Prakaraṇa 46 · SK 2489–2504

तिङन्तजुहोत्यादिप्रकरणम्

tiṅantajuhotyādiprakaraṇam · 16 sūtras

SK 2489 · A 2.4.75V

जुहोत्यादिभ्यः श्लुः ॥ २४८९ ॥

juhotyādibhyaḥ śluḥ

juhotyādibhyaḥ śluḥ — After juhoti and the rest [the roots of the hu-class], ślu [takes the place of śap (śapaḥ — carried forward (anuvṛtti) from adiprabhṛtibhyaḥ śapaḥ, SK 2423)].

Bhaṭṭoji first gives the root entry: 1083 hu, "in giving and in eating". Some add "taking". The Bhāṣya, Patañjali's commentary, adds "pleasing". From here on, four roots are parasmaipadin: they take the parasmaipada endings. They are hu, ñibhī, hrī and pṝ.

Rule. After hu and the roots that follow it, ślu replaces śap. ślu is a name for deletion (SK 260). So śap is simply removed. The word śapaḥ "of śap" is carried forward from SK 2423.

Example.

hu + śap + ti (laṭ, prathama singular)

→ ślu for śap (this rule) → hu + ti.

The next rule doubles the root.

Applies when / blocked by. "Giving" here means casting (prakṣepa). Bhaṭṭoji adds two limits. The casting is into a receptacle enjoined by rule, such as the sacred fire. And what is cast is an oblation (haviṣ). These limits come from established usage (svabhāva), not from the rule. One of Bhaṭṭoji's commentators gives an illustration. A stone thrown into the fire by mistake or in anger is a casting. It is not an offering (homa).

Watch out. hu takes only the parasmaipada endings. One of Bhaṭṭoji's commentators therefore calls the ātmanepada form hoṣye incorrect. But juhvānāḥ, made with the participle affix cānaś, is correct.

Siddhānta-kaumudī

{$ {!1083 हु!} दानादनयोः $}। आदाने चेत्येके । प्रीणनेऽपीति भाष्यम् । दानं चेह प्रक्षेपः । स च वैधे आधारे हविषश्चेति स्वभावाल्लभ्यते । इतश्चत्वारः परस्मैपदिनः ॥ शपः श्लुः स्यात् ॥

(1083) hu — in giving and in eating (dānādanayoḥ). Some [read] 'and in taking' (ādāne ca). The Bhāṣya [says]: 'in pleasing (prīṇana) too'. And 'giving' here is casting (prakṣepa); and that this [casting] is into a receptacle enjoined by rule (vaidha ādhāra), and is of an oblation (haviṣ), is obtained from [its] very nature (svabhāva). From here on, four [roots] are parasmaipadin. ślu takes the place of śap [— 'śapaḥ' carried forward (anuvṛtti) from adiprabhṛtibhyaḥ śapaḥ (SK 2423)].

Tattvabodhinī

NSP p. 409–410

शानचोऽप्रवृत्तावपि चानशन्तलात् ॥—आदीति । ‘आडुत्तमस्य’ इत्यनेन ॥—परत्वादिति । ‘हुश्रुवोः’ इति यणपेक्षया परलादित्यर्थः

Bālamanoramā

अथ जुहोत्यादयः ।अथ श्लुविकरणा धातवो निरूप्यन्ते । हु दानाऽदनयोरिति । दाने अदने चेत्यर्थः । भाष्यमिति ।तृतीया च होश्छन्दसी॑ति सूत्रस्थ॑मिति शेषः । ननु यदि दानमिह प्रसिद्धं विवक्षितं तर्हिब्राआहृमाय गां ददाती॑त्यत्र जुहोतीत्यपि प्रयोगः स्यादित्यत आह — दानं चेह प्रक्षेप इति । नन्वेवमपि कूपे घटं प्रक्षिपति, आहवनीये जलं प्रक्षिपतीत्यत्रापि जुहोतीति प्रयोगः स्यादित्यत आह — स चेति । सः = प्रक्षेपो, विधिबोधिते आधारे = आहवनीयादौ पुरोडाशादिहविष इति लभ्यते इत्यन्वयः । कुत इत्यत आह - स्वभावादिति । अनादिसिद्धलोकव्यवहारादित्यर्थः । तथाच विधिबोधिते आधारे विधिबोधितस्य देवतायै त्यज्यमानसय् हविषः हुधातुर्वर्तते इति फलितम् । एतच्च पूर्वमीमांसायां तृतीयेसर्वप्रदानं हविषस्तदर्थत्वा॑दित्यधिकरणेऽध्वरमीमांसाकुतूहलवृत्तौ प्रपञ्चितमस्माभिः । जुहोत्यादिभ्यः श्लुः - जुहोत्यादिभ्यः श्लुः । शप इति । 'अदिप्रभृतिभ्यः' इत्यतस्तदनुवृत्तेरिति भावः । हु अ इति स्थिते शपः श्लौ कृते हु तीति स्थिते —

Now the juhotyādi [class]. Now the roots that take the ślu-substitution of their vikaraṇa are examined. "hu — in the senses of giving (dāna) and eating (adana)" — that is, in giving and in eating. "bhāṣyam" — [scil.] "found on the sūtra 'tṛtīyā ca hoś chandasi'"; this is to be supplied. Objection: if the ordinary well-known "giving" is intended here, then in "he gives a cow to a brāhmaṇa" (brāhmaṇāya gāṃ dadāti) the usage "juhoti" would also apply. To this he says "and here dāna means casting/throwing (prakṣepa)." Objection: even so, in "he throws a pot into a well" and "he throws water into the āhavanīya [fire]," the usage "juhoti" would apply. To this he says "sa ca…" (and that…). The construction is: "that" = the throwing; "into the receptacle enjoined [by injunction]" = the āhavanīya and the like; "of the oblation-substance such as the puroḍāśa" — [these] are supplied. To "on what ground?" he says "svabhāvāt" (by [its own] nature), that is, from the beginningless established usage of the world. And thus it results that the root hu functions with respect to the oblation-substance being relinquished for a deity enjoined [by injunction], into the receptacle enjoined [by injunction]. And this we have elaborated in [our] Adhvaramīmāṃsākutūhala-vṛtti, in the third [book] of the Pūrvamīmāṃsā, in the adhikaraṇa "sarva-pradānaṃ haviṣas tad-arthatvāt."

juhotyādibhyaḥ śluḥ — juhotyādibhyaḥ śluḥ. On "śapaḥ" (of śap): the idea is that it is carried forward (anuvṛtti) from "adiprabhṛtibhyaḥ [śapaḥ]" [SK 2423]. When "hu a" stands, and ślu has been made for śap, when "hu ti" stands —

translator notes

commentary BM on 'śapaḥ': [it is supplied] because it is carried forward (anuvṛtti) from 'adiprabhṛtibhyaḥ [śapaḥ]' [SK 2423]. Followed: bracketed in sutra_en and k1.
commentary BM: with hu + a [śap] standing, once ślu has been made for śap, hu + ti stands — leading into ślau (SK 2490). Recorded.
commentary TB, NSP p. 399 (scan page-0409), not in our source: on 'hu dānā…' — although giving (dāna) is, strictly, the production of another's ownership preceded by the cessation of one's own, [Bhaṭṭoji] explains it as 'prakṣepa' following usage; 'vaidha' — in the āhavanīya [fire] and the like; 'haviṣaḥ' — that is, of a substance enjoined by an injunction; 'svabhāvāt' — hence, where a puroḍāśa is to be cast into the āhavanīya, a stone thrown in by mistake or in anger, or a puroḍāśa thrown into a pit or the like, is a casting but not a homa. Followed: 'casting (prakṣepa)', 'a receptacle enjoined by rule', 'an oblation (haviṣ)', and '[its] very nature' as the source of the restriction.
commentary TB, NSP p. 399 (scan page-0409), not in our source, on 'parasmaipadena iti' [sic; Bhaṭṭoji's word is 'parasmaipadinaḥ']: hence some people's usage 'hoṣye' is simply incorrect (asādhu); but the Ānandalaharī's usage 'smarāgnau juhvānāḥ' is correct — 'since, even though śānac does not apply, it ends in cānaś', the clause that opens sk.2489.t1 ('śānaco 'pravṛttāv api cānaśantatvāt'; re-filed from the tail of sk.2488.t1 on 2026-10-05). Recorded.
commentary BM (sk.2489.b1, re-filed from sk.146.b1 on 2026-10-05; also Wikisource uttara-2/0018.txt) on the preamble: 'dānādanayoḥ' = in giving and in eating; 'bhāṣyam' = [the Bhāṣya] on tṛtīyā ca hoś chandasi; 'sa ca' — that casting (prakṣepa) is understood [to be] of an oblation such as the puroḍāśa into a receptacle made known by injunction, such as the āhavanīya; 'svabhāvāt' = from beginningless, established usage (anādisiddha-loka-vyavahārāt). Followed: 'from [its] very nature (svabhāva)' (no bracketed 'the word's').
textual TB transcribed from the scan (NSP p. 399, scan page-0409; the OCR page text omits the passage and no source.json carries it): 'hu dānā— || yady api svatvanivṛttipūrvakaṃ parasvatvāpādanam eva dānaṃ tathāpi prayogam anusṛtya vyācaṣṭe — prakṣepa iti || — vaidha iti | āhavanīyādau || — haviṣa iti | vidhibodhitadravyasyety arthaḥ || — svabhāvād iti | tena āhavanīye puroḍāśe prakṣeptavye pramādena kopena vā pāṣāṇaḥ prakṣiptaḥ puroḍāśo vā gartādau sa tu prakṣepo na homa iti jñeyam || — parasmaipadena iti | tena hoṣya iti keṣāṃcit prayogo 'sādhur eva | smarāgnau juhvānāḥ ity ānandalaharīprayogas tu sādhur eva |' — continuing in our sk.2489.t1 (re-filed from the tail of sk.2488.t1 on 2026-10-05) with 'śānaco 'pravṛttāv api cānaśantatvāt ||'. 'hoṣya iti' is hoṣye + iti in sandhi.
textual Scan check, NSP p. 399 (scan page-0409, read): the kaumudī matches the print ('1083 hu dānādanayoḥ | ādāne cety eke | prīṇane 'pīti bhāṣyam | …| itaś catvāraḥ parasmaipadinaḥ ||', then '2489 juhotyādibhyaḥ śluḥ 2.4.75 śapaḥ śluḥ syāt ||'); the collation report (batch01) lists SK 2489 as clean. The print heads the section 'tiṅante juhotyādayaḥ 43'; our prakaraṇa number 46 differs systemically (collation report).
textual sk.2489.b1 repeats its gloss twice ('śapa iti … hu tīti sthite') — a duplication in the digital BM.
translator The first paragraph is the Dhātupāṭha entry (1083 is its serial number), printed before the sūtra. The four parasmaipadin roots are hu, ñibhī, hrī and pṝ (1083–1086). ślu is a name for deletion, taught in pratyayasya lukślulupaḥ (SK 260).
translator TB's hoṣye/juhvānāḥ contrast suggests that the parasmaipada restriction bears on finite forms only (the cānaś participle juhvānāḥ being admitted); TB does not say 'finite forms' — this is the translator's inference, and the English k1 adds nothing on it.

SK 2490 · A 6.1.10V

श्लौ ॥ २४९० ॥

ślau

ślau — When ślu [follows, two utterances (dve — carried forward (anuvṛtti) from ekāco dve prathamasya, SK 2175) are made of the dhātu (dhātoḥ — carried forward (anuvṛtti) from liṭi dhātor anabhyāsasya, SK 2177), i.e. it is doubled].

Rule. Before ślu, the root is doubled. "Two" (dve) is carried forward from SK 2175. "Of the root" (dhātoḥ) is carried forward from SK 2177. So doubling, which chapter 44 taught for liṭ, also happens wherever ślu has replaced śap.

Example.

hu + ti → doubled (this rule) → hu-hu-ti

→ the first copy is the abhyāsa; its usual operations make it ju → ju-hu-ti

→ guṇa of the second u before the pit ending tip → juhoti "he offers".

juhu + tas → tas is not pit, so it counts as ṅit, and there is no guṇa → juhutaḥ.

juhu + jhi → the stem is abhyasta, so at replaces the jh (SK 2479) → juhu + ati

→ v for u by SK 2387 → juhvati "they offer".

Applies when / blocked by. Before ati, the general rule would give uvaṅ (uv, SK 271). One of Bhaṭṭoji's commentators calls the v of SK 2387 an exception (apavāda) to uvaṅ. So the form is juhvati, not juhuvati.

Siddhānta-kaumudī

धातोर्द्वे स्तः । जुहोति । जुहुतः । अदभ्यस्तात् SK 2479 इत्यत् । हुश्नुवोः - SK 2387 इति यण् । जुह्वति ॥

Two [utterances] of the dhātu are made [when ślu follows]. juhoti [laṭ, prathama-puruṣa singular]. juhutaḥ [prathama-puruṣa dual]. at [replaces jha] by adabhyastāt (SK 2479); yaṇ [replaces the u] by huśnuvoḥ… (SK 2387): juhvati [prathama-puruṣa plural].

Bālamanoramā

श्लौ - शेषं पूरयति — धातोद्र्वे स्त इति ।एकाचो द्वे॑इत्यतोलिटि धातो॑इत्यतश्च तदनुवृत्तेरिति भावः । द्वित्वे कृते अभ्यासकार्यमभिप्रेत्य आह — जुहोतीति । यणिति । उवङपवाद इत्यर्थः ।

translator notes

commentary BM on ślau is filed here as sk.2490.b1 (re-filed from sk.2315.b1 on 2026-10-05) and is also in Wikisource (uttara-2/0018.txt). Its lead-in is printed at the tail of sk.2489.b1: 'with hu + a standing, and ślu made for śap, with hu + ti standing —', which frames the sūtra as applying after ślu has replaced śap before tip. Followed: '[follows]' in sutra_en and k1.
commentary BM (sk.2490.b1; also Wikisource uttara-2/0018.txt) on ślau: [Bhaṭṭoji] completes the remainder — 'dhātor dve staḥ': the sense is that these are carried forward (anuvṛtti) from 'ekāco dve' [SK 2175] and from 'liṭi dhātoḥ' [SK 2177]; after doubling, intending the abhyāsa operations, he says 'juhoti'; 'yaṇ' — i.e. [it is] an exception to uvaṅ (uvaṅ-apavāda). Followed: the anuvṛtti labels in sutra_en.
textual Scan check, NSP p. 399 (scan page-0409, read): the kaumudī matches the print word for word ('dhātor dve staḥ | juhoti | juhutaḥ | adabhyastāt 2479 ity at | huśnuvoḥ–2387 iti yaṇ | juhvati ||'). The collation report (batch01) lists SK 2490 as clean. The print has no Tattvabodhinī on this sūtra: its TB on p. 400 runs from the juhotyādi preamble ('śānaco 'pravṛttāv api…') straight to 'āṭīti', which is on SK 2491.
translator The bracketed 'two utterances … of the dhātu' is Bhaṭṭoji's own gloss ('dhātor dve staḥ'); the attribution of its two words to SK 2175 and SK 2177 is BM's (Wikisource), see the commentary note.
translator The bracketed lakāra/person labels and '[replaces jha]', '[replaces the u]' are the translator's. The text gives no derivation for juhoti (guṇa before tip) or juhutaḥ, so none is supplied.

SK 2491 · A 3.1.39V

भीह्रीभृहुवां श्लुवच्च ॥ २४९१ ॥

bhīhrībhṛhuvāṃ śluvacca

bhīhrībhṛhuvāṃ śluvac ca — After bhī, hrī, bhṛ and hu [(a sixth-case word (ṣaṣṭhyanta) in the sense of the fifth), ām — carried forward (anuvṛtti) with 'liṭi' from kāspratyayād ām amantre liṭi, SK 2306 — is optionally added when liṭ follows], and [when ām is added the operation is] as [it would be] when ślu [follows].

Rule. After bhī, hrī, bhṛ and hu, the affix ām is optionally added before liṭ. When ām is added, the root is treated as if ślu followed. This is śluvadbhāva, "treatment as before ślu". So the root is doubled before ām, just as before ślu.

The words ām and liṭi are carried forward from SK 2306. In the sūtra the four roots stand in the sixth case. One of Bhaṭṭoji's commentators says it has the sense of the fifth case, "after".

Example.

hu + liṭ → ām (this rule) → hu + ām

→ treated as before ślu: doubled → juhu + ām

→ guṇa of the u, then av before the vowel → juhavām

→ the helping verb kṛ in liṭ follows → juhavāṃcakāra "he offered".

Without ām, ordinary liṭ: juhāva.

More forms of hu:

luṭ hotā, lṛṭ hoṣyati; loṭ juhotu or juhutāt.
juhu + hi → hi becomes dhi (SK 2425) → juhudhi "offer!".
vidhiliṅ juhuyāt; āśīrliṅ hūyāt; luṅ ahauṣīt, with vṛddhi before sic.

Applies when / blocked by. Two forms show a conflict of rules. Bhaṭṭoji settles both by paratva: of two rules that both apply, the one later in the Aṣṭādhyāyī wins.

loṭ uttama singular: juhu + āni. The augment āṭ is pit (SK 2204), so the ending is not ṅit. guṇa is therefore due. But the v of SK 2387 is also due before the vowel. guṇa is the later rule and wins → juhavāni.
laṅ prathama plural: a + juhu + jhi → jus for jhi, the stem being abhyasta (SK 2226) → ajuhu + us. Again SK 2387 is due. But guṇa before jus (SK 2481) is the later rule and wins → ajuhavuḥ.

Watch out. Write juhavāni and ajuhavuḥ, not juhvāni and ajuhvuḥ. The v of SK 2387 loses to guṇa in both.

Bhaṭṭoji then gives the next root: 1084 ñibhī "in fear". The ñi is an it. Its present is bibheti "he fears", with ślu and doubling as for hu.

Siddhānta-kaumudī

एभ्योलिट्याम्वा स्यादामि श्लाविव कार्यं च । जुहवांचकार । जुहाव । होता । होष्यति । जुहोतु । जुहुतात् । हेर्धिः । जुहुधि । आटि परत्वाद्गुणः । जुहवानि । परत्वात् जुसि च SK 2481 इति गुणः । अजुहवुः । जुहुयात् । हूयात् । अहौषीत् ।{$ {!1084 ञिभी!} भये$} । बिभेति ॥

After these [four], ām is optionally added when liṭ follows, and when ām [is added] the operation is as [it would be] when ślu [follows]. juhavāṃcakāra [liṭ, prathama-puruṣa singular, with ām: doubling as before ślu, and guṇa]. juhāva [liṭ, without ām]. hotā [luṭ]. hoṣyati [lṛṭ]. juhotu, juhutāt [loṭ, prathama-puruṣa singular]. [hi becomes] dhi [by hujhalbhyo her dhiḥ, SK 2425]: juhudhi [loṭ, madhyama-puruṣa singular]. When āṭ [follows — added by āḍuttamasya picca, SK 2204], guṇa [applies], because it is the later rule (paratvāt) [compared with the yaṇ taught by huśnuvoḥ…, SK 2387]: juhavāni [loṭ, uttama-puruṣa singular]. Because it is the later rule (paratvāt), guṇa [applies] by jusi ca (SK 2481) [rather than the yaṇ by huśnuvoḥ…]: ajuhavuḥ [laṅ, prathama-puruṣa plural, with jus]. juhuyāt [vidhiliṅ]. hūyāt [āśīrliṅ]. ahauṣīt [luṅ, with vṛddhi before sic]. (1084) ñibhī — in fear (bhaye). bibheti [laṭ, prathama-puruṣa singular].

Bālamanoramā

भीह्रीभृहुवां श्लुवच्च - भीहि । भी ह्री भृ हु एषां द्वन्द्वात्पञ्चम्यर्थे षष्ठी ।कास्प्रत्यया॑दित्यत आम् लिटीत्यनुवर्तते । तदाह — एतेभ्य इति ।श्लुव॑दिति सप्तम्यन्ताद्वतिरित्यभिप्रेत्य आह — आमि श्लाविव कार्यं चेति । जुहवामिति । आमि श्लाविव द्वित्वे गुण इति भावः । जुहावेति । जुहुवतुः । जुहविथ जुहोथ । जुहुधि । हेर्धिरिति ।हुझल्भ्यो हेर्धि॑रित्यनेनेति भावः ।जुहवानी॑त्यत्र आटः पित्त्वेन अङित्तवाद्गुणे प्राप्ते तं बाधित्वाहुश्नुवो॑रिति यणि प्राप्ते आह — आटि परत्वादिति ।हुश्नुवो॑रित्यपेक्षया गुणः परत्वाद्भवतीत्यर्थः । लङि — अजुहोत् अजुहुतामिति सिद्धवत्कृत्यसिजभ्यस्ते॑ति जुसिहुश्नुवो॑रिति यणमाशङ्क्याह — परत्वाज्जुसि चेति गुण इति अजुहवुरिति । अजुहोः अजुहुतमजुहुत अजुहवमजुहुव अजुहुम । अहौषीदिति । सिचि वृद्धिः । अहौष्टामित्यादि । अहोष्यत् । ञि भी भये इति । अनिट् । ईदन्तः । शपः श्लौ द्वित्वादि मत्वाह — बिभेतीति ।

translator notes

commentary BM: 'bhīhrībhṛhuvām' is a dvandva of bhī, hrī, bhṛ and hu, with the sixth case in the sense of the fifth (pañcamyarthe ṣaṣṭhī); 'ām' and 'liṭi' are carried forward (anuvartate) from 'kāspratyayāt…' [SK 2306], hence Bhaṭṭoji's 'ebhyaḥ'; taking 'vati' in 'śluvat' as formed from a seventh-case word (saptamyanta), he says 'āmi ślāv iva kāryaṃ ca'. Followed: the bracketed anuvṛtti and case in sutra_en, and 'as [it would be] when ślu [follows]'.
commentary BM: juhavām — with ām, doubling as before ślu, and guṇa; juhāva, with juhuvatuḥ, juhavitha / juhotha; juhudhi — hi → dhi by 'hujhalbhyo her dhiḥ'. Followed for the brackets on juhavāṃcakāra and juhudhi.
commentary BM on 'āṭi paratvāt': in juhavāni, āṭ is pit, so [the ending] is not ṅit and guṇa is due; blocking it, yaṇ by 'huśnuvoḥ' is due; so Bhaṭṭoji says guṇa applies because it is the later rule compared with 'huśnuvoḥ'. On ajuhavuḥ: taking laṅ ajuhot, ajuhutām as settled, with jus by 'sijabhyasta…' [SK 2226], he anticipates yaṇ by 'huśnuvoḥ' and answers that guṇa by 'jusi ca' applies because it is the later rule. Followed: the bracketed rival rule in both places.
commentary TB, filed in sk.2489.t1 (re-filed from the tail of sk.2488.t1 on 2026-10-05; NSP p. 400, scan page-0410): on 'āṭīti', [the āṭ comes] by 'āḍuttamasya'; on 'paratvād iti', it means later compared with the yaṇ of 'huśnuvoḥ'. Agrees with BM; followed for '[by āḍuttamasya picca]' and '[compared with the yaṇ …]'.
commentary BM: ahauṣīt — vṛddhi before sic; on ñibhī: aniṭ, ending in ī; with ślu of śap and doubling taken as understood, Bhaṭṭoji gives bibheti. Followed for '[with vṛddhi before sic]'.
textual Scan check, NSP pp. 399–400 (scan page-0409/0410, read): the kaumudī matches the print ('ebhyo liṭy ām vā syād āmi ślāv iva kāryaṃ ca … jusi ca 2481 iti guṇaḥ | ajuhavuḥ | juhuyāt | hūyāt | ahauṣīt | 1084 ñibhī bhaye | bibheti ||'). The collation report (batch01) lists SK 2491 as clean.
translator 'Optionally' (Bhaṭṭoji's 'vā') is not accounted for by BM's anuvṛtti statement. It presumably continues 'anyatarasyām' from uṣavidajāgṛbhyo 'nyatarasyām (SK 2341). That attribution is the translator's.
translator The lakāra/person labels are the translator's. juhutāt is the tātaṅ alternant of the same loṭ form. BM does not name the rule that gives the guṇa in juhavāni; it is presumably sārvadhātukārdhadhātukayoḥ (SK 2168), which, like jusi ca, stands later than huśnuvoḥ in the Aṣṭādhyāyī. (1084) is the Dhātupāṭha number; ñi in ñibhī is an it-marker.

SK 2492 · A 6.4.115V

भियोऽन्यतरस्याम् ॥ २४९२ ॥

bhiyo'nyatarasyām

bhiyo 'nyatarasyām — In place of [the final of] bhī, [i (it — carried forward (anuvṛtti) from iddaridrasya, SK 2482)] is optionally substituted [before a hal-initial (hali — carried forward from ī haly aghoḥ, SK 2497) kṅit (kṅiti — carried forward from gamahana…, SK 2363) sārvadhātuka (sārvadhātuke — carried forward from ata ut sārvadhātuke, SK 2467)].

Rule. For bhī, i optionally replaces its ī. This happens before a sārvadhātuka affix that begins with a consonant (hal) and is kit or ṅit (kṅit).

Four words are carried forward (anuvṛtti):

it "the vowel i", from SK 2482;
hali "before a consonant", from SK 2497, taught later in this chapter;
kṅiti "before a kit or ṅit", from SK 2363;
sārvadhātuke "before a sārvadhātuka", from SK 2467.

Example.

bhī + tas (laṭ, prathama dual) → ślu and doubling (SK 2489, 2490) → bhī-bhī-tas

→ abhyāsa operations → bi-bhī-tas

→ tas begins with t, a consonant, and is ṅit → i optionally (this rule)

→ bibhitaḥ or bibhītaḥ "they two fear".

Applies when / blocked by. One of Bhaṭṭoji's commentators shows each condition with a form where it fails:

not sārvadhātuka: bebhīyate, bibhiye;
not consonant-initial: bibhī + ati → at for jh (SK 2479) → y for ī → bibhyati "they fear";
not kṅit: bibheti, since tip is pit and takes guṇa.

Some hold that "consonant-initial kṅit" adds little here; scholars discuss this.

More forms of bhī: liṭ bibhayāṃcakāra, with ām and doubling as before ślu (SK 2491), or bibhāya; luṭ bhetā.

Watch out. The rule names bhī alone. The next root, 1085 hrī "in being ashamed", has no such option. Bhaṭṭoji gives:

laṭ jihreti, jihrītaḥ, jihriyati. In jihriyati, at comes (SK 2479), then iyaṅ for the ī.
liṭ jihrayāṃcakāra (by SK 2491) or jihrāya.

Bhaṭṭoji then gives the root entry 1086 pṝ "in protecting and in filling". Its vowel is long ṝ.

Siddhānta-kaumudī

इकारः स्याद्धलादौ क्ङिति सार्वधातुके । बिभितः । बिभीतः । बिभ्यति । बिभयांचकार । बिभाय । भेता ।{$ {!1085 ह्री!} लज्जायाम्$} । जिह्रेति । जिह्रीतः । जिह्रियति । जिह्रयांचकार । जिह्राय ।{$ {!1086 पॄ!} पालनपूरणयोः$} ॥

i is [optionally] substituted [for bhī] before a hal-initial kṅit sārvadhātuka. bibhitaḥ, bibhītaḥ [laṭ, prathama-puruṣa dual, with and without i]. bibhyati [prathama-puruṣa plural, with at by adabhyastāt, SK 2479]. bibhayāṃcakāra [liṭ, with ām, and doubling as before ślu, by bhīhrībhṛhuvāṃ śluvac ca, SK 2491]. bibhāya [liṭ, without ām]. bhetā [luṭ]. (1085) hrī — in being ashamed (lajjāyām). jihreti, jihrītaḥ, jihriyati [laṭ, prathama-puruṣa singular, dual, plural]. jihrayāṃcakāra, jihrāya [liṭ, with and without ām]. (1086) pṝ — in protecting and in filling (pālanapūraṇayoḥ).

Tattvabodhinī

NSP p. 410

—भियोऽन्यतरस्याम् । सार्वधातुके किम् । बेभीयते । बिभिये । हलादौ किम् । बिभ्यति । क्ङिति किम् । बिभेति । केचिदत्र हलादौ क्ङितीत्येतन्नातीवोपयुज्यते । इत्वविधानस्य बिभित इत्यादौ चरितार्थत्वात् । बिभ्यति बिभेतीत्यादौ यणादेः प्रवृत्तिसंभवादित्याहुः

Bālamanoramā

भियोऽन्यतरस्याम् - भियोऽन्यतरस्याम् ।इद्दरिद्रस्ये॑त्यत इदिति,गमहने॑त्यतः क्ङितीति,ई हल्यघो॑रित्यतो हलीति,अत उ॑दित्यतः सार्वधातुके इति चानवर्तते इत्यभिप्रेत्य शेषं पूरयति — इकारः स्यादित्यादिना । बिभ्यतीति ।अदभ्यस्ता॑दित्यत् । बिभयामिति ।भीह्रीभृहुवां श्लुवच्चे॑ति श्लुवत्त्वाद्द्वित्वादीति भावः । बिभायेति । बिभ्यतुः । बिभयिथ — बिभेथ । बिभ्यिव बिभ्यिम । भेतेति । भेष्यति । बिभेतु — बिभितात् — बिभीतात् बिभिताम् बिभीताम् — बिभ्यतु । बिभिहि — बिभीहि — बिभितात् — बिभीतात्, बिभीतम् — बिभीतम्, बिभित — बिभीत । बिभयानि बिभयाव बिभयाम । अबिभेत्, अबिभिताम् — अबिभीताम्, अबिभयुः । अबिभेः, अबिभितम् — अबिभीतम्, अबिभित-अबिभीत । अबिभयमबिभिव — अबिभीव अबिभम — अबिभीम । बिभियात् — बिभीयादित्यादि । आशीर्लिङ [भीयात्] भीयास्ताम् । अभैषीत् । अभेष्यत् । ह्री लज्जायामिति । अनिट् । जिह्रियतीति ।अदभ्यस्ता॑दित्यत् । इयङ् । जिह्रयामिति । जिह्रायेति । ह्रेता । ह्रेष्यति । जिह्रेतु — जिह्रीतात् । जिह्रीहि । जिह्रयाणि । अजिह्रेत् । जिह्रीयात् । ह्रीयात् । अह्रैषीत् । अह्रेष्यत् । पृधातुः सेट् । लटस्तिपि शपः श्लौ द्वित्वे पृ पृ इति स्थिते —

translator notes

commentary BM: 'it' is carried forward (anuvartate) from 'iddaridrasya', 'kṅiti' from 'gamahana…', 'hali' from 'ī haly aghoḥ', and 'sārvadhātuke' from 'ata ut'; with this in mind Bhaṭṭoji completes the rest ('ikāraḥ syāt…'). Followed: the four anuvṛttis are bracketed in sutra_en.
commentary BM: bibhyati — at by 'adabhyastāt'; bibhayām — doubling etc. because [the operation is] as before ślu, by 'bhīhrībhṛhuvāṃ śluvac ca'; bibhāya, with bibhyatuḥ, bibhayitha / bibhetha; then the full paradigm with the optional i before hal-initial ṅit endings (bibhitāt / bibhītāt, bibhihi / bibhīhi, abibhitām / abibhītām …), āśīrliṅ bhīyāt, luṅ abhaiṣīt. On hrī: aniṭ; jihriyati — at by 'adabhyastāt', and iyaṅ. Followed for the brackets on bibhyati and bibhayāṃcakāra and for the lakāra labels.
commentary TB (sk.2492.t1): why 'sārvadhātuke'? bebhīyate, bibhiye; why 'halādau'? bibhyati; why 'kṅiti'? bibheti. Some, however, say that 'halādau kṅiti' is of little use here, since the i-injunction already has its scope in bibhitaḥ etc., and in bibhyati, bibheti etc. yaṇ, [guṇa] and the like can apply. Recorded; the English keeps the conditions as Bhaṭṭoji states them.
textual Scan check, NSP p. 400 (scan page-0410, read): the kaumudī matches the print (bibhitaḥ, bibhītaḥ, bibhyati, bibhayāṃcakāra, bibhāya, bhetā; '1085 hrī lajjāyām'; jihreti, jihrītaḥ, jihriyati, jihrayāṃcakāra, jihrāya; '1086' pālanapūraṇayoḥ). The collation report (batch01) lists SK 2492 as clean. The root vowel of 1086 cannot be read as long or short at the scan's resolution; the English follows ours, pṝ.
textual Filing: the tail of sk.2492.b1 ('pṛdhātuḥ seṭ … pṛ pṛ iti sthite —') is BM's lead-in to SK 2493 (artipipartyoś ca), not a comment on this unit.
translator '[the final of]' reflects the usual effect of alo 'ntyasya (SK 42) on a substitution taught for bhī. No commentator in our source states it here; the addition is the translator's.
translator The lakāra/person labels are the translator's, following BM. (1085), (1086) are Dhātupāṭha numbers.

SK 2493 · A 7.4.77V

अर्तिपिपर्त्योश्च ॥ २४९३ ॥

artipipartyośca

artipipartyoś ca — Also for [the abhyāsa (abhyāsasya — carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620)] of arti and piparti, [i (it — carried forward from bhṛñām it, SK 2496) is substituted when ślu follows (ślau — carried forward from nijāṃ trayāṇāṃ guṇaḥ ślau, SK 2502)].

Rule. For ṛ "to go" and pṝ "to fill", i replaces the final of the abhyāsa. This happens before ślu. The sūtra names the two roots by their present forms, arti and piparti.

Three words are carried forward, all from rules taught later in the Kaumudī:

abhyāsasya "of the abhyāsa", from SK 2620;
it "the vowel i", from SK 2496;
ślau "before ślu", from SK 2502.

Example.

pṝ + ti → ślu and doubling (SK 2489, 2490) → pṝ-pṝ-ti

→ i for the vowel of the abhyāsa, followed by r (SK 70) → pir-pṝ-ti

→ only the first consonant of the abhyāsa stays (SK 2179) → pi-pṝ-ti

→ guṇa of the second part before tip, followed by r → pi-par-ti → piparti "he fills, he protects".

Applies when / blocked by. The i needs ślu. So liṭ, which has no ślu, keeps the ordinary abhyāsa: papāra. The form of the other root, iyarti "he goes", is given under SK 2503.

Siddhānta-kaumudī

अभ्यासस्य इकारोऽन्तादेशः स्यात् श्लौ ॥

i is substituted as the replacement of the final (antādeśa) of the abhyāsa [of arti (ṛ) and piparti (pṝ)] when ślu [follows] [— 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya (SK 2620), 'it' from bhṛñām it (SK 2496), and 'ślau' from nijāṃ trayāṇāṃ guṇaḥ ślau (SK 2502)].

Tattvabodhinī

NSP p. 410

—अर्तिपिपर्त्योश्च । अर्तेरुदाहरणमियर्तीति वक्ष्यति

Bālamanoramā

अर्तिपिपर्त्योश्च - अर्तिपिपत्र्योश्च । 'अत्र लोपः' इत्यस्मादभ्यासस्येति,भृञामि॑दित्यस्मात् इदिति,निजां त्रयाणा॑मित्यतः श्लाविति चानुवर्ततते इत्यभिप्रेत्य शेषं पूरयति - अभ्यासस्येत्यादिना । तथाच अभ्यासे ऋकारस्य इत्त्वे रपरत्वे हलादिशेषे उत्तरखण्डस्य गुणे रपरत्वे पिपर्तीति वक्ष्यति । तत्र उत्तरखण्डे ऋकारस्य उत्वं शङ्कितुमाह —

translator notes

commentary BM: 'abhyāsasya' is carried forward (anuvartate) from 'atra lopaḥ [abhyāsasya]', 'it' from 'bhṛñām it', and 'ślau' from 'nijāṃ trayāṇām'; with this in mind Bhaṭṭoji completes the rest ('abhyāsasya …'). Followed: all three anuvṛttis are bracketed in sutra_en and k1.
commentary BM: so, with i for the ṛ in the abhyāsa, r [after it], halādiḥ śeṣa, and guṇa with r for the second part, Bhaṭṭoji will state piparti; BM then raises the doubt of u for the ṛ of the second part — leading into ud oṣṭhyapūrvasya (SK 2494). BM's lead-in to this sūtra is the tail of sk.2492.b1 ('pṛ is seṭ; in laṭ with tip, after ślu of śap and doubling, pṛ pṛ stands —'). Recorded.
commentary TB (sk.2493.t1): the example of arti, iyarti, he will state [later, under SK 2503]. Followed: 'arti (ṛ)' is identified with the juhotyādi root ṛ, whose forms come there.
textual Scan check, NSP p. 400 (scan page-0410, read): the kaumudī matches the print ('abhyāsasya ikāro 'ntādeśaḥ syāt ślau ||'); the collation report (batch01) lists SK 2493 as clean. The TB OCR pratīka 'artipipatyoś ca' is a misreading of 'artipipartyoś ca' (the scan has the r).
translator 'arti (ṛ)' and 'piparti (pṝ)' identify the roots the sūtra names by their verbal forms: ṛ gatau (1098) and pṝ pālanapūraṇayoḥ (1086). The kaumudī gloss leaves them to the sūtra; the bracket is the translator's.

SK 2494 · A 7.1.102V

उदोष्ठ्यपूर्वस्य ॥ २४९४ ॥

udoṣṭhyapūrvasya

ud oṣṭhyapūrvasya — u is substituted for [an aṅga ending in ṝ (ṝtaḥ — carried forward (anuvṛtti) from ṝta id dhātoḥ, SK 2390)] when [that ṝ] is preceded by a labial (oṣṭhya) [that is a part of the aṅga — the adhikāra 'aṅgasya', carried forward here, being read twice].

Rule. u replaces the ṝ of an aṅga ending in ṝ, when a labial (oṣṭhya, a sound made with the lips, such as p) stands before the ṝ. The labial must be part of the aṅga itself. By SK 70 the u is followed by r. An aṅga is the stem to which an affix is added; here pipṝ before tas.

The word ṝtaḥ "of an ṝ" is carried forward from SK 2390, which gives i for such an ṝ. This rule gives u instead after a labial. The heading aṅgasya "of the aṅga" is read twice here. Once it says the labial belongs to the aṅga. Once it says the aṅga ends in ṝ.

Example.

pi-pṝ + tas (laṭ, prathama dual) → tas is ṅit, so there is no guṇa

→ u for ṝ, followed by r (this rule) → pi-pur-tas

→ the u is lengthened before a consonant by hali ca (SK 354) → pipūrtaḥ "they two fill".

pi-pṝ + ati → at for jh; the ending is ṅit, so no guṇa → u, with r → pipurati "they fill".

Applies when / blocked by. guṇa and vṛddhi are later rules (para), so they set this rule aside when they apply:

pi-pṝ + ti → guṇa before the pit tip → piparti, not pipūrti;
liṭ pa-pṝ + a (ṇal) → vṛddhi → papāra "he filled".

Why must the labial be part of the aṅga? Bhaṭṭoji's commentators give samīrṇaḥ, from ṝ "to go" with the prefix sam and the participle affix kta. The m is a labial, but it belongs to the prefix, not to the aṅga. So u does not come. The root takes i by SK 2390 instead. Otherwise the form would be samūrṇa.

Watch out. In liṭ before a kit ending, SK 2383 makes guṇa due for an ṝ-final root. The next rule is stated for that case.

Siddhānta-kaumudī

अङ्गावयवौष्ठ्यपूर्वो य ॠत्तदन्तस्याङ्गस्य उत्स्यात् । गुणवृद्धी परत्वादिमं बाधेते । पिपर्ति । उत्वम् । रपरत्वम् । हलि च SK 354 इति दीर्घः । पिपूर्तः । पिपुरति । पपार । किति लिटि ॠच्छात्यॄताम् SK 2383ल इति गुणे प्राप्ते ॥

u is substituted for an aṅga ending in ṝ, where the ṝ is preceded by a labial that is a part of the aṅga. guṇa and vṛddhi, being para, block this [rule]: piparti [laṭ, prathama-puruṣa singular, with guṇa]. [pipṝ + tas:] u-substitution; the u [being] followed by r (raparatva); lengthening by hali ca (SK 354): pipūrtaḥ [prathama-puruṣa dual]. pipurati [prathama-puruṣa plural]. papāra [liṭ, prathama-puruṣa singular, with vṛddhi]. In liṭ, before a kit [ending], guṇa being [obligatorily] due by ṛcchaty ṝtām (SK 2383) — [the next sūtra is stated].

Tattvabodhinī

NSP p. 410

— उदोष्ठ्य- । अङ्गावयवेति किम् । ॠ गतौ क्र्यादिस्तस्मात् क्तप्रत्यये ‘श्र्युकः किति’ इति इण्निषेधात् समीर्ण इति भवति । अन्यथा तु समूर्ण इति स्यात्

Bālamanoramā

उदोष्ठ्यपूर्वस्य - उदोष्ठ्य ।ॠत इद्धातो॑रित्यत ॠत इत्यनुवर्तते । अङ्गस्येत्यधिकृतमिहानुवृत्तमावर्तते । एकमवयवषष्ठ्यन्तमोष्ठ्यस्य विशेषणम् । अपरं तु ॠता विशेष्यते । तदन्तविधिः । तदाह — अङ्गावयववौष्ठएत्यादिना । अङ्गावयवेति किम् । समीर्णः । 'ॠ गतौ' क्र्यादिः । तस्मात्संपूर्वात् क्तप्रत्यये श्र्युकः किती॑तीण्निषेधेऋत इद्धातो॑रिति इत्त्वे रपरत्वेहलि चे॑ति दीर्घेरदाभ्या॑मिति निष्ठानत्वे तस्य णत्वे समीर्ण इति रूपम् । तत्र मकारात्मकौष्ठ्यपूर्वत्वादित्त्वं बाधित्वा उत्त्वं स्यात् ।अङ्गावयवे॑त्युक्तौ तु मकारस्य ओष्ठ्यस्य अङ्गावयवत्वाऽभावादुत्त्वं न भवति । तथा च प्रकृतेऽपि पॄतीत्यत्र इदमुत्त्वं स्यादिति शङ्का प्राप्ता । तां परिहरति — गुणवृद्धी इति । इममिति । उत्त्वविधिमित्यर्थः । पिपर्तीति । उत्त्वात्परकत्वाद्गुण इति भावः । पिपॄ तस् इति स्थिते आह -उत्त्वमिति । ङित्त्वेन गुणाऽभावादुदोष्ठएत्युत्त्वमिति भावः । पिपुरतीति । अभ्यस्तत्वाददादेशे ङित्त्वाद्गुणाऽऽभावादुत्त्वमिति भावः । पिपर्षि पिपूर्थ । पिपर्मि पिपूर्वः । पिपूर्मः । लिटि णल्याह — पपारेति । उत्त्वात्परत्वाद्वृद्धिरिति भावः ।अर्तिपिपत्र्योश्चे॑त्यभ्यासस्य नेत्त्वम्, तत्र श्लावित्यनुवृत्तेः । प्राप्ते इति । गुणे नित्यं प्राप्ते इत्यर्थः ।

translator notes

commentary BM: 'ṝtaḥ' is carried forward (anuvartate) from 'ṝta id dhātoḥ'; the adhikāra 'aṅgasya', carried forward here, is repeated (āvartate): one [instance] is a sixth-case word of the part (avayavaṣaṣṭhyanta) qualifying 'oṣṭhya', the other is qualified by 'ṝtā', giving tadantavidhi; hence Bhaṭṭoji's 'aṅgāvayava…'. Followed: the anuvṛtti and the double 'aṅgasya' are bracketed in sutra_en; k1 renders Bhaṭṭoji's gloss.
commentary BM on 'aṅgāvayava — why?': samīrṇaḥ, from ṝ gatau (kryādi) with sam and kta — iṭ barred by 'śryukaḥ kiti', i by 'ṝta id dhātoḥ', r, lengthening by 'hali ca', n for the niṣṭhā t by 'radābhyām', ṇatva. There the m is a labial, so u would block i; with 'aṅgāvayava' stated, u does not come, since the m is not part of the aṅga. BM then says the doubt arises that u would come in pipṝ-ti as well, and Bhaṭṭoji answers it with 'guṇavṛddhī'. Followed: 'a labial that is a part of the aṅga'.
commentary TB (sk.2494.t1): 'aṅgāvayava — why?' ṝ gatau is kryādi; from it, with kta, iṭ being barred by 'śryukaḥ kiti', samīrṇa results; otherwise samūrṇa would. Agrees with BM; recorded.
commentary BM: piparti — guṇa, because it is para to the u-rule; with pipṝ + tas standing, there is no guṇa since [tas] is ṅit, so u by ud oṣṭhya…; pipurati — at by abhyastatva, no guṇa since ṅit, so u; BM adds piparṣi, pipūrthaḥ, piparmi, pipūrvaḥ, pipūrmaḥ; papāra — with ṇal in liṭ, vṛddhi, being para to u; artipipartyoś ca gives the abhyāsa no i here, since 'ślau' is carried forward there; 'prāpte' means 'guṇa being obligatorily due'. Followed: the bracketed stem, the labels, 'with guṇa' / 'with vṛddhi', and '[obligatorily]'.
textual Collation (batch01) and scan, NSP p. 400 (scan page-0410, read): ours 'ṝcchātyṝtām <SK2383> la iti' has three slips against the print's 'ṛcchaty ṝtām 2383 iti' — long ṝ for short ṛ at the start, -cchā- for -ccha-, and a stray 'la' after the cross-reference. The English follows the print.
textual Ours reads the vowel in the gloss as long ('ya ṝt tadantasya'); the print (NSP p. 400, scan read) and Wikisource have short 'ya ṛt tadantasya'. Ours gives the sense the rule requires: BM carries 'ṝtaḥ' from ṝta id dhātoḥ (SK 2390), whose vowel is long; both commentators' counter-example comes from the long-vowel root ṝ gatau; and under SK 2495 the variant treating the root as short-vowelled (pipṛtaḥ) is the one without u. The English keeps ṝ. Mūla discrepancy between ours and the print — for Ajai.
translator 'para' means later in the order of the Aṣṭādhyāyī (guṇa by sārvadhātukārdhadhātukayoḥ, SK 2168; vṛddhi by aco ñṇiti, SK 254), which prevails over the earlier u-rule when both apply. The r of raparatva is by uraṇ raparaḥ (SK 70). The bracketed stem pipṝ + tas and the lakāra/person labels are the translator's, following BM. The closing sentence of k1 is a lead-in to SK 2495.

SK 2495 · A 7.4.12V

शॄदॄप्रां ह्रस्वो वा ॥ २४९५ ॥

śṝdṝprāṃ hrasvo vā

śṝdṝprāṃ hrasvo vā — Of śṝ, dṝ and pṝ, a short vowel (hrasva) optionally comes [before a kit affix of liṭ — 'liṭi' carried forward (anuvṛtti) from dayater digi liṭi, SK 2388; 'kiti' supplied because the rule is an exception (apavāda) to the guṇa taught by ṛcchatyṝtām, SK 2383, for a kit liṭ].

Rule. For śṝ "to injure", dṝ "to tear" and pṝ, a short vowel (hrasva) optionally replaces the ṝ. This happens before a kit ending of liṭ. In the other option, guṇa comes by SK 2383. śṝ and dṝ are roots of the kryādi class.

The word liṭi "before liṭ" is carried forward from SK 2388. The word kiti "before a kit" is not found in any rule before this one. One of Bhaṭṭoji's commentators explains why it is supplied. This rule is an exception to the guṇa of SK 2383, and that guṇa is for the kit liṭ.

Example.

pa-pṝ + atus (liṭ, prathama dual; atus is kit)

→ short ṛ for ṝ (this rule) → pa-pṛ + atus → r for ṛ before the vowel (yaṇ) → papratuḥ.

Or guṇa (SK 2383) → pa-par + atus → paparatuḥ.

Likewise the plural: papruḥ or paparuḥ.

Applies when / blocked by. Why not simply make the guṇa optional? Without guṇa, yaṇ would have to give papratuḥ. But another rule would come first: i by SK 2390, or u by SK 2494. These operate on the aṅga, and an operation on the aṅga is stronger than one on sounds, like yaṇ. So Bhaṭṭoji's commentators say the short vowel must be taught directly.

More forms of pṝ:

luṭ paritā or parītā, the iṭ optionally long (SK 2391);
laṅ apipaḥ, apipūrtām, apiparuḥ (jus, with guṇa by SK 2481);
vidhiliṅ pipūryāt; āśīrliṅ pūryāt; luṅ apārīt, apāriṣṭām.

Watch out. Some teachers read the root with short ṛ, as pṛ. On that view: piparti, pipṛtaḥ, piprati; vidhiliṅ pipṛyāt; āśīrliṅ priyāt; luṅ apārṣīt, the root being aniṭ (without iṭ). Bhaṭṭoji keeps Pāṇini's reading with long ṝ. On that reading the Vedic phrase taṃ rodasī pipṛtam, with short ṛ, would need u. So the only way to account for it is that it is Vedic (chāndasa).

Bhaṭṭoji then gives the root entry 1087 ḍubhṛñ "in holding and in nourishing". Its ñ makes it ubhayapadin: it takes both sets of endings. One of Bhaṭṭoji's commentators says the marker ḍu gives the noun bhṛtrimam.

Siddhānta-kaumudī

एषां किति लिटि ह्रस्वो वा स्यात् । पक्षे गुणः । पप्रतुः । पप्रुः । पपरतुः । पपरुः । परिता । परीता । अपिपः । अपिपूर्ताम् । अपिपरूः । पिपूर्यात् । पूर्यात् । अपारीत् । अपारिष्टाम् । ह्रस्वान्तोऽयमिति केचित् । पिपर्ति । पिपृतः । पिप्रति । पिपृयात् । आशिषि प्रियात् । अपार्षीत् । पाणिनीयमते तु तं रोदसी पिपृतमित्यादौ छान्दसत्त्वं शरणम् ।{$ {!1087 डुभृञ्!} धारणपोषणयोः$} ॥

Of these [three — śṝ 'to injure' and dṝ 'to tear', which are kryādi roots, and pṝ], a short vowel optionally comes before a kit [affix of] liṭ [in place of the ṝ]. In the other alternative (pakṣe), guṇa [comes, by ṛcchatyṝtām, SK 2383]. papratuḥ, papruḥ [liṭ, prathama du., pl.: short vowel, then yaṇ]. paparatuḥ, paparuḥ [the same, with guṇa]. paritā, parītā [luṭ, the iṭ optionally lengthened by vṝto vā, SK 2391]. apipaḥ, apipūrtām, apiparuḥ [laṅ, prathama sg., du., pl.; apiparuḥ with jus, and guṇa by jusi ca, SK 2481]. pipūryāt [vidhiliṅ]. pūryāt [āśīrliṅ]. apārīt, apāriṣṭām [luṅ, prathama sg., du.]. Some say that this [root] ends in a short [ṛ]. [On that view:] piparti, pipṛtaḥ, piprati [laṭ, prathama sg., du., pl.]; pipṛyāt [vidhiliṅ]; in the āśīrliṅ, priyāt; apārṣīt [luṅ, the root being aniṭ on this view]. On Pāṇini's view, however, for [forms] such as 'taṃ rodasī pipṛtam' [where the short ṛ is heard, though for a ṝ-final root ut would be due by udoṣṭhyapūrvasya, SK 2494], the [only] recourse is their being Vedic (chāndasatva). (1087) ḍubhṛñ — in the sense of holding and nourishing.

Tattvabodhinī

NSP p. 410

—शॄदॄप्रां- । शॄ हिंसायाम् । दॄ विदारणे । इमौ क्र्यादी ॥—पक्षे गुण इति । ‘ऋच्छत्यॄताम्’ इत्यनेन ॥—पप्रतुरिति । ह्रस्वपक्षे यण् । ननु ह्रस्वग्रहणमिह मास्तु गुणानुवृत्त्या तस्यैव विकल्पोस्तु । तथाच यणादेशेन पप्रतुः शश्रतुरित्यादि सिध्यत्येव । गुणपक्षे तु पपरतुः शशरतुरित्याद्यपि सिध्यतीति चेत् । मैवम् । गुणाभावपक्षे ‘ऋत इद्धातोः’ इतीत्वप्रसङ्गात् । न चान्तरङ्गत्वाद्यणेव स्यादिति वाच्यम् । वार्णादाङ्गस्य बलीयस्त्वात् । डुभृञ् । ‘ड्वितः क्त्रिः’ । भृत्रिमम्

Bālamanoramā

शॄदॄप्रां ह्रस्वो वा - शॄदॄप्राम् । शॄ दॄ पॄ एषां द्वन्द्वः । लिटीति ।दयतेर्दिगि लिटी॑त्यतस्तदनुवृत्तेरिति भावः । यद्यपि पूर्वसूत्रेषु क्वापि कितीति न दृष्टं तथापि अस्यऋच्छत्यॄता॑मिति गुणाऽपवादत्वाद्गुणस्य च तस्य किदर्थत्वात्कितीत्युक्तम् । पप्रतुरिति । पपॄ अतुस् इति स्थिते ॠकारस्य ह्रस्वे तस्य यणिति भावः । गुणपक्षे आह -पपरतुरिति । गुण एव तु न विकल्पितः, गुणाऽभावेवार्णादाङ्गं बलीयः॑ इति यणं बाधित्वाउदोष्ठए॑त्युत्त्वप्रसङ्गात् । पपरिथ पप्रथुः — पपरथुः पप्रपपर । पपार पपर पप्रिव पपरिव । 'वृतो वा' इति दीर्घविकल्पं मत्वा आह -परिता परीतेति । परिष्यति — परीष्यति । पिपर्तु — पिपूर्तात् पिपूर्ताम् पिपुरतु । पिपूर्हि — पिपूर्तात् पिपूर्तम् पिपूर्त । पिपराणि पिपराव पिपराम । लङ्याह — अपिपरिति । अपि पॄ त् इति स्थिते गुणे रपरत्वे हल्ङ्यादिना तकारलोपे रेफस्य विसर्गः । अपिपरुरिति । अभ्यस्तत्वात् जुस् । कृतेजुसि चे॑ति गुणे रपरत्वम् । अपिपः अपिपूर्तमपिपूर्त । अपिपरमपिपूर्व अपिपूर्म । केचिदिति । अन्ये आचार्या इत्यर्थः । ह्रस्वान्तत्वपक्षेउदोष्ठए॑त्युत्त्वं नेति मत्वा आह -पिपृत इति । ह्रस्वान्तस्य अनिट्त्वाल्लुडादौ पर्तेत्यादि । पिपृहि । अपार्षीदिति । ह्रस्वान्तस्य अनिट्त्वान्न सिज्लोप इति भावः । नन्वाचार्यान्तरसंमतं ह्रस्वान्तत्वं कुतोऽस्माभिरादर्तव्यमित्यत आह — पाणिनीयेति । पाणिनिसंमतदीर्घान्तत्वस्यैवाश्रयणेतं रोदसी पिपृत॑मित्यादौउदोष्ठ॑त्युत्त्वापत्त्या॑ऋकारस्य ह्रस्वस्य श्रवणाऽनापत्त्या तद्विषये छान्दसत्वमेव शरणमनुसरणीयं स्यादत्यर्थः । डुभृञिति । अनिडयम् । ञित्त्वादुभयपदी । श्लौ सति द्वित्वनादौ बिभर्तीत्यादि स्थितम् ।

translator notes

commentary BM: 'śṝdṝprām' is a dvandva of śṝ, dṝ and pṝ; 'liṭi' is carried forward (anuvṛtti) from 'dayater digi liṭi'; though 'kiti' is not seen in any preceding sūtra, Bhaṭṭoji says 'kiti' because the rule is an exception (apavāda) to the guṇa of 'ṛcchatyṝtām', and that guṇa is for the kit [liṭ]. Followed: both brackets in sutra_en.
commentary TB on the sūtra: śṝ 'hiṃsāyām', dṝ 'vidāraṇe' — these two are kryādi roots. Followed: the referent of 'eṣām' is bracketed in k1.
commentary TB: 'pakṣe guṇaḥ' — by 'ṛcchatyṝtām'; 'papratuḥ' — in the short-vowel option, yaṇ. Objection: drop 'hrasva' and let the guṇa (carried forward) be optional; yaṇ would give papratuḥ, śaśratuḥ, and the guṇa option paparatuḥ, śaśaratuḥ. Answer: no — in the no-guṇa option i would arise by 'ṝta id dhātoḥ' [SK 2390; the OCR reads short 'ṛta'], and it cannot be said that the antaraṅga yaṇ comes first, since an aṅga rule is stronger than a varṇa rule. Followed for '[pakṣe] guṇa by ṛcchatyṝtām' and 'then yaṇ'; the argument is recorded.
commentary BM makes the same argument with ut: guṇa itself is not made optional, because without guṇa 'udoṣṭhyapūrvasya' would set yaṇ aside ('vārṇād āṅgaṃ balīyaḥ'). Recorded.
translator TB names ṝta id dhātoḥ (i) where BM names udoṣṭhyapūrvasya (ut) as the rule that would intervene without guṇa; the two fit different roots of the three (pṝ has a labial before ṝ; śṝ and dṝ do not), so the translator takes the reasons as not conflicting. Neither commentator says this.
commentary BM: paritā / parītā — the optional lengthening of 'vṝto vā'; apipaḥ — api-pṛ-t, guṇa, r-final, t deleted by hal-ṅyādi, r → visarga; apiparuḥ — jus because abhyasta, guṇa by 'jusi ca'. Followed for the brackets on paritā and apiparuḥ.
commentary BM: 'kecit' means other teachers; on the short-final view there is no ut, hence pipṛtaḥ; the short-final root is aniṭ (partā etc.), so in apārṣīt there is no deletion of sic. Followed: '[On that view]' and '[the root being aniṭ on this view]'.
commentary BM on 'pāṇinīya…': if the ṝ-final root that Pāṇini accepts is followed, 'taṃ rodasī pipṛtam' would get ut by 'udoṣṭhya…', and the short ṛ could not be heard; so there the only recourse is its being Vedic. This answers why the short-final view of other teachers should not be adopted. Followed: the bracket on the Vedic form.
commentary BM on ḍubhṛñ: aniṭ; ubhayapadin, being ñ-marked; with ślu and doubling, bibharti etc. Recorded.
commentary TB on ḍubhṛñ: [the ḍu is for] 'ḍvitaḥ ktriḥ': bhṛtrimam. Recorded.
textual Collation against the 1915 print (NSP p. 400 = scan page-0410, scan read): ours 'apiparūḥ' → print 'apiparuḥ' (laṅ prathama pl. with jus and guṇa; BM also 'apiparuḥ'); ours 'chāndasattvaṃ' → print 'chāndasatvaṃ' (spelling). The English follows the print.
translator The bracketed lakāra/puruṣa/number labels are the translator's. 'in place of the ṝ' names the sthānin the short vowel replaces; the kaumudī leaves it implicit (BM: 'ṛkārasya hrasve'). The mantra 'taṃ rodasī pipṛtam' is left unglossed; its point is the short ṛ of pipṛtam (loṭ, madhyama du.).

SK 2496 · A 7.4.76V

भृञामित् ॥ २४९६ ॥

bhṛñāmit

bhṛñām it — [In place of the abhyāsa — 'abhyāsasya' carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620 —] of bhṛñ and the roots after it [— 'trayāṇām', the three, and 'ślau', when ślu follows, carried forward from nijāṃ trayāṇāṃ guṇaḥ ślau, SK 2502 —] i is substituted.

Rule. i replaces the vowel of the abhyāsa of three roots: bhṛñ, māṅ and ohāṅ. This happens before ślu.

The sūtra names only bhṛñ, but in the plural. One of Bhaṭṭoji's commentators reads the plural as "bhṛñ and the roots after it". Three words are carried forward:

abhyāsasya "of the abhyāsa", from SK 2620;
trayāṇām "of the three" and ślau "before ślu", from SK 2502.

Some obtain "three" in another way; scholars discuss this.

Example.

bhṛ + ti → ślu and doubling → bhṛ-bhṛ-ti

→ i for the vowel of the abhyāsa (this rule), with the usual abhyāsa operations → bi-bhṛ-ti

→ guṇa before the pit tip → bibharti "he bears".

bibhṛ + tas → ṅit, no guṇa → bibhṛtaḥ.

bibhṛ + jhi → at for the jh of jhi, the stem being abhyasta → r for ṛ before the vowel → bibhrati "they bear".

Ātmanepada, madhyama plural: bibhṛdhve.

Applies when / blocked by. Why "before ślu"? In ordinary liṭ there is no ślu, so there is no i: babhāra "he bore".

But bhṛ is one of the four roots of SK 2491. With ām, it is treated as before ślu. So it is doubled and takes i: bibharāmāsa.

Why "three"? The fourth root, ohāk, has no i: jahāti.

More forms of bhṛ:

liṭ babhartha, babhṛva, both without iṭ;
loṭ bibhṛhi: hi is not pit, so it is ṅit, and there is no guṇa;
loṭ bibharāṇi: āṭ is pit, so guṇa comes;
laṅ abibhaḥ, abibhṛtām, abibharuḥ (jus, with guṇa by SK 2481);
vidhiliṅ bibhṛyāt;
āśīrliṅ bhriyāt, with riṅ (SK 2367); ātmanepada bhṛṣīṣṭa, kit by SK 2368, so no guṇa;
luṅ abhārṣīt; ātmanepada abhṛta, with sic lost by SK 2369.

Bhaṭṭoji then gives the root entry 1088 māṅ "in measuring, and in sound". Its ṅ makes it ātmanepadin: it takes only the ātmanepada endings. By this rule its stem is mi-mā.

Siddhānta-kaumudī

भृञ् माङ् ओहाङ् एषां त्रयाणामभ्यासस्य इत्स्यात् श्लौ । बिभर्ति । बिभृतः । बिभ्रति । बिभृध्वे । श्लुवद्भावाद् द्वित्वेत्वे । बिभरामास बभार । बभर्थ । बभृव । बिभृहि । बिभराणि । अबिभः । अबिभृताम् । अबिभरुः । बिभृयात् । भ्रियात् । भृषीष्ट । अभार्षीत् । अभृत ।{$ {!1088 माङ्!} माने शब्दे च$} ॥

Of these three — bhṛñ, māṅ and ohāṅ — i is substituted for the abhyāsa when ślu [follows]. bibharti, bibhṛtaḥ, bibhrati [laṭ, prathama sg., du., pl.; bibhrati with at for the jh of jhi, the stem being abhyasta]. bibhṛdhve [ātmanepada, madhyama pl.]. Because [bhṛ] is treated as if ślu followed (śluvadbhāva) [by bhīhrībhṛhuvāṃ śluvac ca, SK 2491], doubling and the i-substitution [take place in the ām-liṭ]: bibharāmāsa; [otherwise, there being no ślu, no i:] babhāra [liṭ, prathama sg.]. babhartha [madhyama sg., without iṭ]. babhṛva [uttama du., without iṭ]. bibhṛhi [loṭ, madhyama sg.: hi, not being pit, is ṅit, so no guṇa]. bibharāṇi [loṭ, uttama sg.: āṭ is pit, so guṇa]. abibhaḥ, abibhṛtām, abibharuḥ [laṅ, prathama sg., du., pl.; abibharuḥ with jus, and guṇa by jusi ca, SK 2481]. bibhṛyāt [vidhiliṅ]. bhriyāt [āśīrliṅ, with riṅ by riṅ śayagliṅkṣu, SK 2367]. bhṛṣīṣṭa [āśīrliṅ, ātmanepada: kit by uś ca, SK 2368, so no guṇa]. abhārṣīt [luṅ]. abhṛta [luṅ, ātmanepada: sic deleted by hrasvād aṅgāt, SK 2369]. (1088) māṅ — in the sense of measuring, and of sound.

Tattvabodhinī

NSP p. 410

—भृञामित् । णिजां त्रयाणामित्यतोऽनुवर्तनादाह—एषां त्रयाणामिति । केचित्तु कपिञ्जलाधिकरणन्यायेन त्रयाणामिति लभ्यत इत्याहुः । त्रयाणां किम् । जहाति । श्लौ किम् । बभार

Bālamanoramā

भृञामित् - भृञामित् । भृञामिति बहवचनाद्भृञादीनामिति लभ्यते । 'अत्र लोपः' इत्यतोऽभ्यासस्येति,निजां त्रयाणां गुणः श्लौ॑ इत्यतस्त्रयाणां श्लाविति चानवर्तते । तदाह — भृञ् माङित्यादिना । बिभ्रतीति । अभ्यस्तत्वाददादेशे यण् । बिभर्षि बिभृथः बिभृथ । बिभर्मि बिभृवः बिभृमः । बिभृते बिभ्राते बिभ्रते । बिभृषे बिभ्राथे । इति सिद्धवत्कृत्य आह — बिभृध्वे इति । बिभ्रे बिभृवहे बिभृमहे । श्लुवद्भावादिति ।भीह्रीभृहुवा॑मित्यनेनेति भावः । बिभरामासेति । अनुप्रयोगसामर्थ्यादस्तेर्भूभावो नेति भावः । बभारेति । श्लावित्यनुवृत्तेर्भृञामिदिति नेत्त्वम् । बभ्रतुः बभ्रुरित्यपि ज्ञेयम् ।कृसृभृवृ॑इति लिटि इण्निषेधः । थल्यपिअचस्तास्व॑दिति नित्यमिण्निषेधः । ऋदन्तत्वेन भारद्वाजमतेऽपि निषेधात् । तदाह - बभर्थेति । बभ्रथुः बभ्र । बभार — बभर इति सिद्धवत्कृत्य आह - बभृवेति । क्रादित्वादिण्निषेध इति भावः । बभ्रे बभ्राते बभ्रिरे । बभृषे बभ्राथे बभृढ्वे । बभ्रे बभृवहे बभृमहे । भर्ता । भरिष्यति । भरिष्यते । बिभर्तु — बिभृतात् बिभृताम् बिभ्रतु । इति सिद्धवत्कृत्य आह — बिभृहीति । हेरपित्त्वेन ङित्त्वाद्गुणनिषेध इति भावः । बिभृतात् बिभृतम् बिभृतेति सिद्धवत्कृत्य आह - बिभराणीति । आटः पित्त्वेन ङित्त्वाऽभावान्न गुणनिषेध इति भावः । बिभराव बिभराम । लङ्याह — अबिभरिति । अबिभृ त् इति स्थिते गुणे रपरत्वे हलङ्यादिलोपे रेफस्य विसर्ग इति भावः । अबिभरुरिति । अभ्यस्तत्वात् झेर्जुस् ।जुसि चे॑ति गुण- । अबिभः अबिभृतमबिभृत । अबिभरमबिभृव अबिभृम । अबिभृत अबिभ्रातामबिभ्रत । अबिभृथाः अबिभ्राथामबिभृध्वम् । अबिभ्रि अबिभृवहि अबिभृमहि । आशीर्लिङ्याह - भ्रियादिति । 'रिङ्शयग्लिङ्क्षु' इति रिङ् । आत्मनेपदे आशीर्लिङ्याह - भृषीष्टेति ।उश्चे॑ति कित्त्वान्न गुणः । अभार्षीदिति । अनिट्त्त्वान्न सिज्लोपः । सिचि वृद्धिः । रपरत्वमिति भावः । अभार्ष्टामित्यादि । आत्मनेपदे लुङ्याह — अभृतेति ।ह्रस्वादङ्गा॑दिति सिचो लोपः । अभृषातामित्यादि । माङ् माने इति । अनिट् । ङित्त्वादात्मनेपदी । श्लौ द्वित्वेभृञामि॑दिति अभ्यासस्य इत्त्वे मि मा ते इति स्थिते —

translator notes

commentary BM: from the plural 'bhṛñām', 'of bhṛñ and the roots after it' is obtained; 'abhyāsasya' is carried forward (anuvartate) from 'atra lopaḥ [abhyāsasya]', and 'trayāṇām' and 'ślau' from 'nijāṃ trayāṇāṃ guṇaḥ ślau'; hence Bhaṭṭoji's 'bhṛñ māṅ …'. Followed: all three anuvṛttis are bracketed in sutra_en; k1 carries them in Bhaṭṭoji's own words.
commentary TB: Bhaṭṭoji says 'eṣāṃ trayāṇām' because 'trayāṇām' is carried forward (anuvartana) from 'ṇijāṃ trayāṇām'; some, however, say that 'three' is obtained by the kapiñjala-adhikaraṇa maxim [a plural taken as three]. Why 'three'? jahāti [ohāk: no i]. Why 'ślau'? babhāra. The English follows the anuvṛtti (which BM also gives); the 'some' view is recorded.
commentary BM: bibhrati — at-substitution because abhyasta, then yaṇ; 'śluvadbhāvāt' — by 'bhīhrībhṛhuvām…'; bibharāmāsa — by the force of the anuprayoga, as is not replaced by bhū; babhāra — since 'ślau' is carried forward, 'bhṛñām it' gives no i; babhartha — in thal iṭ is invariably prohibited by 'acas tāsvat…', the root being ṛ-final (so even in Bhāradvāja's view); babhṛva — iṭ prohibited, being among the krādi roots. Followed for the brackets on babhāra, babhartha and babhṛva.
commentary BM: bibhṛhi — hi is apit, hence ṅit, so guṇa is prohibited; bibharāṇi — āṭ is pit, hence not ṅit, so guṇa is not prohibited; abibhaḥ — guṇa, r, deletion by hal-ṅyādi, visarga; abibharuḥ — jus because abhyasta, guṇa by 'jusi ca'; bhriyāt — riṅ by 'riṅ śayagliṅkṣu'; bhṛṣīṣṭa — kit by 'uś ca', so no guṇa; abhārṣīt — aniṭ, so no sic-deletion; vṛddhi before sic, r; abhṛta — sic deleted by 'hrasvād aṅgāt'. Followed for the bracketed reasons.
commentary BM on māṅ: aniṭ; ātmanepadin, being ṅ-marked; with ślu, doubling and i for the abhyāsa by 'bhṛñām it', mi-mā-te. Recorded (the forms follow in SK 2497).
translator The bracketed lakāra/puruṣa/number labels are the translator's; the bracketed reasons follow BM. 'bibhṛdhve' is laṭ, madhyama pl., ātmanepada (BM gives it after the preceding ātmanepada laṭ forms). The scan (NSP p. 400 = page-0410) agrees with our kaumudī for this unit.

SK 2497 · A 6.4.113V

ई हल्यघोः ॥ २४९७ ॥

ī halyaghoḥ

ī haly aghoḥ — ī [replaces the ā of śnā and of an abhyasta (śnābhyastayor ātaḥ — carried forward (anuvṛtti) from SK 2483)] before a hal-initial [kṅit (kṅiti — carried forward from gamahana…, SK 2363) sārvadhātuka (sārvadhātuke — carried forward from ata ut sārvadhātuke, SK 2467)], but not [the ā] of a ghu.

Rule. ī replaces the ā of śnā and of an abhyasta stem. This happens before a sārvadhātuka affix that begins with a consonant and is kṅit. It does not happen in a ghu root, that is, dā or dhā (SK 2373). śnā is the vikaraṇa seen in lunāti "he cuts".

Three items are carried forward:

śnābhyastayor ātaḥ "of the ā of śnā and of an abhyasta", from SK 2483;
kṅiti, from SK 2363;
sārvadhātuke, from SK 2467.

Example.

mā + te (laṭ, prathama singular) → ślu, doubling, and i in the abhyāsa (SK 2496) → mi-mā-te

→ te begins with t and is ṅit → ī for ā (this rule) → mimīte "he measures".

Before a vowel-initial ending the ā is lost instead (SK 2483):

mi-mā + āte → mimāte "they two measure".

mi-mā + jha → at for jh → mi-mā + ate → mimate "they measure".

Applies when / blocked by. One of Bhaṭṭoji's commentators shows the conditions:

with śnā: lunīte;
not kṅit: lunāti, since tip is pit;
a ghu root: dhattaḥ, dattaḥ, with no ī.

The same commentator adds a point about SK 2462 (ghumāsthā…), a rule that also names mā. It does not act here, since it is limited to ārdhadhātuka affixes.

Bhaṭṭoji also gives luṅ praṇyamāsta, with the prefixes pra and ni.

Then come two roots spelled hā:

1089 ohāṅ "in going". Its ṅ makes it ātmanepadin. It takes i in the abhyāsa by SK 2496. The h of the abhyāsa becomes a palatal (cutva), as in chapter 44. Its forms are like those of māṅ: laṭ jihīte, jihāte, jihate; liṭ jahe; luṭ hātā; lṛṭ hāsyate.
1090 ohāk "in abandoning". Its o and k are it, and it is parasmaipadin. It is not one of the three of SK 2496, so its abhyāsa keeps a: jahāti "he abandons".

Watch out. ohāk is named in the following rules by its present form, jahāti.

Siddhānta-kaumudī

श्नाभ्यस्तयोरातईत्स्यात्सार्वधातुके क्ङिति हलि न तु घुसंज्ञकस्य । मिमीते । श्नाभ्यस्तयोः - SK 2483 इत्यालोपः । मिमाते । मिमते । प्रण्यमास्त ।{$ {!1089 ओहाङ्!} गतौ $}। जिहीते । जिहाते । जिहते । जहे । हाता । हास्यते ।{$ {!1090 ओहाक्!} त्यागे$} । परस्मैपदी । जहाति ॥

ī is substituted for the ā of śnā and of an abhyasta before a hal-initial kṅit sārvadhātuka [— 'śnābhyastayor ātaḥ' (SK 2483), 'kṅiti' (from gamahana…, SK 2363) and 'sārvadhātuke' (from ata ut sārvadhātuke, SK 2467) carried forward (anuvṛtti)] — but not for [a root] termed ghu. mimīte [laṭ, prathama-puruṣa singular: mi-mā-te, the abhyāsa having i by bhṛñām it (SK 2496); ī by this rule]. ā-deletion by śnābhyastayor ātaḥ (SK 2483) [before a vowel-initial kṅit sārvadhātuka]: mimāte [prathama-puruṣa dual]. mimate [prathama-puruṣa plural, with at for jha, the stem being abhyasta]. praṇyamāsta [luṅ, prathama-puruṣa singular, with the prefixes pra and ni]. (1089) ohāṅ — in going. jihīte, jihāte, jihate [laṭ, prathama-puruṣa singular, dual, plural]. jahe [liṭ, prathama-puruṣa singular]. hātā [luṭ]. hāsyate [lṛṭ]. (1090) ohāk — in abandoning. [It is] parasmaipadin. jahāti [laṭ, prathama-puruṣa singular].

Tattvabodhinī

NSP p. 410

—ई हल्यघोः ॥ श्नाभ्यस्तयोरिति । लुनीते पुनीते । क्ङितीति किम् । लुनाति । अघोः किम् । धत्तः दत्तः ॥—मिमीते इति । ‘घुमास्था-’ इतीत्वमिह न प्रवर्तते तत्रार्धधातुक इत्यनुवृत्तेः । अन्यथा मातः । माथः । गाते । गासे इत्यादावतिप्रसङ्गात् । अत एव काशिकायामुक्तमार्धधातुक इत्यधिकारो न ल्यपीति योगं यावदिति

Bālamanoramā

ई हल्यघोः - ई हल्यघोः । 'ई' इति लुप्तप्रथमाकम् । 'श्नाब्यस्तयोरातः' इत्यनुवर्तते ।गमहने॑त्यतः क्ङितीति, 'अत उत्सार्वधातुके' इत्तः सार्वधातुके इत्यतः सार्वधातुके इति चानुवर्तते । तदाह — श्नाभ्यस्तयोरित्यादिना । आल्लोप इति ।अजादौ क्ङिति सार्वधातुके॑ इति शेषः । मिमते इति । अभ्यस्तत्वाददादेशः । मिमीषे मिमाथे मिमीध्वे । मिमे मिमीवहे मिमीमहे । ममे ममाते ममिरे । ममिषे ममाथे ममिद्वे । ममे ममिवहे ममिमहे । माता । मास्यते । मिमीताम् मिमाताम् मिमतात् । मिमीष्व मिमाथाम् मिमीध्वम् । मिमै मिमावहै मिमामहै । अमिमीत अमिमाताममिमत । अमिमीथाः अमिमाताममिमीध्वम् । अमिमि अमिमीवहि अमिमीमहि । मिमीत मिमीयाताम् मिमीरन् । मिमीथाः । मिमीयाथाम् मिमीध्वम् । मिमीय मिमीवहि मिमीमहि । मासीष्ट । अमास्त अमासाताममासत । अमास्थाः अमासाथाममाध्वम् । अमासि अमास्वहि अमास्महि । अमास्यत । ओ हाङ्गातविति । अनिट् । ओकारः ककारश्च इत् । जहातीति । श्लौ द्वित्वे अभ्यासचुत्वमिति भावः । तसादौ 'श्नाभ्यस्तयोरातः' इति नित्यमीत्त्वे प्राप्ते —

translator notes

commentary BM: 'ī' has its first-case ending elided (luptaprathamāka); 'śnābhyastayor ātaḥ' is carried forward (anuvartate), 'kṅiti' from 'gamahana…', and 'sārvadhātuke' from 'ata ut sārvadhātuke'; hence Bhaṭṭoji's 'śnābhyastayoḥ …'. Followed: all three anuvṛttis are bracketed in sutra_en and k1.
commentary BM, at the tail of sk.2496.b1: māṅ is aniṭ and, being ṅ-marked, ātmanepadin; with ślu, doubling, and i for the abhyāsa by 'bhṛñām it', mi-mā-te stands — leading into this sūtra. Followed: the bracketed stem of mimīte.
commentary TB (sk.2497.t1) on 'mimīte': 'ghumāsthā…' [SK 2462] does not operate here, because 'ārdhadhātuke' is carried forward into it; otherwise it would over-apply in mātaḥ, māthaḥ, gāte, gāse and the like; for this reason the Kāśikā says the adhikāra 'ārdhadhātuke' runs up to the rule 'na lyapi'. Followed: '[ī by this rule]'.
commentary TB (sk.2497.t1): 'śnābhyastayoḥ' — [śnā examples] lunīte, punīte; why 'kṅiti'? lunāti; why 'aghoḥ'? dhattaḥ, dattaḥ. Recorded; the English keeps the conditions as Bhaṭṭoji states them.
commentary BM on 'āllopa': 'before a vowel-initial kṅit sārvadhātuka' is to be supplied (śeṣa); mimate — at because abhyasta; BM then gives the full ātmanepada paradigm of māṅ (laṭ mimīṣe …, liṭ mame, mamāte … mamire, luṭ mātā, lṛṭ māsyate, loṭ mimītām, laṅ amimīta, vidhiliṅ mimīta, āśīrliṅ māsīṣṭa, luṅ amāsta, amāsātām, amāsata, lṛṅ amāsyata). Followed: '[before a vowel-initial kṅit sārvadhātuka]', 'with at for jha' and the labels.
commentary BM on ohāṅ (Wikisource uttara-2/0022–0023.txt; our sk.2497.b1 skips from ohāṅ's 'aniṭ' straight to ohāk's markers): aniṭ; ātmanepadin, being ṅ-marked; i [for the abhyāsa] by 'bhṛñām it'; its forms are like those of māṅ, the difference being c-class substitution (cutva) in the abhyāsa — hence 'jihīte' etc.; 'thus the three beginning with bhṛñ are done'. Recorded.
commentary BM on ohāk: aniṭ; the o and the k are it; jahāti — with ślu, doubling, and c-class substitution (cutva) of the abhyāsa; then, in tas and the rest, ī being obligatorily due [by this rule], the next sūtra (jahāteś ca, SK 2498) is introduced. Recorded.
textual Scan check, NSP p. 400 (scan page-0410, read): the kaumudī matches the print (mimīte, 'śnābhyastayoḥ–2483', mimāte, mimate, praṇyamāsta, '1089 ohāṅ gatau', jihīte, jihāte, jihate, jahe, hātā, hāsyate, '1090 ohāk tyāge', parasmaipadī, jahāti); the collation report (batch01) does not list SK 2497. The TB OCR 'bhrābhyastayoḥ' and 'bhātaḥ' read 'śnābhyastayoḥ' and 'mātaḥ' on the scan.
translator ghu is the name of the roots dā and dhā (dādhā ghv adāp, SK 2373). The ṇ of praṇyamāsta is by nergada… (SK 2285), which names mā; the text does not say so. The bracketed lakāra/person labels are the translator's, following BM; (1089), (1090) are Dhātupāṭha numbers.

SK 2498 · A 6.4.116V

जहातेश्च ॥ २४९८ ॥

jahāteśca

jahāteś ca — For [the ā of] jahāti too, [i (it — carried forward (anuvṛtti) from id daridrasya, SK 2482) is optionally (anyatarasyām, i.e. vā — carried forward from bhiyo 'nyatarasyām, SK 2492) substituted before a hal-initial (hali — carried forward from ī haly aghoḥ, SK 2497) kṅit (kṅiti — carried forward from gamahana…, SK 2363) sārvadhātuka].

Rule. For jahāti too, i optionally replaces the ā before a consonant-initial kṅit sārvadhātuka. In the other option, ī comes by SK 2497.

Four words are carried forward:

it "the vowel i", from SK 2482;
anyatarasyām "optionally", from SK 2492;
kṅiti, from SK 2363;
hali, from SK 2497.

Example.

hā + tas → ślu, doubling, abhyāsa operations → ja-hā + tas

→ i (this rule) → jahitaḥ, or ī (SK 2497) → jahītaḥ "they two abandon".

ja-hā + ati → a vowel-initial ending, so the ā is lost (SK 2483) → jahati "they abandon".

liṭ jahau.

Applies when / blocked by. One of Bhaṭṭoji's commentators shows two conditions:

not kṅit: jahāti, since tip is pit;
not sārvadhātuka: hīyate.

Siddhānta-kaumudī

इत्स्याद्वा हलादौ क्ङिति सार्वधातुके । पक्षे ईत्वम् । जहितः । जहीतः । जहति । जहौ ॥

i is optionally substituted [for the ā of jahāti] before a hal-initial kṅit sārvadhātuka [— 'it' carried forward (anuvṛtti) from id daridrasya (SK 2482), 'anyatarasyām' (= 'vā') from bhiyo 'nyatarasyām (SK 2492), 'kṅiti' from gamahana… (SK 2363), 'hali' from ī haly aghoḥ (SK 2497)]. In the other option, ī-substitution [by ī haly aghoḥ, SK 2497]: jahitaḥ, jahītaḥ [laṭ, prathama-puruṣa dual]. jahati [prathama-puruṣa plural]. jahau [liṭ, prathama-puruṣa singular].

Tattvabodhinī

NSP p. 410

—जहातेश्च । क्ङितीति किम् । जहाति । सार्वधातुके किम् । हीयते ॥—चादिदीताविति । अत एव भट्टिः प्रायुङ्क्त । ‘जहिहि जहीहि जहाहि रामभार्याम्’ इति

Bālamanoramā

जहातेश्च - जहातेश्च ।इद्दरिद्रस्ये॑त्यत इदिति,भियोऽन्यतरस्या॑मित्यतो हलीति चत्यभिप्रेत्य शेषं पूरयति — इत्स्याद्वेति । जहतीति । अब्यस्तत्वाददादेशेश्नाब्यस्तयो॑रित्याल्लोपः । जहाविति । जहतुः जहुः । जहिथ — जहाथ जहथुः जह । जहौ जहिव जहिम । हाता । हास्यति । जहितादिति । जहिताम् — जहीताम् जहतु ।

translator notes

commentary BM (Wikisource uttara-2/0023.txt): 'it' is carried forward from 'iddaridrasya' and 'anyatarasyām' from 'bhiyo 'nyatarasyām'; 'kṅiti' from 'gamahana…', and 'hali' from 'ī haly aghoḥ'; with this in mind Bhaṭṭoji completes the rest ('it syād vā …'). Followed: all four anuvṛttis are bracketed in sutra_en and k1.
textual Our sk.2498.b1 has an eye-skip: '… bhiyo 'nyatarasyām ity ato halīti ca …' — it passes from the 'ity ataḥ' after bhiyo 'nyatarasyām to the one after ī haly aghoḥ, dropping 'anyatarasyām' and the kṅiti clause and so appearing to derive 'hali' from SK 2492. The full BM is taken from Wikisource (uttara-2/0023.txt). Ours also reads 'dajaha' for 'jaha' in the liṭ paradigm.
commentary BM, at the tail of sk.2497.b1: in tas and the rest, ī being obligatorily due [by ī haly aghoḥ, with 'śnābhyastayor ātaḥ'] — this sūtra is introduced. Followed: 'In the other option, ī-substitution [by ī haly aghoḥ, SK 2497]'.
commentary BM: jahati — at because abhyasta, then ā-deletion by 'śnābhyastayoḥ'; jahau, with jahatuḥ, jahuḥ, jahitha / jahātha, jahathuḥ, jaha, jahau, jahiva, jahima; hātā; hāsyati; then 'jahitād iti', jahitām / jahītām, jahatu. Followed for the labels; on 'jahitād iti' see the textual note.
commentary TB (sk.2498.t1): why 'kṅiti'? jahāti; why 'sārvadhātuke'? hīyate. Recorded; the English keeps both conditions as Bhaṭṭoji states them.
textual Scan check, NSP p. 400 (scan page-0410, read; the OCR page text skips this sūtra's first line): the print reads '2498 jahāteś ca … it syād vā halādau kṅiti sārvadhātuke | pakṣe ītvam | jahitaḥ | jahītaḥ | jahati | jahau ||', matching ours. BM's pratīka 'jahitād iti', followed by jahitām / jahītām, jahatu, presupposes a kaumudī text that also gave the loṭ form jahitāt; ours and the print end at jahau, and the collation report notes that Wikisource differs from the print here. Nothing is supplied in the English.
textual Filing: the second half of sk.2498.t1 ('cād idītāv iti | ata eva bhaṭṭiḥ prāyuṅkta …') is TB on SK 2499 (ā ca hau), not on this unit.
translator '[for the ā of jahāti]': no commentator names the source of 'ātaḥ' here; the ā is that of śnābhyastayor ātaḥ (SK 2483) — the translator's inference. BM's list does not name the source of 'sārvadhātuke', which stands in the kaumudī's gloss. The lakāra/person labels are the translator's, following BM.

SK 2499 · A 6.4.117V

आ च हौ ॥ २४९९ ॥

ā ca hau

ā ca hau — Before hi, ā [is substituted for the ā of jahāti (jahāteḥ — carried forward (anuvṛtti) from jahāteś ca, SK 2498)]; and (ca) [i and ī as well — i (it) from id daridrasya, SK 2482, and ī from ī haly aghoḥ, SK 2497, being drawn in by 'ca' (anukarṣa)].

Rule. Before hi, ā replaces the ā of jahāti. By ca "and", i and ī come as well. So there are three options.

jahāteḥ runs on from SK 2498. One of Bhaṭṭoji's commentators says that ca draws in (anukarṣa) the i of SK 2482 and the ī of SK 2497.

Example.

ja-hā + hi (loṭ, madhyama singular)

→ ā (this rule) → jahāhi

→ or i → jahihi

→ or ī → jahīhi "abandon!".

laṅ ajahāt, ajahuḥ.

Applies when / blocked by. hi begins with a consonant and is ṅit. So SK 2497 and SK 2498 alone would give only ī or i. This rule keeps the long ā as a third option.

Watch out. All three are correct. One of Bhaṭṭoji's commentators says that is why the poet Bhaṭṭi uses all three in one line: jahihi jahīhi jahāhi rāmabhāryām.

Siddhānta-kaumudī

जहातैर्हौ परे आ स्यात् चादिदीतौ । जहाहि । जहिहि । जहीहि । अजहात् । अजहुः ॥

Before hi, ā is substituted for [the ā of] jahāti; by 'ca', i and ī [also]: jahāhi, jahihi, jahīhi [loṭ, madhyama-puruṣa singular]. ajahāt [laṅ, prathama-puruṣa singular]. ajahuḥ [laṅ, prathama-puruṣa plural].

translator notes

commentary TB, printed under sk.2498.t1, on 'cād idītau': for this very reason Bhaṭṭi used 'jahihi jahīhi jahāhi rāmabhāryām'. Followed: 'by ca, i and ī [also]' and the three loṭ forms as co-equal options.
textual Ours reads 'jahātair hau'; the print (NSP p. 400, scan page-0410, read) has 'jahāter hau', as the collation report (batch01) records — an ai-mātrā slip in ours. The English follows the print. Otherwise the kaumudī matches the print (jahāhi, jahihi, jahīhi, ajahāt, ajahuḥ).
textual No BM on this sūtra in our source: sk.2499 has no BM block, sk.2498.b1 ends with the loṭ forms of jahāti, and sk.2500.b1 opens with lopo yi. BM on it is in Wikisource (uttara-2/0023.txt), whose pratīkas 'ajahād iti' and 'ajahāḥ iti' follow a kaumudī that also has ajahāḥ; the print (scan page-0410) lacks ajahāḥ, as ours does, so nothing is added.
commentary BM (Wikisource uttara-2/0023.txt; not in our source): 'ā' has its first-case ending elided (luptaprathamāka); 'jahāteḥ' — because it is carried forward (anuvṛtti) from 'jahāteś ca'; 'cād idītau' — because i and ī, from 'iddaridrasya' and from 'ī haly aghoḥ', are drawn in here by 'ca' (anukarṣa). BM then gives the loṭ and laṅ forms (jahitāt / jahītāt …, ajahitām / ajahītām, ajahuḥ …). Followed: the anuvṛtti and the anukarṣa are bracketed in sutra_en.
translator The ā substituted for ā keeps the long vowel before hi against i / ī of SK 2497–2498.
translator The lakāra/person labels are the translator's.

SK 2500 · A 6.4.118V

लोपो यि ॥ २५०० ॥

lopo yi

lopo yi — [Of the ā — 'ātaḥ' carried forward (anuvṛtti) from śnābhyastayor ātaḥ, SK 2483 — of jahāti — 'jahāteḥ' carried forward from jahāteś ca, SK 2498 —] there is deletion (lopa) before [a sārvadhātuka — carried forward from ata ut sārvadhātuke, SK 2467 —] beginning with y.

Rule. The ā of jahāti is deleted (lopa) before a sārvadhātuka affix beginning with y. This rule is an exception to SK 2498.

Three words are carried forward:

jahāteḥ "of jahāti", from SK 2498;
ātaḥ "of the ā", from SK 2483;
sārvadhātuke, from SK 2467.

Example.

ja-hā + yāt (vidhiliṅ, prathama singular) → yāt begins with y → the ā is lost (this rule) → jahyāt "he should abandon".

Applies when / blocked by. The affix must be sārvadhātuka. The āśīrliṅ is not, so the rule does not act. There e comes by SK 2374: heyāt "may he abandon". luṅ ahāsīt.

Bhaṭṭoji then gives the root entry 1091 ḍudāñ "in giving". Its forms show the ghu exception of SK 2497:

praṇidadāti, with ṇ by SK 2285;
da-dā + tas → dā is ghu, so there is no ī → the ā is lost by SK 2483 → dattaḥ "they two give";
dadati; ātmanepada datte; liṭ dadau;
da-dā + hi → e for the ā, and loss of the abhyāsa (SK 2471) → dehi "give!";
laṅ adadāt, adattām, adaduḥ; vidhiliṅ dadyāt; āśīrliṅ deyāt;
luṅ adāt, adātām, aduḥ, with luk of sic (SK 2223);
luṅ ātmanepada adita, with i by SK 2389 and sic lost by SK 2369.

Next comes 1092 ḍudhāñ "in holding and in nourishing". Some add "giving". praṇidadhāti. Before tas, the stem is doubled and its ā is lost, as for dā: da-dhā + tas → dadh + tas. The next rule continues this form.

Siddhānta-kaumudī

जहातेरालोपः स्याद्यादौ सार्वधातुके । जह्यात् । एर्लिङि SK 2374 । हेयात् । अहासीत् ।{$ {!1091 डुदाञ्!} दाने$} । प्रणिददाति । दत्तः । ददति । दत्ते । ददौ । घ्वसोः -SK 2471 इत्येत्वाभ्यासलोपौ । देहि । अददात् । अदत्ताम् । अददुः । दद्यात् । देयात् । अदात् । अदाताम् । अदुः । अदित ।{$ {!1092 डुधाञ्!} धारणपोषणयोः $}। दानेऽप्येके । प्रणिदधाति ॥

There is deletion of the ā of jahāti before a sārvadhātuka beginning with y: jahyāt [vidhiliṅ]. [In the āśīrliṅ, which is not sārvadhātuka, e comes by] er liṅi (SK 2374): heyāt. ahāsīt [luṅ]. (1091) ḍudāñ — in the sense of giving. praṇidadāti [with ṇ by nergada…, SK 2285]. dattaḥ [laṭ, prathama du.: ā deleted by śnābhyastayor ātaḥ, SK 2483, and no ī, dā being ghu]. dadati [prathama pl.]. datte [ātmanepada]. dadau [liṭ]. By ghvasoḥ… (SK 2471), the e-substitution and the deletion of the abhyāsa: dehi [loṭ, madhyama sg.]. adadāt, adattām, adaduḥ [laṅ, prathama sg., du., pl.]. dadyāt [vidhiliṅ]. deyāt [āśīrliṅ]. adāt, adātām, aduḥ [luṅ, prathama sg., du., pl., with luk of sic by gātisthāghupābhūbhyaḥ…, SK 2223]. adita [luṅ, ātmanepada: i by sthāghvor ic ca, SK 2389, and sic deleted by hrasvād aṅgāt, SK 2369]. (1092) ḍudhāñ — in the sense of holding and nourishing. Some [hold that it is] also in [the sense of] giving. praṇidadhāti.

Tattvabodhinī

NSP p. 410

—लोपो यि । सार्वेति किम् । हेयात् ॥—प्रणिददातीति । ‘नेर्गद-’ इति णत्वम् ॥—दत्त इति । ‘श्नाभ्यस्तयोः’ इत्यालोपः । अघोरित्युक्तत्वादीत्वं तु न ॥—अदादिति । ‘गातिस्था-’ इति सिचो लुक

Bālamanoramā

लोपो यि - लोपो यि ।जहातेश्चे॑त्यतो जहातेरिति, 'श्नभ्यस्तयोरातःर' इत्यत आत इति, 'अत उत्सार्वधातुके' इत्यतः सार्वधातुके इति चानुवर्तते ।यी॑ति सप्तम्यन्तं सार्वधातुकविशेषणम् । तदादिविधिः । तदाह — जहातेरित्यादिना ।जहातेश्चे॑त्यस्यापवादः । आशीर्लिङ्याह — एर्लिङीति । अहासीदिति ।यमरमे॑ति सगिटौ । अहास्यत् । डु दाञ् । उभयपदी । अनिट् । प्रणिददातीति ।नेर्गदे॑ति णत्वम् । दत्त इति । ददा तस् इति स्थितेअघो॑रिति पर्युदासादीत्त्वाऽभावेश्नाभ्यस्तयो॑रित्याल्लोपः । ददतीति । अभ्यस्तत्वाददादेशेश्नाभ्यस्तयो॑रित्याल्लोप इति भावः । ददासि दत्थः दत्थ । ददामि दद्वः दद्मः । दत्ते इति । ददाते ददते । दत्से ददाथे दद्ध्वे । ददे दद्वहे दद्महे । ददौ इति । ददतुः दधुः । ददिथ — दधाथ ददथुः दद । ददौ ददिव ददिम । ददे ददाते ददिरे । ददिषे ददाथे ददिध्वे । ददे ददिवहे ददिमहे । दाता । दास्यति दास्यते । ददातु — दत्तात् दत्ताम् ददतु । इति सिद्ध्वत्कृत्य देहि इत्यत्र आह - घ्वसोरिति । दत्तात् दत्तम् दत्त । ददानि ददाव ददाम । दत्ताम् ददाताम् ददताम् । दत्स्व ददाथाम् दद्ध्वम् । ददै ददावहै ददामहै । लङ्याह - अददादिति । अददुरिति । अददुरिति । अभ्यस्तत्वाज्जुस् । अददाः अदत्तम् । अदत्त । अददामदद्व अदद्म । विधिलिङ्याह — दद्यादिति । स्नाभ्यस्तयो॑रित्याल्लोपः । आशीर्लिङि तुएर्लिङी॑त्येत्त्वमभिप्रेत्य आह — देयादिति । दासीष्ट । लुङ्याह - अदादिति ।गातिस्थे॑ति सिचो लुगिति भावः । अदाः अदातमदात । अदामदाव अदाम । लुङ्यात्मनेपदे आह — अदितेति । अदा स् त इति स्थितेस्थाध्वोरिच्चे॑ति दाधातोरन्त्यस्य इकारः । सिचः कित्त्वं च । कित्त्वान्न गुणः ।ह्रस्वादङ्गा॑दिति सिचो लोप इति भावः । अदिषातामदिषत । अदिथाः अदिषाथामदिढ्वम् । अदिषि अदिष्विहि अदिष्महि । अदास्यत् अदास्यत् । डु धाञ् । ञित्त्वादुभयपदी । अनिट् । प्रणिदधातीति ।नेर्गदे॑ति णत्वम् । तसि श्लौ द्वित्वे अभ्यासजश्त्वे श्नाभ्यस्तयो॑रित्याल्लोपे दध् तस् इति स्थिते —

translator notes

commentary BM: 'jahāteḥ' is carried forward (anuvartate) from 'jahāteś ca', 'ātaḥ' from 'śnābhyastayor ātaḥ', and 'sārvadhātuke' from 'ata ut sārvadhātuke'; 'yi' is a seventh-case word (saptamyanta) qualifying the sārvadhātuka, with tadādividhi ('beginning with y'); hence Bhaṭṭoji's gloss. The rule is an exception (apavāda) to 'jahāteś ca'. Followed: the three anuvṛttis are bracketed in sutra_en.
commentary TB: why 'sārvadhātuka'? heyāt. Followed: the bracket before 'er liṅi'.
commentary BM: heyāt — e by 'er liṅi' in the āśīrliṅ; ahāsīt — s and iṭ by 'yamarama…'; praṇidadāti — ṇ by 'nergada…'; dattaḥ — ī is not made, dā being excluded as ghu, and ā is deleted by 'śnābhyastayoḥ'; dadati — at, then ā-deletion; dehi — by 'ghvasoḥ'; adaduḥ — jus because abhyasta; dadyāt — ā-deletion by 'śnābhyastayoḥ'; adāt — luk of sic by 'gātisthā…'; adita — i for the final of dā by 'sthāghvor ic ca', sic is kit, so no guṇa, and sic is deleted by 'hrasvād aṅgāt'. Followed for the bracketed reasons.
commentary TB: praṇidadāti — ṇ by 'nergada…'; dattaḥ — ā deleted by 'śnābhyastayoḥ', and no ī, because 'aghoḥ' is stated [in ī haly aghoḥ]; adāt — luk of sic by 'gātisthā…'. Agrees with BM; followed.
commentary BM on ḍudhāñ: ubhayapadin, being ñ-marked; aniṭ; praṇidadhāti with ṇ by 'nergada…'; in tas, with ślu, doubling, jaśtva of the abhyāsa and ā-deletion, dadh-tas — leading into SK 2501. Recorded.
translator The bracketed lakāra/puruṣa/number labels are the translator's. 'jahāti' names the root ohāk (1090) by its laṭ form, as the sūtra does. The scan (NSP p. 400 = page-0410) agrees with our kaumudī for this unit.

SK 2501 · A 8.2.38V

दधस्तथोश्च ॥ २५०१ ॥

dadhastathośca

dadhas tathoś ca — [In place of the baś] of dadh [— dhā once doubled —, ending in a jhaṣ, bhaṣ is substituted — 'jhaṣantasya', 'baśaḥ' and 'bhaṣ' carried forward (anuvṛtti) from ekāco baśo bhaṣ jhaṣantasya sdhvoḥ, SK 326 —] when t or th follows, and [by 'ca'] also [when s or dhv follows — 'sdhvoḥ' from the same rule].

Rule. Take dadh, the root dhā once doubled, ending in a jhaṣ (a voiced aspirate such as dh). Its baś (a voiced unaspirated stop, here the d of the abhyāsa) is replaced by a bhaṣ (the matching voiced aspirate, dh). This happens before t or th. By ca, it also happens before s and dhv.

The words jhaṣantasya, baśaḥ and bhaṣ are carried forward from SK 326. So is sdhvoḥ "before s and dhv", through the ca. One of Bhaṭṭoji's commentators notes that dadha in the sūtra is the doubled root. It is not the separate root dadha "to hold".

Example.

dhā + tas → ślu, doubling, abhyāsa operations → da-dhā + tas

→ ā lost (SK 2483), dhā being ghu (SK 2497 does not act) → dadh + tas

→ dh for the d of the abhyāsa, t following (this rule) → dhadh + tas

→ the root's dh becomes t by cartva → dhattaḥ "they two hold".

Likewise dhatthaḥ before th.

Ātmanepada: dhatte; dhatse before s; dhaddhve before dhv.

Applies when / blocked by. No t, th, s or dhv follows in two forms, so there is no aspirate:

dadhati "they hold", with at and loss of the ā;
dadhvaḥ "we two hold".

Why "ending in a jhaṣ"? In dadhāti the ā stays, so the stem does not end in a jhaṣ, and no aspirate comes.

Other forms: dhehi "hold!", with e and loss of the abhyāsa (SK 2471); luṅ ātmanepada adhita.

Watch out. There is a puzzle here. The loss of ā (SK 2483) is a substitute. By acaḥ parasmin pūrvavidhau (SK 50), a substitute for a vowel is treated like that vowel for a rule about what precedes it. So the loss of ā might count as the ā. Then dadh would not end in a jhaṣ, and no t would follow it. The rule would never apply.

Vāmana and Mādhava answer by vacanasāmarthya, "the force of the statement". The rule must apply somewhere, so the loss is not treated as the ā.
Bhaṭṭoji's own answer is simpler. This rule is in the Tripādī (A 8.2), the asiddha zone of SK 12. For a rule of that zone, a substitute gets no sthānivadbhāva.

One of Bhaṭṭoji's commentators calls the first route needless trouble once the second is accepted.

Bhaṭṭoji then announces three roots whose it-vowel is svarita (svaritet). svarita is one of the three accents of a vowel. Such roots take both sets of endings. The first is 1093 ṇijir "in cleansing and in nourishing".

Siddhānta-kaumudī

द्विरुक्तस्य झषन्तस्य धाञो बशो भष् स्यात्तथयोः स्ध्वोश्च परतः । वचनसामर्थ्यादालोपो न स्थानिवदिति वामनमाधवौ । वस्तुतस्तु पूर्वत्रासिद्धीये न स्थानिवत् । धत्तः । दधति । धत्थः । दध्वः । धत्ते । धत्से । धद्ध्वे । धेहि । अधित ॥ अथ त्रयः स्वरितेतः ॥{$ {!1093 णिजिर्!} शौचपोषणयोः$} ॥

In place of the baś of dhāñ that has been doubled and ends in a jhaṣ, bhaṣ comes when t or th follows, and when s or dhv follows. Vāmana and Mādhava [hold] that, by the force of the statement (vacanasāmarthya), the deletion of ā is not treated as the original (sthānivat) [— were it sthānivat, dadh would neither end in a jhaṣ nor be followed by t, and the rule would not apply even in dhattaḥ]. In reality, however, there is no sthānivadbhāva for [an operation] that falls within the domain of pūrvatrāsiddha [i.e. of a rule of the tripādī]. dhattaḥ [laṭ, prathama du.: dh for the d of the abhyāsa, t following]. dadhati [prathama pl.]. dhatthaḥ [madhyama du.]. dadhvaḥ [uttama du.: no bhaṣ, no t, th, s or dhv following]. dhatte, dhatse, dhaddhve [ātmanepada: prathama sg., madhyama sg., madhyama pl.]. dhehi [loṭ, madhyama sg.: e and deletion of the abhyāsa by ghvasoḥ…, SK 2471]. adhita [luṅ, ātmanepada]. Now three [roots] whose it-vowel is svarita (svaritet). (1093) ṇijir — in the sense of cleansing and nourishing.

Tattvabodhinī

NSP p. 410–411

—दधस्तथोश्च । दध इति कृतद्विवचनाभ्यासकार्यो धातुरेव गृह्यते न तु दध धारणे इत्ययमिति व्याचष्टे—द्विरुक्तस्येति ।—झषन्तस्य किम् । दधाति । नन्वेवं धत्त इत्यादावपि न स्यादाल्लोपस्य स्थानिवत्त्वेनाझषन्तत्वादत आह—वचनसामर्थ्यादिति ॥—णिजाम् । श्लाविति किम् । निनेज

Bālamanoramā

दधस्तथोश्च - दधस्तथोश्च । धाधातोः कृतद्वित्वस्य दधा इत्यस्य 'दधः' इति षष्ठन्तम् । 'एकाचो बशः' इत्यतो झषन्तस्य बशो भष् इत्यनुवर्तते । त थ् अनयोद्र्वन्द्वात् सप्तमीद्विवचनम् । तकारादकार उच्चारणार्थः । तकारथकारयोरिति लभ्यते । चकारात्स्ध्वोरिति समुच्चीयते । सकारे ध्वशब्दे चेति लभ्यते । तदाह — द्विरुक्तस्येत्यादिना । तथा च अभ्यासे दकारस्य धकारः, तकारपरकत्वात् । ननुश्नाभ्यस्तयो॑रित्याल्लोपः । धत्थधत्त इति । धस्य चर्त्वेन त इति भावः । दधतीति ।अदभ्यस्ता॑दित्यदादेशेश्नाभ्यस्तयो॑रित्याल्लोपः । धत्थ इति । थकारपरकत्वाद्भष् । धत्थ । दधामि । दध्व इति । परनिमित्ताऽभावान्न भष् । दध्मः । धत्ते इति । दधाते दधते । धत्से इति । सकारपरकत्वाद्भषिति भावः । दधाथे । धद्ध्वे इति । दध् ध्वे इति स्थिते ध्वशब्दपरकत्वाद्भषिति भावः । दधे दध्वहे दध्महे । दधौ । दधे । धाता । धास्यति धास्यते । दधातु — धत्तात् दधतु । धेहीति ।ध्वसो॑रित्येत्त्वाभ्यासलोपाविति बावः । धत्तात् धत्तम् धत्त । दधानि दधाव दधाम । धत्ताम् दधाताम् दधताम् । धत्स्व दधाथाम् धद्ध्वम् । दधै दधावहै दधामहै । अदधात् अदधात् अधत्त । दध्यात् दधीत । धेयात् धासीष्ट । अधात् । अधितेति ।स्थाध्वोरिच्चे॑ति इत्त्व#एह्रस्वादङ्गा॑दिति सिचो लोप इति भावः । अधास्यत् अधास्यत । णिजिर्धातुः । अनिडयं णोपदेशः । इरित् । इकारस्य प्रत्येकमित्त्वाऽभावान्न नुम् । इकारस्य स्वरितत्वप्रतिज्ञाबलादात्मगे फले आत्मनेपदं भवत्येव । तस्मादयमप्युभयुपदी । एवं विजिरपि ज्ञेयः । निजां त्रयाणाम् । निजां त्रयाणाम् । निजामिति बहुवचनात्तदादीनां ग्रहणम् । 'अत्र लोपः' इत्यतोऽभ्यासस्येत्यनुवर्तते । तदाह — णिजिरित्यादिना । नेनेक्तीति । श्लौ द्वित्वे हलादिशेषे उत्तरखण्डस्य तिपमाश्रित्य गुणे पूर्वखण्डस्यानेन गुणे चोः कुत्वमिति भावः । अभ्यस्तत्वाददादेशं मत्वा आह — नेनिजतीति । नेनेक्षि नेनिक्थः नेनिक्थ । नेनेज्मि नेनिज्मः । नेनिक्ते नेनिजाते नेनिजते । नेनिक्षे नेनिजाथे नेनिध्वे । नेनिजे नेनिजवहे नेनिज्महे । निनेज निनिजतुः निनिजुः । निनेजिथ निनिजथुः निनिज । निनेज निनिजिव निनिजिम । निनिजे निनिजाते निनिजिरे । निनिजिषे निनिजाथे निनिजिध्वे । निनिजे निनिजिवहे निनिजिमहे । नेक्ता । नेक्ष्यति । नेनेक्तु नेनिक्तात् नेनिक्ताम् नेनिजतु । नेनिग्धीति । अपित्त्वेन ङित्त्वान्न गुणः । हेर्धिः । नेनिक्तात् नेनिक्तम् नेनिक्त । 'आडुत्तमस्य' इति पित्त्वेन अङित्त्वाल्लघूपधगुमे प्राप्ते

translator notes

commentary BM: 'dadhaḥ' is the sixth-case form (ṣaṣṭhyanta) of dadhā, the root dhā after doubling; 'jhaṣantasya baśo bhaṣ' is carried forward (anuvartate) from 'ekāco baśaḥ…'; 'tathoḥ' is the seventh-case dual (saptamī-dvivacana) of a dvandva of t and th, the a of 'ta' being for pronunciation; by 'ca', 'sdhvoḥ' is added, giving 'before s and before the word dhva'. Followed: all brackets in sutra_en.
commentary TB, read on the scan (NSP p. 400, scan page-0410; our t1 OCR drops words here): 'dadha' means the root on which doubling and the abhyāsa operations have been made, not the root 'dadha dhāraṇe'; so Bhaṭṭoji explains 'dvir uktasya'. Followed: '— dhā once doubled —' in sutra_en.
commentary TB: why 'jhaṣantasya'? dadhāti. Objection: then [the rule] would not apply in dhattaḥ etc. either, since the ā-deletion, being sthānivat, leaves [dadh] not jhaṣ-final; to meet this he says 'vacanasāmarthyāt'. Followed: the bracketed clause after Vāmana and Mādhava's view.
commentary BM: in the abhyāsa d becomes dh, t following; dhattaḥ — the root's dh becomes t by cartva; dadhati — at by 'adabhyastāt' and ā-deletion; dhatthaḥ — bhaṣ, th following; dadhvaḥ — no bhaṣ, there being no following cause; dhatse — bhaṣ, s following; dhaddhve — dadh-dhve, bhaṣ, dhva following; dhehi — e and abhyāsa-deletion by 'ghvasoḥ'; adhita — i by 'sthāghvor ic ca', sic deleted by 'hrasvād aṅgāt'. Followed for the bracketed reasons on dhattaḥ, dadhvaḥ and dhehi.
commentary BM (Wikisource uttara-2/0024.txt; our sk.2501.b1 garbles this to 'nanu śnābhyastayor ity āllopaḥ | dhattha dhatta iti'): objection — the ā-deletion of 'śnābhyastayoḥ' being sthānivat by 'acaḥ parasmin', [dadh] would be neither followed by t nor jhaṣ-final; to meet this he says 'vacanasāmarthyāt'. On 'vastutas tu': since bhaṣ-substitution belongs to the domain of pūrvatrāsiddha, sthānivadbhāva of the ā-deletion does not arise when it is to be made, so resorting to vacanasāmarthya is useless trouble. Followed: 'nor be followed by t' in the bracket after Vāmana and Mādhava's view; the English of 'vastutas tu' already agrees.
commentary BM on ṇijir: aniṭ, taught with ṇ; ir-marked; since the i [of ir] is not an it by itself, there is no num; by the stipulation that the i is svarita, ātmanepada comes when the fruit goes to the agent, so this root too is ubhayapadin; viji is the same. Recorded.
translator 'pūrvatrāsiddhīye na sthānivat' is a maxim, not a sūtra; it is not numbered. '[i.e. of a rule of the tripādī]' is the translator's gloss: dadhas tathoś ca stands in the tripādī (8.2), and the ā-deletion (by śnābhyastayor ātaḥ) is outside it. The lakāra/puruṣa/number labels are the translator's. The scan (NSP pp. 400–401 = page-0410/0411) agrees with our kaumudī for this unit.

SK 2502 · A 7.4.75V

निजां त्रयाणां गुणः श्लौ ॥ २५०२ ॥

nijāṃ trayāṇāṃ guṇaḥ ślau

nijāṃ trayāṇāṃ guṇaḥ ślau — Guṇa replaces [the vowel of the abhyāsa (abhyāsasya — carried forward (anuvṛtti) from atra lopo 'bhyāsasya, SK 2620)] of the three [roots] beginning with nij when ślu [follows].

Rule. guṇa replaces the vowel of the abhyāsa of ṇij, vij and viṣ. This happens before ślu. The plural nijām means "the three beginning with nij". abhyāsasya is carried forward from SK 2620.

Example.

nij + ti → ślu and doubling → nij-nij-ti

→ only the first consonant of the abhyāsa stays (SK 2179) → ni-nij-ti

→ guṇa of the second part before the pit tip → ni-nej-ti

→ guṇa of the abhyāsa (this rule) → ne-nej-ti

→ g for j (SK 378) → ne-neg-ti

→ k for g before t (cartva) → nenekti "he cleanses".

neniktaḥ "they two cleanse"; nenijati "they cleanse", with at.

Applies when / blocked by. Why "before ślu"? liṭ has no ślu, so the abhyāsa takes no guṇa: nineja "he cleansed".

More forms: luṭ nektā; lṛṭ nekṣyati; loṭ nenektu. In loṭ madhyama singular, hi is not pit, so it is ṅit. There is no guṇa of the root, and hi becomes dhi. The abhyāsa still keeps its e. The j becomes g by SK 378, as in nenekti: nenigdhi "cleanse!".

Siddhānta-kaumudī

णिज्विज्विषामभ्यासस्य गुणः स्यात श्लौ । नेनेक्ति । नेनिक्तः । नेनिजति । निनेज । नेक्ता । नेक्ष्यति । नेनेक्तु । नेनिग्ध ॥

Guṇa replaces [the vowel of] the abhyāsa of ṇij, vij and viṣ when ślu [follows]. nenekti [laṭ, prathama-puruṣa singular: after ślu, doubling and halādiḥ śeṣaḥ, guṇa of the second part before tip and guṇa of the abhyāsa by this rule, then kutva of the j]. neniktaḥ [prathama-puruṣa dual]. nenijati [prathama-puruṣa plural, with at, the stem being abhyasta]. nineja [liṭ, prathama-puruṣa singular; no guṇa of the abhyāsa, there being no ślu]. nektā [luṭ]. nekṣyati [lṛṭ]. nenektu [loṭ, prathama-puruṣa singular]. nenigdhi [loṭ, madhyama-puruṣa singular: no guṇa, since hi is apit and hence ṅit; hi becomes dhi].

translator notes

commentary BM on this sūtra, printed at the tail of sk.2501.b1 (our sk2502 has no BM block): from the plural 'nijām', those beginning with it (tadādi) are taken; 'abhyāsasya' is carried forward (anuvartate) from 'atra lopaḥ…' [SK 2620]; hence Bhaṭṭoji's 'ṇijvijviṣām…'. Followed: the bracketed anuvṛtti and 'the three [roots] beginning with nij'.
commentary BM (tail of sk.2501.b1) on nenekti: after ślu, doubling and halādiḥ śeṣaḥ, guṇa of the second part (uttarakhaṇḍa) relying on tip, guṇa of the first part by this rule, and kutva by 'coḥ kuḥ' [SK 378]; nenijati — at because [the stem] is abhyasta; nenigdhi — being apit and so ṅit, no guṇa; hi becomes dhi. BM gives the full paradigm, parasmaipada and ātmanepada. Followed for the bracketed steps of nenekti, nenijati and nenigdhi.
commentary TB, printed at the tail of sk.2501.t1 (NSP p. 401, scan page-0411): 'ṇijām' — why 'ślau'? nineja. Followed: '[no guṇa of the abhyāsa, there being no ślu]' on nineja.
textual Collation against the 1915 print (NSP p. 401, scan page-0411, read; batch01): (1) ours 'guṇaḥ syāta ślau', print 'guṇaḥ syāt ślau' (halant missing in ours); (2) ours ends 'nenektu | nenigdha ||', print 'nenektu | nenigdhi ||'. The loṭ madhyama singular needs dhi (BM too has 'nenigdhīti … her dhiḥ'), so ours is corrupt. The English follows the print, nenigdhi.
textual Filing: the tail of sk.2501.b1 continues past this unit into BM on SK 2503 ('āḍuttamasya iti pittvena aṅittvāl laghūpadhaguṇe prāpte'), the lead-in to nābhyastasyāci piti sārvadhātuke.
translator The lakāra/person labels are the translator's. The three roots are Dhātupāṭha 1093 ṇijir, 1094 vijir, 1095 viṣḷ (SK 2501, 2503). The sūtra's 'nij' is the ṇ-initial root ṇij in upadeśa, which BM calls 'ṇopadeśa'.

SK 2503 · A 7.3.87V

नाभ्यस्तस्याचि पिति सार्वधातुके ॥ २५०३ ॥

nābhyastasyāci piti sārvadhātuke

nābhyastasyāci piti sārvadhātuke — [Guṇa — carried forward (anuvṛtti) from mider guṇaḥ, SK 2346 — of the light penultimate (laghūpadha) — carried forward from pugantalaghūpadhasya ca, SK 2189 —] does not take place for an abhyasta [stem] when a pit sārvadhātuka beginning with a vowel (ac) follows.

Rule. An abhyasta stem does not take guṇa of its light penultimate vowel (laghūpadha). This holds before a pit sārvadhātuka affix that begins with a vowel. guṇaḥ is carried forward from SK 2346, and laghūpadhasya "of the light penultimate" from SK 2189.

Example.

nenij + āni (loṭ, uttama singular) → āṭ is pit (SK 2204), so the ending is not ṅit

→ guṇa of the light penultimate i would come (SK 2189)

→ this rule forbids it → nenijāni "let me cleanse".

Applies when / blocked by. One of Bhaṭṭoji's commentators shows the conditions:

not abhyasta: dveṣāṇi;
not vowel-initial: veveṣṭi;
not sārvadhātuka: nineja.

He adds that "pit" is in the sūtra for the sake of the rule after it, SK 2443 (uto vṛddhir luki hali), taught in chapter 45.

More forms of ṇij:

laṅ anenek, aneniktām, anenijuḥ;
vidhiliṅ nenijyāt; āśīrliṅ nijyāt;
luṅ anijat, with aṅ because the root is marked with ir, or anaikṣīt;
luṅ ātmanepada anikta, with sic lost by SK 2281.

Bhaṭṭoji then takes the other two roots.

1094 vijir "in separation": vevekti; ātmanepada vevikte. liṭ vivejitha, with iṭ, takes guṇa. SK 2536 (vija iṭ) makes an iṭ-initial ending after vij ṅit-like, but that rule takes only the root ovijī. ṇij and vij are also listed in the rudhādi class.
1095 viṣḷ "in pervading": veveṣṭi; ātmanepada veviṣṭe. Its ḷ gives aṅ in luṅ: aviṣat. In the ātmanepada, ksa comes (SK 2336), and its a is lost before a vowel (SK 2337): avikṣata, avikṣātām, avikṣanta.

Bhaṭṭoji now says that the roots to the end of the class are parasmaipadin and Vedic (chāndasa).

1096 ghṛ "in sprinkling and in shining": jigharmy agniṃ haviṣā ghṛtena. The i of the abhyāsa comes from SK 2496 read with bahulaṃ chandasi (SK 3598), "variously in the Veda". The ordinary form is jagharti.
1097 hṛ "in acting by force": ayaṃ sruvo abhijiharti homān. Here too the i of the abhyāsa is Vedic.
1098 ṛ and 1099 sṛ "in going". SK 3598 alone would give ṛ its i in the Veda. So SK 2493 names ṛ to show that it is used with ślu in ordinary speech (bhāṣā) as well. The derivation:

ṛ + ti → ślu and doubling → ṛ-ṛ-ti

→ i for the abhyāsa (SK 2493) → i-ṛ-ti

→ guṇa of the second part → i-ar-ti

→ iyaṅ for the abhyāsa before an unlike vowel (SK 2290) → iyarti "he goes".

iyṛtaḥ (ṅit, no guṇa); iyrati (at, then r for ṛ).

Further forms of ṛ:
liṭ āra, āratuḥ, and āritha with iṭ always (SK 2384);
luṭ artā; lṛṭ ariṣyati, with iṭ by SK 2366;
loṭ iyarāṇi; laṅ aiyaḥ, aiyṛtām, aiyaruḥ;
vidhiliṅ iyṛyāt; āśīrliṅ aryāt, with guṇa by SK 2380;
luṅ ārat, with aṅ (SK 2382) and guṇa (SK 2406).
From sṛ: sasarti.
1100 bhasa "in reviling and in shining": babhasti. In the dual:

babhas + tas → the penultimate a is lost (SK 3550) → babhs + tas

→ s is lost between jhals (SK 2281) → babh + tas

→ t becomes dh (SK 2280), and bh becomes b (jaśtva) → babdhaḥ.

Plural bapsati.

1101 ki "in knowing": ciketi.
1102 tura "in hastening": tutorti, tutūrtaḥ (lengthening by SK 354), tuturati.
1103 dhiṣa "in sound": didheṣṭi, didhiṣṭaḥ.
1104 dhana "in grain", that is, in acquiring grain: dadhanti, dadhantaḥ, dadhanati. In dadhantaḥ the vowel before the nasal is not lengthened; scholars discuss the reason.
1105 jana "in janana" (arising or producing): jajanti.

Watch out. In jigharmi and abhijiharti (and jigāti, SK 2504) the i of the abhyāsa is Vedic, by SK 2496 read with SK 3598. SK 2496 itself covers just three roots.

Siddhānta-kaumudī

लघूपधगुणो न स्यात । नेनिजानि । अनेनेक् । अनेनिक्ताम् । अनेनिजुः । नेनिज्यात् । निज्यात् । अनिजत् । अनैक्षीत् । अनिक्त ।{$ {!1094 विजिर्!} पृथग्भावे$} । वेवेक्ति । वेविक्ते । विवेजिथ । अत्र विज इट् SK 2536 इति ङित्वं न । ओविजी इत्यस्यै तत्र ग्रहणात् । णिजिविजी रुधादावपि ।{$ {!1095 विष्लृ!} व्याप्तौ$} । वेवेष्टि । वेविष्टे । लृदित्त्वादङ् । अविषत् । तङि क्सः । अजादौ क्सस्याचि SK 2337 इति अल्लोपः । अविक्षत । अविक्षाताम् । अविक्षन्त ॥ अथ आगणान्ताः परस्मैपदिनश्छान्दसाश्च ॥{$ {!1096 घृ!} क्षरणदीप्त्योः$} । जिघर्म्यग्रिं हविषा घृतेन । भृञामित् SK 2496, बहुलं छन्दसि SK 3598 इति इत्वम् ।{$ {!1097 हृ!} प्रसह्यकरणे$} । अयं स्रुवो अभिजिहर्ति होमान् ।{$ {!1098 ऋ!} {!1099 सृ!} गतौ$} । बहुलं छन्दसि SK 3598 इत्येव सिद्धे अर्तिपिपर्त्योश्च SK 2493 इतीत्वविधानादयं भाषायामपि । अभ्यासस्यासवर्णे SK 2290 इतीयङ् । इयर्ति । इयृतः । इय्रति । आर । आरतुः । इडत्त्यर्ति - SK 2384 इति नित्यमिट् । आरिथ । अर्ता । अरिष्यति । इयराणि । ऐयः । ऐयृताम् । ऐयरुः । इयृयात् । अर्यात् । आरत् । ससर्ति ।{$ {!1100 भस!} भर्त्सनदीप्त्योः$} । बभस्ति । घसिभसोर्हलिच SK 3550 इत्युपधालोपः । झलो झलि SK 2281 इति सलोपः । बब्धः । बप्सति ।{$ {!1101 कि!} ज्ञाने$} । चिकेति ।{$ {!1102 तुर!} त्वरणे$} । तुतोर्ति । तुतूर्तः । तुतुरति ।{$ {!1103 धिष!} शब्दे$} । दिधेष्टि । दिधिष्टः ।{$ {!1104 धन!} धान्ये$} । दधन्ति । दधन्तः । दधनति ।{$ {!1105 जन!} जनने$} । जजन्ति ॥

Guṇa of the light penultimate does not take place: nenijāni [loṭ, uttama sg.: the āṭ is pit by āḍ uttamasya picca, SK 2204, hence not ṅit, so guṇa would otherwise be due]. anenek, aneniktām, anenijuḥ [laṅ, prathama sg., du., pl.]. nenijyāt [vidhiliṅ]. nijyāt [āśīrliṅ]. anijat, anaikṣīt [luṅ: with aṅ, the root being ir-marked, or with sic]. anikta [luṅ, ātmanepada: sic deleted by jhalo jhali, SK 2281]. (1094) vijir — in the sense of separation. vevekti [laṭ]; vevikte [ātmanepada]. vivejitha [liṭ, madhyama sg., in the option with iṭ]: here there is no ṅit-status by vija iṭ (SK 2536), because in that [rule] only ovijī is taken. ṇiji and viji are [read] in the rudhādi class too. (1095) viṣḷ — in the sense of pervading. veveṣṭi; veviṣṭe [ātmanepada]. Because [the root] is ḷ-marked, aṅ [in luṅ]: aviṣat. In the ātmanepada (taṅ), ksa [by śala igupadhād aniṭaḥ ksaḥ, SK 2336]; before an ac-initial [affix], deletion of the a [of ksa] by ksasyāci (SK 2337): avikṣata, avikṣātām, avikṣanta. Now [the roots] up to the end of the gaṇa [of juhotyādi] are parasmaipadin and Vedic. (1096) ghṛ — in the sense of sprinkling and shining. 'jigharmy agniṃ haviṣā ghṛtena': the i [of the abhyāsa in jigharmi] is by bhṛñām it (SK 2496) [together with] bahulaṃ chandasi (SK 3598). (1097) hṛ — in the sense of acting by force. 'ayaṃ sruvo abhijiharti homān' [the i of the abhyāsa being likewise Vedic]. (1098) ṛ, (1099) sṛ — in the sense of going. Since [the i for the abhyāsa of ṛ] would be established by bahulaṃ chandasi (SK 3598) alone, the prescription of i by artipipartyoś ca (SK 2493) [shows that] this [root] is [used] in ordinary speech (bhāṣā) as well. iyaṅ by abhyāsasyāsavarṇe (SK 2290): iyarti, iyṛtaḥ, iyrati [laṭ, prathama sg., du., pl.; the abhyāsa takes iyaṅ, what follows the abhyāsa takes guṇa in iyarti, and iyrati has at by adabhyastāt, SK 2479]. āra, āratuḥ [liṭ, prathama sg., du.]. iṭ invariably by iḍ atty-arti-vyayatīnām (SK 2384): āritha [madhyama sg.]. artā [luṭ]. ariṣyati [lṛṭ, with iṭ by ṛddhanoḥ sye, SK 2366]. iyarāṇi [loṭ, uttama sg.]. aiyaḥ, aiyṛtām, aiyaruḥ [laṅ, prathama sg., du., pl.]. iyṛyāt [vidhiliṅ]. aryāt [āśīrliṅ, with guṇa by guṇo 'rtisaṃyogādyoḥ, SK 2380]. ārat [luṅ: aṅ by sartiśāstyartibhyaś ca, SK 2382, and guṇa by ṛdṛśo 'ṅi guṇaḥ, SK 2406]. [From sṛ:] sasarti. (1100) bhasa — in the sense of reviling and shining. babhasti. [In babhas-tas,] deletion of the penultimate by ghasibhasor hali ca (SK 3550), and deletion of s by jhalo jhali (SK 2281): babdhaḥ [the t of tas → dh by jhaṣas tathor dho 'dhaḥ, SK 2280, and bh → b by jaśtva]. bapsati. (1101) ki — in the sense of knowing. ciketi. (1102) tura — in the sense of hastening. tutorti, tutūrtaḥ [with lengthening by hali ca, SK 354], tuturati. (1103) dhiṣa — in the sense of sound. didheṣṭi, didhiṣṭaḥ. (1104) dhana — in the sense of grain [i.e. of acquiring grain]. dadhanti, dadhantaḥ [without lengthening of the vowel before the nasal], dadhanati. (1105) jana — in the sense of janana. jajanti.

Tattvabodhinī

NSP p. 411

—नाभ्यस्तस्य—। अभ्यस्तस्य किम् । द्वेषाणि । अचि किम् । वेवेष्टि । पिद्ग्रहणम् ‘उतो वृद्धिर्लुकि हलि’ इत्युत्तरार्थम् । सार्वेति किम् । निनेज ॥—बहुलं छन्दसीतीत्वमिति । एतच्च पूर्वोक्तान्वयि ॥—इयर्तीति । अभ्यासस्य इयङ् अभ्यासादुत्तरस्य तु गुणः ॥—इय्रतीति । ‘अदभ्यस्तात्’ इत्यत् ॥— अर्यादिति । ‘गुणोऽर्ति—’ इति गुणः ॥—आरदिति । ‘सर्तिशास्ति—’ इत्यङि ‘ऋद्दशोऽङि—’ इति गुणः ॥—बब्ध इति । तसस्तकारस्य ‘झषस्तथोः—’ इति धत्वम् ॥—तुतूर्त इति । ‘हलि च’ इति दीर्घः । धन धान्ये । धान्यार्जन इत्यर्थः ॥—दधन्त इति । छान्दसत्वात् ‘अनुनासिकस्य—’ इति नेह दीर्घ इत्याहुः

Bālamanoramā

नाभ्यस्तस्याचि पिति सार्वधातुके - नाभ्यस्स्याचि । 'मिदेर्गुणः' इत्यतो गुण इति,पुगन्ते॑त्यतो लघूपधस्येति चानुवर्तते इत्यभिप्रेत्य शेषं पूरयति — लघूपधगुणो न स्यादिति । नेनिजानीति । नेनिजाव नेनिजाम । नेनिक्ताम् नेनिजाताम् नेनिजताम् । नेनिक्ष्व नेनिजाथाम् नेनिग्ध्वम् । नेनिजै नेनिजावहै । नेनिजामहै । लङि परस्मैपदे आह — अनेनेगिति । अनेनिजुरिति । अभ्यस्तत्वाज्जुसिति भावः । अनेनेक् अनेनिक्तमनेनिक्त । अनेनिजम् ।नाभ्यस्तस्ये॑ति न गुणः । अनेनिज्व अनेनिज्म । निक्षीष्ट । लुङ्याह — अनिजदिति । इरित्त्वादङिति भावः । अनिक्तेति ।झलो झली॑ति सिज्लोपः । अनिक्षातामित्यादि । विजिरपि णिजिर्वत् । अत्रेति । थलि इट्पक्षेविज इ॑डिति विहितं ङित्त्वं नेत्यर्थः । अतो न गुणनिषेध इति भावः । ओ विजी इत्यस्यैवेति । व्याख्यानादिति भावः । रुधादावपीति । ततश्चरुधादिभ्यः श्न॑मिति श्नम्विकरणावपि ताविति भावः । विष्लृ व्याप्तौ इति । लृदित्, उभयपदी, अनिट् । णिजेरिव रूपाणि । वेवेष्टीति । ष्टुत्वेन तकास्य टः । सिपिषढो॑रिति षस्य कत्वम् । वेवेक्षि वेविष्ठः । वेविष्ठ । वेविड्ढि । अविषदिति । लृदित्त्वादङिति भावः । तङि क्स इति ।शल इगुपधा॑दित्यनेनेति भावः । आ गणान्तादिति । जुहोत्यादिगणसमाप्तिपर्यन्तमित्यर्थः । घृधातुरनिट् । तिपि श्लौ द्वित्वेऽभ्यासकार्ये गुणे रपरत्वे जघर्ति । जघृतः जघ्रति ।जघम्र्यग्न हविषा घृतेन॑ इति बह्वृचमन्त्रपाठः ।जघम्र्यग्न मनसा घृतेने॑ति तैत्तिरीयपाठः । अत्रेत्त्वमभ्यासस्य आह — भृञामिदिति । ननु तत्र त्रयाणामेव ग्रहणमित्यत आह- बहुलमिति । इत्त्वं छान्दसमिति भावः । जघार जघ्रतुः । जघ्रुः । जघर्थ जघ्रथुः जघ्र । जघार — जघर । जघ्रिव । घरिष्यति । जघर्तु — जघृतात् । जघ्रतु । जघृहि । जघराणि । अजघः अजघृतामजघरुः । अजघरमजघृव । जघृयात् । घ्रियात् । अघार्षीत् । अघरिष्यत् । ह्म इति । घृधातुवद्रूपाणि । अयं रुआउवो अभिजिहर्ति होमानिति । रुआउवे साद्यमाने याजमानो मन्त्रः । अत्रापि अभ्यासस्य इत्त्वं चान्दसमिति भावः । ऋ सृ गताविति । इमावनिटौ । तत्र ऋधातोः छान्दसत्वेऽपि लोकेऽपि क्वचित्प्रयोगं समर्थयति — बहुलमिति । 'भृञामित्' 'अर्तिपिपत्र्योश्च'बहुलं छन्दसी॑ति सूत्रस्थितिः । तत्रबहुलं छन्दसी॑त्येव ऋधातोरित्त्वसिद्धेःअर्तिपिपत्र्योश्चेटत्यर्तिग्रहणाल्लोकेऽपि ऋधातोः श्लुविकरणस्य प्रयोगो विज्ञायत इत्यर्थः । एतच्चाऽत्रैव सूत्रे भाष्ये स्पष्टम् । अत एव भाष्यात् श्लुविकरणस्यैव ऋधातोःअर्तिपिपर्त्योश्चे॑त्यत्र ग्रहणम्, पिपर्तिसाहचर्याच्च, श्लवित्यस्य अभ्यासग्रहमस्य चानुवृत्तेश्चेत्यलम् । अभ्यासस्यासवर्णे इति । शपः श्लौ ऋ-तीतिस्थिते द्वित्वे उरदत्त्वं बाधित्वाअर्तिपिपत्र्योश्चे॑त्यभ्यासऋकारस्य इत्त्वे रपरत्वे हलादिशेषे उत्तरखण्डस्य ऋकारस्य गुणे रपरत्वे इ अर् तीति स्थितेअभ्यासस्याऽसवर्णे॑इतीयङि इयतीति रूपमित्यर्थः । इयृत इति । पूर्ववदेव द्वित्वादि । तसोऽपित्त्वेन ङित्त्वाद्गुणनिषेध इति भावः । इय्रतीति । पर्ववदेव द्वित्वादि । अभ्यस्तत्वाददादेशः । ङित्त्वान्न गुणः । उत्तरखण्डस्य ऋकारस्य यण् रेफ इति भावः । इयर्षि इयृथः । इयर्मि इयृवः इयृमः । लिटआह - आरेति । आरिव । आरिम । अर्तेति । अनिट्त्वादिति भावः । अरिष्यतीति । 'ऋद्धनोः स्ये' इतीडिति भावः । इयर्तु इयृतात् इयृताम् इय्रतु । इयृहि — इयृतात् इयृतम् इयृतैयराणीति । आटः पित्त्वेनाऽङित्त्वान्न गुणनिषेध इति भावः । इयराव । इयराम । लङ्याह — ऐय इति । श्लौ ऋ त् इति स्थिते द्वित्वेऽभ्यासस्य इत्त्वे रपरत्वे हलादिशेषे इयङि उत्तरखण्डस्य गुणे रपरत्वे च हल्ङ्यादिलोपे रेफस्य विसर्गे इय इति स्तिते आटि वृद्धौ #ऐय इति रूपमिति भावः । न चलावस्थायाम॑डिति पक्षे आट#इ वृद्धौ रपरत्वे आर् त् इति स्थिते द्वित्वे हलादिशेषे सवर्णदीर्घे हल्ङ्यादिलोपे रेफस्य विसर्गे ऐयरुरिति । ऐयः ऐयृतम् ऐयृत ।ऐयरम् ऐयृव ऐयृम । विधिलिङ्याह — इयृयादिति । यासुटो ङित्त्वाद्गुणनिषेध इति भावः । इयृयातामित्यादि । आशीर्लिङ्याह - अर्यादिति ।अकृत्सार्वधातुकयो॑रिति दीर्घः प्राप्तः । तं बाधित्वा 'रिङ् शयग्लिङक्षु' इति रिङ् प्राप्तः । तं बाधित्वागुणोऽर्तिसंयोगाद्यो॑रिति गुण इति भावः । लुङ्याह — आरदिति ।सर्तिशास्त्यर्तिभ्यश्चे॑त्यङिऋदृशोऽङी॑ति गुण इति भावः । आरिष्यत् । तदेवमृधातुं निरूप्य सृधातुं निरूपयति — ससर्तीति । ससृतः सरुआतीत्यादि सुगमम् । ससार । ससर्थ । ससृव । सर्ता । सरिष्यति । ससर्तु । अससः अससृतामससरुः । रिउआयात् । असरत् । भस भत्र्सनेति । अयं सेट् । बभस्तीति । श्लौ भस् तीति स्थिते द्वित्वेऽभ्यासजश्त्वमिति भावः । बभस् तस् इति स्थिते आह — घसिभसोरिति ।घसिभसोर्हलि चे॑त्यस्यायमर्थः — छन्दसि अनयोरुपधाया लोपः स्याद्धलादावजादौ च क्ङिति परे इति । तथा च बभस् तसित्यत्र उपधालोपेझलो झली॑ति सकारलोपे तकारस्यझषस्तथो॑रिति धत्वे भकारस्य जश्त्वमिति भावः । बप्सतीति । अभ्यस्तत्वाददादेशे बभस् अतीति स्थितेघसिभसो॑रित्युपधालोपे भकारस्य चर्त्वमिति भावः । बभस्सि बब्धः बब्ध । बभस्मि बप्स्वः बप्स्मः । बभास बप्सतुः बप्सः । बभसिथ बप्सथुः बप्स । बभास बभस बप्सिव बप्सिम । भसिता । भसिष्यति । बभस्तु — बब्धात् बब्धाम् बप्सतु । बब्धि — बब्धात् बब्धम् बब्ध । बभसानि बभसाव बभसाम । अबभः अबब्धामबप्सुः । अबभः अबब्धमबब्ध । अबप्समबप्स्व । अबप्स्म । बप्स्यात् । भस्यात् । अभासीत्-अभसीत् । अभसिष्यत् । कि ज्ञाने । चिकेतीति । किधास्तोस्तिपि श्लौ द्वित्वे अभ्यासचुत्वे उत्तरखण्डस्य गुण इतिभावः । चिकितः चिक्यति । चिकेषि चिकिथः चिकिथ । चिकेमि चिकिवः । चिकिमः । चिकाय चिक्यतुः ।चिक्युः । चिकयिथ — चिकेथ । चिक्यिव । केता । केष्यति । चिकेतु — चिकितात् चिकिताम् चिक्यतु । चिकिहि । चिकयानि । अचिकेत् अचिकितामचिकयुः । अचिकेः । अचिकयमचिकिव । चिकियात् । कीयात् । अकैषीत् । अकेष्यत् । तुर त्वरणे इति । तुतूर्त इति ।हलि चे॑ति दीर्घः । तुतोर्षि तूतूर्थः तुतूर्थ । तुतोर्मि तुतूर्वः । तुतोर । तुतुरतुः तुतोरिथ । तुतुरिव । तोरिता । तोरिष्यति । तुतोर्तु — तुतूर्ताम् तुतुरतु । तुतूर्हि । तुतुराणि । अतुतोः अतुतूर्ताम् । अतुतुरुः । अतुतोः । अतुतुरम् ।अतुतूरव । तुतूर्यात् । तूर्यात् । अतोरीत् । अतोतुतुराणि । अतुतोः अतुतूर्ताम् । अतुतुरुः । अतुतोः । अतुतुरम् । अतुतूर्व । तुतूर्यात् ।तूर्यात् । अतोतीत् । अतोरिष्यत् । धिष शब्दे । सेट् । दिधेष्टीति । श्लौ द्वित्वादौ लघुपधगुणे तकारस्य ष्टुत्वमिति भावः । दिधिषति.दिधेक्षि दिधिष्ठः । दिधेष्मि दिधिष्वः । दिधेष दिधिषतुः । दिधेषिथ । दिधिषिव । धेषिता । धेषिष्यति । दिधेष्टु — दिधिष्टात् । दिधिषतु । दिधिड्ढि । दिधिषाणि । अदिधेट् अदिधिष्टामदिधिषुः । अदिधिषमदिधिष्व । दिधिष्यात् । धिष्यात् । अधेषीत् । अदेषिष्यत् । धन धान्ये इति । धान्याऽर्जने इत्यर्थः । दधन्त इति । क्षमूष् सहने इति धातोश्चक्षंसे इतिवदनुनासिकस्य क्वीति न दीर्घः । दधंसि दधन्थः । दधन्मि दधन्वः दधन्मः । दधान दधनतुः । दधनिथ । दधनिव । धनिता । धनिष्यतु । दधन्तु — दधन्तात् दधन्ताम् दधनतु ।दधंहि.दधनानि । अदधन् अदधन्तामदधनुः । अद्धन् अदधन्तमदधन्त ।अदधनमदधन्व अदधन्म । दधन्यात् । धन्यात् । अधानीत् अधनीत् । अधनिष्यत् । जन जनने इति । उत्पत्तौ कर्मकः । उत्पादने सकर्मकः ।

translator notes

commentary BM: 'guṇaḥ' is carried forward (anuvartate) from 'mider guṇaḥ' and 'laghūpadhasya' from 'puganta[laghūpadhasya ca]'; with this intent Bhaṭṭoji supplies the remainder, 'laghūpadhaguṇo na syāt'. Followed: both anuvṛttis bracketed in sutra_en.
commentary BM, printed at the end of sk.2501.b1: [in nenijāni] the āṭ is pit by 'āḍ uttamasya [picca]', hence not ṅit, so guṇa of the light penultimate arises — this is what the sūtra blocks. Followed: the bracket on nenijāni.
commentary TB: why 'abhyastasya'? dveṣāṇi. Why 'aci'? veveṣṭi. 'pit' is stated for the sake of the following [rule] 'uto vṛddhir luki hali'. Why 'sārvadhātuke'? nineja. Recorded; 'beginning with a vowel' in sutra_en follows TB's counterexample veveṣṭi.
commentary BM: anenijuḥ — jus because abhyasta; anenijam — no guṇa by 'nābhyastasya'; anijat — aṅ because ir-marked; anikta — sic deleted by 'jhalo jhali'; viji is like ṇiji; 'atra' — in thal, in the option with iṭ, the ṅit-status taught by 'vija iṭ' does not hold, so guṇa is not prohibited; 'ovijī ityasyaiva' — by the commentators' explanation (vyākhyāna); 'rudhādāv api' — so the two also take the vikaraṇa śnam. Followed for the brackets on anijat, anikta and vivejitha.
commentary BM on viṣḷ: ḷ-marked, ubhayapadin, aniṭ, with forms like ṇiji's; veveṣṭi — t → ṭ by ṣṭutva; before si ṣ → k by 'ṣaḍhoḥ kaḥ si'; aviṣat — aṅ because ḷ-marked; 'taṅi ksaḥ' — by 'śala igupadhāt…'. Followed for the bracket on ksa.
commentary BM: 'ā gaṇāntāt' means up to the end of the juhotyādi gaṇa. Followed: '[of juhotyādi]'.
commentary BM on ghṛ: aniṭ; the ordinary forms are jagharti, jaghṛtaḥ, jaghrati; 'jigharmy agniṃ haviṣā ghṛtena' is the Bahvṛca reading of the mantra, 'jigharmy agniṃ manasā ghṛtena' the Taittirīya reading; objection: in 'bhṛñām it' only three roots are taken — answer: 'bahulam…', i.e. the i is Vedic. On hṛ: forms like ghṛ; 'ayaṃ sruvo…' is the Yajamāna's mantra when the sruva is set down; here too the i of the abhyāsa is Vedic. Followed: '[together with]' and the bracket on hṛ.
commentary TB on 'bahulaṃ chandasīti itvam': this connects with what was said before. Taken as confirming that the i of jigharmi is by 'bhṛñām it' read with 'bahulaṃ chandasi'; followed.
commentary BM on ṛ: the sūtras stand in the order 'bhṛñām it', 'artipipartyoś ca', 'bahulaṃ chandasi'; since 'bahulaṃ chandasi' alone would give ṛ its i, the mention of 'arti' in 'artipipartyoś ca' shows that ṛ with ślu is used in ordinary speech too — the Bhāṣya on that sūtra says so; that ṛ with ślu is what is meant there follows from the Bhāṣya, from association with piparti, and from the anuvṛtti of 'ślau' and 'abhyāsasya'. Followed for '[the i for the abhyāsa of ṛ]'.
commentary BM on ṛ's forms: iyarti — ṛ-ti, doubling, i for the abhyāsa ṛ by 'artipipartyoś ca' (setting aside urat), r, halādiḥ śeṣaḥ, guṇa of the second ṛ, then iyaṅ; iyṛtaḥ — tas is apit, hence ṅit, so no guṇa; iyrati — at, no guṇa, yaṇ; artā — aniṭ; ariṣyati — iṭ by 'ṛddhanoḥ sye'; iyarāṇi — āṭ is pit, so guṇa; aiyaḥ — iyaṅ, guṇa, r, hal-ṅyādi deletion, visarga, then āṭ and vṛddhi; iyṛyāt — yāsuṭ is ṅit, so no guṇa; aryāt — dīrgha and riṅ are both set aside by 'guṇo 'rti…'; ārat — aṅ by 'sarti…', guṇa by 'ṛdṛśo 'ṅi'. Followed for the bracketed reasons.
commentary TB: iyarti — iyaṅ for the abhyāsa, guṇa for what follows it; iyrati — at by 'adabhyastāt'; aryāt — guṇa by 'guṇo 'rti…'; ārat — aṅ by 'sartiśāsti…' and guṇa by 'ṛdṛśo 'ṅi…'. Agrees with BM; followed. (TB lemmas read on the scan, NSP p. 401 = page-0411: OCR 'iyatīti' ×2 = 'iyartīti', 'iyratīti'.)
commentary BM on bhasa: seṭ; babhasti — jaśtva of the abhyāsa; 'ghasibhasor hali ca' means that in the Veda the penultimate of these two is deleted before a hal-initial or ac-initial kit or ṅit; in babhas-tas, penultimate deletion, s deleted by 'jhalo jhali', t → dh by 'jhaṣas tathoḥ', bh → b by jaśtva; bapsati — at, penultimate deletion, bh → p by cartva. Followed for the bracket on babdhaḥ.
commentary TB on babdhaḥ (OCR 'vṛddhya iti'; scan NSP p. 401 = page-0411 'babdha iti'): the t of tas becomes dh by 'jhaṣas tathoḥ'; tutūrtaḥ — lengthening by 'hali ca'. Agrees with BM; followed.
commentary BM on dhana: 'dhānye' means in acquiring grain; dadhantaḥ — no lengthening by 'anunāsikasya kvi[jhaloḥ kṅiti]', as in cakṣaṃse from kṣamūṣ 'sahane'. On jana: intransitive in the sense of arising, transitive in the sense of producing. Followed: '[i.e. of acquiring grain]'; janana is kept untranslated because BM gives it both senses.
commentary TB: 'dhana dhānye' means acquiring grain; dadhantaḥ — some say there is no lengthening by 'anunāsikasya…' here because it is Vedic. BM grounds the same point on a parallel (cakṣaṃse), TB on Vedic status; the English states only the absence of lengthening (§16).
textual Collation against the 1915 print (NSP p. 401 = scan page-0411, scan read): ours 'syāta' → print 'syāt' (halant); ours 'ityasyai tatra' → print 'ityasyaiva tatra' (va dropped; BM's lemma also 'ityasyaiva'); ours 'lṛdittvād' (with ttv) → print 'lṛditvād' (spelling); ours 'jigharmy agriṃ' → print 'jigharmy agniṃ'. The English follows the print.
translator The bracketed lakāra/puruṣa/number labels, '[From sṛ:]' and '[In babhas-tas,]' are the translator's, following BM. 'vija iṭ' makes an iṭ-initial affix after vij ṅit-like; Bhaṭṭoji's point is that it applies to ovijī, not this viji. The Vedic quotations are left unglossed: their point is the i of the abhyāsa.

SK 2504 · A 6.4.42V

जनसनखनां सञ्झलोः ॥ २५०४ ॥

janasanakhanāṃ sañjhaloḥ

janasanakhanāṃ sañjhaloḥ — [ā (āt — carried forward (anuvṛtti) from viḍvanor anunāsikasyāt, SK 2982) is substituted for the final] of jan, san and khan before san and before a jhal [— 'jhali kṅiti' carried forward from anudāttopadeśa…, SK 2428, so that the conditions are a jhal-initial san and a jhal-initial kṅit].

Rule. For jan, san and khan, ā replaces the final. This happens in two settings:

before the affix san beginning with a jhal;
before a kṅit affix beginning with a jhal.

āt "the vowel ā" is carried forward from SK 2982. jhali kṅiti is carried forward from SK 2428. One of Bhaṭṭoji's commentators explains how the two parts fit. The carried jhal qualifies san. The sūtra's own jhal qualifies kṅit.

Example.

jan + tas → ślu, doubling, abhyāsa operations → ja-jan + tas

→ tas begins with t, a jhal, and is ṅit → ā for n (this rule) → ja-jā-tas → jajātaḥ "they two are born / produce".

ja-jan + ati → ati is ṅit but begins with a vowel, so no ā

→ the penultimate a is lost (SK 2363) → jajn + ati

→ n becomes ñ after j (ścutva) → jajñati "they are born / produce".

jajaṃsi, with anusvāra (SK 123); liṭ jajāna.

Applies when / blocked by. Before a y-initial ending the ā is optional, by SK 2319:

vidhiliṅ jajanyāt or jajāyāt;
āśīrliṅ janyāt or jāyāt.

Why must san begin with a jhal? One of Bhaṭṭoji's commentators gives jijaniṣati, sisaniṣati, cikhaniṣati. There san begins with iṭ, so no ā. With a jhal-initial san: siṣāsati. The Bhāṣya does without the word "jhal" here; scholars discuss this.

One of Bhaṭṭoji's commentators says jan covers two roots: jana "to produce" and janī "to arise".

The last root of the class is 1106 gā "in praising", a Vedic root.

devāñ jigāti sumnayuḥ "desiring favour, he praises the gods". The abhyāsa has i by SK 3598.
jigītaḥ "they two praise", with ī by SK 2497.
jigati "they praise", with at and the ā lost by SK 2483.
One of Bhaṭṭoji's commentators adds luṅ agāsīt.

The printed text closes: iti juhotyādayaḥ, "Here end the juhotyādi roots."

Siddhānta-kaumudī

एषामाकारोऽन्तादेशः स्याज्झलादौ सनि झलादौ क्ङिति च । जजातः । जज्ञति । जजंसि । जजान । जजन्यात् । जजायात् । जन्यात् । जायात् ।{$ {!1106 गा!} स्तुतौ$} । देवाञ्जिगाति सुम्नयुः । जिगीतः । जिगति ॥

ā is substituted for the final of these before a jhal-initial san, and before a jhal-initial kṅit. jajātaḥ [laṭ, prathama-puruṣa dual]. jajñati [prathama-puruṣa plural: the ending, though ṅit, is not jhal-initial, so there is no ā; the penultimate is deleted by gamahana… (SK 2363) and n becomes ñ by ścutva]. jajaṃsi [madhyama-puruṣa singular, with anusvāra by naś cāpadāntasya jhali, SK 123]. jajāna [liṭ]. jajanyāt, jajāyāt [vidhiliṅ; before the y-initial ending ā is optional by ye vibhāṣā, SK 2319]. janyāt, jāyāt [āśīrliṅ, likewise]. (1106) gā — in praising (stutau). devāñ jigāti sumnayuḥ — 'desiring favour, he praises the gods' [the abhyāsa has i by bahulaṃ chandasi, SK 3598]. jigītaḥ [laṭ, prathama-puruṣa dual, with ī by ī haly aghoḥ, SK 2497]. jigati [prathama-puruṣa plural, with at, and the ā deleted by śnābhyastayor ātaḥ, SK 2483]. [Here end the juhotyādi roots.]

Tattvabodhinī

alignment inferredNSP p. 411–412

—जनसनखनाम्—। जन जनने, जनी प्रादुर्भावे इत्युभयोरपि ग्रहणम् । झलादौ सनि सिषासति ॥—जज्ञतीति । ‘गमहन—’ इत्युपधालोपः । —जजायादिति । ‘ये विभाषा’ इति वा आत्वम् । एवं जायादित्यत्रापि ॥—जिगातीति । ‘बहुलं छन्दसि’ इति इत्वम् । इति जुहोत्यादयः ॥ सिद्धम्

Bālamanoramā

जनसनखनां सञ्झलोः - जनसन.॒विडवनो॑रितय्त आदित्यनुव्रतते । तदाह — एषामाकारोऽन्तादेश इति । सन् झल् इत्यनयोद्र्वन्द्वात्सप्तमीद्विवचनम् । सनि झलि चेति लभ्यते ।अनुदात्तोपदेशे॑त्यतो झलिक्ङितीत्यनुवर्तते । तत्र झलीत्यनुवृत्तेन सन् विशेष्यते । तदादिविधिः । झलादौ सनीति लभ्यते । क्ङितीत्यनुवृत्तं त्वेत्सूत्रस्थेन झला विशेष्यते । तदादिविधिः । झलादौ क्ङितीति लभ्यते । तथाच झलादौ सनीति, झलादौ क्ङितीति च परनिमित्तद्वयं लब्धम् । तदाह — झलादौ सनि झलादौ क्ङिति चेति । सन्विशेषणं झलादाविति किम् । जिजनिषति । सिसनिषति । चिखनिषति । अथ क्ङितोर्झल्विशेषमस्य प्रयोजनमाह — जज्ञतीति । जनन् अतीति स्थिते अतेर्ङित्त्वेऽपि झलादित्वाऽभावादात्त्वाऽभावेगमहने॑त्युपधालोपे नकारस्य श्चुत्वेन ञकार इति भावःजनसनखनां स॑नित्याश्रित्य योगविभागेन उक्तार्थसिदिंध चाश्रित्य झ्लग्रहणं त्वत्र सूत्रे प्रत्याख्यातं भाष्ये । जजंसीति ।नश्चे॑त्यनुस्वारः । जजाथः जजाथ । जजन्मि जजन्वः जजन्मः । जजानेति । जज्ञतुः । सेडयम् । जजनिथ जज्ञथुः ।जज्ञिव । जनिता । जनिष्यति । जजन्तु — जजातात् । जजाहि । जजनानि । अजजन् । अजजाताम् । अजज्ञुः । अजजनमजजन्व । विधिलिङिये विभाषे॑ति मत्वाह — जजायात् जंजन्यादिति । अजनीत् — अजानीत् ।अजनिष्यत् । गा स्तुतौ । देवान् जिगातीति ।भृञामि॑दित्यत्रबहुलं छन्दसी॑ति वचनादभ्यासस्येत्त्वमिति भावः । जिगीत इति ।ई हल्यघो॑रिति ईत्त्वम् । जिगतीति । अभ्यस्तत्वाददादेशेश्नाभ्यस्तयो॑रित्याल्लोपः । जिगासि जिगीथः जिगीथ । जिगामि जिगीवः । जगौ जगतुः । जगिव । गाता । गास्यति । जिगातु — जिगीतात् जिगीताम् जिगतु । जिगीहि । जिगानि । अजिगात् अजिगीतामजिगुः । अजिगाः । अजिगामजिगीव जिगीयात् । आशिषि — गेयात् । अगासीत् । अगास्यत् । इति जुहोत्यादयः ।॥ इति बालमनोरमायाम् जुहोत्यादयः॥अथ तिङन्ते कण्ड्वादयः ।

translator notes

commentary BM: 'āt' is carried forward (anuvartate) from 'viḍvanoḥ…', hence 'eṣām ākāro 'ntādeśaḥ'. 'sañjhaloḥ' is the seventh-case dual (saptamī-dvivacana) of the dvandva 'san and jhal'. 'jhali kṅiti' is carried forward from 'anudāttopadeśa…'. The carried-forward 'jhali' qualifies san (tadādividhi: 'before a jhal-initial san'), and the carried-forward 'kṅiti' is qualified by this sūtra's 'jhal' (tadādividhi: 'before a jhal-initial kṅit'). Two following conditions result, hence Bhaṭṭoji's gloss. Followed: the bracketed anuvṛttis and the two conditions in sutra_en and k1.
commentary BM: why qualify san by 'jhal-initial'? jijaniṣati, sisaniṣati, cikhaniṣati. BM adds that the Bhāṣya rejects (pratyākhyāta) the mention of jhal in this sūtra: it relies on reading 'janasanakhanāṃ san' and secures the stated sense by splitting the rule (yogavibhāga). Recorded.
commentary TB (sk.2504.t1): both jana janane and janī prādurbhāve are taken [in 'jan']; before a jhal-initial san: siṣāsati. Recorded; the English keeps 'jan' without choosing a root.
commentary BM on jajñati, given to show why kṅit is qualified by jhal: with jajan + ati standing, ati is ṅit but not jhal-initial, so there is no ā; the penultimate is deleted by 'gamahana…' and the n becomes ñ by ścutva. jajaṃsi — anusvāra by 'naś ca'. jajāna, with jajñatuḥ; the root is seṭ. Considering 'ye vibhāṣā' in vidhiliṅ, Bhaṭṭoji gives jajāyāt / jajanyāt. Followed for the bracketed steps of jajñati, jajaṃsi and jajanyāt / jajāyāt.
commentary TB (sk.2504.t1): jajñati — upadhā-deletion by 'gamahana…'; jajāyāt — ā optionally by 'ye vibhāṣā', and likewise in jāyāt. Agrees with BM; followed, including '[āśīrliṅ, likewise]'.
commentary BM on gā: devān jigāti — the abhyāsa has i by the statement 'bahulaṃ chandasi' [read after] 'bhṛñām it'; jigītaḥ — ī by 'ī haly aghoḥ'; jigati — at because [the stem] is abhyasta, and ā deleted by 'śnābhyastayoḥ'; āśīrliṅ geyāt; luṅ agāsīt. BM then closes with 'iti juhotyādayaḥ'. Followed for the brackets on jigāti, jigītaḥ and jigati.
commentary TB (sk.2504.t1): jigāti — i by 'bahulaṃ chandasi'; then 'iti juhotyādayaḥ'. Agrees with BM; followed.
textual Collation against the 1915 print (NSP p. 401, scan page-0411, read; batch01, class M): the print ends the unit and the prakaraṇa 'jigītaḥ | jigati | iti juhotyādayaḥ ||'. Ours ends at 'jigati ||' and lacks the colophon, though sk2488 keeps the corresponding 'ity adādayaḥ ||'. Supplied in brackets in the English ('[Here end the juhotyādi roots.]'). BM and TB both close with the same words. The rest of the kaumudī matches the print (jajātaḥ, jajñati, jajaṃsi, jajāna, jajanyāt, jajāyāt, janyāt, jāyāt, '1106 gā stutau', devāñ jigāti sumnayuḥ, jigītaḥ).
textual sk.2504.t1 ends '… iti juhotyādayaḥ || siddham'. 'siddham' is not an OCR artefact: it is the last word of the TB on the divādi opening (SK 2505; on 1116 nṛtī, '… tena dhāvitam ibharājadhiyā ityādi siddham'), which runs from the foot of NSP p. 401 to the head of p. 402 (scan page-0411/0412) and is carried by no source.json; its final word has been misfiled onto sk.2504.t1. sk.2504.b1 ends with BM's colophon ('iti bālamanoramāyām juhotyādayaḥ') and then a heading 'atha tiṅante kaṇḍvādayaḥ'. That heading is an artefact of the digital BM — kaṇḍvādi is the gaṇa after curādi, not after juhotyādi; Wikisource (uttara-2/0029.txt) closes BM with '… bālamanoramāyāṃ śluvikaraṇaṃ samāptam' and has no such heading.
translator jajātaḥ etc. continue the root jan (1105 jana janane), introduced at the end of sk2503 with jajanti. The lakāra/person labels are the translator's. 'desiring favour' renders sumnayuḥ; the Vedic line is not identified here. (1106) is the Dhātupāṭha number.

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