$ {!1047 इक्!} स्मरणे$} । अयमप्यधिपर्वः । अधीगर्थदयेशाम्-SK 613 इति लिङ्गात् । अन्यथा हीगर्थेत्येव ब्रूयात् ॥

For these, ī replaces the ā before a hal-initial ārdhadhātuka that is kit or ṅit. [luṅ of adhi + iṅ, with the substitute gāṅ:] adhyagīṣṭa / [without it:] adhyaiṣṭa. [lṛṅ:] adhyagīṣyata / adhyaiṣyata. (1047) ik — smaraṇe ('to remember'). This [root] too is [always] preceded by adhi [like iṅ], on the evidence (liṅga) of adhīgarthadayeśām… (SK 613); for otherwise [Pāṇini] would have said just 'igartha'.

vārttika

इण्वदिक इति वक्तव्यम्

(vārttika) It should be stated that ik is [treated] like iṇ (iṇvat).

(वार्तिकम्) ॥ अधियन्ति । अध्यगात् । केचित्तु आर्धधातुकाधिकारोक्तस्यैवातिदेशमाहुः । तन्मते यण्न । तथाच भट्टिः-ससीतयो राघवयोरधीयन्इति ।{$ {!1048 वी!} गतिव्याप्तिप्रजनकान्त्यसनखादनेषु$} । प्रजनं गर्भग्रहणम् । असनं क्षेपणम् । वेति । वीतः । वियन्ति । वेषि । वेमि । वीहि । अवेत् । अवीताम् । अवियन् । अडागमे सत्वनेकाच्त्वाद्यणिति केचित् । अव्यन् । अत्रेकारोऽपि धात्वन्तरं प्रश्लिष्यत । एति । ईतः । इयन्ति । ईयात् । ऐषीत् ।{$ {!1049 या!} प्रापणे$} । प्रापणमिह गतिः । प्रणियाति । यातः । यान्ति ॥

[laṭ, prathama-puruṣa plural, with yaṇ:] adhiyanti. [luṅ, with gā:] adhyagāt. Some, however, hold that the extension (atideśa) is only of what is taught under the ārdhadhātuka adhikāra. On their view there is no yaṇ. Thus Bhaṭṭi: 'sasītayo rāghavayor adhīyan' ['remembering the two Rāghavas together with Sītā']. (1048) vī — gati-vyāpti-prajana-kānti-asana-khādaneṣu ('to go, to pervade, to conceive, to shine, to throw, to eat'). prajana is conceiving (garbhagrahaṇa); asana is throwing (kṣepaṇa). veti. vītaḥ. viyanti. veṣi. vemi. vīhi. avet. avītām. aviyan. Some say that when the aṭ augment is [present], since [the stem] then has more than one vowel (anekāc), yaṇ [comes]: avyan. Here [in the entry 'vī'] the vowel ī too is embedded (praśliṣṭa) as a separate root: eti. ītaḥ. iyanti. īyāt. aiṣīt. (1049) yā — prāpaṇe ('to reach'). Here prāpaṇa [means] going (gati). praṇiyāti. yātaḥ. yānti.

Tattvabodhinī

NSP p. 405

—घुमास्था—। ‘दीङो युडचि—’ इत्यतः क्ङितीत्यनुवर्तते । आर्धधातुक इति चाधिक्रियत एव । क्ङिति किम् । दाता । धाता । हलादौ किम् । ददतुः । ददुः । अन्यथा आतो लोपात्परत्वादीत्वं स्यात् । आर्धधातुके किम् । मातः । माथः ॥—अध्यगीष्टेति । सिचो ङित्त्वादीत्वम् । इक् स्मरणे । ककार इह ‘इण्वदिकः’ इति विशेषणार्थः । एरित्युक्ते तु इट किट कटीत्यत्र प्रश्लिष्टस्य ईधातोरपि ग्रहणं स्यादित्याहुः ॥—केचित्त्विति । आर्धधातुकाधिकारे वार्तिकपाठात्तदधिकारोक्तानामेव कार्याणामुपस्थितत्वादतिदेश इति भावः ॥—अधीयन्निति । स्मरन्नित्यर्थः । राघवयोरित्यत्र ‘अधीगर्थः- दयेशां कर्मणि’ इति षष्ठी ॥—वी गति—॥अवियन्निति । अडागमात्परत्वादियङ् ॥—अडागमे सतीति । कृताकृतप्रसङ्गित्वमात्रेण अटो नित्यत्वादिति भावः । अत एवापरितोषात् ‘असिद्धवदत्राभात्’ इति समानाश्रये यणि कर्तव्ये अटोऽसिद्धत्वादियङेवोचित इत्याशयेन वा केचिदित्युक्तम् । लावस्थायामेवाडागम इति पक्षे तु यणेवेति बोध्यम् ॥— ईकारोऽपीति । प्रयुज्ञते च ‘न हि तरणिरुदीते दिक्पराधीनवृत्तिः’ इति व्याख्यातं च मनोरमायाम् । कर्मव्यतिहारे तङ् । न च ‘न गतिहिंसार्थेभ्यः’ इति निषेधः शङ्क्यः । उत्पूर्वस्याविर्भावार्थत्वादिति । अत्र वदन्ति । व्यतिशब्दं विना कर्मव्यतिहारकल्पनं क्लेशावहम् । परकीयकर्म च कर्मव्यतिहारोऽपेक्ष्यते तच्चात्र नोपात्तम् । परस्परकरणं तु न संभवत्येव । ततश्चोदीते इति भावे निष्ठा ज्ञेया । तथा चोदये दिक्पराधीनवृत्तिस्तरणिरित्यर्थः सुगम इति

Bālamanoramā

घुमास्थागापाजहातिसां हलि - घुमास्था । 'षो अन्तकर्मणि' इत्यस्य कृतात्वस्य निर्देशः । घु मा स्था गा पा जहाति साएषां द्वन्द्वात्षष्ठी । 'आर्धधातुके' इत्यधिकृतम् । 'आतो लोप इटि चे' त्यत आत इतिईद्यती॑त्यत ईदिति,अनुदात्तोपदेशे॑त्यतः क्ङिति — इति चानुवर्तते । तदाह — एषामित्यादिना । अध्यगीष्टेति । अधि अ गा स् त इत्यत्र आकारस्य ईकारे यणि सिचः षत्वे तकारस्य ष्टुत्वेन ट इति भावः । 'गातिस्थे' तिन सिज्लोपः, परस्मैपदाऽभावात् । अध्यगीषातामध्यगीषत । अध्यगीष्टाः अध्यगीढ्वम् । अध्यगीषि अध्यगीष्वहि अध्यगीष्महि । गाङभावपक्षे आह — अध्यैष्टेति । अधि आ इ स् त इति स्थिते इकारस्य गुणे आटो वृद्धौ यणि षत्वष्टुत्वे इति भावः । अध्यैषातामध्यैषत । अध्यैष्ठाः अध्यैषाथामध्यैढ्वम् ।धि चे॑ति सलोपः । अध्यैषि अध्यैष्वहि अध्यैष्महि । लृङ्याह — अध्यगीष्यतेति ।विभाषा लुङ्लृङो॑रिति गाङादेशे स्ये तस्य 'गाङ्कुटादिभ्यः' इति ङित्त्वेघुमास्थे॑ति ईत्त्वे अटि यणि षत्वमिति भावः । अध्यगीष्येतामित्यादि । गाङभावपक्षे आह — अध्यैष्यतेति । अध्यैष्येतामित्यादि । इक्स्मरणे । अयमपीति । इङ्धातुवदयमपि धातुर्नित्यमधिपूर्वक इत्यर्थः । ननु धातुपाठे इङमधिकृत्य 'नित्यमधिपूर्व' इति वचनात्, भूवादिसूत्रभाष्याच्च इङो नित्यमधिपूर्वकत्वं युक्तम्, अस्य तु तथात्वे किं प्रमाणमित्यत आह — अधीगर्थेति । तत्र हि अधीगर्थेत्यनेन स्मरणार्थदातुर्विवक्षितः । इग्धातोरधिपूर्वकत्वाऽभावेऽपि स्मरणार्थकत्वे इगर्थेत्येतावतैव स्मरणार्थकधातुलाभात्तत्र अधीति व्यर्थं स्यात् । अत इग्धातुरयं नित्यमधिपूर्वक एव स्मरणार्थक इति विज्ञायत इत्यर्थः । इण्वदिक इति । षष्ठन्ताद्वतिः । इणो यत् कार्यम् 'इणो यणि' त्यादि, तदिको भवतीत्यर्थः । अध्येति, अधीत इति सिद्धवत्कृत्य आह — अधियन्तीति । अन्तादेशे इयङपवादः ।इणो य॑णिति यणिति भावः । अध्येषि अधीथः अधीथ । अध्येमि अधीवः अधीमः । अधीयाय । अतुसि तु द्वित्वे कृते अधि इ इ अतुसिति स्थितेइणो य॑णिति द्वितीयस्य इकारस्य यणि प्रथमस्य इकारस्यदीर्घ इणः किती॑ति दीर्घे सवर्णदीर्घे — अधीयतुः अधीयुः । अधीययिथ — अधीयेथ अधीयथुः अधीय । अधीयाय — अधीयय अधीयिव अधीयिम । अध्येता । अध्येष्यति । अध्येतु- अधीतात् अधीतामधियन्तु । अधीहि — अधीतात् अधीतमधीत । अध्ययानि अध्ययाव अध्ययाम । अध्यैत् अध्यैतामध्यायन् । अध्यैः अध्यैतमध्यैत । अध्यायमध्यैव अध्यैम । इति सिद्धवत्कृत्य लुङ्याह — अध्यगादिति । इण्वत्त्वात्इणो गा लुङी॑ति गादेशे 'गातिस्थे' तिसिचो लुका लुप्तत्वात्घुमास्थे॑ति ईत्त्वं न । अध्यगाताम् । अध्यगामध्यगाव । अध्यैष्यत् । केचित्त्विति । 'आर्धधातुके' इत्यधिकारेइणो गा लुङी॑ति सूत्रे एतद्वार्तिकपाठस्य भाष्ये दर्शनात्तदधिकारोक्तानामेव कार्याणामुपस्थितत्वादिति भावः । तन्मते यण् नेति ।इणो य॑णित्यस् आर्धधातुकाधिकारस्थत्वाऽभावान्नातिदेश इत्यर्थः । तेन झोऽन्तादेशे इयङि सवर्णदीर्घे अधीयन्तीत्याद्यूह्रम् । राघवयोरधीयन्निति ।अधीगर्थे॑ति षष्ठी । राघवौ स्मरन्नित्यर्थः । अधिपूर्वादिग्धातोर्लटः शतरि शपो लुकि इकारस्य इयङि सवर्णदीर्घे अधीयदिति शत्रन्तात्सुबुत्पत्तौ सौ रूपम् । वी गतीति ।अजेव्र्यघञपो॑रिति सूत्रभाष्यरीत्या अस्य आर्धधातुके नास्ति प्रयोग इति शब्देन्दुशेखरे स्थितम् । वियन्तीति । एकाच्त्वाद्यणभावादियङिति भावः । लोटि वेतु — वीतात् वीताम् वियन्तु । इति सिद्धवत्कृत्याह — वीहीति । हेरपित्त्वेन ङित्त्वान्न गुण इति भावः । वीतात् वीतम् वीत । वयानि वयाव वयाम । लङ्याह — अवेदिति । अवियन्निति । वी — अन्निति स्थिते परत्वादडागमात् प्रागियङि कृते अडागम इति भावः । मतान्तरमाह — अडागमे सतीति ।लावस्थायाम॑डिति पक्षे इयङं बाधित्वा अनेकाच्त्वाद्यणि अव्यन्निति केचिदाहुरित्यर्थः । केचिदित्यस्वरसं सूचयति । तद्बीजं तुकृतेऽप्यटि यणि कर्तव्ये आभीयतया अटोऽसिद्धत्वादनेकाच्त्वाऽभावाद्यणभावादियङेवोचित इति शब्देन्दुशेखरे विस्तरः । अत्रेति । वी-ई इति सवर्णदीर्घे॑ वी गती॑ति निर्देश इति भावः । ईयादिति । विधिलिङि आशीर्लिङि च रूपमिदं समानम् । 'स्को' रिति सलोपः । तत्र विधिलिङि ईयातामित्यादि, आशिषितु ईयास्तामित्यादी॑ति विशेषः । ऐषीदिति । सिचि वृद्धिः । या प्रापणे इति । ननु गच्छतीत्यर्थे यातीति कथमित्यत आह — प्रापणमिह गतिरिति । णिजर्थस्त्वविवक्षित इति भावः । प्राणियातीति ।नेर्गदे॑ति णत्वम् । ययौ । याता । यास्यति । यातु । अयात् अयाताम् ।

translator notes

commentary BM: 'ārdhadhātuke' is under the adhikāra; 'ātaḥ' is carried forward (anuvṛtti) from āto lopa iṭi ca (SK 2372), 'īt' from īd yati (SK 2843), and 'kṅiti' from anudāttopadeśa… (SK 2428). 'sā' is ṣo antakarmaṇi given in its ā-substituted form. Followed for ātaḥ, īt and ārdhadhātuke; the BM source of 'kṅiti' is given in sutra_en.
commentary TB: 'kṅiti' is carried forward (anuvṛtti) from dīṅo yuḍaci kṅiti (SK 2507), and 'ārdhadhātuke' is under the adhikāra. Counter-examples: not kit or ṅit — dātā, dhātā; not hal-initial — dadatuḥ, daduḥ (otherwise ī, being later (para), would apply instead of ā-lopa); not ārdhadhātuka — mātaḥ, māthaḥ. Recorded; the TB source of 'kṅiti' is given in sutra_en.
commentary BM, adhyagīṣṭa: adhi a gā s ta — ā becomes ī, then yaṇ, ṣ for the s of sic, and ṭ for t by ṣṭutva; gātisthā… sic-luk does not apply because this is not parasmaipada. adhyaiṣṭa (no gāṅ): adhi ā i s ta — guṇa, vṛddhi with āṭ, yaṇ, ṣatva, ṣṭutva. adhyagīṣyata: gāṅ by vibhāṣā luṅlṛṅoḥ (SK 2460), sya ṅit by gāṅkuṭādibhyaḥ… (SK 2461), then ī by this rule. Recorded; it grounds the lakāra labels in k1.
commentary TB, adhyagīṣṭa: ī because sic is ṅit. Recorded.
commentary BM on 'ayam api adhipūrvaḥ': like the root iṅ, this root too is always preceded by adhi. For iṅ the dhātupāṭha note 'nityam adhipūrvaḥ' and the Bhāṣya are the proof. For ik the proof is adhīgartha… (SK 613), where 'adhīgartha' means verbs of remembering: if ik could occur without adhi, 'igartha' alone would cover them and 'adhi' would be pointless. Followed: '[always]' and '[like iṅ]' are supplied in k1.
commentary BM on the vārttika: 'iṇvat' is vati from a sixth-case word (ṣaṣṭhyanta), so what is done for iṇ (iṇo yaṇ and so on) is done for ik. adhiyanti: iṇo yaṇ (SK 2455) applies before the anti substitute, overriding iyaṅ. adhyagāt: gā by iṇo gā luṅi (SK 2458); the sic-luk by gātisthā… means that ī (by this rule) does not come. Followed for '[with yaṇ]' and '[with gā]'.
commentary BM on 'kecit tu': the Bhāṣya reads this vārttika at iṇo gā luṅi, which stands under the ārdhadhātuke adhikāra, so only the operations taught under that adhikāra are present to be extended. iṇo yaṇ is not under it, so it is not extended; hence iyaṅ and savarṇadīrgha: adhīyanti. Followed.
commentary TB on 'kecit tu': because the vārttika is read under the ārdhadhātuka adhikāra, only the operations taught under that adhikāra are present, so the extension is of those alone. Followed.
commentary BM on Bhaṭṭi's 'rāghavayor adhīyan': it means 'remembering the two Rāghavas', and rāghavayoḥ is a sixth-case word (ṣaṣṭhī) by adhīgartha…. adhīyan is from adhi + i with laṭ replaced by śatṛ, luk of śap, iyaṅ and savarṇadīrgha, giving adhīyat, with su. Followed for the gloss.
commentary BM on aviyan: in vī + an, iyaṅ applies first, being later (para), and aṭ comes afterwards. On avyan: on the view that aṭ comes at the lakāra stage (lāvasthāyām aṭ), it overrides iyaṅ, and the stem has more than one vowel, so yaṇ. 'kecit' signals dissatisfaction. Its ground, per the Śabdenduśekhara: even after aṭ is added, aṭ is ābhīya and so asiddha when yaṇ is to be done; the stem is not anekāc, so there is no yaṇ, and iyaṅ is proper. Recorded; the English keeps the kaumudī's bare 'some say'.
commentary TB on aviyan: iyaṅ because it is later (para) than the aṭ augment. On 'aḍāgame sati': aṭ is taken as obligatory (nitya) merely because it applies whether or not [iyaṅ] has been done. 'kecit' is said out of dissatisfaction, because by asiddhavad atrābhāt aṭ is asiddha when yaṇ, which has the same locus, is to be done, so iyaṅ is proper. On the view that aṭ comes at the lakāra stage, yaṇ alone results. Recorded: TB explains the 'kecit' view by aṭ's being nitya (kṛtākṛtaprasaṅgitva) and adds that on the lāvasthā view yaṇ alone results; the English stays neutral (§16).
commentary BM on the embedded ī: the entry 'vī gati…' is vī + ī joined by savarṇadīrgha. īyāt is the same in vidhiliṅ and āśīrliṅ (s dropped by skoḥ…), but the duals differ: īyātām (vidhiliṅ), īyāstām (āśīrliṅ). aiṣīt has vṛddhi before sic. Followed for 'embedded … as a separate root'.
commentary BM on yā prāpaṇe. Objection: how then can yāti mean 'goes'? Answer: 'prāpaṇa here is going', so the causative sense is not intended. praṇiyāti has ṇatva by ner gada… (SK 2285). Recorded.
textual Our text reads 'ayam apy adhiparvaḥ'. The print reads 'ayam apy adhipūrvaḥ' (NSP p. 395 (scan page-0405), scan read; collation batch 2 agrees, and Wikisource matches the print). The ū-mātrā has been dropped. The English follows the print.
textual The '(vārttikam)' tag at the head of k3 is an editorial label of the digital source. The print marks the vārttika 'iṇvad ika iti vaktavyam' with the vārttika sign before it (NSP p. 395 (scan page-0405)).
textual Our text reads 'aḍāgame satv anekāctvād' and 'dhātvantaraṃ praśliṣyata'. The print reads 'aḍāgame saty anekāctvād' and 'praśliṣyate' (NSP p. 395 (scan page-0405), scan read; collation batch 2 agrees, and Wikisource agrees with the print). The English follows the print.
translator BM (SK 2428) and TB (SK 2507) name different sources for the anuvṛtti of 'kṅiti'; sutra_en gives both without choosing (§16). On 'kecit tu' (atideśa only of ārdhadhātuka-adhikāra operations) BM and TB agree.
translator The lakāra labels and the '[with yaṇ]' and '[with gā]' glosses in brackets are supplied from BM; the kaumudī gives the forms only. The Bhaṭṭi line is quoted as a fragment; the English gloss follows BM.

SK 2463 · A 3.4.111V

लङः शाकटायनस्यैव ॥ २४६३ ॥

laṅaḥ śākaṭāyanasyaiva

laṅaḥ śākaṭāyanasyaiva — In the view of Śākaṭāyana only, [jus replaces jhi — carried forward (anuvṛtti) from jher jus, SK 2213 —] of laṅ [after an ā-final root — 'ātaḥ', carried forward from ātaḥ, SK 2227].

Rule. After a root ending in ā, jus replaces the jhi of laṅ, in the view of Śākaṭāyana. Naming one grammarian makes the rule optional. "jhi → jus" is carried forward from SK 2213, and "after ā" from SK 2227.

Example.

a + yā + jhi → jus for jhi (this rule) → a + yā + us

→ the ā merges into the u (usy apadāntāt, SK 2214) → a + y + us

→ ayuḥ "they went".

In the other option, jhi becomes ant → ayān.

In both liṅs the singular is yāyāt. The duals differ: vidhiliṅ yāyātām, āśīrliṅ yāyāstām.

Applies when / blocked by. The word eva "only" is there for the rules that follow. The rule does not reach loṭ through SK 2198, which makes loṭ like laṅ. laṅ is named here precisely to prevent that. One of Bhaṭṭoji's commentators gives both points.

One commentator notes that the option does not reach daridrā either. Its ā is already lost there (see SK 2483).

Bhaṭṭoji then lists the ā-final roots from 1050 to 1063.

vā "to go; to indicate", bhā "to shine", ṣṇā "to bathe" (snāti), śrā "to cook", drā "to go badly", psā "to eat".
pā "to protect": pāyāstām, apāsīt. The e of SK 2374 and the sic-deletion of SK 2223 do not reach it. One of Bhaṭṭoji's commentators says those rules take only the pā of pibati "drinks".
rā "to give" and lā "to take". The grammarian Candra gives both the sense "to give".
dāp "to cut". It is not a ghu root, so ṇ after pra-ni is optional by SK 2232: praṇidāti or pranidāti. Also dāyāstām, adāsīt, with no e and no sic-deletion.
khyā "to tell". This root is used only before sārvadhātuka affixes.
prā "to fill".
mā "to measure", that is "to be contained". It is intransitive. Māgha writes tanau mamus tatra na kaiṭabhadviṣaḥ: "they were not contained in the body of Kaiṭabha's enemy". With an upasarga, in another sense, it takes an object: udaraṃ parimāti muṣṭinā "he measures the belly with his fist". It is not among the roots of SK 2285, so the ṇ is optional: praṇimāti or pranimāti.
vac "to speak": vakti, vaktaḥ. It is not used before anti. Others say: not before a plural ending. Yet others: not before jhi. Other forms: vagdhi, vacyāt, ucyāt, avocat.

Last comes the root entry vid "to know" (1064).

Watch out. How do we know khyā is sārvadhātuka only? The evidence is a vārttika, sasthānatvaṃ namaḥ khyātre, with its Bhāṣya. The substitute for cakṣ, khyāñ, is read as khśāñ. The ś keeps a sound called the jihvāmūlīya out of namaḥ khyātre "homage to the teller". The jihvāmūlīya is a sound that visarga can become before k or kh (SK 142). If khyā also took ārdhadhātuka affixes, khyātṛ could come from it. Its y would be a plain y, and the jihvāmūlīya could not be kept out. The author of the Nyāsa adds that khyā is not used with sam.

Siddhānta-kaumudī

आदन्तात्परस्य लङो झेर्जुस् वा स्यात् । अयुः-अयान् । यायात् । यायाताम् । यायास्ताम् ।{$ {!1050 वा!} गतिगन्धनयोः$} । गन्धनं सूचनम् ।{$ {!1051 भा!} दीप्तौ$} ।{$ {!1052 ष्णा!} शौचे$} ।{$ {!1053 श्रा!} पाके $}।{$ {!1054 द्रा!} कुत्सायां गतौ$} ।{$ {!1055 प्सा!} भक्षणे $}।{$ {!1056 पा!} रक्षणे$} । पायास्ताम् । अपासीत् ।{$ {!1057 रा!} दाने$} ।{$ {!1058 ला!} आदाने$} । द्वावपि दाने इति चन्द्रः ।{$ {!1059 दाप्!} लवने$} । प्रणिदाति-प्रनिदाति । दायास्ताम् । अदासीत् ।{$ {!1060 ख्या!} प्रकथने$} । अयं सार्वधातुकमात्रविषयः ॥

After an ā-final [root], jus optionally replaces the jhi of laṅ. [yā, laṅ prathama-puruṣa plural:] ayuḥ / ayān. [vidhiliṅ and āśīrliṅ, prathama-puruṣa singular:] yāyāt. [vidhiliṅ, prathama-puruṣa dual:] yāyātām. [āśīrliṅ, prathama-puruṣa dual:] yāyāstām. (1050) vā — gati-gandhanayoḥ ('to go; to indicate'). gandhana is indicating (sūcana). (1051) bhā — dīptau ('to shine'). (1052) ṣṇā — śauce ('to bathe'). (1053) śrā — pāke ('to cook'). (1054) drā — kutsāyāṃ gatau ('to go in a contemptible way'). (1055) psā — bhakṣaṇe ('to eat'). (1056) pā — rakṣaṇe ('to protect'): pāyāstām. apāsīt. (1057) rā — dāne ('to give'). (1058) lā — ādāne ('to take'). Candra says both are in the sense of giving. (1059) dāp — lavane ('to cut'): praṇidāti / pranidāti. dāyāstām. adāsīt. (1060) khyā — prakathane ('to tell'). This [root] has the sārvadhātuka alone as its domain.

vārttika

सस्थानत्वं नमः ख्यात्रे इति वार्तिकम्

(vārttika) 'sasthānatvaṃ namaḥ khyātre' — this vārttika

(वार्तिकम्) ॥ तद्भाष्यं चेह लिङ्गम् । सस्थानो जिह्वामूलीयः । स नेति ख्शाञादेशस्य ख्शादित्वे प्रयोजनमित्यर्थः । संपूर्वस्य ख्यातेः प्रयोगो नेति न्यासकारः ।{$ {!1061 प्रा!} पूरणे$} ।{$ {!1062 मा!} माने$} । अकर्मकः । तनौ ममुस्तत्र न कैटभद्विष इति माघः । उपसर्गवशेनार्थान्तरे सकर्मकः । उदरं परिमाति मुष्टिना । नेर्गद-SK 2285 इत्यत्र नास्य ग्रहणम् । प्रणिमाति- प्रनिमाति ।{$ {!1063 वच!} परिभाषणे$} । वक्ति । वक्तः । अयमन्तिपरो न प्रयुज्यते । बहुवचनपर इत्यन्ये ॥ झिपर इत्यपरे । वग्धि । वच्यात् । उच्यात् । अवोचत् ।{$ {!1064 विद!} ज्ञाने$} ॥

and its Bhāṣya are the indication (liṅga) here. The 'sasthāna' [of the vārttika] is the jihvāmūlīya. The sense is that its not [occurring in 'namaḥ khyātre'] is the purpose of the substitute khyāñ's having khś as its initial. The author of the Nyāsa (Nyāsakāra) [holds] that khyā preceded by sam is not used. (1061) prā — pūraṇe ('to fill'). (1062) mā — māne ('measure'). It is intransitive (akarmaka): [so] Māgha, 'tanau mamus tatra na kaiṭabhadviṣaḥ' ['they were not contained there in the body of Kaiṭabha's enemy']. Under the influence of an upasarga, in another sense, it is transitive (sakarmaka): 'udaraṃ parimāti muṣṭinā' ['he measures the belly with his fist']. This [mā] is not included in ner gada… (SK 2285): praṇimāti / pranimāti. (1063) vac — paribhāṣaṇe ('to speak'). vakti. vaktaḥ. This [root] is not used followed by anti. Others [say]: followed by a plural [ending]. Yet others: followed by jhi. [loṭ, madhyama-puruṣa singular:] vagdhi. [vidhiliṅ:] vacyāt. [āśīrliṅ:] ucyāt. [luṅ:] avocat. (1064) vid — jñāne ('to know').

Tattvabodhinī

alignment inferredNSP p. 405–406

—प्रणिदातीति । ‘शेषे विभाषा’—इति णत्वविकल्पः ॥—अदासीदिति । अघुत्वान्न सिज्लुक् ॥—नमः ख्यात्रे इति । यद्ययमार्धधातुकेऽपि प्रयुज्येत तर्हि तृजन्तेऽस्मिन्परे ‘शर्परे विसर्जनीयः’ इत्यस्याप्रवृत्त्या कुप्वोरिति जिह्वामूलीयो दुर्वारः स्यादेवेति तदभावः ख्शादित्वे प्रयोजनमिति वार्तिककाराद्युक्तिर्व्याकुप्येतेति भावः ॥—संपूर्वस्येत्यादि । संख्यातीत्यादिप्रयोगो नास्त्येव । संख्येति प्रयोगस्तु ख्याञादेशस्येति न्यासकाराशयः । मा माने ॥—नास्येति । घुप्रकृतिमाङ् इति पाठात् ङितामेव तत्र ग्रहणं, ततश्च ‘शेषे विभाषा’—इति विकल्प एव प्रवर्तत इत्याह—प्रणिमाति । प्रनिमातीत्यादि । वच परिभाषणे । उवाच । वक्ता । वक्ष्यति । वक्तु । वक्तात् । अवक्ताम् ॥—अयमन्तिपर इति । तथा च वचन्ति, वक्ष्यन्ति, वचन्तु, अवचन्, अवोचन्, अवक्ष्यन्नित्येतेऽसाधवः ॥—बहुवचनपर इति । अस्मिन् पक्षे लटि मध्यमे । वक्थः । उत्तमे तु । वच्मः । लिटि । ऊचुः । मध्यमे । ऊच । उत्तमे तु । ऊचिम । लुटि वक्तारः । लिङि वच्यायुः । उच्यायुरित्यादयोऽप्यसाधवः ॥—झिपर इति । अस्मिन् पक्षे । वक्थः । वच्मः । ऊचे । लिटि ऊच ऊचिमेत्यादयः साधव इति दिक्

Bālamanoramā

लङः शाकटायनस्यैव - लङः शाकटायनस्यैव ।झेर्जुसि॑ति 'आत' इति चानुवर्तते । तदाह — आदन्तादिति । जुस्वेति । शाकटायनग्रहणाद्वकल्पलाभ इति भावः । एवकारस्तु 'लिट् च'लिङाशिषी॑त्युत्तरार्थ इति भाष्ये स्पष्टम् । नचलोटो लङ्व॑दित्यतिदेशाद्यान्तु इत्यत्रापिजुस्विकल्पः शङ्क्यः,॒नित्यं ङितः॑ इत्यतो हित इत्यनुवृत्त्यैव सिद्देर्लङ्ग्रहमस्य लङ्वद्भावमादाय प्रवृत्तिनिवारणार्थत्वात् । इदमपि भाष्ये स्पष्टम् । अयानिति । जुसभावे रूपम् । अयासीत् । ष्णाधातुः षोपदेशः । नस्य ष्टुत्वेन णत्वनिर्देशः । स्नाति । स्नायात्-स्नेयात् । पा रक्षणे ।एर्लिङी॑ति सूत्रेगातिस्थे॑त्यत्र च पिबतेरेव ग्रहणादेत्त्वसिज्लुकौ न । तदाह — पायास्ताम् । अपासीदिति । दाप् लवने । घुत्वाऽभावात्शेषे विभाषे॑ति णत्वविकल्पं मत्वा आह — प्रणिदाति प्रनिदातीति । घुत्वाऽभावादाशीर्लिङि एत्वं, लुङि लुक्, च नेति मत्वाऽऽह अदायास्तामिति । अदासीदिति च । ख्या प्रकथन.सार्वधातुकमात्रविषय इति । मात्रशब्दोऽवधारणे । सार्वधातुक एवास्य ख्याधातोः प्रयोगः,न त्वार्धधातुक इत्यर्थः । कुत इत्यत आह — सस्थानत्वमिति ।चक्षिङ ख्या॑ञिति सूत्रे ख्यास्थाने 'ख्याञ्' इति वक्तव्यम् । अस्य शकारस्यपूर्वत्रासिद्ध॑मित्यधिकारे यकारो वक्तव्य इत्युक्तवाप्रयोजननं सौप्रख्ये वुञ्विधि॑रित्युपक्रम्यसस्थानत्वं नमः ख्यात्रे॑ इत्युक्तं वार्तिके । तत्र नञमध्याह्मत्य 'नमः ख्यात्रे' इति सस्थानत्वं न भवतीति व्याख्यातं भाष्ये । तदिदं वार्तिकं भाष्यं च ख्याधातोरस्य सार्वधातुके एव प्रयोग इत्यत्र ज्ञापकमित्यर्थः । तत्र सस्थानपदं व्याचष्टे - सस्थानो जिह्वामूलीय इति । प्राचीनाचार्यसमयादिति भावः । स नेति । स = जिह्वामूलीयो नमः ख्यात्रे इत्यत्र न भवतीत्येतत् ख्याञादेशस्य ख्शादित्वविधौ, शस्य यत्वविधौ च प्रयोजनमित्यर्थः । ख्श्यादित्वे इति । यत्वविधावित्यस्याप्युपलक्षणम् । शकार्थानिकयत्वस्याऽसिद्धत्वात् 'शर्परे विसर्जनीयः' इति विसर्जनीय इष्टः सिध्यति, जिह्वामूलीयस्त्वनिष्टो न भवतीति भाष्यवार्तकह्मदयम् । ख्याधातोरस्यार्धधातुकेऽपि प्रयोदसत्त्वे तु तृजन्ते ख्यातृशब्दे यकारस्य शकारस्थानिकत्वाऽभावादसिद्धत्वाऽभावात् 'शर्परे विसर्जनीयः' इत्यस्याऽप्रवृत्तौ कुप्वोर्जिह्वामूलीयोदुर्वारः स्यात् । ततश्चाद्र्धदातुके सर्वत्र न ख्याधातोः प्रयोग इति विज्ञायते,ज्ञापकस्य सामान्यापेक्षत्वादिति भावः । संपूर्वस्येति । सार्वधातुकेऽपीति भावः । अत्र व्याख्यानमेव शरणम् । एवं चसङ्ख्यती॑त्यादि नास्तीति फलितम् । सङ्ख्यादिशब्दास्तु ख्याञादेशस्येति बोध्यम् । मा माने इति । मानं परिमितिरिति भावः । तदाह — अकर्मक इति ।माति घृतं पात्रेऽस्मि॑ न्निति उदाहरणम् । परिमितं भवतीत्यर्थः । संगृहीतं भवतीति यावत् । अत्रार्थे शिष्टप्रयोगसंवादं दर्शयति — तनौ ममुस्तत्रेति ।तनौ ममुस्तत्र न कैटभद्विषस्तपोधनाभ्यागमसंभवा मुदः॑ इति माघकाव्ये तपोधनस्य नारदस्य अभ्यागमेन आगमनेन संभवाः मुदः = संतोषाः, कैटभद्विषः = श्रीकृष्णस्य तनौ = शरीरे , न ममुः= परिमिता न बभूवुः । आधिक्यान्न संगृहीता बभूवुरिति यावत् । अर्थान्तरे त्विति । परिच्छेदे त्वित्यर्थः । उदरमिति ।उदरंपरिमाति मुष्टिना कुतुकी कोऽपिदमस्वसुः किमु॑ इति नैषधकाव्ये । कोऽपिकुतुकी दमस्वसुः =दमयन्त्याः, उदरं मुष्टिना परिमाति किमु , किमुपरिगृह्णातीत्यर्थः । नास्य ग्रहणमिति ।घुप्रकृतिमा॑ङिति भाष्यादिति भावः । एवं च 'शेषे विभाषाऽकखादौ' इति णत्वविकल्प इति मत्वाऽऽह -प्रणिमाति प्रनिमातीति । ममौ ।ममिथ — ममाथ । ममिव । मात । मास्यति । मातु । अमात् । अमासीत् । अमास्यत् । वचपरिभाषणे । अनिट् । अयमन्तीति । लटि प्रथमपुरुषबहुवचनं नास्तीत्यर्थः । बहुवचनपर इति । 'न प्रयुज्यते' इति शेषः । अस्मिन् पक्षे पुरुषत्रये बहुवचनं नास्ति । झिपर इति । 'न प्रयुज्यते' इति शेषः । अस्मिन् पक्षे लिडादिष्वपि [प्रथमपुरुष] बहुवचनं नास्तीति भावः । तत्र लिटि अकितिलिटभ्यासस्ये॑ति संप्रसारणम् । उवाच । किति तुवचिस्वपी॑ति संप्रसारणम् । ऊचतुः । उवचिथ — उवक्थ । ऊचिव । वक्ता वक्ष्यति । वक्तु । अवक् । वच्यादिति । विधिलिङि रूपम् । आशीर्लिङिवचिस्वपी॑ति संप्रसारणं मत्वाऽऽह — उच्यादिति । अवोचदिति । लुङिअस्यतिवक्ती॑ति च्लेरङिवच उ॑मिति भावः । विद ज्ञाने इति । अनिट्सु लुग्विकरणस्याऽग्रहणादयं सेट् ।

Footnotes (NSP 1915 ed.)

NSP p. 406 १ न विवक्षिते इति—तयोर्नान्तरीयकतया उच्चार्यमाणत्वादिति भावः । २ सार्वधातुके क्ङितीति—अत्र सार्वधातुके इति निष्फलम् । आर्धधातुके तस्य भूभावात् । ईहामासेत्यादौ ‘अत आदेः’ इति दीर्घे सति परस्य लोपेऽपि क्षत्यभावात् । श्नस्य सार्व-धातुके एव सत्त्वाच्च ।

translator notes

commentary BM: 'jher jus' and 'ātaḥ' are carried forward (anuvṛtti); hence 'ādantāt'. The option (vā) follows from naming Śākaṭāyana. The 'eva', as the Bhāṣya makes clear, is for the following rules (liṭ ca, liṅāśiṣi). The optional jus does not reach loṭ through loṭo laṅvat (SK 2198), because 'laṅaḥ' is named precisely to block application by laṅ-likeness. Followed for the anuvṛtti and 'optionally'.
textual No TB on this sūtra or on the yā forms. On NSP p. 395 (scan page-0405) the TB column passes from the ī-root of SK 2462 straight to 'praṇidātīti', which is the head of sk.2463.t1. At the column break the print reads 'ad-' / 'ntāt' in the sūtra-header line where ours has 'ādantāt'. The ā-stroke may simply have failed to print; BM's pratīka 'ādantād iti' supports ours.
commentary BM: ayān is the form without jus. ṣṇā is a ṣopadeśa root, written with ṇ by ṣṭutva: snāti; snāyāt / sneyāt. For pā rakṣaṇe, e-substitution (er liṅi) and sic-luk (gātisthā…) do not apply, because those rules take pibati only; hence pāyāstām, apāsīt. Recorded.
commentary BM on dāp: it is not a ghu root, so ṇatva is optional by śeṣe vibhāṣā… (SK 2232): praṇidāti / pranidāti. For the same reason there is no e in āśīrliṅ and no sic-luk in luṅ: dāyāstām, adāsīt. Recorded.
commentary TB: praṇidāti — ṇatva optional by śeṣe vibhāṣā… (SK 2232); adāsīt — no sic-luk because the root is not ghu. Recorded.
commentary BM: in 'sārvadhātukamātraviṣayaḥ', 'mātra' is restrictive: khyā is used only in the sārvadhātuka, never in the ārdhadhātuka. Followed ('alone').
commentary BM: at cakṣiṅaḥ khyāñ (SK 2436) the vārttikas say that khśāñ should be read for khyāñ, with its ś → y taught under pūrvatrāsiddham, and give 'sasthānatvaṃ namaḥ khyātre' among the purposes. The Bhāṣya supplies a negation: in 'namaḥ khyātre' the homorganic sound does not occur. Because the y from ś is asiddha, śarpare visarjanīyaḥ (SK 150) keeps the visarga, and the unwanted jihvāmūlīya (kupvoḥ …, SK 142) does not come. If this khyā were also used in the ārdhadhātuka, the tṛc-derived khyātṛ would have a y that does not stand for ś. That y would not be asiddha, and the jihvāmūlīya could not be avoided. So the vārttika and the Bhāṣya show that khyā is not used in the ārdhadhātuka at all, since a jñāpaka covers the general case. Followed for '[in namaḥ khyātre]' and for the sense of 'sa na' in k3.
commentary TB on 'namaḥ khyātre': if khyā were used in the ārdhadhātuka too, then before the tṛc-derived form śarpare visarjanīyaḥ would not apply, and the jihvāmūlīya by kupvoḥ … could not be avoided. The vārttikakāra's statement that its absence is the purpose of the khś-initial would then be upset. Recorded.
commentary BM on 'saṃpūrvasya': [not used] even in the sārvadhātuka. Here the commentators' explanation is the only authority. So saṅkhyāti and the like do not exist, and saṅkhyā and similar words come from the substitute khyāñ. Recorded.
commentary TB on 'saṃpūrvasya': saṅkhyāti and the like are not used at all; according to the Nyāsakāra's intent, the usage saṅkhyā belongs to the khyāñ substitute. Recorded.
commentary BM on mā māne: māna is being measured, i.e. being contained (parimiti); hence intransitive, e.g. 'māti ghṛtaṃ pātre'. On the Māgha line, the joys that arose from the arrival of Nārada were not contained in Kṛṣṇa's body, because they were too great. 'In another sense' means measuring (pariccheda); in the Naiṣadha line, 'does some curious one measure (i.e. grasp, parigṛhṇāti) Damayantī's belly with his fist?'. 'nāsya grahaṇam' follows the Bhāṣya's 'ghuprakṛti māṅ', so ṇatva is optional by śeṣe vibhāṣā. Followed for 'contained' in the Māgha gloss.
commentary TB on 'nāsya': because the reading there is 'ghuprakṛti māṅ', only the ṅit mā is included in ner gada…, so for this mā the option by śeṣe vibhāṣā applies: praṇimāti, pranimāti. Recorded.
commentary BM on vac. 'antiparaḥ': the laṭ prathama-puruṣa plural does not exist. 'bahuvacanaparaḥ' — supply 'na prayujyate': on this view there is no plural in any of the three persons. 'jhiparaḥ': on this view there is no [prathama-puruṣa] plural in liṭ and the other lakāras either. Forms: uvāca, ūcatuḥ, uvacitha / uvaktha, vaktā, vakṣyati, vaktu, avak. vacyāt is vidhiliṅ; ucyāt is āśīrliṅ with saṃprasāraṇa by vacisvapi… (SK 2409); in avocat, aṅ replaces cli by asyativakti… (SK 2438), and vaca um gives the o. Followed for supplying 'is not used' to 'others' and 'yet others', and for the lakāra labels.
commentary TB on vac. On the 'antipara' view, vacanti, vakṣyanti, vacantu, avacan, avocan, avakṣyan are incorrect. On the 'bahuvacanapara' view, vaktha, vacmaḥ, ūcuḥ, ūca, ūcima, vaktāraḥ, vacyāsuḥ, ucyāsuḥ and the like are also incorrect. On the 'jhipara' view, vaktha, vacmaḥ and, in liṭ, ūca, ūcima and the like are correct (NSP pp. 395–396, scan page-0405/0406; the digital t1 is garbled here). Recorded.
textual In the print the vārttika sign stands before 'sasthānatvaṃ namaḥ khyātre', and 'iti vārttikaṃ tadbhāṣyaṃ ceha liṅgam' runs on as one sentence of Bhaṭṭoji's (NSP p. 395 (scan page-0405); collation batch 2 agrees). Our text ends k2 with 'iti vārttikam', and k3 opens with an editorial '(vārttikam)' tag followed by a double daṇḍa. The English treats k2–k3 as the print's single sentence and labels only the vārttika proper.
textual Our text reads 'sa neti khśāñādeśasya khśāditve'. The print reads 'khyāñādeśasya khśāditve' (NSP p. 395 (scan page-0405), scan read; collation batch 2 agrees, and Wikisource has khyāñādeśasya). The English follows the print ('the substitute khyāñ'). The sense barely differs, since the vārttikas re-read khyāñ as khśāñ. The print also has a single daṇḍa after 'bahuvacanapara ity anye' where ours has a double daṇḍa.
commentary TB, printed under sk.2483.t1 (on adaridruḥ): the ā-final option of laṅaḥ śākaṭāyanasyaiva does not apply to daridrā, because ā-lopa by śnābhyastayor ātaḥ (SK 2483), being later (para), has already removed the final ā; jus there is obligatory by sijabhyasta… (SK 2226). Recorded.
translator The lakāra, person and number labels in brackets are supplied; the kaumudī gives the forms only. The dhātupāṭha glosses are given in parentheses after each root.
translator On vac, BM confines the 'antipara' restriction to laṭ, while TB lists anti/an forms of other lakāras too; the English keeps the kaumudī's bare 'followed by anti' (§16).

SK 2464 · A 3.4.83V

विदो लटो वा ॥ २४६४ ॥

vido laṭo vā

vido laṭo vā — After vid ['to know', the adādi root], [ṇal and the rest — carried forward (anuvṛtti) from parasmaipadānāṃ ṇalatusus…, SK 2173 —] optionally replace [the parasmaipada endings] of laṭ.

Rule. After vid of the adādi class, ṇal and the rest optionally replace the parasmaipada endings of laṭ. "ṇal and the rest" is carried forward from SK 2173.

Example.

vid + tip → ṇal for tip (this rule) → vid + a

→ ṇal is not kit, so the light penultimate takes guṇa → veda "he knows".

The full set: veda, vidatuḥ, viduḥ; vettha, vidathuḥ, vida; veda, vidva, vidma.

In the other option: vetti, vittaḥ and so on.

The liṭ itself is viveda, vividatuḥ. liṭ may also take ām by SK 2341. That rule states the stem as vida, ending in a, by nipātana. Nipātana means that a form is given ready-made in a sūtra. So there is no guṇa of the light penultimate: vidāñcakāra. The luṭ is veditā.

Applies when / blocked by. Only the adādi vid is meant. In vindati and vidyati the class-signs śa and śyan stand between root and ending. So there the laṭ does not follow the root directly. Bhaṭṭoji's commentators both say so.

Siddhānta-kaumudī

वेत्तेर्लटः परस्मैपदानां णलादयो वा स्युः । वेद । विदतुः । विदुः । वेत्थ । विदथुः । विद । वेद । विद्व । विद्म । पक्षे वेत्ति । वित्तः । इत्यादि । विवेद । विविदतुः । उषविद-SK 2341 इत्याम्पक्षे विदेत्यकारान्तनिपातनान्न लघूपधगुणः । विदांचकार । वेदिता ॥

The parasmaipada [endings] of laṭ after vid ('vetti') are optionally replaced by ṇal and the rest. veda. vidatuḥ. viduḥ. vettha. vidathuḥ. vida. veda. vidva. vidma. In the other option: vetti. vittaḥ. And so on. [liṭ:] viveda. vividatuḥ. In the option of ām by uṣavida… (SK 2341), there is no guṇa of the light penultimate, because [the stem] vida is enjoined as a-final by nipātana. vidāñcakāra. [luṭ:] veditā.

Tattvabodhinī

NSP p. 406

—विदो लटो वा । पञ्चमीयं न तु षष्ठी । तेन विद्यति विन्दत्योरव्यवहित-परस्य लटोऽभावान्नैते आदेशास्तदाह—वेत्तेरिति ॥—लोटो लुगिति । ‘आमः’ इति सूत्रे ‘मन्त्रे घस-’ इत्यतो लेरि-त्यनुवर्त्य आमः परस्य लेर्लुगिति व्याकुर्वतां मतेनेदमुक्तम् । निष्कर्षे तु तेनैव लुगिति बोध्यम्

Bālamanoramā

विदो लटो वा - विदो लटो वा ।परस्मैपदानां णलतु॑सित्यादिसूत्रमनुवर्तते ।विद॑इति पञ्चमी । तदाह — वेत्तेर्लट इति । विन्दतिविद्यत्योस्तु शेन श्यना च व्यवधानान्नैते आदेशाः । इत्यादीति । विदन्ति । वेत्सि वित्थः वित्थ । वेद्मि विद्वः विद्मः । विविदतुरिति । विविदुः । विवेदिथ विविदथुः विविद । विवेद विविदिव विविदिम । आम्पक्षे इति । न लघूपधगुण इत्यन्वयः । कुत इत्यत आह — अकारान्तनिपातनादिति ।उषविदे॑ति सूत्रे विदेत्यकारान्तत्वमाम्संनियोगेन निपात्यत इत्यर्थः । आमि अतो लोपः । तस्य स्थानिवत्त्वान्न लघूपधगुण इति भावः । वेदितेति । वेदिष्यतीत्यपि ज्ञेयम् ।

translator notes

commentary BM: the sūtra parasmaipadānāṃ ṇalatusus… is carried forward (anuvṛtti), and 'vidaḥ' is a fifth-case word (pañcamyanta); hence 'vetter laṭaḥ'. For vindati and vidyati these substitutes do not come, because the laṭ is separated [from the root] by śa and by śyan. Followed: the anuvṛtti and '[the adādi root]' are bracketed in sutra_en.
commentary TB: this is a fifth-case form, not a sixth. So for vidyati and vindati these substitutes do not come, since in them no laṭ immediately follows [the root]. Hence Bhaṭṭoji writes 'vetteḥ'. Followed for '[the adādi root]'.
commentary BM supplies the rest of the paradigms. In the other option: vidanti, vetsi, vitthaḥ, vittha, vedmi, vidvaḥ, vidmaḥ. liṭ: vividuḥ, viveditha, vividathuḥ, vivida, viveda, vividiva, vividima. On 'no guṇa of the light penultimate': the a-final form vida is enjoined by nipātana in uṣavida… together with ām. Before ām, ato lopaḥ applies, and since that deletion is sthānivat there is no laghūpadha guṇa. BM adds vediṣyati. Recorded.
textual Checked against the 1915 print (NSP p. 396 (scan page-0406)); the collation (.work/collate-p45/batch02.md) lists the unit as clean. The tail of sk.2464.t1 ('loṭo lug iti…') is TB on SK 2465, not on this rule.
translator The lakāra labels in brackets are supplied. The first paradigm is laṭ with ṇal and the rest, in puruṣa order (prathama, madhyama, uttama).

SK 2465 · A 3.1.41V

विदाङ्कुर्वन्त्वित्यन्यतरस्याम् ॥ २४६५ ॥

vidāṅkurvantvityanyatarasyām

vidāṅkurvantv ity anyatarasyām — 'vidāṅkurvantu' and [forms] of this kind are optionally [established by nipātana].

Rule. For vid in loṭ, four things are given optionally by nipātana:

the affix ām;
no guṇa;
deletion (luk) of the loṭ;
kṛ in loṭ, placed after it as anuprayoga.

The sūtra names only vidāṅkurvantu "let them know". The word iti shows that its person and number are not meant. Any person and number of kṛ may follow.

Example.

vid + loṭ → ām, no guṇa, loṭ deleted → vidām

→ kṛ in loṭ follows → vidām + kṛ + tu

→ with the affix u (SK 2466) → vidāṅkarotu "let him know".

Applies when / blocked by. One of Bhaṭṭoji's commentators reports a view that even the parasmaipada is not meant. Then vyatividāṅkurutām is also possible.

Siddhānta-kaumudī

वेत्तेर्लोट्याङ्गुणाभावो लोटो लुक् लोडन्तकरोत्यनुप्रयोगश्च वा निपात्यते । पुरुषवचने न विवक्षिते इति शब्दात् ॥

For vid ('vetti') in loṭ, the following are optionally enjoined by nipātana: ām, the absence of guṇa, luk of the loṭ, and the subsequent use (anuprayoga) of kṛ ('karoti') ending in loṭ. The person and the number [of 'kurvantu'] are not intended — [this is known] from the word iti.

Tattvabodhinī

alignment inferredNSP p. 406

—पुरुषवचने इति । प्रथमपुरुषो बहुवचनं चेत्यर्थः । परस्मैपदमप्यविवक्षितमेवेति केषांचिन्मते कर्मव्यतिहारे तङि । व्यतिविदांकुरुताम् । व्यतिविदांकुर्वातामित्यादि ज्ञेयम् ॥—तेनेति । विश्वसेदित्यत्र शपो लुगभावः सिद्ध इति भावः । एवमप्यविश्वस्तमित्य-त्रेडभावः कथमिति चेदागमशास्त्रस्यानित्यत्वादिति गृहाण

Bālamanoramā

विदाङ्कुर्वन्त्वित्यन्यतरस्याम् - विदाङ्कुवन्त्वित्यन्तयतरस्याम् ।कृञ् चानुप्रयुज्यते लिटी॑त्युत्तरमिदं सूत्रम् । इतिशब्दः प्रकारे । एवंजातीयकं वैकल्प्येन प्रत्येतवयमित्यर्थः । वेत्तेरिति । लुगविकरणाद्विदधातोः लोटिपरे आम्प्रत्ययो निपात्यते इत्यर्थः । लोडन्तेति । आम्न्ताद्विदेर्लोडनतकृञ्धातोनुप्रयोगश्च निपात्यतैत्यर्थः । ननुविदाङ्कुर्वन्तु॑ति लोटि प्रथमपुरुषबहुवचनस्यैव सूत्रे निर्देशात्कतं लोडन्तसामान्यानुप्रयोग इत्यत आह — पुरुषेति । कुर्वन्त्विति प्रथमपुरुषो बहुवचनं च न विवक्षितमित्यर्थः । तयोस्तु नान्तरीयकमुच्चारणमिति भावः । इति शब्दादिति । तस्य प्रकारवचनस्य लोकप्रयोगानुसारित्वादिति भावः ।

translator notes

commentary BM: this sūtra follows kṛñ cānuprayujyate liṭi (SK 2239). 'Iti' has the sense of manner (prakāra): forms of this kind are to be understood as optional. Followed for 'and [forms] of this kind' in sutra_en.
commentary BM: 'vetteḥ' means that the ām affix is enjoined by nipātana after vid of the class with luk of the vikaraṇa (adādi) when loṭ follows. Also enjoined is the anuprayoga, after vid ending in ām, of the root kṛñ ending in loṭ. Objection: the sūtra names only the loṭ prathama-puruṣa plural, so how can any loṭ form of kṛ be used? Answer: 'puruṣavacane…'. The prathama-puruṣa and the plural are not intended; they are merely pronounced as inseparable accompaniments (nāntarīyaka). 'Iti-śabdāt': the word iti, expressing manner, follows current usage. Followed for 'of kṛ ending in loṭ' and for '[this is known] from the word iti'.
commentary TB: 'puruṣavacane' means the prathama-puruṣa and the plural. On some views the parasmaipada too is not intended, so with taṅ in the reciprocal sense (karmavyatihāra) one gets vyatividāṅkurutām, vyatividāṅkurvātām and so on. Followed for '[of kurvantu]'; the extension to ātmanepada is recorded.
commentary TB on 'loṭo luk', printed under sk.2464.t1: this is said on the view of those who, in the sūtra āmaḥ, carry 'leḥ' forward from mantre ghasa… and explain it as 'luk of the la after ām'. In the final analysis the luk comes by this [nipātana] itself. Recorded; the English keeps 'luk of the loṭ' as one of the items enjoined.
textual NSP footnote, printed under sk.2463.n1 (footnote 1 on NSP p. 396 (scan page-0406)), on 'na vivakṣite': 'because those two are pronounced as inseparable accompaniments'. The print text agrees with ours; the collation (.work/collate-p45/batch02.md) lists the unit as clean. Our 'loṭyāṅguṇābhāvo' is the sandhi of the print's 'loṭy ām guṇābhāvo'.
translator The example vidāṅkarotu, with the affix u, is given under the next rule (SK 2466), and the loṭ forms of this periphrasis continue under SK 2467.

SK 2466 · A 3.1.79V

तनादिकृञ्भ्य उः ॥ २४६६ ॥

tanādikṛñbhya uḥ

tanādikṛñbhya uḥ — After tan and the rest, and after kṛñ, the affix u comes [— in place of śap, i.e. before a sārvadhātuka affix denoting the agent: 'sārvadhātuke' carried forward (anuvṛtti) from sārvadhātuke yak (SK 2756), 'kartari' from kartari śap (SK 2167)].

Rule. After tan and the rest, and after kṛñ "to do", the affix u comes. It is an exception to śap. So it comes only where śap would: before a sārvadhātuka of the agent. "Sārvadhātuka" is carried forward from SK 2756, and "of the agent" from SK 2167.

Example.

vidām + kṛ + ti → u after kṛ (this rule) → vidām + kṛ + u + ti

→ u for the i of ti (SK 2196) → vidām + kṛ + u + tu

→ guṇa of ṛ, with r, and guṇa of the affix u → vidām + kar + o + tu

→ vidāṅkarotu.

Applies when / blocked by. kṛñ already belongs to the tanādi group. Why name it? Bhaṭṭoji says this shows that group operations (gaṇakārya) are not obligatory (anitya). That accounts for na viśvased aviśvastam "one should not trust the untrusted". There śvas, an adādi root, keeps śap. One of Bhaṭṭoji's commentators notes that the Bhāṣya rejects the naming of kṛñ. Scholars discuss this.

Siddhānta-kaumudī

तनादेः कृञश्च उप्रत्ययः स्यात् । शपोऽपवादः । तनादित्वादेवसिद्धे कृञ्ग्रहणं गणकार्यस्यानित्यत्वे लिङ्गम् । तेन न विश्वसेदविश्वस्तमित्यादि सिद्धम् । विदांकरोतु ॥

After tan and the rest, and after kṛñ, the affix u is to come. It is an exception (apavāda) to śap [— so it operates only where śap would, 'sārvadhātuke' and 'kartari' being carried forward (anuvṛtti) from SK 2756 and SK 2167]. Since [for kṛñ] it would be established simply by [kṛñ's] belonging to the tanādi [group], the mention of kṛñ is an indication (liṅga) that operations belonging to a [root-]group (gaṇakārya) are not obligatory (anitya). Thereby 'na viśvased aviśvastam' ('one should not trust one who is not trusted') and the like are established. [So, with the affix u after kṛñ used as anuprayoga:] vidāṅkarotu.

Bālamanoramā

तनादिकृञ्भ्य उः - तनादिकृञ्भ्यः उः । शपोऽपवाद इति । अनेन शब्विषय एवास्य प्रवृत्तिरिति सूचितम् ।सार्वधातुके य॑गित्यतः सारवधातुकग्रहणस्यकर्तरि श॑बित्यतः कर्तरीत्यस्य चानुवृत्तेरिति भावः । तेनेति । गणकार्यस्याऽनित्यतया 'श्वसे' दित्यत्र अदादिगणकार्यं शपो लुङ्न भवतीत्यर्थः । वस्तुतस्तु कृञ्ग्रहणस्यात्र भाष्ये प्रत्याख्यातत्वादुक्तज्ञापनाऽभावाद्विश्वसेदित्यसिद्धमेवेत्याहुः ।विश्वस्त॑मित्यत्र तु आगमशास्त्रस्याऽनित्यत्वान्नेडित्याहुः । विदांकरोत्विति । अत्र विदेर्लोटि आमि लोटोलुकिआमन्ताद्विदेः कृञो लोडन्तस्यानुप्रयोगः ।तत्र लोटस्तिपि 'एरु' रित्युत्वे शपं बाधित्वा उप्रत्यये ऋकारस्य गुणे रपरत्वे उकारस्य तिब्निमित्तो गुणः । तातङि तु ऋकारस्य गुणे रपरे तातङो ङित्त्वादुकारस्य गुणाऽभावे विदाङ्करुतादिति स्थिते —

translator notes

commentary BM on 'śapo 'pavādaḥ': this indicates that the rule operates only in the domain of śap, because 'sārvadhātuke' is carried forward (anuvṛtti) from sārvadhātuke yak (SK 2756) and 'kartari' from kartari śap (SK 2167). Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary BM on 'tena': since gaṇakārya is anitya, in 'viśvaset' (OCR garbled) the adādi-group operation, luk of śap, does not take place. BM then adds: in fact, since the mention of kṛñ here is rejected (pratyākhyāta) in the Bhāṣya, there is no such indication, and so 'viśvaset' is simply not established (asiddham eva) — so they say [reading with the Wikisource BM, uttara-2/0003.txt: 'viśvased ity asiddham eva'; our OCR has 'viāsed ity asaṃbaddham eva', i.e. adducing viśvaset is 'beside the point' — on either reading BM's 'they say' withdraws the liṅga, and on the Wikisource reading it rejects the form itself]; in 'viśvasta' the absence of iṭ is because rules teaching augments are not obligatory (āgamaśāstrasyānityatvāt), they say. Recorded; the English keeps Bhaṭṭoji's claim without adopting BM's reservation.
commentary TB (printed under sk.2465.t1): 'tena' — in viśvaset the absence of luk of śap is established; if one asks how, even so, iṭ is absent in aviśvastam, take it that the rule of the augment is not obligatory (āgamaśāstrasyānityatvāt). Recorded: TB confines the liṅga to viśvaset and accounts for aviśvastam separately, which the English leaves open ('and the like are established').
commentary BM on 'vidāṅkarotu': in loṭ after vid, ām, luk of the loṭ, and the loṭ-final kṛñ used as anuprayoga [by SK 2465]; in its tip, u by eruḥ (SK 2196), the affix u displacing śap, guṇa of ṛ with r (raparatva), and guṇa of the affix u conditioned by tip. With tātaṅ, the ṛ takes guṇa with r, but tātaṅ being ṅit the u takes no guṇa, giving vidāṅkuru + tāt — which the next sūtra meets. Followed for the bracketed '[with the affix u after kṛñ used as anuprayoga]'; the steps are recorded.
textual Scan check (NSP p. 396, scan page-0406): the kaumudī agrees with the print. This unit has no TB block of its own; its TB is the tail of sk.2465.t1, '—teneti. viśvased ity atra … gṛhāṇa'.
translator 'na viśvased aviśvastam' is quoted by Bhaṭṭoji as a usage without attribution; the gloss is the translator's. The point, per BM and TB, is śap after the adādi root śvas (viśvaset, instead of the expected luk of śap) and no iṭ in aviśvasta.

SK 2467 · A 6.4.110V

अत उत् सार्वधातुके ॥ २४६७ ॥

ata ut sārvadhātuke

ata ut sārvadhātuke — [For the a of kṛ ending in the affix u — 'kṛñaḥ' carried forward (anuvṛtti) from nityaṃ karoteḥ, SK 2548; 'ending in the affix u' from utaś ca pratyayāt…, SK 2334 —] u is substituted for a before a sārvadhātuka [that is kit or ṅit — 'kṅiti' carried forward from gamahana…, SK 2363].

Rule. The a of kṛ, when it ends in the affix u, is replaced by u. This happens before a sārvadhātuka that is kit or ṅit. "kṛ" is carried forward from SK 2548, "ending in the affix u" from SK 2334, and "kit or ṅit" from SK 2363.

The new u is marked with t (ut). Bhaṭṭoji says this mark must have some force (taparakaraṇa-sāmarthya). Its force is to block guṇa of this u. Otherwise the u, now a light penultimate, would take guṇa.

Example.

vidām + kṛ + u + tāt (loṭ with tātaṅ, which is ṅit)

→ guṇa of ṛ → vidām + kar + u + tāt (no guṇa of u: tātaṅ is ṅit)

→ u for the a of kar (this rule) → vidāṅkurutāt. Likewise vidāṅkurutām.

Before hi:

vidāṅkaru + hi → hi is deleted by SK 2334

→ that deletion is ābhīya, so it counts as not done

→ u still comes (this rule) → vidāṅkuru "know!".

In the uttama, vidāṅkaravāṇi keeps a. The augment āṭ is pit, so the ending is not ṅit.

In laṅ, vid gives avet, avittām and aviduḥ. In aviduḥ, jus replaces jhi by SK 2226.

Applies when / blocked by. One commentator gives the test for "kit or ṅit": karoti, karoṣi. Their endings are pit, so the a stays.

Siddhānta-kaumudī

उप्रत्ययान्तस्य कृञोऽकारस्य उत्स्यात्सार्वधातुके क्ङिति । उदिति तपरसामर्थ्यान्न गुणः । विदांकुरुतात् । विदांकुरुताम् । उतश्च-SK 2334इति हेर्लुक् । आभीयत्वेन लुकोऽसिद्धत्वादूत्त्वम् । विदांकुरु । विदांकरवाणि । अवेत् । अवित्ताम् । सिजभ्यस्त-SK 2226 इति झेर्जुस् । अविदुः ॥

u is substituted for the a of kṛ [— carried forward (anuvṛtti) from nityaṃ karoteḥ, SK 2548 —] ending in the affix u [— carried forward from utaś ca pratyayāt…, SK 2334 —] before a sārvadhātuka that is kit or ṅit [— carried forward from gamahana…, SK 2363]. Because 'ut' is marked with t (taparakaraṇa), there is no guṇa [of that u, which would otherwise come as guṇa of the light penultimate]. vidāṅkurutāt. vidāṅkurutām. luk of hi [comes] by utaś ca… (SK 2334). Since that luk belongs to the same ābhīya section, it is asiddha, and so [the substitution of] u [still applies]: vidāṅkuru. vidāṅkaravāṇi. [laṅ:] avet. avittām. By sijabhyasta… (SK 2226), jus replaces jhi: aviduḥ.

Tattvabodhinī

NSP p. 406

—अत उत्सार्व—। क्ङिति किम् । करोति । करोषि ॥—लुकोऽसिद्धत्वादिति । सार्वधातुकग्रहणमुत्तरार्थमेव नात्रावश्यकम् । इह भूतपूर्वगत्या सार्वधातुकपरत्वमाश्रीयत इति वृत्तिमते त्वसिद्धवर्णनस्योपयोगलेशोऽपि नास्तीति ज्ञेयम्

Bālamanoramā

अत उत् सार्वधातुके - अत उत् । उप्रत्ययान्तस्येति ।उतश्च प्रत्यया॑दित्यतस्तदनुवृत्तेरिति भावः । कृञोऽकारस्य उदिति । 'नित्यं करोतेः' इत्यतः तदनुवृत्तेरिति भावः । क्ङितीति । 'गमहन' इत्यतः तदनुवृत्तेरिति भावः । अकारस्य उत्त्वे कृते तस्य लघूपधगुणमाशङ्क्य आह -तपरेति । इदं स्थानिवत्सूत्रे भाष्ये स्पष्टम् । विदाङ्कुरुतामिति । विदाङ्कुर्वन्त्वित्यपि ज्ञेयम् ।न भकुर्छुरा॑मिति निषेधात्हलि चे॑ति दीर्घो न । हेर्लुगिति । विदाङ्कुरु हि इति स्थिते 'अत उत्सार्वधातुके' इत्युत्त्वं परमपि बाधित्वा नित्यत्वात् 'उतश्च प्रत्ययात्' इति हेर्लुगित्यर्थः । तर्हि सार्वधातुकाऽभावात्कथमुत्त्वमित्यत आह — आभीयत्वेनेति । विदांकुर्विति । विदांकुरुतात् विदांकुरुतम् विदांकुरुत । विदांकरवाणीति । आटः पित्त्वेन ङित्त्वाऽभावादुकारस्य गुण इति भावः । विदांकरवाव विदांकरवाम । लङ्याह -अवेदिति । हल्ङ्यादिना सिपो लोपे विशेषमाह -

translator notes

commentary BM: 'upratyayāntasya' is supplied because it is carried forward (anuvṛtti) from utaś ca pratyayāt…. The Wikisource BM (uttara-2/0004.txt; our OCR'd b1 drops these) adds: 'kṛño 'kārasya' — carried forward from nityaṃ karoteḥ (SK 2548); 'kṅiti' — carried forward from gamahana… (SK 2363). Followed: all three bracketed in sutra_en and k1.
commentary TB: 'kṅiti kim? karoti, karoṣi': before the pit endings, which are not ṅit, there is no u. Followed for '[that is kit or ṅit]' in sutra_en.
commentary BM: once u has replaced the a, guṇa of the light penultimate is feared for it; 'taparasāmarthyāt' answers this, as the Bhāṣya on the sthānivat sūtra makes clear. Followed for '[of that u, which would otherwise come as guṇa of the light penultimate]'.
commentary BM on the forms. vidāṅkurvantu also occurs; there is no lengthening by hali ca, because of the prohibition na bhakurchurām. On 'her luk': if hi is deleted there is no sārvadhātuka, so how can u come? The answer is 'ābhīyatvena…'. [The Wikisource BM, uttara-2/0004.txt, adds before this that in vidāṅkuru + hi the luk of hi by utaś ca pratyayāt, being nitya, sets aside u-substitution by this rule even though this rule is later (para).] BM adds vidāṅkurutāt, vidāṅkurutam, vidāṅkuruta. On vidāṅkaravāṇi: āṭ is pit and so not ṅit, hence guṇa of the u; BM adds vidāṅkaravāva, vidāṅkaravāma. BM ends by leading into daś ca (SK 2468) for the loss of sip in laṅ. Recorded.
commentary BM, printed at the tail of sk.2466.b1: in vidāṅkarotu, the i of tip becomes u by eruḥ, the affix u sets aside śap, ṛ takes guṇa (with r), and the u takes guṇa conditioned by tip. With tātaṅ, which is ṅit, the u has no guṇa, and one reaches vidāṅkarutāt, to which this rule applies. Recorded.
commentary TB on 'luko 'siddhatvāt': the word 'sārvadhātuke' is needed only for the following rules, not here. On the Vṛtti's view, which accepts 'followed by a sārvadhātuka' through what was previously the case (bhūtapūrvagati), the description [of the luk] as asiddha has no use at all. Recorded; the English keeps Bhaṭṭoji's reason.
textual The 1915 print (NSP p. 396 (scan page-0406)) reads 'taparakaraṇasāmarthyān na guṇaḥ' where ours has 'taparasāmarthyān'; ours agrees with Wikisource. The print has 'asiddhatvād utvam' (short u, as in 'ata ut') where ours has 'ūttvam'. Both are from collation .work/collate-p45/batch02.md and are confirmed on the scan. The English follows the print ('taparakaraṇa'; u).
translator 'kṛ' and 'kit or ṅit' are in the kaumudī's own gloss; their anuvṛtti sources are BM's as transmitted in Wikisource (see the BM note on sutra). The lakāra label for avet, avittām, aviduḥ (laṅ of vid) is supplied.

SK 2468 · A 8.2.75V

दश्च ॥ २४६८ ॥

daśca

daś ca — And for d [of a dhātu, at the end of a pada, when sip follows, ru optionally comes — 'sipi dhāto rur vā' carried forward (anuvṛtti) from SK 2485, 'padasya' from the adhikāra, 'ante' from jhalāṃ jaśo 'nte (SK 84)].

Rule. The d of a root at the end of a pada optionally becomes ru before sip. "Before sip, of a root, ru optionally" is carried forward from SK 2485, taught later. "End" comes from SK 84, and padasya "of a pada" is the heading.

Example.

a + vid + s (laṅ, madhyama singular) → guṇa → a + ved + s

→ the lone s is dropped (SK 252) → aved, a pada ending in d

→ ru for d (this rule) → aveḥ "you knew";

or, without ru, avet.

Applies when / blocked by. Why "before sip"? Before tip only avet "he knew" is possible. One commentator also defends "at the end of a pada". Without it, the rule would wrongly reach vetsi.

Bhaṭṭoji then gives the root as "to be" (1065): asti "he is".

Siddhānta-kaumudī

धातोर्दस्य पदान्तस्य सिपि परे रुः स्याद्वा । अवेः-अवेत् ।{$ {!1065 अस!} भुवि$} । अस्ति ॥

For the d of a dhātu at the end of a pada, when sip follows, ru optionally comes [— carried forward (anuvṛtti) from sipi dhāto rur vā, SK 2485]. aveḥ / avet [laṅ, madhyama-puruṣa singular, of vid]. 1065 as 'to be' (bhuvi). asti [laṭ, prathama-puruṣa singular].

Tattvabodhinī

NSP p. 406

—दश्च । ‘सिपि धातोरुर्वा’ इत्यनुवर्त्तते, पदस्येति, ‘झलां जशोऽन्ते’ इत्यस्मादन्त इति च तदाह—धातोर्दस्येत्यादि । सिपि किम् । तिपि । अवेत् । दान्तस्य धातोः सिपि रुर्वेत्येतावतैवेष्टसिद्धौ पदान्तानुवृत्तिर्मन्दप्रयोजनेत्याहुः । तच्चिन्त्यम् । वेत्सीत्यत्रातिप्रसङ्गाच्चर्त्वस्यासिद्धत्वेन दान्तत्वात्

translator notes

commentary TB (sk.2468.t1): 'sipi dhāto rur vā' is carried forward (anuvartate), as are 'padasya' and 'ante' from jhalāṃ jaśo 'nte; hence Bhaṭṭoji's 'dhātor dasya …'. Followed: bracketed in sutra_en and k1.
commentary TB: why 'sipi'? With tip the form is avet [only]. Some say that since the desired result follows from 'ru optionally for a d-final dhātu before sip', the anuvṛtti of 'padānta' has little purpose; TB finds this doubtful (cintya), because [without it] the rule would over-apply in vetsi, where, cartva being asiddha, [the stem] still counts as d-final. Recorded; the English keeps 'at the end of a pada'.
commentary Our source has no BM block on this sūtra; the tail of sk.2467.b1 leads into it: in laṅ [of vid], when s (sip) is lost by hal-ṅyādi (SK 252), Bhaṭṭoji states the special point. Recorded as the setting of aveḥ / avet.
commentary BM on daś ca is transmitted in the Wikisource SK+BM (uttara-2/0004.txt; not in our source.json): 'sipi dhāto rur vā' is carried forward; 'daḥ' is a sixth-case word qualifying the dhātu, so tadantavidhi (a dhātu ending in d); 'padasya' is under the adhikāra; ru replaces the final sound (alo 'ntyasya). BM's kaumudī there reads 'dhātor dāntasya padasya', where ours and the print have 'dhātor dasya padāntasya'. BM adds avittam, avitta, avedam, avidva, avidma, vidyāt, vidyātām, vidyāt, vidyāstām, avedīt, avediṣyat; on 'as bhuvi', bhū means existence (sattā); in asti the s stays s even under cartva. Recorded: it agrees with the English, which follows our kaumudī's wording.
translator The bracketed labels '[laṅ, madhyama-puruṣa singular, of vid]' and '[laṭ, prathama-puruṣa singular]' are the translator's; the kaumudī gives the forms only.
textual Collation (.work/collate-p45/batch02.md, row 2468, class V): the print's root entry is '1065 as' with virāma where ours has 'asa'; otherwise the kaumudī agrees with ours (NSP p. 396 (scan page-0406); the print separates aveḥ and avet by a daṇḍa). The English gives the root as 'as'.

SK 2469 · A 6.4.111V

श्नसोरल्लोपः ॥ २४६९ ॥

śnasorallopaḥ

śnasor allopaḥ — Of śna and of as, the a is deleted [before a sārvadhātuka affix — carried forward (anuvṛtti) from ata ut sārvadhātuke (SK 2467) — that is kit or ṅit — 'kṅiti' carried forward from gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi (SK 2363)].

Rule. The a of the class-sign śna and of the root as is deleted. This happens before a sārvadhātuka that is kit or ṅit. "Sārvadhātuka" is carried forward from SK 2467, and "kit or ṅit" from SK 2363.

Example.

as + tas (tas is apit, so ṅit) → a deleted (this rule) → s + tas

→ staḥ "the two are". Likewise santi "they are".

as + si → the s of as is deleted by SK 2191 → a + si → asi "you are". The ending si is pit, so the a stays.

The rest of the laṭ: sthaḥ, stha; asmi, svaḥ, smaḥ.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives śna examples: rundhaḥ, rundhanti. Before a pit ending nothing is lost: ruṇaddhi, asti.

Bhaṭṭoji then takes up the heading ārdhadhātuke (SK 2432) again. The next rule is read under it.

Siddhānta-kaumudī

श्नस्यास्तेश्चाकारस्य लोपः स्यात्सार्वधातुके क्ङिति । स्तः । सन्ति । तासस्त्योः-SK 2191 इति सलोपः । असि । स्थः । स्थ । अस्मि । स्वः । स्मः । आर्धधातुके SK 2432 इत्यधिकृत्य ॥

The a of śna and of as (asti) is deleted before a sārvadhātuka [affix] [— carried forward (anuvṛtti) from SK 2467 —] that is kit or ṅit [— carried forward from SK 2363]. [laṭ:] staḥ [prathama du.]. santi [pl.]. By tāsastyor lopaḥ (SK 2191) the s [of as] is deleted: asi [madhyama sg.]. sthaḥ [du.]. stha [pl.]. asmi [uttama sg.]. svaḥ [du.]. smaḥ [pl.]. Taking up [the heading] ārdhadhātuke (SK 2432) [— under it the next sūtra is read]:

Tattvabodhinī

NSP p. 406

—श्नसोरल्लोपः । ‘अत उत्-’ इति सूत्रादत इत्यनुवर्त्याद्ग्रहणं त्यक्तुं शक्यमित्याहुः ॥—श्नसोरिति । शकन्ध्वादि-त्वात्पररूपमित्याह—श्नस्यास्तेश्चेति । श्नस्योदाहरणम् । रुन्धः । रुन्धन्तीत्यादि । क्ङिति किम् । रुणद्धि । अस्ति । तपरकरणमास्तामासन्नित्यत्र ह्याडागमे कृते तस्य लोपो माभूदित्येतदर्थम् । निष्कर्षस्तु अनुपदं स्फुटीभविष्यति

Bālamanoramā

श्नसोरल्लोपः - श्नसोरल्लोपः ।अ॑दिति लुप्तष्ठीकं पदम् । श्न अस् अनयोद्र्वन्द्वात्षष्ठीद्विवचनम् । शकन्ध्वादित्वात् पररूपम् । श्नेति श्नम्प्रत्ययैकदेशनिर्देशः । 'अत उत्सार्वधातुके' इत्यतः सार्वधातुके इत्यनुवर्तते,गगमहने॑त्यतः क्ङितीति । तदाह — श्नस्येत्यादिना ।

translator notes

commentary BM: 'at' is a word whose sixth-case ending is elided (luptaṣaṣṭhīka); 'śnasoḥ' is the sixth-case dual of a dvandva of śna and as, with pararūpa [of a + a] by the śakandhvādi group; 'śna' mentions part of the affix śnam. 'sārvadhātuke' is carried forward (anuvartate) from ata ut sārvadhātuke (SK 2467) and 'kṅiti' from gamahana… (SK 2363); hence Bhaṭṭoji's gloss. Followed: 'the a', 'of śna and of as' and the bracketed anuvṛtti in sutra_en and k1.
commentary TB: some say the mention of 'at' could be dropped, 'ataḥ' being carried forward from 'ata ut…' (SK 2467). On 'śnasoḥ': pararūpa by the śakandhvādi group, hence 'śnasyāsteś ca'. Example for śna: rundhaḥ, rundhanti; counterexamples for 'kṅiti': ruṇaddhi, asti. The t of 'at' (taparakaraṇa) serves to prevent deletion of the augment āṭ in āstām, āsan; the conclusion will become clear presently. Recorded; the English takes 'at' as the sūtra gives it.
textual Scan check (NSP p. 396, scan page-0406): the kaumudī agrees with the print.
textual NSP footnote 2, printed under sk.2463.n1 (p. 396, scan page-0406), keyed to 'sārvadhātuke kṅiti': 'here sārvadhātuke is fruitless: in ārdhadhātuka [as] becomes bhū; in forms like īhām āsa (so the scan; the OCR reads 'īddāmāsa'), even if the following [a] is deleted after lengthening by ata ādeḥ (SK 2248), there is no harm; and śna occurs only before a sārvadhātuka.' Recorded; the English keeps 'sārvadhātuka' as Bhaṭṭoji and BM have it.
translator The bracketed labels are the translator's; the forms are laṭ parasmaipada of as. Bhaṭṭoji places the reference to tāsastyor lopaḥ before asi, whose s-deletion (as + si) it accounts for. The last sentence introduces asterbhūḥ (SK 2470), which is read under the ārdhadhātuke heading.

SK 2470 · A 2.4.52V

अस्तेर्भूः ॥ २४७० ॥

asterbhūḥ

asteḥ bhūḥ — In place of as ('asti'), bhū is substituted [when an ārdhadhātuka suffix follows — 'ārdhadhātuke' (SK 2432) continuing as heading (adhikāra), as stated at the end of SK 2469].

Rule. bhū replaces the root as before an ārdhadhātuka affix. The condition comes from the heading ārdhadhātuke (SK 2432).

Example.

as + liṭ → bhū for as (this rule) → babhūva "he was".

as + luṭ → bhavitā.

Applies when / blocked by. The endings of loṭ are sārvadhātuka, so as stays there: astu, stāt, stām, santu.

Siddhānta-kaumudī

बभूव । भविता । अस्तु । स्तात् । स्ताम् । सन्तु ॥

babhūva [liṭ]. bhavitā [luṭ]. astu, stāt, stām, santu [loṭ: prathama sg., its tātaṅ alternative, du., pl.; here the suffix is sārvadhātuka and as remains].

Bālamanoramā

अस्तेर्भूः - अस्तेर्भूः । असधातोर्भूभावः स्यादार्धधातुके परे इत्यर्थः । अस् हि इति स्थिते —

translator notes

commentary BM: 'asdhātor bhūbhāvaḥ syād ārdhadhātuke pare' — the root as becomes bhū when an ārdhadhātuka follows. Followed: the bracketed condition in sutra_en. BM then begins the derivation of the loṭ madhyama sg. ('as hi iti sthite —'), which belongs to the next sūtra (SK 2471).
textual The 1915 print (NSP p. 396 = scan page-0406; OCR checked; collation .work/collate-p45/batch02.md lists 2470 as clean) matches ours: '2470 | asterbhūḥ | 2.4.52 | babhūva | bhavitā | astu | stāt | stām | santu ||'. No TB is printed on this sūtra: TB passes from 'śnasor allopaḥ' (SK 2469) to 'ghvasor eddhau…' (SK 2471).
textual NSP footnote 2 of p. 396, printed under sk.2463.n1 ('sārvadhātuke kṅitīti'), glosses SK 2469 but turns on this rule: there 'sārvadhātuke' is idle, since in ārdhadhātuka as is replaced by bhū; in forms like īhām āsa (so the scan; the OCR reads 'īddāmāsa'), even if the following [a] is deleted after lengthening by ata ādeḥ (SK 2248), there is no harm (kṣaty-abhāvāt); and śna occurs only before a sārvadhātuka. Recorded.
translator The bracketed labels are the translator's, including '[here the suffix is sārvadhātuka and as remains]', which explains why the loṭ forms listed with this sūtra show as rather than bhū; Bhaṭṭoji gives the forms bare.

SK 2471 · A 6.4.119V

घ्वसोरेद्धावभ्यासलोपश्च ॥ २४७१ ॥

ghvasoreddhāvabhyāsalopaśca

ghvasor ed dhāv abhyāsalopaś ca — For a ghu [root] and for as, e is substituted [for the final sound] when hi follows, and the abhyāsa is deleted [as a whole].

Rule. For a ghu root and for as, e replaces the final sound before hi. Also the abhyāsa is deleted as a whole. One of Bhaṭṭoji's commentators gives the ghu forms dehi "give!" and dhehi "place!".

Example.

as + hi → e for the final s (this rule) → ae + hi

→ the e is ābhīya, so for SK 2425 it counts as not done; the root still ends in s

→ dhi for hi (SK 2425) → ae + dhi

→ the a is deleted (SK 2469) → edhi "be!".

Applies when / blocked by. With tātaṅ there is no e. tātaṅ is the later rule and sets the e aside. A maxim, sakṛdgati, says: what is once set aside in a conflict stays set aside. So stāt. The other loṭ forms: stam, sta; asāni, asāva, asāma.

In laṅ, īṭ comes by SK 2225: āsīt "he was". In āstām and āsan the augment is āṭ. The a-deletion of SK 2469 is ābhīya, so it counts as not done, and the root still counts as vowel-initial.

The vidhiliṅ is syāt. The āśīrliṅ is bhūyāt and the luṅ abhūt, both from bhū. There is no īṭ in abhūt. SK 2225 wants sic and as to be actually present, and as is gone.

Siddhānta-kaumudī

घोरस्तेश्चैत्वं स्याद्धौ परेऽभ्यासलोपश्च । आभीयत्वेनैत्वास्यासिद्धत्वाद्धेर्धिः । श्नसोरल्लोपः-SK 2469इत्यल्लोपः । एधि । तातङ्पक्षे एत्वं न । परेण तातङा बाधात् । [(परिभाषा - ) सकृद्गताविति न्यायात्] । स्तात् । स्तम् । स्त । असानि । असाव । असाम । अस्तिसिच-SK 2225इतीट् । आसीत् । श्नसो-SK 2469 इत्यल्लोपस्याभीयत्वेनासिद्धत्वादाट् । आस्ताम् । आसन् । स्यात् । भूयात् । अभूत् । सिचोऽस्तेश्च विद्यमानत्वेन विशेषणादीण्न ॥

For a ghu [root] and for as, e is substituted when hi follows, and the abhyāsa is deleted. [For as:] the e belongs to the same ābhīya section and so is asiddha, and therefore dhi replaces hi [by hujhalbhyo her dhiḥ, SK 2425]. By śnasor allopaḥ (SK 2469) the a is deleted: edhi. In the option of tātaṅ there is no e, because [the e-substitution] is set aside by the later tātaṅ, by the maxim (paribhāṣā) 'sakṛdgatau' [what is once set aside in a conflict stays set aside]: stāt. stam. sta. asāni. asāva. asāma. [laṅ:] īṭ by astisico 'pṛkte (SK 2225): āsīt. The deletion of a by śnasoḥ (SK 2469) belongs to the same ābhīya section and so is asiddha, and therefore āṭ [comes]: āstām. āsan. [vidhiliṅ:] syāt. [āśīrliṅ:] bhūyāt. [luṅ:] abhūt. [Here] īṭ does not come, because [in astisico 'pṛkte] sic and as are specified as actually present (vidyamāna).

Tattvabodhinī

NSP p. 406–407

—घ्वसोरेद्धा-। एत्वमलोऽन्त्यस्य लोपस्तु शित्वात्सर्वस्येति भाष्यादौ स्पष्टम् । देहि । धेहि ॥—असिद्धत्वादाडिति । नन्वेवमाटोऽसिद्धत्वात् ‘श्नसोः-’ इत्यल्लोपो न भवेदिति तपरकरणं तत्र व्यर्थमिति चेत् । अत्राहुः । आभाच्छास्त्रस्यानि-त्यताज्ञापनाय तपरकरणम् । तेन देभतुरित्यादि सिद्धमिति । स्यादेतत् । अत्र केचित् । अद्ग्रहणस्य निष्फलत्वे तपरकर-णस्य ज्ञापनार्थत्वं न सिध्येत् । न च ‘अत उत्-’ इति सूत्रस्यतपरकरणमेव ज्ञापनार्थमस्त्विति वाच्यम् । अस्येत्युक्तौ गौरवादर्थमात्रालाघवाय तत्र तपरत्वमिति सुवचत्वात् । तस्मादुक्तज्ञापनार्थमद्ग्रहणमावश्यकमित्याहुः

translator notes

commentary TB: the e replaces the final sound (alo 'ntyasya), whereas the deletion, being śit, takes the whole [abhyāsa]; this is clear in the Bhāṣya and elsewhere. Examples: dehi, dhehi. Followed for '[for the final sound]' and '[as a whole]' in sutra_en.
commentary TB on 'asiddhatvād āṭ'. Objection: if so, āṭ is asiddha for śnasoḥ and the a-deletion could not reach it anyway, so the t-marking in that rule (meant to spare the ā of āstām, āsan) is useless. Reply ('āhuḥ'): the t-marking indicates that the ābhīya-asiddha rule is not absolute (anitya), which establishes forms such as 'debhatuḥ' (the OCR reads 'debhanuḥ'). Others say that if the mention of 'a' were pointless the t-marking could not serve as such an indication; nor can the t-marking of ata ut do so, since it is explained there as a saving of half a mora. So the mention of 'a' in śnasoḥ is needed for the indication. Recorded.
textual Our 'ābhīyatvenaitvāsyāsiddhatvād' has an extra ā. The 1915 print reads 'ābhīyatvena etvasyāsiddhatvād' (NSP p. 396 (scan page-0406); collation .work/collate-p45/batch03.md, confirmed on the scan). At the first cross-reference ours gives 'śnasor allopaḥ' in full where the print abbreviates it to 'śnasoḥ— 2469'; the sense is the same. The print marks 'sakṛdgatāv iti nyāyāt' as a paribhāṣā with the sign '(pa)'.
textual No BM on SK 2471 is transmitted in our source.json: sk2471 has no b1, and sk.2470.b1 ends 'as hi iti sthite —', which leads into this rule. BM on SK 2471 is transmitted in the Wikisource SK+BM (uttara-2/0005.txt, p. 207); see the BM note.
commentary BM (Wikisource SK+BM, uttara-2/0005.txt; not in our source.json): 'ghvasoḥ' is a dvandva of ghu and as, split as 'et hau'. Objection: with as + hi, the e-substitution, being later, sets aside hujhalbhyo her dhiḥ, so how does dhi come? Answer: 'ābhīyatvena'. In the āśīḥ, e-substitution, being later, threatens to set aside tātaṅ; answer: 'pareṇa'; and to the objection that tātaṅ by sthānivadbhāva is hi, 'sakṛdgatau' — what is once set aside in a conflict (vipratiṣedha) stays set aside. On āstām: the t-marking in śnasor allopaḥ is to spare the added āṭ, but in fact, āṭ being ābhīya and asiddha, the deletion does not reach it anyway, so the t-marking is useless, as the Bhāṣya makes clear. On 'sico 'steś ca': once bhū replaces as, as is not heard, so there is no īṭ. Recorded: it agrees with the English; followed for the gloss of 'sakṛdgatau'.
translator '[For as:]', the lakāra labels and the reference '[by hujhalbhyo her dhiḥ, SK 2425]' are supplied. The kaumudī illustrates only as here; the ghu forms (dehi, dhehi) come from TB. The maxim 'sakṛdgatau…' is glossed in brackets from BM's gloss ('vipratiṣedhe yad bādhitaṃ tad bādhitam eva'), which BM gives under SK 2425 and, in the Wikisource witness, on this rule.

SK 2472 · A 8.3.87V

उपसर्गप्रादुर्भ्यामस्तिर्यच्परः ॥ २४७२ ॥

upasargaprādurbhyāmastiryacparaḥ

upasargaprādurbhyām astir yacparaḥ — [In place of the s (saḥ — carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ, SK 335)] of as (asti), [coming after iṇ standing in] an upasarga [— the heading iṇkoḥ, SK 211 —] or after prādus, when y or a vowel (ac) follows, [a retroflex (mūrdhanya), ṣ, is substituted — the heading apadāntasya mūrdhanyaḥ, SK 210].

Rule. The s of as becomes ṣ when y or a vowel follows it. This happens after an iṇ sound standing in an upasarga, or after prādus "manifest". (Here iṇ is the group of sounds met at SK 2247 and SK 2410, not the root iṇ.) "Of s" is carried forward from SK 335. SK 211 (after iṇ) and SK 210 (the retroflex) are headings.

Example.

ni + syāt → ṣ for s (this rule) → niṣyāt "may it exist".

Likewise prāduḥṣyāt; before a vowel niṣanti, prāduḥṣanti.

Applies when / blocked by. Why "when y or a vowel follows"? In abhistaḥ a t follows, so the s stays.

"After" qualifies the s of as, not as itself: the s must itself come right after. In prādur āsīt "it appeared" the ā stands between, so nothing changes. Bhaṭṭoji's commentators make this point. One commentator adds more tests: dadhi syāt (no upasarga) and parisṛjati (not as).

Bhaṭṭoji then gives the root mṛjū "to cleanse" (1066).

Siddhānta-kaumudī

उसर्गेऽणः प्रादुसश्च परस्यास्तेः सस्य षः स्यारद्यकासेऽचि च परे । निष्यात् । प्रादुःष्यात् । निषन्ति । प्रादुः षन्ति । यच्परः किम् । अभिस्तः ।{$ {!1066 मृजू!} शुद्धौ$} ॥

In place of the s of as, coming after iṇ [standing] in an upasarga or after prādus, ṣ is substituted when y or a vowel follows [— 'saḥ' carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ (SK 335); 'iṇkoḥ' (SK 211) and 'apadāntasya mūrdhanyaḥ' (SK 210) being headings (adhikāra)]. [Before y:] niṣyāt. prāduḥṣyāt. [Before a vowel:] niṣanti. prāduḥṣanti. Why 'when y or a vowel follows (yacparaḥ)'? abhistaḥ [no ṣ, t following]. (1066) mṛjū — in cleansing (śuddhau).

Tattvabodhinī

NSP p. 407

—उपसर्गप्रादुर्भ्याम्—। प्रादुस् इति सान्तमव्ययम् । प्रादुषश्चेति पाठे प्रादुर्भ्यामिति निर्देशो न युज्यते इति प्राचां षान्तपाठः प्रामादिकः ॥—परस्येति । अयमस्तेः सस्य विशेषणं न त्वस्तेः । तेन प्रादुरस्तीत्यत्र न षत्वम् । उपसर्गेत्यादि किम् । दधि स्यात् । अस्तेः किम् । परिसृजति । मृजू शुद्धौ । अयं न षित् । भिदादिपाठसामर्थ्यात्

Bālamanoramā

उपसर्गप्रादुर्भ्यामस्तिर्यच्परः - उपसर्गप्रादुभ्र्याम् । उपसर्गः प्रादुस् अनयोद्र्वन्द्वः । इण्कोरित्यधिकृतम् । तत्र इण इत्युपसर्गेण संबध्यते, न प्रादुसि, ततः परस्य अस्तेः सस्य इणः परत्वाऽसंभवात् । कोरित्यपि असंभवान्न संबध्यते । अस्तिरिति षष्ठर्थे प्रथमा । 'सहेः साडः सः' इत्यतः स इति षष्ठन्तमनुवर्तते, मूर्धन्य इत्यधिकृतम् । य् अच् — अनयोद्र्वन्द्वः । यचौ परौ यस्मादिति विग्रहः । यकारे अचि च परे इति लभ्यते । तदाह — उपसर्गेण इति । उपसर्गेण इति । उपसर्गस्थादिण इत्यर्थः । परस्येति । अस्तेः सस्य विशेषणमिदम्,न त्वस्तेः, तेन प्रादुरासीदित्यत्र न षत्वम् । यकारपरकत्वे उदाहरति — निष्यात् प्रादुष्ष्यादिति । प्रादुसिति सान्तमव्ययम् । सस्य षत्वे पूर्वस्य सस्य ष्टुत्वेन षः । षान्तत्वे तुप्रादुभ्र्या॑मिति रुत्वनिर्देशो नोपपद्यते । अच्परकत्वने उदाहरति — निषन्ति प्रादुष्षन्तीति । मृजूष् शुद्धाविति । ऊदित्त्वमिड्विकल्पार्थम् ।षिद्भिदादिभ्यो॑ऽङित्यङर्थं षित्त्वम् । वस्तुतस्तु भिदादिगणे मृजाशब्दपाठादेव सिद्धेरिह षित्करममनार्षमित्याहुः ।

translator notes

commentary BM: upasarga and prādus form a dvandva. 'iṇkoḥ' is a heading; of it, 'iṇaḥ' connects with upasarga, not with prādus, since the s of as after prādus cannot follow iṇ; 'koḥ' too does not connect, being impossible. 'astiḥ' is a first-case word in the sense of the sixth. 'saḥ', a sixth-case word, is carried forward (anuvartate) from 'saheḥ sāḍaḥ saḥ' [SK 335]; 'mūrdhanyaḥ' is a heading. 'yac' is a dvandva of y and ac, and 'yacparaḥ' a bahuvrīhi ('that which has y or ac after it'), giving 'when y or a vowel follows'. So 'upasargeṇaḥ' means 'after iṇ standing in an upasarga'. Followed: the bracketed anuvṛtti and headings in sutra_en and k1, and 'iṇ [standing] in an upasarga'.
commentary BM on 'parasya': it qualifies the s of as, not as itself, so there is no ṣ in prādur āsīt. BM gives the examples with y as 'niṣyāt, prāduṣṣyāt' and with a vowel as 'niṣanti, prāduṣṣanti': prādus is an s-final indeclinable; when the s of as has become ṣ, the preceding s (of prādus) becomes ṣ by ṣṭutva; if it ended in ṣ, the sūtra's 'prādurbhyām' (with r) would not fit. Followed for 'coming after' (qualifying the s) and for the labels '[Before y:]', '[Before a vowel:]'; BM's spelling prāduṣṣ- is recorded, the English keeps the kaumudī's prāduḥṣ-.
commentary TB (sk.2472.t1): prādus is an s-final indeclinable; the ancients' reading with final ṣ is an error, since with it the sūtra's 'prādurbhyām' would not be apt. 'parasya' qualifies the s of as, not as; hence no ṣ in prādur asti (so the print, scan page-0407: 'prādur astīty atra na ṣatvam'; the OCR has 'prādurastrī…'). Counter-examples: why 'after an upasarga'? — dadhi syāt; why 'of as'? — parisṛjati. Followed for 'coming after'; the counter-examples recorded.
commentary BM on the root, which it reads as 'mṛjūṣ śuddhau': the ū-marker is for optional iṭ; the ṣ-marker would be for aṅ by ṣidbhidādibhyo 'ṅ, but since mṛjā is read in the bhidādi list, the ṣ-marking here is said to be not the sage's (anārṣa). Recorded; the kaumudī reads mṛjū.
commentary TB (sk.2472.t1): 'mṛjū śuddhau — this is not ṣit, by the force of its being read among bhidādi' (the OCR prints 'dhit' for 'ṣit'). Agrees with the kaumudī's mṛjū; recorded.
textual The digital source reads 'usarge 'ṇaḥ prādusaś ca parasyāsteḥ sasya ṣaḥ syāradyakāse 'ci ca pare'. NSP p. 397 (scan page-0407, read) prints 'upasargeṇaḥ prādusaś ca parasyāsteḥ sasya ṣaḥ syād yakāre 'ci ca pare', i.e. upasarga-iṇaḥ ('after iṇ in an upasarga', not aṇ) and 'yakāre'; BM ('upasargasthād iṇaḥ') and TB support the print. The English follows the print.
textual Scan check, NSP p. 397 (scan page-0407): the forms match the print — niṣyāt, prāduḥṣyāt, niṣanti, prāduḥṣanti (the print breaks 'prāduḥ-ṣanti' across a line; our text has a space), abhistaḥ, '1066 mṛjū śuddhau'. The collation report (batch 3) records the same two corruptions.
translator niṣyāt and prāduḥṣyāt are vidhiliṅ, niṣanti and prāduḥṣanti laṭ prathama-puruṣa plural, abhistaḥ laṭ prathama-puruṣa dual of as; these identifications are the translator's.
translator For 'parasya' (qualifying the s of as, not as) BM's counter-example is prādur āsīt and TB's is prādur asti; the English follows both on the construal.

SK 2473 · A 7.2.114V

मृजेर्वृद्धिः ॥ २४७३ ॥

mṛjervṛddhiḥ

mṛjer vṛddhiḥ — Vṛddhi replaces [the ik — supplied by the paribhāṣā iko guṇavṛddhī (SK 34) —] of mṛj [when an affix introduced after the root follows].

Rule. The ik vowel of mṛj (ik: the vowels i, u, ṛ, ḷ) takes vṛddhi before an affix added after a root, a dhātupratyaya. It is an exception to guṇa. A vārttika adds: before a vowel-initial kit or ṅit affix, vṛddhi is optional.

Example.

mṛj + ti → vṛddhi of ṛ, with r (this rule) → mārj + ti

→ ṣ for j (SK 294) → mārṣ + ti

→ ṭ for t → mārṣṭi "he cleanses".

mṛṣṭaḥ has no vṛddhi: tas is ṅit. mṛjanti or mārjanti shows the vārttika's option.

The other forms Bhaṭṭoji gives:

liṭ: mamārja; mamārjatuḥ or mamṛjatuḥ; mamārjitha or mamārṣṭha;
luṭ: mārjitā or mārṣṭā;
loṭ: mṛḍḍhi;
laṅ: amārḍ (or amārṭ at a pause), amārjam;
luṅ: amārjīt or amārkṣīt.

The ū of mṛjū makes iṭ optional. So the forms with and without iṭ stand side by side.

In mṛḍḍhi, hi becomes dhi (SK 2425). Then j becomes ṣ, dh becomes ḍh, and ṣ becomes ḍ.

Applies when / blocked by. The affix must be added after the root. In parimṛḍbhyām, a noun form, the affix bhyām follows a noun, not a root. So there is no vṛddhi. Bhaṭṭoji's commentators both say so.

Bhaṭṭoji then gives the root rudir "to shed tears" (1067).

Siddhānta-kaumudī

मृजेरिको वृद्धिः स्याद्धातुप्रत्यये परे ।

Vṛddhi replaces the ik of mṛj when an affix [introduced] after a root (dhātupratyaya) follows.

vārttika

क्ङित्यजादौ वेष्यते

(vārttika) Before a kit or ṅit [affix] beginning with a vowel (ac), [vṛddhi] is wanted optionally.

(वार्तिकम्) ॥ व्रश्च SK 294 इति षः । मार्ष्टि । मृष्टः । मृजन्ति-मार्जन्ति । ममार्ज । ममार्जतुः-ममृजतुः । ममार्जिथ । ममार्ष्ठ । मार्जिता-मार्ष्टा । मृड्ढि । अमाटर् । अमार्जम् । अमार्जीत्-अमार्क्षीत् ।{$ {!1067 रुदिर्!} अश्रुविमोचने$} ॥

By vraśca… (SK 294), ṣ [replaces j]. [laṭ:] mārṣṭi. mṛṣṭaḥ. mṛjanti, mārjanti. [liṭ:] mamārja. mamārjatuḥ, mamṛjatuḥ. mamārjitha, mamārṣṭha. [luṭ:] mārjitā, mārṣṭā. [loṭ:] mṛḍḍhi. [laṅ:] amārḍ. amārjam. [luṅ:] amārjīt, amārkṣīt. (1067) rudir — in shedding tears (aśruvimocana).

Tattvabodhinī

NSP p. 407

—मृजेर्वृद्धिः । गुणापवादः । धातोः स्वरूपग्रहणे तत्प्रत्यये कार्यविज्ञानमित्याह—धातुप्रत्यये इति । धातुप्रत्यये किम् । कंसपरिमृड्भ्याम् ॥—क्ङित्यजादाविति । एतच्चान्येषां वैयाकरणानां मतं ‘इको गुणवृद्धी’ इति सूत्रे भाष्यकृता स्वीकृतम् ॥—मृड्ढीति । ‘हुझल्भ्यः’ इति हेर्धिः । षत्वष्टुत्वजश्त्वानि

Bālamanoramā

मृजेर्वृद्धिः - मृजेर्वृद्धिः । 'इको गुणवृद्धी' इति परिभाषया 'इक' इत्युपस्थितम् । मृजेरित्यवयवषष्ठी । तदाह — मृजेरिको वृद्धिः स्यादिति ।धातोः स्वरूपग्रहणे तत्प्रत्यये कार्यविज्ञान॑मिति परिभाषामभिप्रेत्य आह — धातुप्रत्यये परे इति । धातोर्विहिते प्रत्यये इत्यर्थः । तेन परिमृङ्भ्यामित्यत्र न वृद्धिरिति भावः । गुणापवादोऽयम् । क्ङित्यजादौ वेष्यते ।मृजेर्वृद्धि॑रिति शेषः । 'इको गुणवृद्धी' इति सूत्रभाष्ये इदं पठितम् । व्रश्चेति ष इति । मृज्-तीति स्थिते ऋकारस्य वृद्धौ रपरत्वे जकारस्य व्रश्चेति षत्वे तकारस्य ष्टुत्वेन टकारे मार्ष्टीति रूपमित्यर्थः । मृष्ट इति । ङित्त्वान्न वृद्धिर्नापि गुण इति भावः । मृजन्ति मार्जन्तीति ।क्ङित्यजादा॑विति वृद्धिविकल्प इति भावः । मार्षि मृष्ठः मृष्ठ । मार्ज्मि मृज्वः मृज्मः । ममार्जेति । णलिमृजेर्वृद्धि॑रिति अतुसादावजादौ किति वृद्धिविकल्पं मत्वा आह — ममार्जतुः ममृजतुरिति । ममार्जुः ममृजुरित्यपि ज्ञेयम् । ऊदित्त्वादिड्विकल्पं मृजेर्वृद्धिं च मत्वा आह — ममार्जिथ ममार्ष्ठेति । इडभावे जस्य व्रश्चेति षः । थस्य ष्टुत्वेन ठ इति भावः । ममार्जथुः — ममृजथुः, ममार्ज — ममृज । ममार्ज, ममार्जिव-ममृजिव-ममृज्व, ममार्जिम-ममृजिम- ममृज्म । लुट्याह - मार्जिता मार्ष्टेति । ऊदित्त्वदिटि, तदभावे चमृजेर्वृद्धि॑रिति भावः । मार्जिष्यति — माक्ष्र्यति । मार्ष्टु — मृष्टात्, मृष्टाम्, मार्जन्तु — मृजन्तु । मृड्ढीति । हेरपित्त्वेन ङित्त्वान् वृद्धिः । व्रश्चादिना जस्य षः । हेर्धिः, षस्य जश्त्वेन डः, धस्य ष्टुत्वे ढः । मृष्टात् मृष्टम् मृष्ट । मार्जानि मार्जाव मार्जाम । लङ्याह — अमार्डिति । तिप इकारलोपे वृद्धौ रपरत्वे हल्ङ्यादिना तकारलोपे व्रश्चादिना जस्य षः, तस्य जश्त्वचर्त्वे इति भावः । अमृष्टाममार्जन्- अमृजन् । अमार्ट् अमृष्टममृष्टं । अमार्जमिति । अमृज्व अमृज्म । मृज्यात् । मृज्याताम् । मृज्यात् । मृज्यास्ताम् । अमार्जीत् अमार्क्षीदिति । ऊदित्त्वादिड्विकल्प इति भावः । इट्पक्षे अमार्जिष्टाममार्जिषुरित्यादि सुगमम् । इडभावे अमार्ष्टाममार्क्षुः । अमार्क्षीः । अमाष्र्टममाष्र्ट । अमाक्र्षममार्क्ष्व अमार्क्ष्म । अमार्जिष्यत — अमाक्ष्र्यत् । रुदिर्धातुरिरित् । सेट् ।

translator notes

commentary BM: 'ikaḥ' is presented by the paribhāṣā 'iko guṇavṛddhī'; 'mṛjeḥ' is a sixth case of the part (avayavaṣaṣṭhī). 'dhātupratyaye pare' rests on the paribhāṣā 'where a root is named by its own form, the operation is understood before an affix [introduced] after it' (dhātoḥ svarūpagrahaṇe tatpratyaye kāryavijñānam); hence no vṛddhi in parimṛḍbhyām. The rule is an apavāda of guṇa. Followed for the bracketed ik and the condition in sutra_en.
commentary TB: an apavāda of guṇa; 'dhātupratyaye' by the paribhāṣā 'dhātoḥ svarūpagrahaṇe tatpratyaye kāryavijñānam'; 'dhātupratyaye', why? kaṃsaparimṛḍbhyām. Followed.
commentary BM: in 'kṅity ajādau veṣyate', 'mṛjer vṛddhiḥ' is to be supplied (śeṣa); this is read in the Bhāṣya on 'iko guṇavṛddhī'. Followed for '[vṛddhi]'.
commentary TB: this is the view of other grammarians, accepted by the Bhāṣyakāra on 'iko guṇavṛddhī'. Recorded.
commentary BM on the forms: mārṣṭi — with mṛj-ti, vṛddhi of ṛ with r (raparatva), ṣ for j by vraśca…, ṭ for t by ṣṭutva; mṛṣṭaḥ — ṅit, so neither vṛddhi nor guṇa; mṛjanti, mārjanti — the vārttika's option; mamārja — vṛddhi in ṇal by this rule; mamārjatuḥ, mamṛjatuḥ — the option before the vowel-initial kit atus etc. (also mamārjuḥ, mamṛjuḥ); mamārjitha, mamārṣṭha — iṭ optional because the root is ū-marked, with vṛddhi by this rule; without iṭ ṣ for j by vraśca… and ṭh for th by ṣṭutva; mārjitā, mārṣṭā — with iṭ by the ū-mark, and without it; mṛḍḍhi — hi is apit and so ṅit, hence no vṛddhi; j → ṣ by vraśca…, hi → dhi, ṣ → ḍ by jaśtva, dh → ḍh by ṣṭutva; amārḍ [BM's pratīka 'amārḍ iti'] — deletion of the i of tip, vṛddhi with r, t deleted by 'halṅyābbhyaḥ…', j → ṣ by vraśca…, then jaśtva and cartva; amārjīt, amārkṣīt — iṭ optional by the ū-mark. BM adds many further forms (mārkṣi …, mṛjantu, mṛjyāt, amārṣṭām, amārkṣuḥ, amārkṣyat …). Recorded. BM itself names only luṭ ('luṭy āha') and laṅ ('laṅy āha'); the other labels are the translator's (see the translator note).
commentary TB on mṛḍḍhi: hi → dhi by 'hujhalbhyaḥ'; [then] ṣatva, ṣṭutva, jaśtva. Recorded.
commentary BM: rudir is ir-marked (irit) and seṭ. Recorded.
textual Collation (.work/collate-p45/batch03.md; NSP p. 397, scan page-0407, scan read): our text has the garbled 'amāṭar' for the laṅ prathama-puruṣa singular. The collation reads the print as 'amārṭ', but on the scan the final consonant looks like ḍ with virāma (the OCR reads 'amārd'), and BM's pratīka is 'amārḍ iti' (BM's later 'amārṭ' is the madhyama-puruṣa singular). The English follows the print as read on the scan, 'amārḍ'; both amārḍ and amārṭ are correct (jaśtva, then optional cartva in pausa). The exact printed consonant is uncertain; for Ajai's printed copy. The print marks the vārttika 'kṅity ajādau veṣyate' with the vārttika sign; the tag '(vārttikam)' that opens k3 in our text is editorial and not rendered.
translator The bracketed lakāra labels [laṭ], [liṭ], [loṭ] and [luṅ] are the translator's; BM names only luṭ and laṅ, and the kaumudī gives the forms bare.

SK 2474 · A 7.2.76V

रुदादिभ्यः सार्वधातुके ॥ २४७४ ॥

rudādibhyaḥ sārvadhātuke

rudādibhyaḥ sārvadhātuke — After rud and the [four roots that] follow it, [iṭ comes as augment to] a sārvadhātuka [affix beginning with a vaḷ — 'iṭ' and 'valādeḥ' carried forward (anuvṛtti) from ārdhadhātukasyeḍ valādeḥ (SK 2184)].

Rule. After rud, svap, śvas, an and jakṣ, a sārvadhātuka beginning with a val consonant takes the augment iṭ. "iṭ" and "beginning with val" are carried forward from SK 2184.

Example.

rud + ti → iṭ (this rule) → rud + i + ti

→ guṇa of the light penultimate → roditi "he weeps".

ruditaḥ "the two weep" has no guṇa: tas is ṅit.

Applies when / blocked by. Before hi, iṭ is the later rule, so it comes first. Then hi no longer follows the consonant d, and SK 2425 gives no dhi: rudihi "weep!".

One commentator tests the conditions. rudanti has no iṭ: anti is vowel-initial. svaptā has none: tās is not sārvadhātuka.

Siddhānta-kaumudī

रुद् स्वप्रन श्वस् अन् जक्ष एभ्यो वलादेः सार्वधातुकस्येट् स्यात् । रोदिति । रुदितः । हौ परत्वादिटि धित्वं न । रुदिहि ॥

After these — rud, svap, śvas, an and jakṣ — a sārvadhātuka [affix] beginning with a vaḷ [— 'iṭ' and 'valādeḥ' carried forward (anuvṛtti) from SK 2184 —] receives the augment iṭ. [laṭ:] roditi [prathama sg.]. ruditaḥ [du.]. Before hi, since iṭ [applies] by being the later rule (paratvāt) [as against hujhalbhyo her dhiḥ, SK 2425], dhi [for hi] does not come: rudihi [loṭ, madhyama sg.].

Tattvabodhinī

alignment inferredNSP p. 407

—वलादेः सार्वधातुकस्येति । वलादेः किम् । रुदन्ति । सार्वधातुके किम् । स्वप्ता ॥—धित्वं नेति । सकृद्गताविति न्यायात्, हेर्धिरिति स्थान्यादेशयोरिकार उच्चारणार्थं इत्यादिप्रागुक्तसमाधानाद्वेति भावः

Bālamanoramā

रुदादिभ्यः सार्वधतुके - रुदादिभ्यः । इड्वलादेरित्यनुवृतिंत मत्वाह — वलादेरिति । रुदित इति । ङित्त्वान्न गुणः । रुदन्ति । रोदिषि रुदिथः रुदिथ । रोदिमि रुदिवः रुदिमः । रुरोद रुरुदतुः । [रुरुदुः] रुरोदिथ । [रुरुदथुः । रुरुद । रुरोद] ।रुरुदिव रुरुदिम । रोदिता । रोदिष्यति । रोदितु — रुदितात् रुदिताम् रुदन्तु । रुदि हि इति स्थिते 'हुझल्भ्यः' इति धित्वमाशङ्क्य आह — हौ परत्वादिति । रुदिहीति । हेरपित्त्वेन ङित्त्वान्न लघूपधगुण इति भावः । रुदितात् रुदितम् रुदित । रोदानि रोदाव रोदाम ।

translator notes

commentary BM: Bhaṭṭoji says 'valādeḥ' taking 'iḍ valādeḥ' as carried forward (anuvṛtti). Followed: the bracketed anuvṛtti in sutra_en and k1 (the naming of the source sūtra, SK 2184, is the translator's).
commentary TB on 'valādeḥ sārvadhātukasya': counterexamples — for 'valādeḥ', rudanti; for 'sārvadhātuke', svaptā. Recorded; not in the kaumudī.
commentary BM on the forms: ruditaḥ — no guṇa because the affix is ṅit; BM fills in laṭ (rudanti, rodiṣi, rudithaḥ, ruditha, rodimi, rudivaḥ, rudimaḥ), liṭ (ruroda, rurudatuḥ, ruroditha …, rurudiva, rurudima), luṭ roditā, lṛṭ rodiṣyati and loṭ (roditu / ruditāt, ruditām, rudantu; ruditāt, ruditam, rudita; rodāni, rodāva, rodāma). On 'hau paratvāt': with rud + i + hi, dhi by hujhalbhyaḥ (SK 2425) is suspected, and Bhaṭṭoji answers it; rudihi — hi being apit is ṅit, so there is no guṇa of the light penultimate. Followed: the bracketed identification of SK 2425 in k1.
commentary TB on 'dhitvaṃ na': [dhi does not come afterwards either] by the maxim of 'sakṛdgati' (what is set aside in a conflict stays set aside), or by the solution given earlier that the i in both hi (the original) and dhi (the substitute) is for pronunciation only. Recorded: the English states only what Bhaṭṭoji states.
textual Our text reads 'rud svapran śvas an jakṣa' ('svapran'); the print (NSP p. 397, scan page-0407, scan read) reads 'rud svap śvas an jakṣa', and BM (under sk.2476.b1) derives svapiti with iṭ by 'rudādibhyaḥ'. The English follows the print (svap). Mūla correction for Ajai. The rest of the list, including 'jakṣa', agrees with the print.
translator The bracketed lakāra and person/number labels are the translator's. 'rudādi' here covers the five roots Bhaṭṭoji names, as the next sūtra's 'pañcabhyaḥ' confirms.

SK 2475 · A 7.3.98V

रुदश्च पञ्चभ्यः ॥ २४७५ ॥

rudaśca pañcabhyaḥ

rudaś ca pañcabhyaḥ — And after the five [roots] beginning with rud, [the augment īṭ — from bruva īṭ (SK 2452) — comes to a hal-initial (hali, from uto vṛddhir luki hali, SK 2443), pit sārvadhātuka (piti sārvadhātuke, from nābhyastasyāci piti sārvadhātuke, SK 2503) that is apṛkta (apṛkte, from guṇo 'pṛkte, SK 2448); all carried forward (anuvṛtti)].

Rule. After these five roots, the augment īṭ comes to a sārvadhātuka that is consonant-initial, pit and apṛkta. An apṛkta affix is one of a single sound. "īṭ" is carried forward from SK 2452, "consonant-initial" from SK 2443, "pit sārvadhātuka" from SK 2503, and "apṛkta" from SK 2448.

Example.

a + rud + t (laṅ, prathama singular) → īṭ (this rule) → a + rud + ī + t

→ guṇa → arodīt "he wept". The full set of forms is under SK 2476.

Applies when / blocked by. One of Bhaṭṭoji's commentators asks: why "five"? So that the rule does not reach jāgṛ, the next root in the list. Its laṅ is ajāgaḥ, without īṭ.

Siddhānta-kaumudī

हलादेः पितः सार्वधातुकस्यापृक्तस्य ईट् स्यात् ॥

[After the five roots rud and the rest,] the augment īṭ comes to a hal-initial, pit sārvadhātuka [affix] that is apṛkta [— all carried forward (anuvṛtti), from SK 2452, SK 2443, SK 2503 and SK 2448].

Tattvabodhinī

NSP p. 407

—रुदश्च—। पञ्चभ्यः किम् । जागर्तेर्लङि अजागः

Bālamanoramā

रुदश्च पञ्चभ्यः - रुदश्च । 'नाभ्यस्तस्य' त्तः पिति सार्वधातुके इति,उतो वृद्धि॑रित्यतो हलीति, 'गुणोऽपृक्ते' इत्यतोऽपृक्ते इति,ब्राउव ई॑डित्यत ईडिति चानुवर्तते । 'रुद' इति पञ्चमी । 'रुदादिभ्य' इति विवक्षितमित्यभिप्रेत्य सूत्रशेषं पूरयति — हलादेरित्यादिना ।

translator notes

commentary BM: 'piti sārvadhātuke' is carried forward from nābhyastasyāci [piti sārvadhātuke], 'hali' from uto vṛddhir [luki hali], 'apṛkte' from guṇo 'pṛkte, and 'īṭ' from bruva īṭ; 'rudaḥ' is a fifth-case word (pañcamī), and 'rudādibhyaḥ' is what is intended; so Bhaṭṭoji completes the sūtra with 'halādeḥ …'. Followed: all four anuvṛttis and the five roots are bracketed in sutra_en and k1.
commentary TB (sk.2475.t1): why 'pañcabhyaḥ'? [So that it does not apply to] jāgṛ in laṅ: ajāgaḥ. Recorded.
textual Collation (.work/collate-p45/batch03.md) lists this unit as clean; also checked against the NSP OCR, NSP p. 397 (scan page-0407): the kaumudī agrees with ours. The forms with īṭ (arodīt, arodīḥ) are given under the next sūtra, SK 2476 (aḍ gārgyagālavayoḥ).
translator The five are the roots named under rudādibhyaḥ sārvadhātuke (SK 2474): rud, svap, śvas, an, jakṣ.

SK 2476 · A 7.3.99V

अड्गार्ग्यगालवयोः ॥ २४७६ ॥

aḍgārgyagālavayoḥ

aḍ gārgyagālavayoḥ — In the view of Gārgya and Gālava, aṭ [comes to a hal-initial, pit, apṛkta sārvadhātuka after the five, rud and the rest — carried forward (anuvṛtti) from rudaś ca pañcabhyaḥ, SK 2475, with what that rule carries].

Rule. In the view of the grammarians Gārgya and Gālava, aṭ comes instead of īṭ, under the same conditions. So the forms come in pairs, one with īṭ and one with aṭ.

Example.

a + rud + t → aṭ (this rule) → a + rud + a + t → guṇa → arodat.

So the laṅ is arodīt or arodat, then aruditām, arudan. The madhyama singular is arodīḥ or arodaḥ.

Applies when / blocked by. In the liṅ, aṭ and īṭ are later rules and would seem to block yāsuṭ. But yāsuṭ is inner (antaraṅga). aṭ and īṭ depend on a particular root and a particular ending. So yāsuṭ comes: rudyāt.

In luṅ, rudir is ir-marked and may take aṅ: arudat. Otherwise sic comes, with īṭ by SK 2225: arodīt. SK 2475 does not act there, since sic stands between the root and the ending.

Bhaṭṭoji then gives ñiṣvap "to sleep" (1068). With iṭ by SK 2474: svapiti, svapitaḥ. In liṭ: suṣvāpa. Before the kit atus and us, saṃprasāraṇa comes first by SK 2409, then doubling: suṣupatuḥ, suṣupuḥ. In the madhyama iṭ is optional: suṣvapitha or suṣvaptha.

Siddhānta-kaumudī

अरोदीत्-अरोदत् । अरूदिताम् । अरुदन् । अरोदीः-अरोदः । प्रकृतिप्रत्ययविशेषापेक्षाभ्याममडीड्भ्यामन्तरङ्गत्वाद्यासुट् । रुद्यात् । अरुदत् । अरोदीत् ।{$ {!1068 ञिष्वप्!} शये$} । स्वपिति । स्वपितः । सुष्वाप । सुषुपतुः । सुषुपुः । सुष्वपिथ-सुष्वप्थ ॥

[laṅ, prathama-puruṣa singular:] arodīt / arodat. [prathama-puruṣa dual:] aruditām. [prathama-puruṣa plural:] arudan. [madhyama-puruṣa singular:] arodīḥ / arodaḥ. Yāsuṭ [applies], because it is antaraṅga compared with aṭ and īṭ, which depend on a particular prakṛti and a particular pratyaya: [vidhiliṅ:] rudyāt. [luṅ:] arudat / arodīt. (1068) ñiṣvap — śaye ('to sleep'). svapiti. svapitaḥ. [liṭ:] suṣvāpa. suṣupatuḥ. suṣupuḥ. [madhyama-puruṣa singular:] suṣvapitha / suṣvaptha.

Tattvabodhinī

alignment inferredNSP p. 407

—प्रकृतिप्रत्ययेत्यादि । हलादिपित्सार्वधातुकापृक्तापेक्षलाच्च बहिरङ्गत्वमडीटोः ॥—अरुददिति । ‘इरितो वा’ इत्यङ् ॥—अरोदीदिति । ‘अस्तिसिच—’ इति ईट् । ‘रुदश्च’ इत्यनेन तु न, सिचा व्यवधानेन रुदादेः परत्वाभावात् ॥—सुषुपतुरिति । ‘वचिस्वपि’ इति संप्रसारणम् । ततो द्वित्वम् ॥—सुपिसूतिसमा इति । सूतीति क्तिन्नन्तः । समेति पचाद्य- जन्तः । सुषुप्तिः । सुषूतिः । सुषमा । विषमः ॥—अद्विर्वचन इति । तेन षत्वसहितस्य द्वित्वम् ॥—सुपिरूपाभावादिति । ‘एकदेशविकृतमनन्यवत्’ इति तु न प्रवर्तते । तस्य स्थानिवत्सूत्रशेषत्वात् । षत्वस्य त्रैपादिकत्वेन तत्कार्यं प्रति स्थानिवत्त्वाभावादित्याहुः । वस्तुतस्तु ‘स्थानिवदादेश’ इत्येनं प्रति त्रिपादी सिद्धेत्युक्तम् । तस्मादिह समाधानान्तरमूह्यमित्यन्ये

Bālamanoramā

अड्गार्ग्यगालवयोः - अड्गार्ग्यगालवयोः । अनयोर्मते रुदादिभ्यः पञ्चभ्यः परस्य हलादेः पितः सार्वधातुकस्य अपृक्तस्य अडागमः स्यादिति स्पष्टोऽर्थः । अरोदीरिति.अरुदितमरुदितेत्यपि ज्ञेयम् । अरोदमिति । अरुदिव अरुदिम इत्यपि ज्ञेयम् । ननु लिङस्तिपि यासुटंबाधित्वा परत्वात्अड्गाग्र्यगालवयो॑रिति, 'रुदश्च पञ्चभ्यः' इति च अडीटौ स्यातामित्यत आह — प्रकृतिप्रत्ययेति । हलादिपित्सार्वधातुकाऽपृक्ताऽपेक्षत्वाच्चेत्यपि ज्ञेयम् । लुङिइरितो॑वेत्यङ्पक्षे आह — अरुददिति । अङभावपक्षे त्वाह — अरोदीदिति । 'अस्तिसिचः' इति ईट् । 'रुदश्च पञ्चभ्य' इति तु नेह प्रवर्तते, सिचा व्यवहितत्वात् । ञि ष्वप् शये इति । षोपदेशोऽयम् । आर्धधातुके अनिट् । स्वपितीति । 'रुदादिभ्यः' इति इट् । स्वपित इति । स्वपन्ति । स्वपिषि स्वपिथः स्वपिथ । स्वपिमि स्वपिवः स्वपिमः । सुष्वापेति । द्वित्वेलिटभ्यासस्ये॑ति संप्रसारणे पूर्वरूपे आदेशसकारत्वात् षत्वमिति भावः । सुषुपतुरिति ।वचिस्वपी॑ति संप्रसारणे कृते द्वित्वादीति भावः । सुषुपुरित्यपि ज्ञेयम् । सुष्वपिथ सुष्वप्थेति । भारद्वाजनियमात्थलि वेडिति भावः । सुषुपथुः सुषुप । सुष्वाप — सुष्वप सुषुपिव सुषुपिम । सुविनिर्दुभ्र्यः । कृतसंप्रसारणस्य स्वप्धातोः सुपीत्यनेन ग्रहणम् । सूतीत्यनेन सूतिशब्दः कृदन्तो गृह्रते । समेत्यनेनाऽपि समशब्दस्य ग्रहणम् । षष्ठर्थे प्रथमा । 'सहेः साडः स' इत्यत स इति षष्ठन्तमनुवर्तते । मूर्धन्य इत्यधिकृतम् । तदाह -एभ्यः सुप्यादेरिति । सुषुप्तिः, सुषूतिः, सुषम इत्युदाहरणानि । अत्र कृतसंप्रसारणस्य स्वप्धातोर्ग्रहणात्सुस्वप्न इत्यत्र न षत्वमिति भाष्यम् । नन्वेषं सति सुषुषुपतुरित्यत्र सुपूर्वस्य स्वपधातोः कथं षत्वम् । कृतसंप्रसारणस्य हि स्वपधातोः षत्वम् । तत्र यदि स्वप् अतुस् इति स्थिते पूर्वं द्वित्वे कृते पश्चात्वचिस्वपी॑ति संप्रासरणं तदा हलादिशेषे उत्तरखण्डस्यैववचिस्वपी॑ति संप्रसारणं, न त्वभ्यासस्य । अतुसः कित उत्तरखण्डव्यवहितत्वात्,न संप्रसारमए संप्रसारण॑मिति निषेधाच्च । ततश्च सु ससुप् अतुसित्यत्र पूर्वखण्डस्य कृतसंप्रसारणत्वाऽभावात् कथं षत्वम् । उत्तरखण्डस्य च सु इत्युपसर्गादव्यवहितपरत्वाऽभावात्कथमनेन षत्वम्, इण्कवर्गाभ्यां इत्यस्य द्वित्वप्रवृत्तेः प्रागेव षत्वमिति वक्तव्यम् । तत्तु न युज्यते ।पूर्वं धातुः साधनेन युज्यते पश्चादुपसर्गेणे॑ति परिभाषया सु इत्युपसर्गसंबन्धस्य द्वित्वात्प्रागप्रवृत्तेः । तथा च कृतसंप्रसारणस्य अकृतषत्वस्य सुप् इत्यस्य द्वित्वे उत्तरखण्डस्यैवआदेशप्रत्ययो॑रिति षत्वं स्यान्नतु पूर्वखण्डस्य,सात्पदाद्यो॑रिति निषेधात् । कृते हलादिशेषे सु इति पूर्वखण्डस्य सुब्रूपत्वाऽभावेन 'सुविनिर्दुभ्र्यः' इत्यस्याऽप्यप्रवृत्तिः । न च एकदेशविकृतस्याननयत्वं शङ्क्यम्, एवमप्यभ्यासस्यानर्थकत्वेन अर्थवद्ग्रहमपरिभाषया षत्वस्य तत्राऽप्राप्तेः । तस्मादिह सुषुषुपतुरित्यत्र पूर्वखण्डे षत्वं दुरुपपादमित्याशङ्क्याह — पूर्वं धातुरित्यादिना । लक्ष्यानुरोधादिहपूर्वं धातुरुपसर्गेण युज्यते पश्चात्साधनेने॑त्याश्रीयते । ततश्च द्वित्वात्परागेव परत्वात्संप्रसारणे सति सुप् इत्यस्य सु इत्युपसर्गपूर्वकत्वमादाय षत्वे च कृते सति पुनः प्रसङ्गविज्ञानात् षुबित्यस्य कृतषत्वस्य कतं द्वित्वं , द्वित्वे कत्र्वये षत्वस्याऽसिद्धत्वादित्यत आह — पूर्वत्रासिद्धीयमिति । ननु तर्हि सुसुष्वापेत्यत्रापि पूर्वखण्डे ष्टवं श्रूयेतेत्यत आह — पिति त्विति । पिति णलि कित्त्वाऽभावात्वचिस्वपी॑त्यस्याऽप्रवृत्तौ कृते द्वित्वेलिच्यभ्यासस्ये॑ति पूर्वखण्डस्य संप्रसारणम् । सु सुप् स्वप् अ इति स्थिते 'सुविनिर्दुर्भ्यःर' इति षत्वस्याऽसिद्धत्वात् हलादिशेष इत्यर्थः । नित्यत्वाच्चेति । कृते अकृते च षत्वे हलादिशेषस्य प्राप्तेरिति भावः । तत इति । हलादिभावान्न ष इति द्रष्टव्यम् । स्वप्ता । स्वप्स्यति । स्वपितु-स्वपितात् स्वपिताम् स्वपन्तु । स्वपिहि-स्वपितात् स्वपितम् स्वपित । स्वपानि स्वपाव स्वपाम । लिङ्याह — सुप्यादिति ।वचिस्वपी॑ति संप्रसारणमिति भावः । 'सुविनिर्दुभ्यः' इति षत्वं मत्वाह — सुषुप्यादिति । अस्वाप्सीदिति । अनिट्कत्वान्न सिज्लोप इति भावः । श्वस प्राणने इति । वलाद्यार्धधातुके सेडयम् । सार्वधातुके तु वलादौ 'रुदादिभ्यः' इति इट् । लङस्तिपिरुदश्चे॑ति ईटम्,अड्गार्ग्ये॑त्यटं च मत्वा आह — अश्वसीत् अश्वसदिति । विध्याशीर्लिङोः श्वस्यादिति सिद्धवत्कृत्य आह — श्वस्याताम् । श्वस्यास्तामिति । अन चेति । अनधातुरपि प्राणने वर्तते इत्यर्थः । सेडयम् । सार्वधातुकेऽपि वलादौ 'रुदादिभ्यः' इति इट् । लङि ईडटौ मत्वा आह — आनीत् आनदिति ।

translator notes

commentary BM: the plain sense is that, in the view of these two, the aṭ augment comes to a hal-initial, pit, apṛkta sārvadhātuka after the five, rud and the rest. On SK 2475, BM lists what carries into this group: 'nābhyastasyāci piti sārvadhātuke' gives 'piti sārvadhātuke', 'uto vṛddhiḥ' gives 'hali', 'guṇo 'pṛkte' gives 'apṛkte', and 'bruva īṭ' gives 'īṭ'. Followed: the conditions are bracketed in sutra_en as carried forward.
commentary BM on the laṅ forms: with arodīḥ, also know aruditam, arudita. BM then gives a pratīka 'arodam iti' and adds arudiva, arudima. Recorded; on the 'arodam' pratīka see the textual note.
commentary BM on 'prakṛtipratyaya…'. Objection: in liṅ with tip, aṭ (aḍ gārgya…) and īṭ (rudaś ca pañcabhyaḥ) are later (para), so they would block yāsuṭ. Answer: yāsuṭ is antaraṅga. BM adds that aṭ and īṭ also depend on a hal-initial, pit, sārvadhātuka, apṛkta ending. Followed for the objection-and-answer construal of k1.
commentary TB on 'prakṛtipratyayety ādi': aṭ and īṭ are bahiraṅga also because they depend on a hal-initial, pit, sārvadhātuka, apṛkta ending. Recorded.
commentary BM on luṅ: arudat is the aṅ option by irito vā. In the other option, arodīt has īṭ by astisicaḥ; rudaś ca pañcabhyaḥ does not apply there, because sic intervenes. Followed for the '[luṅ]' label.
commentary TB: arudat has aṅ by irito vā. arodīt has īṭ by astisicaḥ, not by rudaś ca, because with sic intervening the ending does not follow rud directly. Recorded.
commentary BM on ñiṣvap: it is a ṣopadeśa root, aniṭ in the ārdhadhātuka. svapiti takes iṭ by rudādibhyaḥ (SK 2474). suṣvāpa: after doubling, saṃprasāraṇa of the abhyāsa by liṭy abhyāsasya… (SK 2408), pūrvarūpa, and ṣatva because the s is an ādeśa. suṣupatuḥ: saṃprasāraṇa by vacisvapi… (SK 2409) first, then doubling. suṣvapitha / suṣvaptha: iṭ is optional in thal by Bhāradvāja's restriction. Recorded.
commentary TB on suṣupatuḥ: saṃprasāraṇa by vacisvapi… (SK 2409), then doubling. Recorded.
textual Our text reads 'arūditām' and 'prakṛtipratyayaviśeṣāpekṣābhyām amaḍīḍbhyām'. The print reads 'aruditām' and '…viśeṣāpekṣābhyām aḍīḍbhyām' (NSP p. 397 (scan page-0407), scan read; collation batch 3 agrees, and Wikisource agrees with the print). The English follows the print.
textual BM glosses a pratīka 'arodam iti', but no 'arodam' stands in our kaumudī or in the print, which reads 'arodīḥ, arodaḥ, prakṛtipratyaya…' (NSP p. 397 (scan page-0407)). BM's copy of the kaumudī seems to have carried the uttama-puruṣa singular form. The English does not add it.
textual sk.2476.b1 runs on beyond this unit into BM on SK 2477: suvinirdurbhyaḥ…, the svap forms, then śvas and an. In that digital text 'āsa prāṇana' and 'aāsīt aāsat' appear to be a garbling of 'śvasa prāṇane' and 'aśvasīt aśvasat', matching the kaumudī of SK 2477. TB on SK 2477 is likewise printed under sk.2476.t1.
translator The lakāra, person and number labels in brackets are supplied; the kaumudī gives the forms only. The pairs arodīt / arodat and arodīḥ / arodaḥ are the īṭ form (rudaś ca pañcabhyaḥ) and the aṭ form (this rule).

SK 2477 · A 8.3.88V

सुविनिर्दुर्भ्यः सुपिसूतिसमाः ॥ २४७७ ॥

suvinirdurbhyaḥ supisūtisamāḥ

suvinirdurbhyaḥ supisūtisamāḥ — After su, vi, nir and dur, [the s — 'saḥ' carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ (SK 335) —] of supi, sūti and sama (first-case words (prathamānta) in the sense of the sixth case) [is replaced by a cerebral (mūrdhanya), i.e. ṣ — under the heading apadāntasya mūrdhanyaḥ (SK 210)].

Rule. After su, vi, nir and dur, the s becomes ṣ in supi, sūti and sama. supi is svap in its saṃprasāraṇa form, sup. "Of s" is carried forward from SK 335, and SK 210 is the heading. Bhaṭṭoji's commentators give suṣuptiḥ, suṣūtiḥ, suṣamaḥ. There is no ṣ in susvapnaḥ, since svap there is not sup.

Example. A root is first joined with its upasarga, and only then with the affix. In a kit liṭ:

su + svap + atus → saṃprasāraṇa (SK 2409), the later rule, before doubling → su + sup + atus

→ ṣ for s (this rule) → su + ṣup + atus

→ doubling, with the ṣ → su + ṣu + ṣup + atus → suṣuṣupatuḥ. Likewise suṣuṣupuḥ.

A maxim allows this: pūrvatrāsiddhīyam advirvacane. Normally a rule of the last three pādas counts as not done for earlier rules (SK 12). This maxim says: except for doubling. So the ṣ is doubled along with the syllable.

In a liṭ that is not kit, doubling comes first:

su + svap + a → doubling → su + svap svap + a

→ saṃprasāraṇa of the abhyāsa (SK 2408) and loss of its extra consonants (SK 2179)

→ su + su + svap + a

→ vṛddhi of the penultimate a before ṇal (SK 2282, from an earlier chapter) → su + su + svāp + a

→ ṣ for the root's s after the u of the abhyāsa, as in suṣvāpa (one commentator: because that s is a substitute) → susuṣvāpa.

Why does SK 2179 come before this rule's ṣ? This rule's ṣ counts as not done for it. SK 2179 is also nitya: it applies whether or not the ṣ has come. Once it has acted, the abhyāsa is just su, with no sup shape. So this rule gives it no ṣ.

Other forms: susvaptā (with su); asvapīt or asvapat, svapyāt; āśīrliṅ supyāt (without su), suṣupyāt (with su, the ṣ by this rule); asvāpsīt.

Applies when / blocked by. A usual maxim says the root meets its affix first and its upasarga afterwards. Here the order is reversed. One of Bhaṭṭoji's commentators says the attested forms decide this, since suṣuṣupatuḥ has ṣ in its first part too.

Bhaṭṭoji then gives two roots.

śvas "to breathe" (1069): śvasiti, śvasitā, aśvasīt or aśvasat, śvasyātām, śvasyāstām. In luṅ, SK 2299 bars vṛddhi: aśvasīt.
an "to breathe" (1070): aniti, āna, anitā, ānīt or ānat.

Siddhānta-kaumudī

एभ्यः सुप्यादेः सस्य षः स्यात् । पूर्वं धातुरुपसर्गेण युज्यते । किति लिटि परत्वात्संप्रसारणे षत्वे च कृते द्वित्वम् । [(परिभाषा - ) पूर्वत्रासिद्धीयमद्विर्वचने] । सुषुषुपतुः । सुषुषुपुः । अकिति तु द्वित्वेऽभ्यासस्य संप्रसारणम् । षत्वस्यसिद्धत्वात्ततः पूर्वं हलादिः शेषः SK 2179 । नित्यत्वाच्च् । ततः सुपिरूपाभावान्न षः । सुसुष्वाप । सुस्वप्ता । अस्वपीत् । अस्वपत् । स्वप्यात् । सुप्यात् । सुषुप्यात् । अस्वाप्सीत् ।{$ {!1069 श्वस!} प्राणने$} । श्वसिति । श्वसिता । अश्वसीत्-अश्वसत् । श्वस्याताम् । श्वस्यास्ताम् । ह्म्यन्तक्षण -SK 2299 इति न वृद्धिः । अश्वसीत् ।{$ {!1070 अन!} च$} । अनिति । आन । अनिता । आनीत् । आनत् ॥

After these [su, vi, nir, dur], the s of supi and the others [— 's' carried forward (anuvṛtti) from SK 335 —] is to become ṣ. A root is first joined with the upasarga [and only afterwards with the affix]. [Hence] in a kit liṭ, saṃprasāraṇa [by vacisvapiyajādīnāṃ kiti, SK 2409] having been made, since it is the later rule (paratvāt) [as against doubling], and ṣatva [by this rule] having been made, doubling [takes place]. (paribhāṣā) pūrvatrāsiddhīyam advirvacane — 'What is taught in the section where the later is asiddha for the earlier (pūrvatrāsiddha) is asiddha except with respect to doubling.' [So:] suṣuṣupatuḥ [liṭ, prathama du.]. suṣuṣupuḥ [pl.]. But in a non-kit [liṭ], after doubling, [comes] saṃprasāraṇa of the abhyāsa [by liṭy abhyāsasyobhayeṣām, SK 2408]. Since ṣatva is asiddha, halādiḥ śeṣaḥ (SK 2179) [applies] before it; and [also] because [halādiḥ śeṣaḥ] is nitya. After that, there being no 'supi' shape, there is no ṣ: susuṣvāpa [liṭ, prathama sg.]. susvaptā [luṭ]. asvapīt, asvapat [laṅ]. svapyāt [vidhiliṅ]. supyāt, suṣupyāt [āśīrliṅ, without and with su]. asvāpsīt [luṅ]. 1069 śvasa prāṇane — [the root] śvas, in the sense of breathing (prāṇana). śvasiti [laṭ]. śvasitā [luṭ]. aśvasīt, aśvasat [laṅ]. śvasyātām [vidhiliṅ, du.]. śvasyāstām [āśīrliṅ, du.]. By hmyantakṣaṇaśvasajāgṛṇiśvyeditām (SK 2299) there is no vṛddhi: aśvasīt [luṅ]. 1070 ana ca — [the root] an, also [in the sense of breathing]. aniti [laṭ]. āna [liṭ]. anitā [luṭ]. ānīt, ānat [laṅ].

translator notes

commentary BM (printed under sk.2476.b1): 'supi' is the root svap in its saṃprasāraṇa form; 'sūti' is the kṛdanta word sūti; 'sama' is the word sama; the first case (prathamā) stands in the sense of the sixth; 'saḥ', a sixth-case word, is carried forward (anuvartate) from saheḥ sāḍaḥ saḥ (SK 335); 'mūrdhanyaḥ' is the heading. Hence Bhaṭṭoji's 'ebhyaḥ supyādeḥ…'. Examples: suṣuptiḥ, suṣūtiḥ, suṣamaḥ; since only the saṃprasāraṇa form of svap is meant, there is no ṣ in susvapnaḥ (Bhāṣya). Followed: the bracketed anuvṛtti, the case note and the heading in sutra_en and k1.
commentary BM (printed under sk.2476.b1) on 'pūrvaṃ dhātur upasargeṇa': objection — if doubling came first, saṃprasāraṇa by vacisvapi… would fall only on the second part (the kit atus being separated from the abhyāsa, and na saṃprasāraṇe saṃprasāraṇam forbidding more), and by the maxim 'the root is first joined with the means (sādhana), afterwards with the upasarga' su could not condition ṣatva before doubling, so the ṣ of the first part of suṣuṣupatuḥ would be unaccountable. Answer: in keeping with the attested forms (lakṣyānurodhāt) the converse maxim is adopted here — 'first with the upasarga, afterwards with the means'; so, before doubling, saṃprasāraṇa by being later, ṣatva of sup after su, and then, by fresh application (punaḥprasaṅgavijñāna), doubling of ṣup with its ṣ — which the paribhāṣā pūrvatrāsiddhīyam advirvacane permits, ṣatva not being asiddha for doubling. Followed: 'and only afterwards with the affix', 'as against doubling', and the order of operations in k1.
commentary BM (printed under sk.2476.b1) on the non-kit case: objection — then susuṣvāpa too would show ṣ in its first part. Answer: in the pit ṇal, not being kit, vacisvapi… does not apply; after doubling, saṃprasāraṇa of the first part by liṭy abhyāsasya… (SK 2408) gives su sup + svap + a; ṣatva by suvinirdurbhyaḥ being asiddha, halādiḥ śeṣaḥ applies first; 'nityatvāc ca' — because halādiśeṣa is due whether or not ṣatva has been made. BM then lists svaptā, svapsyati, the loṭ forms, supyāt with saṃprasāraṇa by vacisvapi…, suṣupyāt with ṣatva by this rule, and asvāpsīt — no deletion of sic because the root is aniṭ. Followed: the bracketed SK 2408 and the reading of 'nityatvāc ca' in k1.
commentary BM (printed under sk.2476.b1; the root name OCR'd 'āsa') on śvas and an: śvas is seṭ before a vaḷ-initial ārdhadhātuka and takes iṭ before a vaḷ-initial sārvadhātuka by rudādibhyaḥ (SK 2474); in laṅ, with tip, īṭ by rudaś ca pañcabhyaḥ (SK 2475) and aṭ by aḍ gārgyagālavayoḥ (SK 2476) give aśvasīt, aśvasat; taking the vidhiliṅ and āśīrliṅ 'śvasyāt' as established, Bhaṭṭoji gives śvasyātām, śvasyāstām. 'ana ca' — the root an also means breathing; it is seṭ, takes iṭ in the vaḷ-initial sārvadhātuka by rudādibhyaḥ, and in laṅ, with īṭ and aṭ, gives ānīt, ānat. Followed: the lakāra labels for aśvasīt/aśvasat, śvasyātām/śvasyāstām and ānīt/ānat, and 'in the sense of breathing' for ana ca.
commentary TB (printed under sk.2476.t1): 'sūti' is a ktin-derivative, 'sama' a derivative in ac by the pacādi group: suṣuptiḥ, suṣūtiḥ, suṣamā, viṣamaḥ. On 'advirvacane': hence doubling of [the syllable] together with its ṣ. On 'supirūpābhāvāt': the maxim 'ekadeśavikṛtam ananyavat' does not apply, being a remainder (śeṣa) of the sthānivat sūtra, and ṣatva being in the tripādī, there is no sthānivattva with respect to it — so they say; but in fact it has been said that the tripādī is siddha with respect to 'sthānivad ādeśaḥ', so another solution must be found here, others say. Recorded; the English keeps Bhaṭṭoji's reason without choosing between these.
textual Scan check (NSP p. 397, scan page-0407, scan read): the print reads 'ṣatvasyāsiddhatvāt' and 'nityatvāc ca'; our text has 'ṣatvasyasiddhatvāt' (the long ā lost, which would read 'being siddha') and 'nityatvācc' with a stray virāma. The English follows the print ('ṣatva is asiddha'). Mūla correction for Ajai. The print marks the paribhāṣā with '(pa)'; the rest agrees.
textual This unit has no BM or TB block of its own: its BM is printed in sk.2476.b1 from 'suvinirdurbhyaḥ. kṛtasaṃprasāraṇasya…' to the end, and its TB in sk.2476.t1 from '—supisūtisamā iti' to the end.
translator The bracketed lakāra and person/number labels are the translator's, guided by BM where it names them; numbers 1069 and 1070 are the Dhātupāṭha serials printed before the roots. Bhaṭṭoji's 'paratvāt' is taken, with BM ('dvitvāt prāg eva paratvāt saṃprasāraṇe'), as saṃprasāraṇa prevailing over doubling as the later rule.

SK 2478 · A 8.4.19V

अनितेः ॥ २४७८ ॥

aniteḥ

aniteḥ — [In place of the n (naḥ)] of an (aniti), [after a cause standing in an upasarga (upasargāt — carried forward (anuvṛtti) from upasargād asamāse 'pi ṇopadeśasya, SK 2287), ṇ is substituted (ṇaḥ — 'naḥ ṇaḥ' carried forward (anuvṛtti) from raṣābhyāṃ no ṇaḥ samānapade, SK 235)].

Rule. The n of an becomes ṇ after a cause that stands in an upasarga. The cause is r or ṣ, as in SK 235. "After an upasarga" is carried forward from SK 2287, and "n → ṇ" from SK 235.

Example.

pra + aniti → prāniti → ṇ for n (this rule, after the r of pra)

→ prāṇiti "he breathes".

Applies when / blocked by. The rule is needed because the r and the n stand in different words. SK 235 alone would not give ṇ. One of Bhaṭṭoji's commentators says so.

Bhaṭṭoji then gives jakṣ "to eat, to laugh" (1071). It is one of the five, so it takes iṭ by SK 2474: jakṣiti, jakṣitaḥ.

Siddhānta-kaumudī

उपसर्गस्थान्निमित्तात्परस्यानितेर्नस्य णः स्यात् । प्राणिति ।{$ {!1071 जक्ष!} भक्षहसनयोः$} । जक्षिति । जक्षितः ॥

In place of the n of an, coming after a cause (nimitta) that stands in an upasarga, ṇ is substituted [— 'upasargāt' carried forward (anuvṛtti) from SK 2287, 'naḥ ṇaḥ' from SK 235 —]. prāṇiti [laṭ, prathama-puruṣa singular, with pra]. (1071) jakṣa — in eating and laughing (bhakṣahasanayoḥ). jakṣiti. jakṣitaḥ.

Tattvabodhinī

NSP p. 407

—अनितेः । ‘उपसर्गादसमासेऽपि’ इत्यत उपसर्गादिति वर्तते, ‘रषाभ्याम्’ इत्यतो ‘नो णः’ इति च तदाह—उपसर्गस्थादित्यादि

translator notes

commentary TB (sk.2478.t1): 'upasargāt' continues from 'upasargād asamāse 'pi…' [SK 2287], and 'naḥ ṇaḥ' from 'raṣābhyām…' [SK 235]; hence Bhaṭṭoji's 'upasargasthāt…'. Followed: the bracketed anuvṛtti in sutra_en and k1.
textual Filing: the block formerly filed as sk.2478.b1 (pratīka 'aniter antaḥ') was not BM on this sūtra but BM on antaḥ (A 8.4.20, SK 2984, p67); it was re-filed to sk.2984.b1 on 2026-10-05. No BM on SK 2478 itself has been found in our digital source; the Wikisource SK+BM does carry it (uttara-2/0009.txt–0010.txt, pp. 211–212), recorded in the BM note.
commentary BM (Wikisource SK+BM, uttara-2/0009–0010.txt; not in our source.json): 'raṣābhyāṃ no ṇaḥ' is carried forward, and 'upasargāt' from 'upasargād asamāse 'pi'; hence Bhaṭṭoji's 'upasargasthāt'. The rule is stated because [the cause and the n] stand in different padas, so ṇ would not otherwise be obtained (bhinnapadasthatvād aprāptau vacanam). On jakṣa: it is seṭ, and before a val-initial sārvadhātuka too it takes iṭ by rudādibhyaḥ (SK 2474). Followed for the bracketed anuvṛtti and for the iṭ of jakṣiti, jakṣitaḥ.
textual Scan check, NSP p. 397 (scan page-0407, read): the kaumudī matches the print — 'upasargasthān nimittāt parasyāniter nasya ṇaḥ syāt | prāṇiti | 1071 jakṣa bhakṣahasanayoḥ | jakṣiti | jakṣitaḥ |'. The collation report (batch 3) lists this unit as clean.
translator The cause (nimitta) is r or ṣ, as in raṣābhyāṃ no ṇaḥ samānapade (SK 235); in prāṇiti it is the r of pra. jakṣ is one of the five rudādi roots, so jakṣiti and jakṣitaḥ (laṭ prathama-puruṣa singular and dual) have iṭ by rudādibhyaḥ sārvadhātuke (SK 2474), as BM (Wikisource) states; the kaumudī does not say so here. The lakāra and person labels are the translator's.

SK 2479 · A 7.1.4V

अदभ्यस्तात् ॥ २४७९ ॥

adabhyastāt

adabhyastāt — After an abhyasta [stem], at is substituted [for jha (jhaḥ — carried forward (anuvṛtti) from jho 'ntaḥ, SK 2169)].

Rule. After an abhyasta, at replaces the jh of an ending. "jh" is carried forward from SK 2169. It is an exception to ant.

An abhyasta is normally a doubled root. SK 428 also names seven roots abhyasta, though they are not doubled: jakṣ, jāgṛ, daridrā, cakās, śās, dīdhī and vevī.

Example.

jakṣ + jhi → at for jh (this rule) → jakṣ + at + i

→ jakṣati "they eat".

Applies when / blocked by. jus is in turn an exception to at. In laṅ, jus replaces jhi by SK 2226: ajakṣuḥ.

Watch out. The root begins with j, not y. Ujjvaladatta held that it began with a semivowel. Bhaṭṭoji says he was mistaken. Bhaṭṭoji's commentators cite the Upaniṣad, jakṣan krīḍan ramamāṇaḥ.

Bhaṭṭoji then says: "The five, rud and the rest, are finished." Next is jāgṛ "to wake" (1072): jāgarti, jāgṛtaḥ. In the plural, at comes and the ṛ becomes r: jāgrati. In liṭ, ām is optional by SK 2341: jāgarāṃcakāra or jajāgāra.

Siddhānta-kaumudī

झस्य अत्स्यात् । अन्तापवादः । जक्षति । सिजभ्यस्त-SK 2226 इति झेर्जुस् । अजक्षुः । अयमन्तः स्थादिरित्युज्ज्वलदत्तो बभ्राम । रुदादयः पञ्च गताः ॥ ।{$ {!1072 जागृ!} निद्राक्षते$} । जागर्ति । जागृतः । जाग्रति । उषविद-SK 2341 इत्याम्वा । जागरांचकार । जजागार ॥

at is substituted for jha [— 'jhaḥ' carried forward (anuvṛtti) from jho 'ntaḥ (SK 2169) —]. [It is] an exception to ant [taught by jho 'ntaḥ]. jakṣati [laṭ, prathama-puruṣa plural; jakṣ being abhyasta]. jus [in place of jhi] by sijabhyasta… (SK 2226): ajakṣuḥ [laṅ, prathama-puruṣa plural]. Ujjvaladatta was mistaken in holding that this [root] begins with a semivowel (antaḥstha) [i.e. with y]. The five, rud and the rest, are finished. (1072) jāgṛ — in the waning of sleep (nidrākṣaya). jāgarti [laṭ, prathama-puruṣa singular]. jāgṛtaḥ [prathama-puruṣa dual]. jāgrati [prathama-puruṣa plural]. ām [in liṭ] optionally by uṣavida… (SK 2341): jāgarāṃcakāra. jajāgāra [without ām].

Tattvabodhinī

alignment inferredNSP p. 407

—अन्तापवाद इति । ‘झोऽन्तः’ इत्यस्य अदादेशोऽपवादः अस्य त्वपवादो जुसिति ज्ञेयम् ॥—बभ्रामेति । ‘जक्षन् क्रीडन् रममाण’ इत्युपनिषदि जशादित्वस्य निर्विवादत्वात् । ‘नाभ्यस्ताच्छतुः’ इति निषेधेन जक्षन् इति नुमश्छान्दसत्वेऽपि जशादित्वस्य तत्कल्पनाया अन्याय्यत्वात् । धातुवृत्त्यादौ जशादिपाठाच्च

Bālamanoramā

अदभ्यस्तात् - अदभ्यस्तात् । झस्येति । 'झोऽन्त' इत्यतस्तदनुवृत्तेरिति भावः । जक्षतीति । 'जक्षित्यादयः ष' डित्यभ्यस्तसंज्ञेति भावः । लङस्तिपि ईडटोः — अजक्षीत् अजक्षदिति सिद्धवत्कृत्य आह — सिजभ्यस्तेति । अदादेशापवादो जुस् । अन्तः स्थादिरिति । तालव्याऽन्तः स्थादिरित्यर्थः । बभ्रामेति ।जक्षन्क्रीडन् रममाणः॑ इत्युपनिषदि चवर्गतृतीयादित्वस्य निर्विवादत्वादिति भावः । जागृ धातुरृकारान्तः । सेट् । जागर्तीति । तिपि शपो लुकि ऋकारस्य गुणे रपरत्वम् । जागृत इति । ङित्त्वान्न गुणः । जाग्रतीति ।जक्षित्यादयः ष॑डित्यभ्यस्तसंज्ञायाम्अदभ्यस्ता॑दिति जेरदादेशः । ङित्त्वाद्गुणनिषेधे ऋकारस्य यणिति भावः । जागर्षि जागृथः जागृथ । जागर्मि जागृवः जागृमः । लिटिकास्यनेका॑जिति नित्यमामि प्राप्ते आह — उषविदेत्याम् वेति । जागरामिति । आमि ऋकारस्य गुणो रपरत्वं चेति भावः । आमभावे आह — जगागारेति । अतुसादौ कित्त्वाद्गुणनिषेधे प्राप्ते -

translator notes

commentary BM on 'jhasya': [it is supplied] because 'jhaḥ' is carried forward (anuvṛtti) from 'jho 'ntaḥ' [SK 2169]. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB (sk.2479.t1) on 'antāpavādaḥ': the at-substitute is an exception to 'jho 'ntaḥ', and jus is in turn an exception to this. Followed: '[taught by jho 'ntaḥ]'.
commentary BM: jakṣati — [jakṣ] is abhyasta by 'jakṣityādayaḥ ṣaṭ' [SK 428]. In laṅ tip, with īṭ or aṭ, ajakṣīt / ajakṣat are taken as established; Bhaṭṭoji then cites sijabhyasta…: jus is an exception to the at-substitute. Followed: '[jakṣ being abhyasta]' and the lakāra labels.
commentary BM on 'antaḥsthādiḥ': it means beginning with the palatal semivowel [y]; on 'babhrāma': [Ujjvaladatta erred] because in the Upaniṣad, 'jakṣan krīḍan ramamāṇaḥ', its beginning with the third of the c-class [j] is beyond dispute. Followed: the bracketed '[i.e. with y]'.
commentary TB (sk.2479.t1) on 'babhrāma': the Upaniṣad's 'jakṣan krīḍan ramamāṇaḥ' puts its j-initial form beyond dispute; even though the nasal in jakṣan is Vedic, given the prohibition nābhyastāc chatuḥ, it is unreasonable to posit that [Vedic status] for its j-initial too (jaśāditvasya tatkalpanāyā anyāyyatvāt); and the Dhātuvṛtti and others read it with j. Recorded.
commentary BM on jāgṛ: it ends in ṛ and is seṭ. jāgarti — with śap deleted, guṇa of the ṛ before tip, with r. jāgṛtaḥ — no guṇa, being ṅit. jāgrati — abhyasta by jakṣityādayaḥ ṣaṭ, so at replaces jhi by adabhyastāt; with guṇa prohibited because ṅit, yaṇ for the ṛ. BM adds jāgarṣi, jāgṛthaḥ, jāgṛtha, jāgarmi, jāgṛvaḥ, jāgṛmaḥ. In liṭ, ām being obligatory by kāsyanekāc…, Bhaṭṭoji gives the option by uṣavida…; jāgarām with guṇa and r before ām; without ām, jajāgāra; then, guṇa-prohibition being due in atus etc. because they are kit — [jāgro 'viciṇṇalṅitsu, SK 2480]. Followed for the labels '[in liṭ]' and '[without ām]'.
textual NSP p. 397 (scan page-0407, read) differs from the digital source in three places: (1) the print reads 'sijabhyasta–2226 iti jus', without the digital 'jheḥ' before 'jus'; (2) the print reads 'ayam antasthādiḥ' (one word, 'antaḥsthādiḥ'), where the digital has 'antaḥ sthādiḥ' with a space; (3) the root gloss is 'nidrākṣaye' in the print (BM, at sk.427.b1 in the subanta section, also quotes 'jāgṛ nidrākṣaye'), where the digital has 'nidrākṣate'. The English follows the print; the bracketed '[in place of jhi]' supplies what the digital source states and the print leaves understood.
textual Scan check, NSP p. 397 (scan page-0407): the forms match the print — jakṣati, ajakṣuḥ, jāgarti, jāgṛtaḥ, jāgrati, 'uṣavida–2341', jāgarāṃcakāra, jajāgāra. The collation report (batch 3) records the jheḥ and nidrākṣate differences (noting that Wikisource also reads 'jheḥ').
translator (1072) is the dhātupāṭha number. The bracketed lakāra/person labels are the translator's, following BM.

SK 2480 · A 7.3.85V

जाग्रोऽविचिण्णल्ङित्सु ॥ २४८० ॥

jāgro'viciṇṇalṅitsu

jāgro 'viciṇṇalṅitsu — jāgṛ takes [guṇa — carried forward (anuvṛtti) from mider guṇaḥ, SK 2346 —] before [an affix] other than vi, ciṇ, ṇal and a ṅit [affix].

Rule. jāgṛ takes guṇa before any affix other than vi, ciṇ, ṇal and a ṅit affix. (vi is an affix that forms nouns such as jāgṛviḥ.) "Guṇa" is carried forward from SK 2346. The negation is of the kind called paryudāsa: "before something other than these".

The rule works in two kinds of place. It gives guṇa where vṛddhi would be due, as in jāgarakaḥ "waker". It also gives guṇa where guṇa would be blocked, as before a kit affix.

Example.

jāgṛ + atus → doubling → jajāgṛ + atus

→ guṇa, though atus is kit (this rule) → jajāgar + atus

→ jajāgaratuḥ "the two woke".

In laṅ the singular is ajāgaḥ. The dual ajāgṛtām has no guṇa, because tām is ṅit. In the plural jāgṛ takes jus, being abhyasta (SK 2226).

Applies when / blocked by. Bhaṭṭoji's commentators show each exclusion. Before vi: jāgṛviḥ. Before ciṇ: ajāgāri. Before ṇal: jajāgāra. Before a ṅit: jāgṛtaḥ.

Siddhānta-kaumudī

जागर्तेर्गुणः स्याद्विचिण्णल्ङिद्भ्योऽन्यस्मिन् वृद्धिविषये प्रतिषेधविषये च । जजागरतुः । अजागः । अजागृताम् । अभ्यस्तत्वाज्जुस् ॥

jāgṛ takes guṇa [— carried forward (anuvṛtti) from mider guṇaḥ (SK 2346) —] before [an affix] other than vi, ciṇ, ṇal and a ṅit [affix]: [both] where vṛddhi would be due and where [guṇa] would be prohibited. jajāgaratuḥ [liṭ, prathama-puruṣa dual: guṇa, though the affix is kit]. ajāgaḥ [laṅ, prathama-puruṣa singular]. ajāgṛtām [prathama-puruṣa dual: no guṇa, the affix being ṅit]. Because [jāgṛ] is abhyasta, jus [replaces jhi in laṅ].

Tattvabodhinī

NSP p. 407–408

—जाग्रोऽविचिण्णल्—॥ ङिद्भ्योऽन्यस्मिन्निति । जागृविः । विन्नङ्गेन वादिप्रत्ययो गृह्यते । इकारस्तूच्चारणार्थं इति वदतां मते क्वसावपि न भवति । जजागृवान् । जजागृवांसौ । चिण् । अजागारि । णल् । जजागार । ङित् । जागृतः । जागृथः ॥—वृद्धिविषये इति । ण्वुलि । जागरकः । घञि । जागरः । णिचि । जागरयति । न चैतेषु गुणे कृतेऽपि ‘अत उपधायाः’ इति वृद्धिः स्यादिति वाच्यम् । गुणविधेश्चिण्णल्प्रतिषेधस्य चानर्थक्यापत्तेः

Bālamanoramā

जाग्रोऽविचिण्णल्ङित्सु - जाग्रोऽवि । 'जाग्र' इति षष्ठी । 'मिदेर्गुणः' इत्यतो गुण इत्यनुवर्तते । तदाह — जागर्तेर्गुणः स्यादिति ।अविचिण्णल्ङित्स्वि॑ति च्छेदः । वि चिण् णल् हित् एषां द्वन्देव नञ्समासः । तदाह — विचिण्णल्ङिद्भ्योऽन्यस्मिन्निति । चिण्णल्पर्युदासाद्वृद्धिविषयेऽप्यस्य प्रवृत्तिः । ङित्पर्युदासाद्गुणप्रतिषेधविषयेऽप्यस्य प्रवृत्तिः । तदाह — वृद्धिविषये चेति । जजागरतुरिति । अत्र कित्त्वेऽपि गुणः । जजागरुः । जजागरिथ जजागरथुः जजागर । जजागार — जजागर, जजागरिव जजागरिम । विचिण्णल्ङित्सु तु न गुणः । वि — जागृविः । चिण् — अजागारि । णल् — जजागार । ङित् — जागृतः । वृद्धिविषये यथा ण्वुलि — जागरकः । प्रतिषेधविषये यथा — जजागरतुः । कित्त्वेऽपि गुण इत्याद्यूह्रम् ।जागरिता । जागरिष्यति । जागर्तु — जागृतात् जागृताम् जाग्रतु । जागृहि — जागृतात् जागृतम् जागृत । जागराणि जागराव जागराम । लङ्याह — अजागरिति । तिपि इकारलोपे हल्ङ्यादिना तकारलोपे रेफस्य विसर्ग इति भावः । अभ्यस्तत्वाल्लङो जेरदादेशे प्राप्ते आह — अभ्यस्तत्वाज्जुसिति ।सिजभ्यस्तविदिभ्यश्चे॑त्यनेनेति भावः । जक्षित्यादित्वादभ्यस्तत्वम् । अजागृ उस् इति स्थितेसार्वधातुकमपि॑दिति ङित्त्वादविचिण्णल्ङित्स्विति पर्युदासादप्राप्ते गुणे आह —

translator notes

commentary BM: 'jāgraḥ' is a sixth-case word; 'guṇaḥ' is carried forward (anuvartate) from 'mider guṇaḥ' [SK 2346]; hence 'jāgarter guṇaḥ syāt'. The compound is to be divided 'a-viciṇṇalṅitsu': a dvandva of vi, ciṇ, ṇal and ṅit, then a nañ-compound; hence 'other than vi, ciṇ, ṇal and ṅit'. Followed: the bracketed anuvṛtti and 'other than' in sutra_en and k1.
commentary BM: because ciṇ and ṇal are excluded (paryudāsa), the rule operates also where vṛddhi is due; because ṅit is excluded, it operates also where guṇa is prohibited — hence Bhaṭṭoji's 'vṛddhiviṣaye ca [pratiṣedhaviṣaye ca]'. Illustrations: vi — jāgṛviḥ; ciṇ — ajāgāri; ṇal — jajāgāra; ṅit — jāgṛtaḥ (no guṇa in these); vṛddhi domain — jāgarakaḥ with ṇvul; prohibition domain — jajāgaratuḥ, guṇa though kit. Followed: '[both] where vṛddhi would be due and where [guṇa] would be prohibited', and the label on jajāgaratuḥ.
commentary TB (sk.2480.t1): examples jāgṛviḥ (vi); ajāgāri (ciṇ); jajāgāra (ṇal); jāgṛtaḥ, jāgṛthaḥ (ṅit). Some take 'vi' to mean an affix beginning with v, the i being for pronunciation; on their view guṇa does not occur before kvasu either: jajāgṛvān, jajāgṛvāṃsau. Vṛddhi domain: jāgarakaḥ (ṇvul), jāgaraḥ (ghañ), jāgarayati (ṇic). Nor, once guṇa has been made, will vṛddhi by ata upadhāyāḥ follow, since then the teaching of guṇa and the exclusion of ciṇ and ṇal would be pointless. Recorded.
commentary BM, at the tail of sk.2479.b1: after jajāgāra, with guṇa-prohibition being due in atus etc. because they are kit — this sūtra. BM adds jajāgaruḥ, jajāgaritha, jajāgarathuḥ, jajāgara, jajāgāra/jajāgara, jajāgariva, jajāgarima; jāgaritā; jāgariṣyati; loṭ jāgartu, jāgṛtāt, jāgṛtām, jāgratu, jāgṛhi …, jāgarāṇi …. ajāgaḥ: the i of tip is deleted, guṇa, t deleted by hal-ṅyādi…, r becomes visarga. On 'abhyastatvāj jus': by sijabhyastavidibhyaś ca [SK 2226], jāgṛ being abhyasta as one of jakṣityādayaḥ; with 'ajāgṛ us' standing, guṇa is not available because by sārvadhātukam apit the affix is ṅit and ṅit is excluded here — hence the next sūtra [jusi ca, SK 2481]. Followed for the lakāra labels and '[replaces jhi in laṅ]'.
textual Scan check, NSP pp. 397–398 (scan page-0407 and page-0408, read): the kaumudī matches the print — 'jāgarter guṇaḥ syād viciṇṇalṅidbhyo 'nyasmin vṛddhiviṣaye pratiṣedhaviṣaye ca | jajāgaratuḥ | ajāgaḥ | ajāgṛtām | abhyastatvāj jus ||'. The collation report (batch 3) lists this unit as clean.
translator ajāgṛtām has no guṇa because the apit sārvadhātuka affix is ṅit (sārvadhātukam apit), which this sūtra excludes; the explanation in the bracket is the translator's, following BM's 'ṅit — jāgṛtaḥ'. The form with jus, ajāgaruḥ, is given under jusi ca (SK 2481).

SK 2481 · A 7.3.83V

जुसि च ॥ २४८१ ॥

jusi ca

jusi ca — And before jus [beginning with a vowel — 'aci' carried forward (anuvṛtti) from ksasyāci (SK 2337)], guṇa [— carried forward from mider guṇaḥ (SK 2346) —] replaces [the final ik of] an aṅga [ending in ik — 'aṅgasya' being the heading (adhikāra), and ik supplied by the paribhāṣā iko guṇavṛddhī (SK 34)].

Rule. Before a vowel-initial jus, an aṅga ending in an ik vowel (ik: the vowels i, u, ṛ, ḷ) takes guṇa. "Vowel-initial" is carried forward from SK 2337, and "guṇa" from SK 2346.

Example.

a + jāgṛ + us (laṅ plural; us is ṅit, so SK 2480 is silent)

→ guṇa before jus (this rule) → a + jāgar + us

→ ajāgaruḥ "they woke".

Applies when / blocked by. Why "vowel-initial"? In the vidhiliṅ the augment yā stands at the head of the ending. So the ending begins with y, not a vowel, and there is no guṇa: jāgṛyuḥ.

In the āśīrliṅ the augment is kit, not ṅit, so guṇa comes by SK 2480: jāgaryāt, jāgaryāstām, jāgaryāsuḥ.

In the luṅ the form is ajāgarīt. Bhaṭṭoji shows how nine rules become applicable in turn, starting from jāgṛ + i + s:

1. y for ṛ before a vowel is obtained first;

2. the ordinary guṇa before an ārdhadhātuka overrides it;

3. vṛddhi before sic overrides that;

4. the jāgṛ-guṇa of SK 2480 overrides that, giving jāgar;

5. now the aṅga ends in a consonant, and vṛddhi for such an aṅga is obtained;

6. SK 2268 prohibits it, since iṭ follows;

7. SK 2284 would make it optional;

8. SK 2330 overrides that and gives vṛddhi again;

9. SK 2299 prohibits it.

So the a stays short: ajāgarīt. The elders sum it up in a verse: "guṇa, vṛddhi, guṇa, vṛddhi, prohibition, option, vṛddhi again, prohibition: thus, with yaṇ first, the applicabilities are nine".

Bhaṭṭoji then gives daridrā "to become poor" (1073): daridrāti.

Siddhānta-kaumudī

अजादौ जुसीगन्ताङ्गस्य गुणः स्यात् । अजागरुः । अजादौ किम् । जागृयुः । आशिषि तु जागर्यात् । जागर्यास्ताम् । जागर्यासुः । लुङि । अजागरीत् । जागृ इस् इत्यत्र यण् प्राप्तः, तं सार्वधातुकगुणो बाधते, तं सिचि वृद्धिः, तां जागर्तिगुणः, तत्र कृते हलन्तालक्षणा प्राप्ता, नेटि SK 2268 इति निषिद्धा, ततः अतो हलादेः- SK 2284 इति बाधित्वा अतो ल्रान्तस्य SK 2330 इति प्राप्ता, ह्म्यन्त-SK 2299 इति निषिध्यते ॥ तदाहुः - गुणो वृद्धिर्गुणो वृद्धिः प्रतिषेधो विकल्पनम् । पुनर्वृद्धिनिषेधोऽतो यण्पूर्वाः प्राप्तयो नवेति । ।{$ {!1073 दरिद्रा!} दुर्गतौ$} । दरिद्राति ॥

Before a vowel-initial jus, guṇa replaces [the ik of] an aṅga ending in ik: [jāgṛ, laṅ:] ajāgaruḥ. Why 'vowel-initial'? [vidhiliṅ:] jāgṛyuḥ. But in the āśīrliṅ: jāgaryāt, jāgaryāstām, jāgaryāsuḥ. In the luṅ: ajāgarīt. In 'jāgṛ is', yaṇ [by iko yaṇ aci] is obtained. The sārvadhātuka[-ārdhadhātuka] guṇa overrides it; vṛddhi before sic [overrides] that; the jāgarti-guṇa [overrides] that. When that is done, the vṛddhi conditioned by a hal-final [aṅga] is obtained; it is prohibited by neṭi (SK 2268). Then, overriding [the option given by] ato halādeḥ… (SK 2284), [vṛddhi] by ato lrāntasya (SK 2330) is obtained; [and] it is prohibited by hmyanta… (SK 2299). Hence they say: 'Guṇa, vṛddhi, guṇa, vṛddhi, prohibition, option, vṛddhi again, prohibition: thus (ataḥ), with yaṇ first, the applicabilities (prāpti) are nine.' (1073) daridrā — in falling into poverty (durgati). daridrāti.

Tattvabodhinī

NSP p. 408

—जुसि च । चकारः स्पष्टप्रतिपत्त्यर्थः । ‘क्सस्याचि’ इत्यतोऽचीत्यनुवर्तत इत्याह—अजादाविति ॥—जागृयुरिति । एवं शृणुयुः चिनुयुरित्यादावपि गुणो नेति बोध्यम् । यासुटो ङित्त्वाच्छृणुयुरित्यादौ गुणो नेति प्राचोक्तिस्तु मनोरमायां दूषिता, ‘जुसि च’ इति गुणस्य निषेधापवादत्वादिति । केचित्तु ‘जुसि च’ इत्यत्र उसीत्यावर्त्य उस्रूपे जुसीति व्याख्यानान्नोक्तदोष इत्याहुः । अजादौ जुसीति समाधानं तु भाष्यारूढम् ॥ जागर्तेः सिच इटि कृते यणादिप्राप्तिक्रमं दर्शयति—जागृ इस् इत्यत्रेति ॥—तत्र कृते इति । हलन्तलक्षणाया वृद्धेर्जागर्तिगुणेन बाधस्तेन गुणेन हलन्तत्वसंपादनात् । या हि गुणप्रवृत्तिसमये वृद्धिः सा वाध्यते नान्येति भावः । अजागरिष्टाम् । अजागरिषुः । अजागरीदित्यादि । दरिद्रा

Bālamanoramā

जुसि च - जुसि च । अङ्गस्येत्यधिकृतम् । 'मिदेर्गुण' इत्यतो गुण इत्यनुवर्तते । 'इको गुणवृद्धी' इति परिभाषया 'इक' इत्युपस्थितेन अङ्गस्य विशेषणात्तदन्तविधिः ।क्सस्याची॑इत्यतोऽनुवृत्तेन अचीत्यनेन जुसीत्यस्य विशेषणात्तदादिविधिः । तदाह — अजादावित्यादिना । अजागरुरिति । अजागः अजागृतमजागृत । अजागरमजागृव अजागृम । विधिलिङि यासुटो ङित्त्वान्न गुणः । जागृयात् जागृयाताम् । जागृयुरिति ।जुसि चे॑त्यत्र अजादावित्युक्तेर्न गुण इति भावः । जागृधातोर्लुङि सिचि इटि यणादिप्राप्तिक्रमं दर्शयति — जागृ इसित्यत्रेति । तत्र कृते इति ।जाग्रोऽविचिण्ण॑लिति गुणे रपरत्वे कृते अजागर् ईदिति स्थिते सतीत्यर्थः । तदाहुरिति । 'वृद्धा' इति शेषः । अजागरिष्टामजागरिषुरित्यादि सुगमम् । दरिद्राधातुरादन्तः सेट् । दुर्गतिः = धनहीनीभवनम् । दरिद्रातीति । धनहीनीभवतीत्यर्थः ।

translator notes

commentary BM: 'aṅgasya' is the heading (adhikṛta); 'guṇa' is carried forward (anuvartate) from 'mider guṇaḥ'; 'ikaḥ', presented by the paribhāṣā 'iko guṇavṛddhī', qualifies the aṅga, so tadantavidhi [an aṅga ending in ik]; 'aci', carried forward from 'ksasyāci', qualifies 'jusi', so tadādividhi [jus beginning with a vowel]. Hence Bhaṭṭoji's gloss. Followed in sutra_en and k1.
commentary TB: 'ca' is for clear understanding; 'aci' is carried forward (anuvartate) from 'ksasyāci', hence 'ajādau'. Followed.
commentary BM: after ajāgaruḥ, BM adds ajāgaḥ, ajāgṛtam, ajāgṛta, ajāgaram, ajāgṛva, ajāgṛma. In the vidhiliṅ yāsuṭ is ṅit, so no guṇa: jāgṛyāt, jāgṛyātām, jāgṛyuḥ — no guṇa by 'jusi ca' because of 'ajādau'. Followed for the label '[vidhiliṅ]'.
commentary TB on jāgṛyuḥ: likewise no guṇa in śṛṇuyuḥ, cinuyuḥ. The earlier (prācīna) explanation, that guṇa is absent in śṛṇuyuḥ because yāsuṭ is ṅit, is refuted in the Manoramā, since the guṇa of 'jusi ca' is an exception to the prohibition. Some avoid the difficulty by repeating 'usi' in 'jusi ca' (jus in the form us); but the solution 'ajādau jusi' is the one found in the Bhāṣya. Recorded; the English follows Bhaṭṭoji's 'ajādau'.
commentary BM: Bhaṭṭoji shows the order of the operations beginning with yaṇ for jāgṛ in the luṅ with sic and iṭ. 'tatra kṛte' = when guṇa by 'jāgro 'viciṇṇalṅitsu' has been made, with r (raparatva), and a-jāgar-īt stands. 'tad āhuḥ': 'the elders (vṛddhāḥ)' is to be supplied. BM adds ajāgariṣṭām, ajāgariṣuḥ; daridrā is ā-final and seṭ; durgati = becoming without wealth, so daridrāti = 'becomes poor'. Followed for '[overrides]' and the gloss of durgati.
commentary TB on 'tatra kṛte': the vṛddhi conditioned by a hal-final aṅga is not overridden by the jāgarti-guṇa, because it is that guṇa which produces the hal-final aṅga; only a vṛddhi present at the moment the guṇa applies is overridden by it, not another. Followed for the sequence (the hal-final vṛddhi arises after the guṇa).
textual Collation (.work/collate-p45/batch03.md; NSP p. 398, scan page-0408, scan read): our text reads 'halantālakṣaṇā'; the print and the Wikisource SK have 'halantalakṣaṇā'. The English follows the print. The cross-references 2268, 2284, 2330 and 2299 agree with the printed numbers.
translator 'sārvadhātukaguṇaḥ' is taken as the guṇa of sārvadhātukārdhadhātukayoḥ (SK 2168), sic with iṭ being ārdhadhātuka; 'yaṇ [by iko yaṇ aci]' is likewise supplied by the translator. In 'tataḥ ato halādeḥ… iti bādhitvā', the thing overridden is taken as the option (vikalpana) of ato halādeḥ laghoḥ, matching the verse's order 'pratiṣedha, vikalpana, punar vṛddhi, niṣedha'. The lakāra labels are the translator's.

SK 2482 · A 6.4.114V

इद्दरिद्रस्य ॥ २४८२ ॥

iddaridrasya

id daridrasya — For [the final (by alo 'ntyasya)] of daridrā, i is substituted [before a hal-initial (hali, from ī haly aghoḥ, SK 2497) kṅit (kṅiti, from gamahana…, SK 2363) sārvadhātuka (sārvadhātuke, from ata ut sārvadhātuke, SK 2467); all carried forward (anuvṛtti)].

Rule. The final ā of daridrā becomes i before a consonant-initial sārvadhātuka that is kit or ṅit. "Consonant-initial" is carried forward from SK 2497, "kit or ṅit" from SK 2363, and "sārvadhātuka" from SK 2467. It is an exception to the loss of ā in SK 2483.

Example.

daridrā + tas (tas is ṅit) → i for ā (this rule) → daridri + tas

→ daridritaḥ "the two are poor".

Siddhānta-kaumudī

दरिद्रातेरिकारः स्याद्धलादौ क्ङिति सार्वधातुके । दरिद्रतः ॥

For daridrā ('daridrāti'), i is substituted [for the final ā] before a hal-initial kṅit sārvadhātuka [— carried forward (anuvṛtti) from SK 2497, SK 2363 and SK 2467]. daridritaḥ [laṭ, prathama-puruṣa dual].

Tattvabodhinī

NSP p. 408

—इद्दरिद्रस्य । इदरिद्र इति वक्तुमुचितम्

Bālamanoramā

इद्दरिद्रस्य - इद्दरिद्रस्य । सौत्रो ह्रस्वः ।गमहने॑त्यतः क्ङितीत्यनुवर्तते ।ई हल्यघो॑रित्ते हलीति,अत उदि॑त्यतः सार्वधातुके इति । तदाह — दरिद्रातेरिति ।श्नाभ्यस्तयो॑रित्याल्लोपाऽपवादः । अलोऽन्त्यस्ये॑त्यन्त्यस्य इकारः । दरिद्रित इति ।सार्वधातुकमपि॑दितितसो ङित्त्वादाकारस्य इकारः ।

translator notes

commentary BM: the short a [of 'daridra'] is a sūtra licence (sautra); 'kṅiti' is carried forward from gamahana…, 'hali' from ī haly aghoḥ, 'sārvadhātuke' from ata ut [sārvadhātuke]; so Bhaṭṭoji's 'daridrāteḥ …'. The rule is an apavāda of the ā-deletion by śnābhyastayor ātaḥ (SK 2483); by alo 'ntyasya the i replaces the final. daridritaḥ — tas being ṅit by sārvadhātukam apit, the ā becomes i. Followed: anuvṛttis and the final are bracketed in sutra_en and k1.
commentary TB (sk.2482.t1): it would have been proper to state [the sūtra] as 'idaridra' (so the print, NSP p. 398, scan page-0408). Recorded; it does not affect the English.
translator TB gives no reason for preferring 'idaridra'; the point is presumably that the t of 'it' is superfluous, so 'i' + daridra would suffice. This is the translator's inference. The label '[laṭ, prathama-puruṣa dual]' in k1 is also the translator's.
textual Our 'daridrataḥ' is corrupt: the 1915 print reads 'daridritaḥ' (NSP p. 398 (scan page-0408), confirmed on the scan), which is the form the rule produces and the one BM's pratīka ('daridrita iti') comments on. The English follows the print. Collation (.work/collate-p45/batch03.md, row 2482, class A) agrees. Mūla correction for Ajai's printed copy.

SK 2483 · A 6.4.112V

श्नाऽभ्यस्तयोरातः ॥ २४८३ ॥

śnā'bhyastayorātaḥ

śnābhyastayor ātaḥ — [Elision (lopa) — carried forward (anuvṛtti) from gamahanajanakhanaghasāṃ lopaḥ kṅity anaṅi, SK 2363 —] of the ā of śnā and of an abhyasta [before a kit or ṅit — carried forward from the same rule — sārvadhātuka — carried forward from ata ut sārvadhātuke, SK 2467].

Rule. The ā of the class-sign śnā, and of an abhyasta, is deleted before a sārvadhātuka that is kit or ṅit. "Deleted" and "kit or ṅit" are carried forward from SK 2363, and "sārvadhātuka" from SK 2467. One of Bhaṭṭoji's commentators gives krīṇanti, punanti, dadhati.

Example.

daridrā + jhi → at for jh (SK 2479) → daridrā + ati

→ ā deleted (this rule) → daridr + ati

→ daridrati "they are poor".

In liṭ, the stem has more than one vowel, so ām comes: daridrāṃcakāra.

Applies when / blocked by. Some say daridrā takes no ām in liṭ. Their evidence is SK 2371, which turns ṇal into au after an ā-final root. o alone would have given the right forms. So au must be taught for daridrā, to be heard after its ā is lost. On this view the forms are dadaridrau, dadaridratuḥ and so on. But Bhaṭṭoji calls a form dadaridra for ṇal baseless.

Three vārttikas follow.

1. The ā of daridrā is lost as soon as an ārdhadhātuka is intended. So the noun daridra comes out, not daridrāya.

2. In luṅ this loss is optional.

3. It does not happen before san, ṇvul and lyuṭ: didaridrāsati, daridrāyakaḥ, daridrāṇam.

The other forms:

luṭ: daridritā;
laṅ: adaridrāt, adaridritām, adaridruḥ (with jus);
vidhiliṅ: daridriyāt (by SK 2482); āśīrliṅ: daridryāt;
luṅ: adaridrīt (with the loss), or adaridrāsīt (without it, with iṭ and sak).

In adaridruḥ the option of SK 2463 does not apply. The ā is already gone, so the root no longer ends in ā. One of Bhaṭṭoji's commentators says so.

Bhaṭṭoji then gives cakāsṛ "to shine" (1074): cakāsti; with at for jh, cakāsati; in liṭ, cakāsāṃcakāra. In the loṭ, some say dhi ca (SK 2249) deletes only the s of sic, giving cakāddhi. The Bhāṣya has only cakādhi.

Siddhānta-kaumudī

अनयोरातो लोपः स्यात् क्ङिति सार्वधातुके । दरिद्रति । अनेकाच्त्वादाम् । दरिद्रांचकार । आत औ णलः SK 2371 इत्यत्र ओ इत्येव सिद्ध औकारविधानं दरिद्रातेरालोपे कृते श्रवाणार्थम् । अत एव ज्ञापकादाम्नेत्येके । ददरिद्रौ । ददरिद्रतुरित्यादि । यत्तु णलि ददरिद्रेति तन्निर्मूलमेव ॥

The ā of these two is elided before a kit or ṅit sārvadhātuka. [laṭ, prathama-puruṣa plural:] daridrati. Because [daridrā] has more than one vowel (anekāc), ām [comes in liṭ]: daridrāṃcakāra. In āta au ṇalaḥ (SK 2371), where [the substitute] o alone would have given the form, the prescription of au is so that [au] is heard after the ā of daridrā has been elided. On the strength of that very indication (jñāpaka), some [say that] ām does not come: dadaridrau, dadaridratuḥ and so on. But the [form] dadaridra that [some give] for ṇal is entirely baseless.

vārttika

दरिद्रातेरार्धधातुके विवक्षित आलोपो वाच्यः

(vārttika) For daridrā, elision of the ā is to be stated as soon as an ārdhadhātuka is intended (vivakṣita).

(वार्तिकम्) ।

—

vārttika

लुङि वा

(vārttika) In luṅ, optionally.

(वार्तिकम्) ।

—

vārttika

सनि ण्वलि ल्युटि च न

(vārttika) Not before san, ṇvul and lyuṭ.

(वार्तिकम्) ॥ दरिद्रिता । अदरिद्रात् । अदरिद्रिताम् । अदरिद्रुः । दरिद्रियात् । दरिद्र्यात् । अदिरिद्रीत् । इट्सकौ । अदरिद्रासीत् ।{$ {!1074 चकासृ!} दीप्तौ$} । चकास्ति । झस्य अत् । चकासति । चकासांचकार । धिच SK 2249 इति सलोपः सिच एवेत्येके । चकाद्धि । चकाधीत्येव भाष्यम् ॥

[luṭ:] daridritā. [laṅ:] adaridrāt [prathama-puruṣa singular]. adaridritām [prathama-puruṣa dual]. adaridruḥ [prathama-puruṣa plural]. [vidhiliṅ:] daridriyāt. [āśīrliṅ:] daridryāt. [luṅ, with elision of ā:] adaridrīt. [Without it,] iṭ and sak: adaridrāsīt. (1074) cakāsṛ — dīptau ('to shine'). cakāsti. at replaces jh: cakāsati. [liṭ:] cakāsāṃcakāra. Some say that the elision of s by dhi ca (SK 2249) is of the s of sic only: [loṭ, madhyama-puruṣa singular:] cakāddhi. The Bhāṣya has only cakādhi.

Tattvabodhinī

alignment inferredNSP p. 408

—श्नाभ्यस्त—। क्रीणन्ति । क्रीणते । पुनन्ति । पुनते । दधति । दधते । क्ङिति किम् । क्रीणाति । पुनाति । दधाति । अतः किम् । बिभ्रति ॥—ओ इत्येव सिद्धे इति । प्रथमत्यागे मानाभावादिति भावः ॥—निर्मूलमेवेति । यत्तु व्याख्यातृभिः समर्थ्यते आमोऽभावे आतो लोपे कृते आदन्तत्वाभावादौत्वं नेति । तन्न । ‘आत औ णलः’ इत्यत्र प्राथम्यादोकारे कर्तव्ये औकारविधानं दरिद्रातेराल्लोपेऽपि श्रवणार्थं सत् आमभावे लिङ्गमिति हरदत्तमाधवादिग्रन्थैः स्वग्रन्थेन च विरोधात् । तत्कथमौत्वस्याप्रवृत्तिभवेत् । यदप्युक्तम् । ओकारौकारयोर्द्विमात्रत्वाविशेषादौकारविधानमिति । तदपि स्थवीयः । तस्मिन्पक्षे आमो दुर्वारत्व-प्रसङ्गात् ॥—विवक्षित इति । तेन दरिद्रातीति दरिद्र इति पचाद्यजेव भवति परसप्तम्यां तु ‘श्याध्यधा—’ इत्यादन्तलक्षणो णः स्यात् । सति तु तस्मिन् ‘आतो युक् चिण्कृतोः’ इति युकि दरिद्राय इति स्यादिति भावः ॥—सनि ण्वुलीति । एतेष्वालोपो नेत्यर्थः । दिदरिद्रासति । दरिद्रायकः । दरिद्राणम् ॥—अदरिद्रुरिति । ‘सिजभ्यस्त—’ इति झेर्जुस् । ‘लडः शाकटायनस्यैव’ इत्यादन्तलक्षणो विकल्पस्तु न भवति । परत्वात् ‘श्नाभ्यस्तयोः’ इत्याल्लोपे आकारान्तस्यैवाभावात् । ‘ईहल्यघोः’ इत्यत ईत्वमिह न शङ्क्यमेव । झेर्जुसि हलादिपरत्वाभावादिति भावः । ननु दरिद्रा झि इति स्थिते जुसः प्रागेव आल्लोपात्परत्वादपवादत्वाच्च ईत्वं स्यात् । मैवम् । अकृतव्यूहपरिभाषाया जागरूकत्वात् । ईत्वनिमित्तं हि हलादित्वं तच्च विनाशोन्मुखं जुसो भावित्वात् ॥—झस्य अदिति । ‘अदभ्यस्तादित्यनेन

Bālamanoramā

श्नाऽभ्यस्तयोरातः - श्नाभ्यस्तयोरातः ।गमहने॑त्यतो लोपः क्ङितीत्यनुवर्तते ।अत उ॑दित्यतः सार्वधातुके इति । तदाह — अनयोरिति । स्नाप्रत्ययस्य, अभ्यस्तस्य चेत्यर्थः । दरिद्रतीति । जक्षित्यादित्वादभ्यस्तत्वात्अदभ्यास्ता॑दिति झस्य अदादेशे आकारलोपः । दरिद्रासि दरिद्रिथः । दरिद्रिथ । दरिद्रामि दरिद्रिवः दरिद्रिमः । लिट्याह — अनेकाच्त्वादामिति । इदं चकास्प्रत्यया॑दिति सूत्रभाष्ये स्पष्टम् । दरिद्रांचकारेति । आमि सवर्णदीर्घः । कैयटमतमाह — आत इति । 'आत औ णलःर' इत्त्र प्रथमातिक्रमे कारणाऽभावादोकार एव विधातुमुचितः । वृद्धौ स्तयां तावतैव ययौ इत्यादिसिद्धेः । तस्मादौकराविधानं दरिद्राधातोर्णलिदरिद्रातेरार्धधातुके लोपो वक्तव्यः॑ इत्याल्लोपे 'ददरिद्रौ' इत्यौकारश्रवणार्थं संपद्यते । ओकारविधाने तु आल्लोपे सति वृद्धेसंभवाद्दरिद्रातेर्लिटि आम्नेति विज्ञायते । आमि सति णल एवाऽप्रसक्तेरित्यर्थः । इदं चवस्वेकाजाद्धसा॑मिति सूत्रभाष्ये द्वनितं, कैयटेन स्पष्टीकृतम् । तन्निर्मूलमेवेति । ददरिद्र । ददरिद्रौ ददरिद्रिव ददरिद्रिम । आर्धधातुके विवक्षिते इति ।आतो लोप इटि॑चे त्याल्लोपो दरिद्रातेर्भवन् क्ङिति अक्ङिति च अजादावाद्र्धातुके भवति । स च आर्धधातुके विवक्षिते ततः प्रागेव भवतीति वक्तव्यमित्यर्थः । तेन दरिद्रातीति दरिद्रः । आल्लोपे कृते पचाद्यच् सिध्यति । आर्धधातुके परे आल्लोपप्रवृत्तौ तुश्याद्वद्यधे॑त्यादन्तलक्षमो णप्रत्ययः स्यात् । ततश्च कृते णप्रत्यये आल्लोपं बाधित्वाआतो युक् चिण्कृतोरिति युकि 'दरिद्राय' इति स्यात् । आर्धधातुके विवक्षिते ततः प्रागेव आल्लोपे तु कृते आदन्तत्वाऽभावाण्णप्रत्ययाऽभावे पचाद्यच्प्रत्ययो निर्बाधः । तदिदं भाष्ये स्पष्टम् । लुङि वेति । लुङि आल्लोपो वा वक्तव्य इत्यर्थः ।अद्यतन्यां वेति वक्तव्य॑मिति वार्तिकार्थसङ्ग्रहोऽयम् । अद्यतन्यामित्यनेन अद्यतनभूतार्थकविहितलुङ्विभक्तिर्विवक्षिता, भाष्ये तस्या एवोदाहरमात् । सनि ण्वुलि ल्युटि च नेति । एतेषु दरिद्रातेराल्लोपो नेति वक्तव्यमित्यर्थः । ण्वुलि यथा — दरिद्रायकः । आतो युक् । ल्युटि यथा — दरिद्राणः । अनादेशे कृते आल्लोपाऽभावात्सवर्णदीर्घः । सनि यथा — दिदरिद्रासति । अनन्तरस्येति न्यायादस्य वार्तिकप्राप्तस्यैव लोपस्याऽयं निषेधः । तेनतनिपतिदरिद्राणानुपसङ्ख्यान॑मिति दरिद्रातेः सन इट्पक्षेआतो लोप इटि चे॑त्याल्लोपो भवत्येव - दिदरिद्रिषति । तासि इटि उदाहृतवार्तिकेन आल्लोपः । 'आतो लोप इटिचे' त्यस्य संभवेऽपि न्यायत्वादत्र वार्तिकोपन्यासः । दरिद्रिष्यति । दरिद्रातु — दरिद्रितात् दरिद्रिताम् दरिद्रतु । दरिद्रितम् दरिद्रित । दरिद्राणि दरिद्राव दरिद्राम । लङ्याह - अदरिद्रादिति । इत्त्वं मत्वा आह — अदरिद्रितामिति । अदरिद्रुरिति । जक्षित्यादित्वेन अभ्यस्तत्वाज्जुसिति भावः । अदरिद्राः अदरिद्रितमदरिद्रित ।अदरिद्रामदरिद्रव अदरिद्रिम । दरिद्रियादिति । विधिलिङि सार्वधातुकत्वादित्त्वमिति भावः । आशीर्लङ्याह — दरिद्र्यादिति । आतो लोप इति भावः । लुङि आतो लोपपक्षे आह — अदरिद्रीदिति । अदरिद्रिष्टामित्यादि । आल्लोपाऽभावपक्षे त्वाह — इट्सकाविति । अदरिद्रिष्यत् । चकासृ दीप्ताविति । ऋदित् । सेट् । चकास्ति चकास्त इतिसिद्धवत्कृत्याह — झस्य अदिति । जक्षित्यादित्वेन अभ्यस्तत्वादिति भावः । चकासतीति । चकास्सि चकास्थः चकास्थ । चकास्मि चकास्वः चकास्मः । चकासांचकारेति । अनेकाच्त्वादामिति भावः । चकासिता.चकासिष्यति । चकास्तु [चकास्तात्] चकास्ताम् चकासतु । हेर्धिभावे चकास् धि इति स्थितेधिचे॑ति सलोप इति सिद्धन्तः । तत्र मतान्तरमाह -सिच एवेत्येके इति ।धिचे॑ति लोपः सिच एवेत्येके मन्यन्ते इत्यर्थः ।धिसकारे सिचो लोपश्चकाद्धीति प्रयोजन॑मिति वार्तिकादिति तदाशयः । अस्मिन्पक्षे सकारस्य जश्त्वेन दकारः । तदाह — चकाद्धीति । 'एके' इत्यस्वरसोद्भावनम् ।तद्बीजं तुधिसकारे सिचो लोपः इति वार्तिकं प्रत्याख्याय सकारमात्रस्य 'धि चे' ति लोपस्याभ्युपगमः ।तदाह — चकाधीत्येव भाष्यमिति । चकास्तात् चकास्तम् चकास्त । चकासानि चकासाव चकासाम । लङि अ चकास् त् इति स्थिते —

translator notes

commentary BM: 'lopaḥ' and 'kṅiti' are carried forward (anuvṛtti) from gamahana… (SK 2363), and 'sārvadhātuke' from ata ut (SK 2467). 'anayoḥ' means of the pratyaya śnā and of an abhyasta. Followed: bracketed in sutra_en.
commentary TB gives examples: krīṇanti, krīṇate, punanti, punate, dadhati, dadhate. Counter-examples: not kit or ṅit — krīṇāti, punāti, dadhāti; not ā — bibhrati. Recorded.
commentary BM on daridrati: daridrā is abhyasta as one of jakṣityādayaḥ (SK 428), so at replaces jh by adabhyastāt, then the ā is elided. The ām of daridrāṃcakāra is stated in the Bhāṣya on kāspratyayāt… (SK 2306). BM attributes the o/au argument to Kaiyaṭa. Since there is no reason to pass over the first option, 'o' should have been prescribed, because yayau and the like would follow by vṛddhi anyway. 'au' is therefore for hearing au in dadaridrau after ā-lopa by the ārdhadhātuka vārttika. That indicates no ām for daridrā in liṭ, since with ām ṇal would never arise. BM says this is hinted in the Bhāṣya on vasv ekājādghasām and made explicit by Kaiyaṭa. Recorded.
commentary TB on 'o ity eva siddhe': because there is no warrant for abandoning the first. Recorded.
commentary TB on 'nirmūlam eva'. Some commentators defend dadaridra: with no ām, once the ā is elided the stem is not ā-final, so there is no au. TB rejects this: it conflicts with Haradatta, Mādhava and others, and with [Bhaṭṭoji's] own work, where the au-injunction is for au to be heard even after the ā-lopa of daridrā, and is the indication that ām does not come. The other defence, that au is prescribed only because o and au are equally bimoraic, is crude, since on that view ām would become unavoidable. Recorded; it supports the kaumudī's rejection.
textual The print puts a footnote-marker '1' on 'o ity eva' (NSP p. 398 (scan page-0408)). The footnote at the foot of that page is not captured in any unit's editorial_notes. It begins 'o ity eveti — dvimātratvasāmye 'pi okārasya …' and ends '…iti bhāvaḥ', i.e. even though o and au are equally bimoraic, [o would suffice] for a reason given in the lost middle. The middle words lie under the scan's watermark and cannot be read with confidence.
textual Our text reads 'ālope kṛte śravāṇārtham'. The print reads 'śravaṇārtham' (NSP p. 398 (scan page-0408), scan read; collation batch 3 agrees). The English follows the print.
commentary BM: the ā-lopa of daridrā by āto lopa iṭi ca would come before a vowel-initial ārdhadhātuka, kit or not. The vārttika makes it come as soon as an ārdhadhātuka is intended (vivakṣita), before it is added. So 'daridrāti iti daridraḥ' takes pacādi ac after the elision. If the elision waited until the ārdhadhātuka followed, the ā-final stem would take ṇa by śyādvyadhā…, and yuk by āto yuk ciṇkṛtoḥ would give 'daridrāya'. BM says the Bhāṣya makes this clear. Followed ('as soon as … intended').
commentary TB on 'vivakṣite': hence daridra with pacādi ac. Were it a seventh-case word of what follows (parasaptamī), the ā-final ṇa by śyādvyadhā… would come, and yuk would then give daridrāya. Recorded.
commentary BM: 'luṅi vā' summarises the vārttika 'adyatanyāṃ veti vaktavyam'. 'adyatanī' means the luṅ taught for the past of today, because the Bhāṣya's example is of that luṅ. Recorded.
commentary BM: in these, daridrā's ā-lopa is not to be done. Examples: ṇvul — daridrāyakaḥ (āto yuk); lyuṭ — daridrāṇaḥ (after the ana substitute, savarṇadīrgha); san — didaridrāsati. By the maxim that a prohibition applies to what immediately precedes it, only the vārttika's lopa is prohibited. So when san takes iṭ, which is optional by the upasaṅkhyāna for tani, pati and daridrā, āto lopa iṭi ca still applies: didaridriṣati. Recorded; it grounds the reading ṇvul (see the textual note).
commentary TB on 'sani ṇvuli': in these there is no ā-lopa — didaridrāsati, daridrāyakaḥ, daridrāṇam. Recorded (TB's pratīka also reads ṇvuli).
commentary BM: in daridritā the ā-lopa of the vārttika applies before iṭ; āto lopa iṭi ca would also be possible, but the vārttika is cited as the proper rule here. adaridruḥ takes jus because daridrā is abhyasta as one of jakṣityādayaḥ. daridriyāt: vidhiliṅ is sārvadhātuka, so i by iddaridrasya (SK 2482). daridryāt: āśīrliṅ, ā-lopa. adaridrīt is the ā-lopa option in luṅ; 'iṭsakau' is the option without ā-lopa. Followed for '[Without it]' before 'iṭ and sak'.
commentary TB on adaridruḥ: jus by sijabhyasta… (SK 2226). The ā-final option of laṅaḥ śākaṭāyanasyaiva (SK 2463) does not apply, because ā-lopa by this rule, being later (para), removes the ā. ī by ī haly aghoḥ is not in question either, since jus is not hal-initial. Objection: in daridrā + jhi, before jus, ī would come, being para and an apavāda of ā-lopa. Answer: no, because the akṛtavyūha paribhāṣā is in force — the hal-initialness that conditions ī is about to be destroyed, since jus is bound to come. Recorded.
commentary BM on cakāsṛ: it is ṛdit and seṭ. 'jhasya at': because it is abhyasta as one of jakṣityādayaḥ. cakāsāṃcakāra: ām because the stem has more than one vowel. In loṭ, with dhi, cakās dhi: the settled view (siddhānta) is s-lopa by dhi ca. The other view, that dhi ca elides only the s of sic, rests on the vārttika 'dhi sakāre sico lopaḥ, cakāddhīti prayojanam'. On it the s becomes d by jaśtva: cakāddhi. 'eke' signals dissatisfaction, because the Bhāṣya rejects that vārttika and accepts elision of any s by dhi ca: hence 'cakādhi ity eva bhāṣyam'. Recorded.
commentary TB on 'jhasya at': by adabhyastāt. Recorded.
textual Our text reads 'sani ṇvali lyuṭi ca na'. The print reads 'sani ṇvuli lyuṭi ca na' (NSP p. 398 (scan page-0408), scan read; collation batch 3 agrees, and Wikisource has ṇvuli). BM's gloss and TB's pratīka also read ṇvuli, and the affix is ṇvul. The English follows the print.
textual k3, k5 and the head of k7 carry only the editorial '(vārttikam)' tag of the digital source. The print marks each of the three vārttikas with the vārttika sign before it instead (NSP p. 398 (scan page-0408)); collation batch 3 confirms that the boundaries match. k3 and k5 are therefore rendered '—'.
textual Our text reads 'adiridrīt'. The print reads 'adaridrīt' (NSP p. 398 (scan page-0408), scan read; collation batch 3 agrees). The English follows the print.
translator The lakāra, person and number labels in brackets are supplied; the kaumudī gives the forms only. The sak of 'iṭsakau' is presumably by yamaramanamātāṃ sak ca (SK 2377); the kaumudī does not name the rule.

SK 2484 · A 8.2.73V

तिप्यनस्तेः ॥ २४८४ ॥

tipyanasteḥ

tipy anasteḥ — [For s — 'saḥ' carried forward (anuvṛtti) from sasajuṣo ruḥ, SK 162 — at the end of a pada — 'padasya' under the adhikāra, 'ante' from jhalāṃ jaśo 'nte, SK 84 —] d [— carried forward from vasusraṃsu…, SK 334 —] is substituted when tip follows, but not for [the s of] as ('to be').

Rule. An s at the end of a pada becomes d when tip follows. This does not apply to the s of as "to be". "s" is carried forward from SK 162, "end" from SK 84, and "d" from SK 334. padasya "of a pada" is the heading.

Example.

a + cakās + t (laṅ) → the lone t is dropped (SK 252) → acakās

→ d for s (this rule) → acakād, or acakāt at a pause.

The plural takes jus: acakāsuḥ.

Applies when / blocked by. One of Bhaṭṭoji's commentators tests each condition:

cakāsti — the s is not at the end of a pada;
avaṭ — the final sound is not s;
cakāḥ, a noun — tip does not follow;
the Vedic ā, laṅ of as — the root is as.

Siddhānta-kaumudī

पदान्तस्य सस्य दः स्यात्तिपि न त्वस्तेः । अचकात्-अचकाद् । अचकासुः ॥

d is substituted for s at the end of a pada when tip follows, but not for [the s of] as. acakāt, acakād. [prathama-puruṣa plural:] acakāsuḥ.

Tattvabodhinī

NSP p. 408

—तिप्यनस्तेः । पदान्तस्य किम् । चकास्ति । सस्येति किम् । वशेर्लङि तिपि अवट् । तिपि किम् । क्विपि चकाः । अनस्तेः किम् । सर्वमा इदम् । आ इति लङि तिपि अस्ते रूपम् । ‘बहुलं छन्दसि’ इति ईट् न

translator notes

commentary TB gives counter-examples for each element of the gloss. For 'padāntasya': cakāsti. For 'sasya': avaṭ, laṅ with tip of vaś. For 'tipi': cakāḥ, with kvip. For 'anasteḥ': 'sarvam ā idam', where ā is the laṅ form of as with tip (so the print, scan page-0408: 'sarvamā idam | ā iti laṅi tipi asteḥ rūpam'; the OCR has 'ādati') and īṭ does not come, by bahulaṃ chandasi. Followed for 'at the end of a pada' and 'but not for [the s of] as'.
commentary BM, printed at the tail of sk.2483.b1, leads into this rule from the laṅ of cakās ('a cakās t iti sthite —'). Recorded.
textual The block formerly filed as sk.2484.b1 carried the pratīka 'tipy anasteḥ' but was BM on rvor upadhāyā dīrgha ikaḥ (SK 433, p11); it was re-filed to sk.433.b1 on 2026-10-05. No BM on SK 2484 is transmitted in our source.json; the Wikisource SK+BM carries it (uttara-2/0013.txt–0014.txt, pp. 215–216), recorded in the BM note.
commentary BM (Wikisource SK+BM, uttara-2/0013–0014.txt; not in our source.json): 'anasteḥ' is 'na astiḥ', genitive; 'padasya' is under the adhikāra; 'ante' is carried forward from jhalāṃ jaśo 'nte (SK 84), 'saḥ' (sixth case) from sasajuṣo ruḥ (SK 162), and 'daḥ' from vasusraṃsu… (SK 334); hence Bhaṭṭoji's 'padāntasya sasya daḥ'. Why 'anasteḥ'? 'salilaṃ sarvam ā idam': āḥ is the laṅ tip form of as, with no īṭ by bahulaṃ chandasi and the t lost by hal-ṅyādi. acakāt / acakād: d, then cartva optionally at the pause (vāvasāne); acakāsuḥ: jus by sijabhyasta…. Followed for the bracketed anuvṛtti in sutra_en.
textual Checked against the 1915 print (NSP p. 398 (scan page-0408)); the collation (.work/collate-p45/batch03.md) lists the unit as clean.
translator '[For s at the end of a pada]' comes from the kaumudī's gloss (padāntasya sasya daḥ). The sources bracketed in sutra_en are those BM names on this sūtra in the Wikisource witness (see the BM note); BM on the next sūtra (sk.2485.b1, in our source) names the same for sipi dhāto rur vā. acakāt and acakād are the two forms after d, with and without car-substitution at the pause. The person label is supplied.

SK 2485 · A 8.2.74V

सिपि धातो रुर्वा ॥ २४८५ ॥

sipi dhāto rurvā

sipi dhāto rur vā — When sip follows, for [the s — 'saḥ' carried forward (anuvṛtti) from sasajuṣo ruḥ (SK 162) —] of a dhātu [at the end of a pada — 'padasya' from the adhikāra, 'ante' carried forward from jhalāṃ jaśo 'nte (SK 84)], ru optionally comes.

Rule. Before sip, a root's s at the end of a pada optionally becomes ru. In the other option it becomes d by jaśtva. "s" is carried forward from SK 162 and "end" from SK 84. The word "root" is there for SK 2468.

Example.

a + cakās + s (laṅ, madhyama) → the lone s is dropped → acakās

→ ru (this rule) → acakāḥ "you shone";

or d, then t at a pause → acakāt.

Bhaṭṭoji then gives śāsu "to instruct" (1075): śāsti.

Siddhānta-kaumudī

पदान्तस्य धातोः सस्य रूः स्याद्वा । पक्षे जश्त्वेन दः । अचकाः । अचकात् ।{$ {!1075 शासु!} अनुशिष्टौ$} । शास्ति ॥

[When sip follows,] for the s of a dhātu at the end of a pada ru optionally comes [— 's' carried forward (anuvṛtti) from SK 162, 'ante' from SK 84]. In the other option, d [comes] by jaśtva. acakāḥ / acakāt [laṅ, madhyama-puruṣa singular, of cakās]. 1075 śāsu 'to instruct' (anuśiṣṭau). śāsti [laṭ, prathama-puruṣa singular].

Bālamanoramā

सिपि धातो रुर्वा - सिपि धातोः । पदस्येत्यधिकृतम् । 'झलां जशोऽन्ते' इत्यतोऽन्ते इत्यनुवृत्तम् ।ससजुषो॑रित्यतः स इति लुप्तषष्ठीकमनुवर्तते ।तदाह — पदान्तस्येति । पक्षे इति । 'वसुस्रंस्वि' त्यतस्तदनुवृत्तेरिति भावः । सिपि धातुत्वस्य अव्यभिचाराद्धातोरित्युत्तरार्थम् । अचकासीत् । अचकासिष्यत् । शासधातुरुदित् । सेट् ।

translator notes

commentary BM: 'padasya' is the governing heading (adhikṛta); 'ante' is carried forward from jhalāṃ jaśo 'nte; 's', with its sixth-case ending elided, is carried forward from sasajuṣo [ruḥ]; hence Bhaṭṭoji's 'padāntasya …'. Since sip follows only a dhātu, 'dhātoḥ' is not needed here and is for the following rule [daś ca, SK 2468]. Followed: the anuvṛttis are bracketed in sutra_en and k1.
commentary BM on 'pakṣe': 'because of its anuvṛtti from vasusraṃsu… (SK 334)' — apparently tracing the d of the alternative to the 'daḥ' carried forward from that rule, where Bhaṭṭoji says 'by jaśtva'. Recorded; the English keeps Bhaṭṭoji's 'by jaśtva' (§16). BM adds acakāsīt [luṅ], acakāsiṣyat [lṛṅ]; the root śās is udit and seṭ.
textual Our 'rūḥ' (long ū) is a slip for the print's 'ruḥ' (NSP p. 398 (scan page-0408), read on the scan); the English has ru. No TB on this sūtra in the print: the TB passes from tipy anasteḥ (SK 2484) to śāsa id-aṅ-haloḥ (SK 2486). Collation (.work/collate-p45/batch03.md, row 2485, class A) agrees.

SK 2486 · A 6.4.34V

शास इदङ्हलोः ॥ २४८६ ॥

śāsa idaṅhaloḥ

śāsa id aṅhaloḥ — For [the penultimate (upadhā) — carried forward (anuvṛtti) from aniditāṃ hala upadhāyāḥ kṅiti (SK 415) —] of śās, i is substituted before aṅ and before a hal-initial [kit or ṅit affix — 'kṅiti' carried forward from the same sūtra].

Rule. The penultimate ā of śās becomes i before aṅ, and before a consonant-initial kit or ṅit. "Penultimate" and "kit or ṅit" are carried forward from SK 415.

Example.

śās + tas → i for ā (this rule) → śis + tas

→ ṣ for s (SK 2410) → śiṣ + tas → ṭ for t

→ śiṣṭaḥ "the two instruct".

Before a vowel nothing changes. śās is abhyasta, so at comes: śāsati. In liṭ: śaśāsatuḥ. In loṭ: śāstu or śiṣṭāt, śiṣṭām, śāsatu.

Applies when / blocked by. Only the parasmaipada śās, the one that can take aṅ, is meant. The ātmanepada āśāste keeps its ā. Bhaṭṭoji's commentators both say so. But one commentator reports others who allow the i in the ātmanepada too (vyatiśiṣṭe).

Siddhānta-kaumudī

शास उपधाया इत्स्यादङि हलादौ क्ङिति च । शासिवसि-SK 2410 इति षः । शिष्टः । शासति । शशासतुः । शास्तु-शिष्टात् । शिष्टाम् । शासतुः ॥

For the penultimate (upadhā) of śās [— carried forward (anuvṛtti) from SK 415 —], i is to be substituted before aṅ, and before a kit or ṅit [affix — 'kṅiti' carried forward from SK 415 —] beginning with a hal. By śāsivasighasīnāṃ ca (SK 2410) ṣ [for s]: śiṣṭaḥ [laṭ, prathama du.]. śāsati [pl.]. śaśāsatuḥ [liṭ, prathama du.]. [loṭ:] śāstu, śiṣṭāt [prathama sg., with tātaṅ]. śiṣṭām [du.]. śāsatu [pl.].

Tattvabodhinī

NSP p. 408–409

—शास इदङ्हलोः । अङि । अशिषत् । अशिषताम् क्ङिति । शिष्टः । शिष्टवान् । शिष्यात् । शिष्यास्ताम् । अङ्साहचर्यात्परस्मैपद एवेत्वम् । नेह । आशास्ते । अन्ये तु यस्माच्छासेरङ् संभवति तस्यैवेत्वमिति व्याख्याय व्यतिशिष्टे व्यतिशिड्ढ्वे इत्यात्मनेपदेऽपि इत्वं स्वीकुर्वन्ति

Bālamanoramā

शास इदङ्हलोः - शास इदङ्हलोः । 'अनिदितां हलः' इत्यत उपधायाः क्ङिति इत्यनुवर्तते । तदा — शास उपधाया इति । शासतीति । जक्षादित्वेन अभ्यस्तत्वाददादेश इति भावः । शास्सि शिष्ठः शिष्ठ । शास्मि शिष्वः शिष्मः । 'आशास्ते' इत्यत्र तु नेत्त्वम्, अङ्योग्यस्य परस्मैपदिन एव ग्रहणादिति भाष्ये स्पष्टम् । शशासेति । शशासिथ । शासिता । शासिष्यति । शास् हि इति स्थिते आह -

Footnotes (NSP 1915 ed.)

NSP p. 409 षससस्तीति—‘जक्षित्यादयः’ इति सूत्रस्थभाष्यप्रयोगात्तु सस्तिधातुरत्र नास्तीति प्रतीयते । मूलपाठस्तु माधवानुरोधेनेति बोध्यम् । २ चर्करीतमिति—यङ्लुकः संज्ञेयमित्यर्थः ।

translator notes

commentary BM: 'upadhāyāḥ' and 'kṅiti' are carried forward (anuvartate) from aniditāṃ hala upadhāyāḥ kṅiti (SK 415); hence 'śāsa upadhāyāḥ'. Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB: examples — before aṅ, aśiṣat, aśiṣatām; before kit/ṅit, śiṣṭaḥ, śiṣṭavān, śiṣyāt, śiṣyāstām. By association with aṅ (aṅsāhacaryāt) the i-substitution is only in parasmaipada: not in āśāste. Others, explaining that the i is only for the śās from which aṅ is possible, admit it in the ātmanepada too: vyatiśiṣṭe. Recorded; the English of the sūtra leaves the scope open.
commentary BM: śāsati — śās, being counted as abhyasta through the jakṣityādi group, takes at for the jh (adabhyastāt, SK 2479); BM fills in śāssi, śiṣṭhaḥ, śiṣṭha, śāsmi, śiṣvaḥ, śiṣmaḥ, and the liṭ, luṭ, lṛṭ forms śaśāsa, śaśāsitha, śāsitā, śāsiṣyati. In āśāste there is no i, because only the parasmaipadin śās, capable of aṅ, is taken — clear in the Bhāṣya. BM then sets up the next sūtra from śās + hi. Recorded.
textual Scan check (NSP pp. 398–399, scan page-0408 to page-0409, scan read): the print ends the unit 'śiṣṭaḥ. śāsati. śaśāsatuḥ. śāstu. śiṣṭāt. śāsatu'. Our text has an extra 'śiṣṭām' (not in the print) and reads 'śāsatuḥ' with a visarga where the print has the loṭ plural 'śāsatu'. The English gives śāsatu with the print and keeps śiṣṭām as a form of our text. Mūla correction for Ajai.
textual The NSP footnote filed as sk.2486.n1 (p. 399) is keyed to later units (on 'sasti' as read with jakṣityādayaḥ ṣaṭ, and on the term carkarīta (OCR 'cakrīrata') as a name of yaṅluk), not to SK 2486.
translator The bracketed lakāra and person/number labels are the translator's; Bhaṭṭoji lists the forms bare. śāsati and śaśāsatuḥ, with a vowel-initial affix, show the unmodified penultimate.
translator On āśāste (no i), BM's ground — only the parasmaipadin śās, capable of aṅ, is taken — agrees with TB's first view.

SK 2487 · A 6.4.35V

शा हौ ॥ २४८७ ॥

śā hau

śā hau — śā is substituted for [the whole of] śās [(śāsaḥ — carried forward (anuvṛtti) from śāsa id aṅhaloḥ, SK 2486, here as the place of substitution, not as the whole of which the penultimate is part)] before hi.

Rule. Before hi, śā replaces the whole root śās. "śās" is carried forward from SK 2486. It is an exception to the i of that rule.

Example.

śās + hi → śā for śās (this rule) → śā + hi

→ śā is ābhīya, so for SK 2425 it counts as not done; the root still ends in s

→ dhi for hi (SK 2425) → śādhi "instruct!".

Applies when / blocked by. Why teach śā at all? dhi ca (SK 2249) could delete the s and give śādhi too. But that deletion counts as not done, so the i of SK 2486 would still come. śā is taught to prevent this. Bhaṭṭoji's commentators both report this reasoning.

The other forms:

laṅ: aśāt (d by SK 2484), aśiṣṭām, aśāsuḥ; madhyama aśāḥ or aśāt (SK 2485);
āśīrliṅ: śiṣyāt;
luṅ: aśiṣat, with aṅ by SK 2382;
lṛṅ: aśāsiṣyat.

Bhaṭṭoji then gives dīdhīṅ "to shine, to play" (1076). He says it and the four roots after it are Vedic (chāndasa). One of his commentators later qualifies this. Its forms are dīdhīte and, with y by SK 272, dīdhyāte.

Siddhānta-kaumudī

शास्तेः शादेशः स्याद्धौ परे । तस्याभीयत्वेनासिद्धत्वाद्धेर्धिः । शाधि । अशात् । अशिष्टाम् । अशासुः । अशाः । अशात् । शिष्यात् । सर्तिशास्ति-SK 2382 इत्यङ् । अशिषत् । अशासिष्यत् ॥ ।{$ {!1076 दीधीङ्!} दीप्तिदेवनयोः $}। एतदादयः पञ्चधातवश्छान्दसाः दीधीते । एरनेकाचः-SK 272 इति यण् । दीध्याते ॥

śā is substituted for śās [— 'śāsaḥ' carried forward (anuvṛtti) from śāsa id aṅhaloḥ (SK 2486) —] before hi. Since that [substitute] is ābhīya, it is asiddha, so [hi becomes] dhi [by hujhalbhyo her dhiḥ, SK 2425]: śādhi [loṭ, madhyama-puruṣa singular]. aśāt [laṅ, prathama-puruṣa singular]. aśiṣṭām [prathama-puruṣa dual]. aśāsuḥ [prathama-puruṣa plural]. aśāḥ, aśāt [madhyama-puruṣa singular]. śiṣyāt [āśīrliṅ]. aṅ [in luṅ] by sartiśāsti… (SK 2382): aśiṣat. aśāsiṣyat [lṛṅ]. (1076) dīdhīṅ — in shining and in playing (dīptidevanayoḥ). The five roots beginning with this one are Vedic (chāndasa). dīdhīte [laṭ, prathama-puruṣa singular]. yaṇ by er anekācaḥ… (SK 272): dīdhyāte [prathama-puruṣa dual].

Tattvabodhinī

NSP p. 409

—शा हौ । पूर्वसूत्रे उपधापदान्वयानुरोधेन शास इत्यवयवषष्ठ्यपि इह स्थानषष्ठ्येव उपधाया इत्यस्य निवृत्तत्वादित्याह—शास्तेः शादेश इति । ‘धि च’ इति सलोपेन शाधीति रूपे सिद्धेऽपि सलोपस्यासिद्धत्वात् ‘शास इत्—’ इति इत्वं स्यात् तद्वा- रणाय शाविधानमित्याहुः

Bālamanoramā

शा हौ - शा हौ । 'शा' इति लुप्तप्रथमाकम् ।शास इदङित्यतः शास इत्यनुवर्तते । तदाह — शास्तेरिति । इत्त्वापवारदः । ननु शासेः शाभावे सति झल्परत्वाऽभावात्कतं हेर्धिरित्यत आह — तस्याभीयत्वेनेति । यद्यपिधि चे॑ति सलोपे शाधीति सिद्धम्, तथापि सलोपस्याऽसिद्धत्वात्शास इ॑दिति इत्त्वं स्यात् । तन्निवृत्तये शाविधानमित्याहुः । लङ्याह — अशादिति । 'तिप्यनस्ते' रिति दत्वे चर्त्वविकल्प इति भावः । अशासुरिति । अभ्यस्तत्वाज्जुसिति भावः । अशाः अशादिति ।सिपि धातो॑रिति रुत्वदत्वविकल्प इति भावः । अशिष्टमशिष्ट । अशासमशिष्व अशिष्म । शिष्यादिति ।शास इत् इति इत्त्वेशासिवसी॑ति ष इति भावः । अशिषदिति । अङि इत्त्वमिति भावः । दीधीङ्धातुरीकारान्तः । ङित्त्वादात्मनेपदी । एतदादयः पञ्चेति । इदं च माधवानुरोधेन । तत्त्वं त्वग्रे वक्ष्यते । जक्षित्यादित्वादभ्यस्तत्वाज्झस्य अदादेशः । दीध्यते । दीधीषे दीध्याथे दीधीध्वे । लट इडादेशे आह —

translator notes

commentary BM: 'śā' has its first-case ending elided (luptaprathamāka); 'śāsaḥ' is carried forward (anuvartate) from 'śāsa id aṅ…' [SK 2486]; hence Bhaṭṭoji's 'śāsteḥ…'. The substitute is an exception to the i-substitution (ittvāpavāda). Followed: the bracketed anuvṛtti in sutra_en and k1.
commentary TB (sk.2487.t1): although in the preceding sūtra 'śāsaḥ' was taken as a sixth of the whole-and-part relation (avayavaṣaṣṭhī), to agree with 'upadhāyāḥ', here it is a sixth of the place of substitution (sthānaṣaṣṭhī), since 'upadhāyāḥ' has ceased; hence Bhaṭṭoji says 'śāsteḥ śādeśaḥ'. Followed: '[the whole of] śās' and the bracketed explanation in sutra_en.
commentary BM: objection — once śā replaces śās, [the root] no longer ends in a jhal, so how can hi become dhi? Answer: 'tasya ābhīyatvena…'. BM adds what 'they say': although śādhi would result from s-deletion by dhi ca [SK 2249], that deletion is asiddha, so i-substitution by śāsa it… would apply; śā is taught to prevent this. Followed for '[hi becomes] dhi [by hujhalbhyo her dhiḥ, SK 2425]'; the rationale recorded.
commentary TB (sk.2487.t1): even though śādhi would be obtained by s-deletion under 'dhi ca', since that deletion is asiddha, i-substitution by 'śāsa it…' would occur; to ward it off śā is taught — so they say. Recorded.
commentary BM, at the tail of sk.2486.b1: 'with śās + hi standing' — leading into this sūtra. On the rest: aśāt — d by tipy anasteḥ [SK 2484], then optional cartva; aśāsuḥ — jus because [śās] is abhyasta; aśāḥ, aśāt — ru or d optionally by sipi dhāto rur vā [SK 2485]; BM adds aśiṣṭam, aśiṣṭa, aśāsam, aśiṣva, aśiṣma. śiṣyāt — i by śāsa it…, ṣ by śāsivasi…. aśiṣat — i before aṅ. Followed for the lakāra/person labels.
commentary BM on dīdhīṅ: it ends in ī and, being ṅit, is ātmanepadin. 'etadādayaḥ pañca' is said following Mādhava; the true position will be stated later — which BM does at sk.2488.b1: Mādhava and others hold these five (dīdhīṅ, vevīṅ, ṣas, ṣasti, vaś) Vedic; the Bhāṣya on dīdhīvevīṭām and on jakṣityādayaḥ ṣaṭ calls dīdhī, vevī, ṣas and vaś Vedic, from which it appears that ṣasti is not read here. Being among jakṣityādayaḥ it is abhyasta, so at replaces jha: dīdhyate; BM adds dīdhīṣe, dīdhyāthe, dīdhīdhve. Recorded.
textual Scan check, NSP p. 399 (scan page-0409, read): the kaumudī matches the print — śādhi, aśāt, aśiṣṭām, aśāsuḥ, aśāḥ, aśāt, śiṣyāt, aśiṣat, aśāsiṣyat, '1076 dīdhīṅ dīptidevanayoḥ', dīdhīte, dīdhyāte. The print's cross-reference for sartiśāsti… is '2383', a slip: SK 2383 is ṛcchaty ṝtām, and sartiśāstyartibhyaś ca is SK 2382, as our text has. The collation report (batch 3) records the same print slip.
translator 'ābhīya' refers to the section governed by asiddhavad atrābhāt (SK 2183), to which both śā hau and hujhalbhyo her dhiḥ belong. The five Vedic roots are dīdhīṅ, vevīṅ, ṣas, ṣasti and vaś (dhātupāṭha 1076–1080). The bracketed lakāra/person labels are the translator's.

SK 2488 · A 7.4.53V

यीवर्णयोर्दीधीवेव्योः ॥ २४८८ ॥

yīvarṇayordīdhīvevyoḥ

yīvarṇayor dīdhīvevyoḥ — [Deletion (lopa) — carried forward (anuvṛtti) from tāsastyor lopaḥ, SK 2191 — of the final (by alo 'ntyasya, SK 42)] of dīdhī and vevī takes place when y or an i-vowel (ivarṇa) follows.

Rule. The final vowel of dīdhī and vevī is deleted before y or an i-vowel. "Deleted" is carried forward from SK 2191.

Example.

dīdhī + i (laṭ, uttama singular) → this rule would delete the ī

→ but the e for the ending's ṭi (SK 2233) is nitya, so it comes first → dīdhī + e

→ no i follows now; y for ī (SK 272) → dīdhye "I shine".

Before iṭ the rule does act: dīdhitā, dīdhiṣyate. In liṭ, SK 2190 bars guṇa: dīdhyāṃcakre. Bhaṭṭoji's commentators add ādīdhya gataḥ, with the loss before y.

Watch out. In dīdhye the deletion is the later rule. It still loses, because the e is nitya. Once e has come, no i follows, and the deletion has nothing to act on.

Bhaṭṭoji then gives the rest of the Vedic roots and closes the class.

vevīṅ (1077) has the same sense as vī.
Three parasmaipada roots follow. ṣasa and ṣasti (1078, 1079) mean "to sleep".
ṣasa is not abhyasta, so it takes ant: sasti, sastaḥ, sasanti. liṭ sasāsa, sesatuḥ; loṭ sastu.
In sadhi "sleep!", hi becomes dhi and dhi ca deletes the s. That deletion counts as not done by SK 12. So SK 2202 does not delete hi after the a.
laṅ: asat, asastām; madhyama asaḥ or asat. liṅ sasyāt; luṅ asāsīt or asasīt.
ṣasti is i-marked and takes num. From saṃs + t + ti, SK 380 deletes the s, and SK 71 optionally deletes one t: santi. Also santaḥ, saṃstanti. Some give saṃsti, saṃstaḥ. They hold that among many consonants, two alone are not a cluster, so SK 380 does not act.
vaś "to desire" (1080): vaṣṭi, uṣṭaḥ, uśanti, vakṣi. liṭ uvāśa, ūśatuḥ; luṭ vaśitā. loṭ vaṣṭu, uṣṭāt, uḍḍhi. laṅ avaṭ or avaḍ, auṣṭām, auśan, avaśam. liṅ duals uśyātām, uśyāstām; luṅ avāśīt or avaśīt. Bhaṭṭoji's commentators note that vaś is found outside the Veda too.

A line of the Dhātupāṭha, a gaṇasūtra, follows: carkarītaṃ ca "and the carkarīta". Carkarīta is the earlier teachers' name for a root formed with yaṅ whose yaṅ is deleted (yaṅ-luk). Such a root belongs to the adādi class. So its śap is deleted too.

Last comes hnuṅ "to remove" (1082): hnute, juhnuve, hnuvīta, hnoṣīṣṭa, ahnoṣṭa. Bhaṭṭoji closes: "Here end the adādi roots."

With hnuṅ the adādi, the second class of roots, is complete. Its mark was the deletion of śap (SK 2423), which lets the ending meet the root directly. That is why so much of this chapter was sandhi between a root-final consonant and an ending: mārṣṭi, śiṣṭaḥ, vaṣṭi. The third class follows in chapter 46. It is the juhotyādi, "hu and the rest". It opens with the rule juhotyādibhyaḥ śluḥ (SK 2489) and the root hu.

Siddhānta-kaumudī

एतयोरन्त्यस्य लोपः स्याद्यकार इवर्णे च परे । इति लोपं बाधित्वा नित्यात्वाट्टेरेत्वम् । दीध्ये । दीधीवैवीटाम् SK 2190 इति गुणनिषेधः । दीध्यांचक्रे । दीधिता । दीधिष्यते ।{$ {!1077 वेवीङ्!} वेतिना तुल्ये$} । वीगतीत्यनेन तुल्येऽर्थे वर्तत इत्यर्थः ॥ अथ त्रयः परस्मैपदिनः ॥{$ {!1078 षस!} {!1079 षस्ति!} स्वप्ने$} । सस्ति । सस्तः । ससन्ति । ससास । सेसतुः । सस्तु । सधि । पूर्वत्रासिद्धम् SK 12 इति सलेपस्यासिद्धत्वात् अतो हेः SK 2202 इति लुक् न । असत् । असस्ताम् । असः । असत् । सस्यात् । असासीत् । अससीत् । सन्ति । इदित्वान्नुमि कृते संस्तः इति स्थिते स्कोः-SK 380 इति सलोपे झरो झरि सवर्णे SK 71 इति तकारस्य वा लोपः । सन्तः । संस्तन्ति । बहूनां समवाये द्वयोः संयोगसंज्ञा नेत्याश्रित्य स्कोः-SK 380 इति लोपाभावात् । संस्ति । संस्तः इत्येके ।{$ {!1080 वश!} कान्तौ$} । कान्तिरिच्छा । वष्टि । उष्टः । उशन्ति । वक्षि । उष्टः । उवाश । ऊशतुः । वशिता । वष्टु । उष्टात् । उड्ढि । अवट् । अवड् । औष्टाम् । औशन् । अवशम् । उश्याताम् । उश्यास्ताम् ।{$ {!1081 चर्करीतं!} च (गणसूत्रम् -) $}॥ यङ्लुगन्तमदादौ बोध्यम् ॥{$ {!1082 ह्नुङ्!} अपनयने$} । ह्नुते । जुह्नुवे । ह्नुवीत । ह्नोषीष्ट । अह्नोष्ट । इत्यदादयः ॥

Let the final of these two be deleted when y or an i-vowel follows. This deletion is set aside (bādhitvā), and, being nitya, the e-substitution for the ṭi [by ṭita ātmanepadānāṃ ṭer e, SK 2233, applies]: dīdhye [laṭ, uttama sg.: dīdhī-i → dīdhī-e → dīdhye]. By dīdhīvevīṭām (SK 2190) guṇa is prohibited: dīdhyāṃcakre [liṭ]. dīdhitā [luṭ]. dīdhiṣyate [lṛṭ]. 1077 vevīṅ — in [the sense] equal to [that of] veti. That is, it is used in the sense equal to [that of] 'vī gati…'. Now three parasmaipada roots. 1078 ṣasa, 1079 ṣasti — in the sense of sleeping. sasti, sastaḥ, sasanti [laṭ, prathama sg., du., pl.]. sasāsa, sesatuḥ [liṭ, prathama sg., du.]. sastu [loṭ, prathama sg.]. sadhi [loṭ, madhyama sg.: hi → dhi, and s deleted by dhi ca]: since the s-deletion is asiddha by pūrvatrāsiddham (SK 12), there is no luk [of hi] by ato heḥ (SK 2202). asat, asastām [laṅ, prathama sg., du.]. asaḥ, asat [laṅ, madhyama sg.]. sasyāt [liṅ]. asāsīt, asasīt [luṅ, with and without vṛddhi]. [From ṣasti:] santi [laṭ, prathama sg.]: when num has been added because [the root] is i-marked, and [the form] stands as saṃs-t-[ti], s is deleted by skoḥ… (SK 380), and by jharo jhari savarṇe (SK 71) the t is optionally deleted. santaḥ, saṃstanti [du., pl.]. Some [give] saṃsti, saṃstaḥ, holding that where many [consonants] come together, two [of them] do not get the name saṃyoga, so that there is no deletion by skoḥ… (SK 380). 1080 vaśa — in the sense of kānti. kānti is desire. vaṣṭi, uṣṭaḥ, uśanti [laṭ, prathama sg., du., pl.]. vakṣi [madhyama sg.]. uṣṭaḥ. uvāśa, ūśatuḥ [liṭ, prathama sg., du.]. vaśitā [luṭ]. vaṣṭu, uṣṭāt [loṭ, prathama sg.]. uḍḍhi [loṭ, madhyama sg.]. avaṭ, avaḍ [laṅ, prathama sg.]. auṣṭām, auśan [du., pl.]. avaśam [uttama sg.]. uśyātām, uśyāstām [vidhiliṅ and āśīrliṅ, du.]. avāśīt, avaśīt [luṅ, with and without vṛddhi]. [gaṇasūtra:] carkarītaṃ ca — 'and the carkarīta'. The yaṅ-luk-final [root] is to be understood as [belonging] in the adādi class. 1082 hnuṅ — in the sense of removing. hnute [laṭ]. juhnuve [liṭ]. hnuvīta [vidhiliṅ]. hnoṣīṣṭa [āśīrliṅ]. ahnoṣṭa [luṅ]. Here end the adādi roots.

Tattvabodhinī

alignment inferredNSP p. 409–410

—यीवर्णयोः । य्वोरित्युक्तेऽपीष्टसिद्धौ यकारेकारयोरिति स्फुटप्रतिपत्तिर्न स्यादिति वर्णग्र- हणं कृतम् । यिश्च इवर्णश्च यीवर्णौ तयोः । यिश्चेति इकार उच्चारणार्थो न तु विवक्षितस्तदाह—यकारे इवर्णे चेति । यिवर्णयोरिति पाठस्तूचितः ॥—लोपं बाधित्वेति । लोपस्य तूदाहरणम् । आदीध्य गतः । आवेव्य गतः । दीधिता । दीधिष्यते । वेविता । वेविष्यते । यीवर्णयोरिति किम् । आदीध्यनम् । आवेव्यनम् । षस ॥—असदिति । ‘तिप्य- नस्तेः’ इति दत्वम् ॥—अस इति । ‘सिपि धातोः—’ इति रुर्वा । पक्षे दः ॥—सन्तीति । इदित्वान्नुमि सन्स्तति इति स्थिते ‘स्कोः’ इति सलोपे ‘झरो झरि सवर्णे’ इति तकारस्य वा लोपः ॥—संस्ति संस्त इति । इहापि पूर्ववत्तलोपो वा बोध्यः । वश कान्तौ । भाषायामप्यस्य प्रयोगो दृश्यते । ‘वष्टि भागुरिरल्लोपं’ ‘जयाय सेनान्यमुशन्ति देवाः’ इति ॥—चर्करीतं च । गणसूत्रमिदम् । चर्करीतमिति यङ्लुगन्तस्य पूर्वाचार्याणां संज्ञा ॥—अदादौ बोध्यमिति । तेन यङ्लुगन्तेषु ‘अदिप्रभृतिभ्यः—’ इति शपो लुग् भवतीति भावः । प्राचा तु चर्करीतमिति यङ्लुगन्तं परस्मैपदमित्युक्तं तच्चे- हाप्रकृतत्वादुपेक्षितम् ॥ इत्यदादयः ॥

Bālamanoramā

यीवर्णयोर्दीधीवेव्योः - यीवर्णयोर्दीधीवेव्योः । यिश्च इवर्णश्चेति द्वन्द्वात्सप्तमी । 'यि' इत्यत्र इकार उच्चारणार्थः ।तासस्त्यो॑रित्यतो लोप इत्यनुवर्तते ।अलोऽन्त्यस्ये॑त्यन्त्यस्य॑ लोपः । तदाह - एतयोरित्यादि । 'आदीध्यगतः'आवेव्य गतः॑ । अत्र ल्यपि ईकारस्य लोपः । इवर्णे उदाहरणं वक्ष्यते । इति लोपमिति । लट इडादेशे दीधी इ इत्यत्रयीवर्णयो॑रिति इवर्णपरत्वात्प्राप्तं लोपं परमपि बाधित्वा नित्यत्वाट्टेरित्त्वमित्यर्थः । कृते अकृते च लोपे प्रवृत्तेरेत्त्वं नित्यम् । तस्मिन्कृते यीवर्णपरकत्वाऽभावान्न लोप इति भावः । गुणनिषेध इति । दीधी — आमिति स्थितेसार्वधातुकार्धधातुकयो॑रिति प्राप्तस्य निषेध इत्यर्थः । दीधितेति । इटि कृते इवर्णपरकत्वादीकारस्य लोप इति भावः । दीधीताम् दीध्याताम् दीध्यताम् । दीधीष्व दीध्याथाम् । दीधीध्वम् । दीध्यै दीध्यावहैदीध्यामहै । अदीधीत अदीध्यातामदीध्यत । अदीधीथाः अदीध्याथामदीधीद्वम् । अदीधि दीधीवहि अदीधीमहि । दीधीत् दीधीयाताम् । दीधिषीष्ट दीधिषीयास्ताम् । दीधिषीरन् । अदीधिष्ट । अदीधिष्यत । वस्तुतस्तु छन्दसि दृष्टानुविधित्वादेषां पञ्चानां लोकानुसारेण रूपवर्णनमनुचितम् । वेवीङ वेतिना तुल्ये इति । दीधीवद्रूपाणि । इति जक्षित्यादयः ।षस षस्ति स्वप्ने इति । षोपदेशावेतौ । द्वितीय इदित् । तत्र षसधातोरुदाहरति — सस्तीति । ससन्तीति । अनभ्यस्तत्वादन्तादेश एवेति भावः । एत्त्वाभ्यासलोपौ मत्वा आह — सेसतुरिति । सेसुः । ससिथ सेसथुः सेस । ससास — ससस सेसव सेसिम । ससिता । ससिष्यति । सस्तु — सस्तात् सस्ताम् ससन्तु । सस् हि इति स्थिते हेर्धिभावे 'धि चे' ति सलोपं मत्वाह — सधीति । तत्रधि इत्यस्य स्थानिवत्त्वेन हित्वात्अतो हे॑रिति लुकमाशङ्क्याह - पूर्वत्रेति । सस्तात् सस्तम् सस्त । ससानि ससाव ससाम । लङ्याह — असदिति । असस् त इति स्थिते हल्ङ्यादिना तकारलोपेतिप्यनस्ते॑रिति सस्य दत्वमिति भावः । असस्तामिति । अससन्नित्यपि ज्ञेयम् । लङः सिपि तु असस् स् इति स्थितेसिपि धातो॑रिति रुर्वा । पक्षे दः । हल्ङ्यादिलोपः । तदाह — असः असदिति । असस्तमसस्त । अससमसस्व असस्म । लिङ्याह — सस्यादिति । सस्याताम् । सस्यास्तामित्यादि । लुङ्याह — असासीदिति ।अतो हलादे॑रिति वृद्धिविकल्प इति भावः । अससिष्यत् । अथ षस्तिधातोरुदाहरति — सन्तीति । इदित्त्वान्नुम् ।नश्चे॑त्यनुस्वारे संस् त् तीति स्थिते,स्को॑रिति सलोपे,परसवर्णे,झरो झरी॑ति प्रथममतकारस्य लोपविकल्पे , एकतं द्वितं वा रूपमिति भावः । संस्तन्तीति । अनभ्यस्तत्वादन्तादेश एवेति भावः । सिपि संस्त् सि इति स्थितेस्को॑रिति सलोपे अनुस्वारस्य परसवर्णो नकारः । सवर्णपरत्वाऽभावात्झरो झरी॑ति तकारलोपे न । सन्त्सि सन्थः सन्थ । संस्त्मि संस्त्वः संस्त्मः । ससंस्त ससंस्ततुः । ससंस्तिथ । ससंस्तिव ससंस्तिम । संस्तिष्यति । सन्तु — सन्तात् सन्ताम् संस्तन्तु । संस्त् हि इति स्थिते हेर्धिभावेस्को॑रिति सलोपे परसवर्णे सन्त् धि इति स्थितेझरो झरी॑ति तकारस्य लोपः । सन्धि । लोपाऽभावे तकारस्य जश्त्वे सन्द्धि — सन्तात् सन्तम् सन्त । संस्तानि संस्ताव संस्ताम । लङस्तिपि असंस्त् त् इति स्थिते हल्ङ्यादिलोपे संयोगादिलोपे संयोगान्तस्य लोपे — असन् । असन्तामसंस्तन् । असन् असन्तमसन्त । असंस्तमसंस्त्व असंस्त्म । संस्त्यात् । असंस्तीत् । असंस्तिष्यत् । मतान्तरमाह -बहूनामिति । इत्याश्रित्येति । तथा च प्रकृते लटस्तिपि संस्त् तीति स्थिते झलि परे अनुस्वारसकारतकाराणां त्रयाणां समवायात् स् त् इत्यनयोः संयोगसंज्ञाविरहात्स्को॑रिति लोपाऽभावात् संस्तीत्याद्यूह्रमित्यर्थः । वश कान्ताविति । कान्तिरिच्छा । सेट् । वष्टीति ।व्रश्चे॑ति शस्य षत्वे तकारस्य ष्टुत्वेन टः । उष्ट इति । ङिति 'ग्रहिज्या' इति संप्रसारणे रूपमिति भावः । उवाशेति । लिटि अकितिलिटभ्यासस्ये॑ति संप्रसारणमिति भावः । ऊशतुरिति । परत्वाद्ग्रहिज्येति संप्रसारणे कृते द्वित्वे हलादिशेषे सवर्णदीर्घ इति भावः । उवशिथ ऊशथुः ऊश । उवाश — उवश ऊशिव ऊशिम । वशितेति । अनेन सेट्त्वं द्योतितम् । वशिष्यति । उष्टामिति । उशन्त्वत्यपि ज्ञेयम् । उड्ढीति । वश् हि इति स्थिते धिभावे अपित्त्वेन ङित्त्वाद्ग्रहिज्येति संप्रसारणे शस्य षत्वे धस्य ष्टुत्वेन ढकारे षस्य जश्त्वेन ड इति भावः । वशानि वशाव वशाम । लङ्याह — अवडिति । हल्ङ्यादिलोपे शस्य षः, षस्य डः, तस्य चर्त्वविकल्प इति भावः । औशन्निति । अवट् औष्टम् औष्ट । अवशमिति । पित्त्वान्न संप्रसारणमिति भावः । औश्व औश्म । विध्याशीर्लिङोः उश्यादिति सिद्धवत्कृत्य आह — उश्यातामुश्यास्तामिति । अवशीत् अवाशीत् । अवशिष्यत् । तदेवं दीधीङ् वेवीङ् षस षस्ति वश एते पञ्च धातवस्छान्दसा एवेति माधवादयः । तत्रदीधीवेवीटा॑मिति सूत्रेदीधीवेव्योश्छन्दोविषयत्वा॑दिति भाष्यम् । 'जक्षित्यादयः ष' डिति सूत्रेषसिवशी छानदसा॑विति भाष्यम् । एतद्भाष्यादेव षस्तिधातोर्नाऽत्र पाठ इति प्रतीयते । अत एव 'षस शास्ति स्वप्ने' इति पाठमभ्युपगमस्य स्तिपा निर्देशेन शास एवाथभेदात्पुनः पाठ इति कैयट आह । अत्र वशधातोरपि छान्दसत्ववचनं प्रायिकम्,वष्टि भागुरिरल्लोपंजयाय सेनान्यमुशन्ति देवाः॑ इत्यादिप्रयोगदर्शनादित्यास्तां तावत् । चर्करीतं चेति । धातुपाठे गणसूत्रमिदम् ।चर्करीत॑मिति यङ्लुगन्तस्य संज्ञा पूर्वाचार्यसिद्धा । तदाह — यङ्लुगन्तमदादाविति । तेन यङ्लुगन्ताच्छबेव विकरणः, तस्य लुक्, न तु श्यनादि विकरणान्तरम् । 'परस्मपैदिन' इत्युपक्रमाद्यङ्लुगन्तस्य परस्मैपदित्वमेव । ह्नुङ् अपनयने इति । अनिडयम् । ह्नुते इति । ह्नुवाते ह्नुवते इत्यादि । जुह्नुवे इति । जुह्नुवाते जुह्नुविरे । क्रादिनियमादिट् । जुह्नुविषे । जुह्नुविवहे । ह्नोता । ह्नोष्यते । ह्नुताम् । ह्नुष्व । ह्नवै ह्नवावहै । अह्नुत । इति सिद्धवत्कृत्य विधिलिङ्याह — ह्नुवीतेति आशीर्लिङ्याह — ह्नोषीष्टेति । लुङ्याह — अह्नोष्टेति । इति बालमनोरमायां लुग्विकरणम् ।

translator notes

commentary BM: 'yīvarṇayoḥ' is a seventh-case word (saptamyanta) from the dvandva 'yi and ivarṇa'; the i in 'yi' is for pronunciation; 'lopaḥ' is carried forward (anuvartate) from 'tāsastyoḥ', and by 'alo 'ntyasya' it is of the final; examples ādīdhya gataḥ, āvevya gataḥ, with deletion of ī before lyap. Followed: the bracketed anuvṛtti and 'final' in sutra_en.
commentary TB: 'yvoḥ' would give the desired result, but then 'y and i' would not be clearly understood, so 'varṇa' is used; 'yi' has i only for pronunciation, as Bhaṭṭoji's 'yakāre ivarṇe ca' shows; a reading 'yivarṇayoḥ' would be proper. TB's preferred reading is recorded.
commentary BM on 'iti lopam': in laṭ, with the uttama sg. iṭ, dīdhī-i would get the deletion by 'yīvarṇayoḥ' because an i follows; though that rule is para, it is set aside and e comes for the ṭi, being nitya: it applies whether or not the deletion has been made, and once e is made no i follows, so there is no deletion. 'guṇaniṣedha': in dīdhī-ām the guṇa due by 'sārvadhātukārdhadhātukayoḥ' is prohibited. dīdhitā: after iṭ, i follows, so ī is deleted. BM gives the full paradigm, then adds that in truth, since these five roots are Vedic and follow what is seen in the Veda, describing their forms by ordinary usage is improper. Followed for the bracketed derivation of dīdhye; the closing reservation is recorded.
commentary TB on 'lopaṃ bādhitveti': examples of the deletion — ādīdhya gataḥ, āvevya gataḥ, dīdhitā, dīdhiṣyate, vevitā, veviṣyate; counter-examples for 'yīvarṇayoḥ' — ādīdhyanam, āvevyanam. Recorded.
commentary BM on ṣasa: both roots have ṣ in upadeśa, the second is i-marked. sasanti — ant (not at), the stem not being abhyasta; sesatuḥ — e-substitution and abhyāsa-deletion; sadhi — hi → dhi, s deleted by 'dhi ca'; since dhi would be treated as hi by sthānivadbhāva, luk by 'ato heḥ' is feared and answered by 'pūrvatra'; asat — t deleted by hal-ṅyādi, then s → d by 'tipy anasteḥ'; asaḥ / asat — ru or d by 'sipi dhātoḥ'; asāsīt / asasīt — optional vṛddhi by 'ato halādeḥ'. Followed for the brackets on sadhi and asāsīt / asasīt.
commentary TB: asat — d by 'tipy anasteḥ'; asaḥ — ru by 'sipi dhātoḥ', or else d; santi — with num, s deleted by 'skoḥ', and the t optionally by 'jharo jhari savarṇe'; saṃsti, saṃstaḥ — here too the t is optionally deleted as before. Followed.
commentary BM on ṣasti: num (i-marked), anusvāra, s deleted by 'skoḥ', parasavarṇa, then optional deletion of the first t by 'jharo jhari', giving a form with one t or two (santi / santti); saṃstanti with ant, not at; in sipi no t-deletion (santsi); BM gives the full paradigm (sasaṃsta, sandhi / sanddhi, asan …). On the other view: in saṃs-t-ti the anusvāra, s and t come together, so s and t alone are not a saṃyoga and 'skoḥ' does not apply: saṃsti etc. Followed for '[the form] stands as saṃs-t-[ti]'; the form santti is recorded.
commentary BM on vaśa: seṭ. vaṣṭi — ś → ṣ by 'vraśca…', t → ṭ by ṣṭutva; uṣṭaḥ — saṃprasāraṇa before ṅit by 'grahijyā…'; uvāśa — saṃprasāraṇa of the abhyāsa by 'liṭy abhyāsasya…' (thal/ṇal not kit); ūśatuḥ — 'grahijyā…' first, being para, then doubling, halādiḥ śeṣa and savarṇa-lengthening; vaśitā shows the root is seṭ; uḍḍhi — hi → dhi, apit hence ṅit, saṃprasāraṇa, ś → ṣ, dh → ḍh, ṣ → ḍ; avaṭ / avaḍ — hal-ṅyādi deletion, ś → ṣ → ḍ, optional cartva; avaśam — no saṃprasāraṇa, being pit; uśyātām, uśyāstām presuppose uśyāt in vidhiliṅ and āśīrliṅ; luṅ avaśīt, avāśīt [OCR 'avrāśīt']. Followed for the lakāra labels; BM's luṅ forms agree with the print's avāśīt, avaśīt.
commentary BM: Mādhava and others hold that these five roots (dīdhī, vevī, ṣasa, ṣasti, vaśa) are Vedic only; the Bhāṣya says so under 'dīdhīvevīṭām' and, under 'jakṣityādayaḥ ṣaṭ', 'ṣasivaśī chāndasau'; from that Bhāṣya it appears ṣasti is not read here, and Kaiyaṭa, accepting the reading 'ṣasa śāsti svapne', says that, the mention being made with stip, it is śās itself read again for a difference of meaning. But the Vedic status of vaś is only general, given usages such as 'vaṣṭi bhāgurir allopam' and 'jayāya senānyam uśanti devāḥ'. Recorded.
commentary TB on vaś: its use is seen in ordinary speech too ('vaṣṭi bhāgurir allopam', 'jayāya senānyam uśanti devāḥ'). Recorded.
commentary BM on 'carkarītaṃ ca': a gaṇasūtra in the Dhātupāṭha; 'carkarīta' is the earlier teachers' name for a yaṅ-luk-final root; hence such a root takes only śap as vikaraṇa, with its luk, not śyan or another; and, because the section opened with 'parasmaipadinaḥ', the yaṅ-luk-final root is parasmaipada only. The English follows BM for '[gaṇasūtra]' and 'yaṅ-luk-final'; the parasmaipada claim is recorded.
commentary TB on 'carkarītaṃ ca': a gaṇasūtra; 'carkarīta' is the earlier teachers' name for the yaṅ-luk-final; 'adādau bodhyam' means that for yaṅ-luk-final roots śap undergoes luk by 'adiprabhṛtibhyaḥ'; the earlier teacher's (prācīna's) statement that the carkarīta is parasmaipada is passed over here as not relevant to the present context (ihāprakṛtatvād upekṣitam). Recorded.
commentary BM on hnuṅ: aniṭ; hnute, hnuvāte, hnuvate; juhnuve, with iṭ in juhnuviṣe etc. by the krādi restriction; hnotā, hnoṣyate; hnuvīta; hnoṣīṣṭa; ahnoṣṭa. Followed for the lakāra labels.
textual NSP footnotes of p. 399, printed under sk.2486.n1 (scan page-0409): fn 1, on 'ṣasa ṣasti' (OCR 'ṣasasastīti'): from the Bhāṣya's usage under 'jakṣityādayaḥ' it appears that the root ṣasti is not [read] here; the mūla reading follows Mādhava. fn 2, on 'carkarītam': this is a name for yaṅ-luk.
textual Collation against the 1915 print (NSP p. 399 = scan page-0409, scan read; the OCR skips the ṣasa passage; collation .work/collate-p45/batch03.md agrees): (1) the print ends the vaś paradigm with 'avāśīt | avaśīt ||', which ours lacks; the English gives them as mūla, following the print (BM also has both forms); a mūla omission for Ajai; (2) ours 'nityātvāṭ' → print 'nityatvāṭ'; (3) ours 'salepasya' → print 'salopasya'; (4) ours 'saṃstaḥ iti sthite' → print 'saṃsta iti sthite'; (5) ours 'dīdhīvaivīṭām' → print 'dīdhīvevīṭām' (the sūtra SK 2190); (6) the print marks the gaṇasūtra with '(ga)' and gives it no dhātu number (the numbers run 1080 vaśa → 1082 hnuṅ), where ours reads '1081 carkarītaṃ ca (gaṇasūtram)', numbering it as dhātu 1081. The English follows the print throughout (dīdhīvevīṭām; no number for the gaṇasūtra).
textual Suspect in both ours and the print: after vakṣi (madhyama sg.) both read 'uṣṭaḥ' again, the same as the prathama du. given just before; the madhyama du. expected there is uṣṭhaḥ. Kept as transmitted in the English; for Ajai.
textual Filing: the former tail of sk.2488.t1 from 'śānaco 'pravṛttāv api…' ('ādīti', 'paratvād iti', on 'āḍuttamasya' and 'huśnuvoḥ') was TB on the juhotyādi units that follow, not on SK 2488; it was re-filed to sk.2489.t1 on 2026-10-05.
translator The bracketed labels (lakāra, puruṣa, number) and the bracketed steps of dīdhye and sadhi are the translator's, following BM. 'liṅ' for sasyāt is left unspecified because the form serves both vidhiliṅ and āśīrliṅ (BM: 'liṅy āha — sasyād iti'). '[From ṣasti:]' marks where Bhaṭṭoji passes to the second root. Numbers 1077–1080 and 1082 are Dhātupāṭha serial numbers printed with the roots; the digital source's '1081' on the gaṇasūtra is not in the print and is not rendered.
translator On 'carkarītaṃ ca' BM draws parasmaipada-only from the section heading, while TB passes over the prācīna's parasmaipada statement as irrelevant here; the English says nothing on pada (§16).

तिङन्तादादिप्रकरणम्