Prakaraṇa 47 · SK 2505–2522

तिङन्तदिवादिप्रकरणम्

tiṅantadivādiprakaraṇam · 18 sūtras

SK 2505 · A 3.1.69V

दिवादिभ्यः श्यन् ॥ २५०५ ॥

divādibhyaḥ śyan

divādibhyaḥ śyan — After div and the rest [the roots of the div-class], śyan [is added when a sārvadhātuka follows (sārvadhātuke — carried forward (anuvṛtti) from sārvadhātuke yak, SK 2756), denoting the agent (kartari — carried forward from kartari śap, SK 2167)].

Rule. After div and the other roots of its class, the affix śyan comes before a sārvadhātuka affix in the sense of the agent. The ś and the n of śyan are it-markers, so it is heard as ya.

Two words are carried forward (anuvṛtti). "In the sense of the agent" comes from kartari śap (SK 2167). "Before a sārvadhātuka" comes from sārvadhātuke yak (SK 2756). Bhaṭṭoji calls śyan an apavāda, an exception, to śap.

Example.

div "to play", laṭ, third person singular: div + śap + ti

→ śyan replaces śap (this rule) → div + śyan + ti

→ ś and n are it-markers → div + ya + ti

→ śyan is not p-marked, so it counts as ṅit (SK 2234): no guṇa of the i

→ the i is lengthened before the consonant by hali ca (SK 354) → dīvyati.

The other sārvadhātuka forms are built the same way: loṭ dīvyatu, laṅ adīvyat, vidhiliṅ dīvyet. The āśīrliṅ is dīvyāt.

Applies when / blocked by. Śyan comes only before a sārvadhātuka affix. In liṭ, luṭ, lṛṭ, luṅ and lṛṅ the root stands without śyan and shows guṇa and iṭ: liṭ dideva, luṭ devitā, lṛṭ deviṣyati, luṅ adevīt, lṛṅ adeviṣyat. One of Bhaṭṭoji's commentators notes that devitā shows the root is seṭ.

Bhaṭṭoji opens the class with a note on the endings. The roots "ending with jhṝṣ" are parasmaipadin. One of Bhaṭṭoji's commentators fixes the range: roots 1107 to 1131.

Watch out. Do not write devyati. The e would be guṇa, and śyan, being ṅit, blocks it. The long ī of dīvyati is not guṇa either: it comes from hali ca.

The root list after the rule gives several points.

Divu has ten senses: play, the wish to conquer, dealing, shining, praise, joy, intoxication, sleep, desire and going. One of Bhaṭṭoji's commentators reads kānti as "desire", since shining is listed separately. Its u-marker makes iṭ optional before ktvā and absent in the past participle: devitvā / dyūtvā, dyūtam. Bhaṭṭoji's commentators both say so.
Ṣivu "to sew": pariṣīvyati, liṭ pariṣiṣeva. The ṣ after pari comes by SK 2275. The restriction of SK 2277 does not reach this case, Bhaṭṭoji's commentators explain. SK 2277 carries the words "before sita". Sita is a word in SK 2275, so SK 2277 reaches only what is taught before that word, and SK 2275 itself is outside its reach. So the ṣ of the abhyāsa (the first copy of the doubled root) also comes by SK 2275. Luṅ: nyaṣevīt or nyasevīt, optionally, by SK 2359.
Srivu "to go, to dry up" and ṣṭhivu "to spit". "Some do not read" ṣṭhivu here.
Ṣṇusu "to eat": snusyati, suṣṇosa. Ṣṇasu "to spit": snasyati, sasnāsa. Knasu "to be crooked, to shine": caknāsa. Vyuṣa "to burn": vuvyoṣa. Pluṣa "to burn".
Nṛtī "to dance", literally "to throw the limbs about": nṛtyati, liṭ nanarta. Its ī-marker denies iṭ in the past participle (SK 3039). The next rule starts from this root.

Siddhānta-kaumudī

{$ {!1107 दिवु!} क्रिडाविजिगीषाव्यवहारद्युतिस्तुतिमोदमदस्वप्नकान्तिगतिषु$} । झृषन्ताः परस्मैपदिनः ॥ शपोऽपवादः । हलि च SK 354 इति दीर्घः । दीव्यति । दिदेव । देविता । देविष्यन्ति । दीव्यतु । अदीव्यत् । दीव्येत् । दीव्यात् । अदेवीत् । अदेविष्यत् ।{$ {!1108 षिवु!} तन्तुसन्ताने$} । परिषीव्यति । परिषिषेव । न्यपेवीत् । न्यसेवीत् ।{$ {!1109 स्रिवु!} गतिशोषणयोः$} ।{$ {!1110 ष्ठिवु!} निरसने$} । केचिदिहेमं न पठन्ति ।{$ {!1111 ष्णुसु!} अदने$} । आदान इत्येके । अदर्शन इत्यपरे । स्नुस्यति । सुष्णोस ।{$ {!1112 ष्णसु!} निरसने$} । स्नस्यति । सस्नाम ।{$ {!1113 क्नसु!} ह्वरणदीप्त्योः$} । ह्वरणं कौटिल्यम् । चक्नास ।{$ {!1114 व्युष!} दाहे$} । वुव्योष ।{$ {!1115 प्लुष!} दाहे$} ।{$ {!1116 नृती!} गात्रविक्षेपे$} । नृत्यति । ननर्त ॥

(1107) divu — in play (krīḍā), desire to conquer (vijigīṣā), dealing (vyavahāra), shining (dyuti), praise (stuti), joy (moda), intoxication (mada), sleep (svapna), desire (kānti) and going (gati). [The roots] ending with jhṝṣ are parasmaipadin. [śyan is] an exception (apavāda) to śap [— which kartari śap, SK 2167, would otherwise give, the conditions 'kartari' and 'sārvadhātuke' being carried forward (anuvṛtti)]. [With div + ya standing,] lengthening [of the i] by hali ca (SK 354). dīvyati [laṭ, prathama-puruṣa singular]. dideva [liṭ]. devitā [luṭ]. deviṣyati [lṛṭ]. dīvyatu [loṭ]. adīvyat [laṅ]. dīvyet [vidhiliṅ]. dīvyāt [āśīrliṅ]. adevīt [luṅ]. adeviṣyat [lṛṅ]. (1108) ṣivu — in sewing (tantusantāna, 'the stretching together of threads'). pariṣīvyati. pariṣiṣeva. nyaṣevīt, nyasevīt. (1109) srivu — in going and in drying up (gatiśoṣaṇayoḥ). (1110) ṣṭhivu — in spitting (nirasana). Some do not read this [root] here. (1111) ṣṇusu — in eating (adana). Some [read] 'in taking' (ādāne); others 'in disappearing' (adarśane). snusyati. suṣṇosa. (1112) ṣṇasu — in spitting (nirasana). snasyati. sasnāsa. (1113) knasu — in crookedness and shining (hvaraṇadīptyoḥ). hvaraṇa is crookedness (kauṭilya). caknāsa. (1114) vyuṣa — in burning (dāha). vuvyoṣa. (1115) pluṣa — [in burning] too (ca). (1116) nṛtī — in throwing about the limbs (gātravikṣepa). nṛtyati. nanarta.

Bālamanoramā

दिवादिभ्यः श्यन् - दिवादिभ्यः ।कर्तरि श॑बित्यतः कर्तरिति,सार्वधातुके य॑गित्यतः सार्वधातुके इति चानुवर्तते इत्यभिप्रेत्याह — शपोऽपवाद इति । शकारनकारावितौ । दिव् यतीति स्थिते आह — हलि चेति दीर्घ इति । श्यनोऽपित्त्वेन ङित्त्वान्न गुण इति भावः । दीव्यतः दीव्यन्तीत्यादि सुगमम् । दिदेवेति । दिदिवतुः । दिदेविथ । दिदिविव । सेट्त्वं सूचयति — देवितेति । षिवुधातुरपि सेट् । षोपदेशः । दिवुधातुवदस्य रूपाणि.परिषीव्यतीति ।परिनिविभ्यः सेवे॑ति षत्वमिति भावः । परिषिषेवेति ।स्थादिष्वेवाभ्यासस्ये॑ति नियमस्तु न, तत्रप्राक्सिता॑दित्यनुवृत्तेरितिभावः ।सिवादीनां वाऽड्व्यवायेऽपी॑ति मत्वाह — न्यषेवीत् न्यसेवीदिति । स्रिवुधातुस्तु रेफवान् । ष्ठिवु निरसने इति ।सुब्दातुष्वक्कष्ठीवा॑मिति न सत्वम् । ष्ठीव्यतीत्यादि सुगमम् । आर्धधातुकेषु तु शब्विकरणस्थष्ठिवुधातुवद्रूपाणि । ष्णसुधातुश्च षोपदेशः । नृती गात्रेति । 'श्वीदितः' इत्याद्यार्थमीदित्त्वम् । सेडयम् ।

translator notes

commentary BM: intending that 'kartari' is carried forward (anuvartate) from 'kartari śap' and 'sārvadhātuke' from 'sārvadhātuke yak', [Bhaṭṭoji] says 'śapo 'pavādaḥ'. The ś and n of śyan are it. Followed: both anuvṛttis bracketed in sutra_en and k1.
commentary BM on dīvyati: with div + yati standing, lengthening by hali ca; there is no guṇa, since śyan, not being pit, is ṅit [by sārvadhātukam apit, SK 2234]. BM adds didivatuḥ, didevitha, didiviva; devitā 'indicates that the root is seṭ'. Followed for '[With div + ya standing]'.
commentary BM on ṣivu: it too is seṭ and taught with ṣ (ṣopadeśa), with forms like divu. pariṣīvyati — ṣatva by parinivibhyaḥ seva… (SK 2275). pariṣiṣeva — the restriction sthādiṣv abhyāsena… (SK 2277) does not apply, because in it 'prāk sitāt' is carried forward. Considering sivādīnāṃ vāḍvyavāye 'pi (SK 2359), [Bhaṭṭoji] gives nyaṣevīt / nyasevīt. Followed: the reading nyaṣevīt (see the textual note).
commentary TB, NSP p. 401 (scan page-0411), not in our source: pariṣiṣeva — the restriction 'sthādiṣv abhyāsena…' does not operate here, because 'prāk sitāt' is carried forward into it and this rule [parinivibhyaḥ…] does not fall within the prāk-sitāt section; so ṣatva of the abhyāsa comes by 'parinivibhyaḥ…' itself. nyaṣevīt — the option is by 'sivādīnāṃ vā…'. Agrees with BM; followed.
commentary TB, NSP p. 401 (scan page-0411), not in our source, on 'divu krīḍā…': the u-it marking (udit) is for the option of iṭ before ktvā [udito vā, SK 3328] and for the absence of iṭ in the niṣṭhā: devitvā / dyūtvā; dyūtam. In play: dīvyanti māṇavakāḥ 'the boys play'; in 'desire to conquer': śatruṃ dīvyati, i.e. vijigīṣate; 'kānti' is desire (icchā), because dyuti [shining] is mentioned separately. Followed: kānti rendered 'desire'.
commentary TB, NSP pp. 401–402 (scan pages 0411–0412), not in our source except its last word: on nṛtī — the ī-it marking is to deny iṭ in the niṣṭhā by śvīdito niṣṭhāyām (SK 3039). Although, iṭ being optional by 'se 'sici…' (SK 2506), the desired [absence of iṭ] would follow from yasya vibhāṣā (SK 3025) alone, the ī-marking indicates that 'yasya vibhāṣā' is not universally binding (anitya); hence forms like 'dhāvitam ibharājadhiyā' are established (siddham). Recorded.
commentary BM on nṛtī: the ī-marking is for 'śvīditaḥ…' and the like; the root is seṭ. On ṣṭhivu: no s-substitution; ṣṭhīvyati etc.; in the ārdhadhātuka its forms are like those of the śap-class ṣṭhivu. ṣṇasu is also ṣopadeśa. Recorded.
textual Heading: our prakaraṇa is 'tiṅantadivādiprakaraṇam' (no. 47); the print heads it 'tiṅante divādayaḥ 44' (NSP p. 401, scan page-0411, read). The prakaraṇa number differs systemically (collation batch01, class M); the name agrees.
textual Collation against NSP pp. 401–402 (scan pages 0411–0412, read; batch01). Ours 'deviṣyanti', print 'deviṣyati' (lṛṭ prathama-puruṣa singular, in a singular series; Wikisource agrees with the print): the English follows the print. Ours 'sasnāma', print 'sasnāsa' (liṭ of ṣṇasu; Wikisource agrees): the English follows the print. Ours '1115 pluṣa dāhe', print '1115 pluṣa ca' (Wikisource agrees): the English follows the print, '[in burning]' being supplied from the preceding entry. Ours 'krīḍā' is spelt 'kriḍā' with short i, as also in the print; Wikisource and the Dhātupāṭha have krīḍā, which the English gives.
textual Ours 'nyapevīt | nyasevīt'. The print's ṣ/p glyph is unclear on the scan (batch01, class C), but BM ('nyaṣevīt nyasevīd iti') and TB ('nyaṣevīd iti') both read nyaṣevīt, as does Wikisource, and only nyaṣevīt fits sivādīnāṃ vā… The English gives nyaṣevīt; 'nyapevīt' is a ṣ/p slip.
textual The Tattvabodhinī on the opening of divādi (NSP p. 401 bottom to p. 402 top: 'divu krīḍā | udit-karaṇaṃ … ṣivu || —pariṣiṣeveti … —nyaṣevīd iti … nṛtī | īdit-karaṇaṃ … dhāvitam ibharājadhiyā ity ādi siddham ||') is in no source.json except for the final 'siddham', which stands at the end of sk.2504.t1 and at the head of the OCR text of sk.2506's page. Transcribed here from the scan.
commentary BM on the divādi opening, printed at the tail of sk.2574.b1 (after 'iti bālamanoramāyāṃ curādayaḥ || atha divādayaḥ'): jhṛṣantā iti — 'up to jṝṣ jhṝṣ vayohānau' is the meaning; so 'ending with jhṝṣ' (jhṛṣantāḥ) covers 1107–1131, jhṝṣ being 1131. It also says: dīvu krīḍā — this root is udit; hence iṭ is optional before ktvā and absent in the niṣṭhā (agreeing with TB). Followed for the scope of 'ending with jhṝṣ'.
translator Numbers in parentheses are the Dhātupāṭha serial numbers. The lakāra labels on the div paradigm are the translator's; the kaumudī lists the forms only.

SK 2506 · A 7.2.57V

सेऽसिचि कृतचृतच्छृदतृदनृतः ॥ २५०६ ॥

se'sici kṛtacṛtacchṛdatṛdanṛtaḥ

se 'sici kṛtacṛtacchṛdatṛdanṛtaḥ — After kṛt, cṛt, chṛd, tṛd and nṛt, [iṭ (iṭ — carried forward (anuvṛtti) from ārdhadhātukasyeḍ valādeḥ, SK 2184) is optionally (vā — carried forward from udito vā, SK 3328) added to an ārdhadhātuka (ārdhadhātukasya — carried forward from SK 2184)] beginning with s, other than sic.

Rule. After kṛt, cṛt, chṛd, tṛd and nṛt, an ārdhadhātuka affix that begins with s optionally takes iṭ. The affix sic is excepted.

"Iṭ" and "of an ārdhadhātuka" are carried forward from SK 2184. "Optionally" (vā) comes from udito vā (SK 3328). One of Bhaṭṭoji's commentators explains that the rule makes optional an iṭ that would otherwise be obligatory.

Example.

nṛt, lṛṭ: nṛt + sya + ti, with the root vowel in guṇa: nart + sya + ti

→ with iṭ (this rule allows it) → nart + i + sya + ti → s becomes ṣ after i → nartiṣyati

→ without iṭ → nartsyati.

Vidhiliṅ nṛtyet, āśīrliṅ nṛtyāt.

Applies when / blocked by. The rule says "not sic" (asici). So before sic, iṭ stays obligatory. Bhaṭṭoji's commentators both point to this: luṅ anartīt, always with iṭ, because the rule excepts sic.

One of Bhaṭṭoji's commentators adds more forms from the five roots: ninartiṣati / ninṛtsati, and kartiṣyati / kartsyati from kṛt.

The root list after the rule gives several points.

Trasī "to fear": śyan is optional by SK 2321, so trasyati or trasati. Liṭ: tresatuḥ or tatrasatuḥ. The e with loss of the abhyāsa is optional by SK 2356.
Kutha "to stink". Bhaṭṭoji glosses its sense as foul smell; one of his commentators takes it as "becoming pure", and scholars discuss this.
Kṣipa "to throw": kṣipyati, kṣeptā. Puṣpa "to blossom": puṣpyati, pupuṣpa. Tima, ṣṭima, ṣṭīma "to be wet": timyati, stimyati, stīmyati. Vrīḍa "to impel, to be ashamed": vrīḍyati. Iṣa "to go": iṣyati. Ṣaha and ṣuha, "in the sense of cak": sahyati, suhyati. "The sense of cak is satisfaction."
Jṝṣ and jhṝṣ "to grow old". Present jīryati: the ṝ becomes i (SK 2390), and hali ca lengthens it. Liṭ jajaratuḥ or jeratuḥ: guṇa by SK 2383, then the option of SK 2356. Luṭ jaritā or jarītā, by SK 2391. Vidhiliṅ jīryet, āśīrliṅ jīryāt. Luṅ: aṅ is optional by SK 2291, with guṇa by SK 2406: ajarat; otherwise ajāriṣṭām. From jhṝṣ: jhīryati, jajharatuḥ, ajhārīt.
Ṣūṅ "to give birth": sūyate, liṭ suṣuve. In liṭ the second person is suṣuviṣe, with iṭ. SK 2279 would make iṭ optional here, and it is the later rule. But the prohibition of SK 2381 sets that option aside, because the section of prohibitions was begun earlier. Bhaṭṭoji's commentators both explain it so. Then the krādi restriction (SK 2293) makes iṭ obligatory: suṣuviṣe (second person singular), suṣuvivahe (first person dual). Luṭ sotā or savitā.
Dūṅ "to be pained": dūyate. Dīṅ "to waste away": dīyate. The next rule starts from dīṅ.

Siddhānta-kaumudī

एभ्यः परस्य सिज्भिन्नस्य सादेरार्धधातुकस्येड्वा स्यात् । नर्तिष्यति । नर्त्स्यति । नृत्येत् । नृत्यात् । अनर्तीत् ।{$ {!1117 त्रसी!} उद्वेगे$} । वा भ्राश - SK 2321 इति श्यन्वा । त्रस्यति । त्रसति । त्रेसतुः । तत्रसतुः ।{$ {!1118 कुथ!} पूतीभावे$} । पूतीभावो दौर्गन्ध्यम् ।{$ {!1119 पुथ!} हिंसायाम्$} ।{$ {!1120 गुध!} परिवेष्टने$} ।{$ {!1121 क्षिप!} प्रेरणे$} । क्षिप्यति । क्षेप्ता ।{$ {!1122 पुष्प!} विकसने$} । पुष्प्यति । पुपुष्प ।{$ {!1123 तिम!} {!1124 ष्टिम!} {!1125 ष्टीम!} आर्द्रीभावे$} । तिम्यति । स्तिम्यति । स्तीम्यति ।{$ {!1126 व्रीड!} चोदने लज्जायां च$} । व्रीड्यति ।{$ {!1127 इष!} गतौ$} । इष्यति ।{$ {!1128 षह!} {!1129 षुह!} चक्यर्थे$} । चक्यर्थस्तृप्तिः । सह्यति । सुह्यति ।{$ {!1130 जॄष्!} {!1131 झॄष्!} वयोहानौ$} । जीर्यति । जजरतुः । जेरतुः । जरिता । जरीता । जीर्येत । जीर्यात् । जॄस्तम्भु - SK 2291 इत्यङ्वा । ऋदृशोङि गुणः SK 2406 । अजरत् । अजारिष्टाम् । झीर्यति । जझरतुः । अझारीत् ।{$ {!1132 षूङ्!} प्राणिप्रसवे$} । सूयते । सुषुवे । स्वरितिसूति - SK 2279 इति विकल्पं बाधित्वा श्र्युकः किति SK 2381 इति निषेधे प्राप्ते । क्रादिनियमान्नित्यमिट् । सुषुविषे । सुषुविवहे । सोता । सविता ।{$ {!1133 दूङ्!} परितापे$} । दूयते ।{$ {!1134 दीङ्!} क्षये$} । दीयते ॥

After these, iṭ is optionally added to an s-initial ārdhadhātuka other than sic. nartiṣyati, nartsyati [lṛṭ]. nṛtyet [vidhiliṅ]. nṛtyāt [āśīrliṅ]. anartīt [luṅ: before sic the iṭ is not optional]. (1117) trasī — in fear (udvega). śyan comes optionally by vā bhrāśa… (SK 2321): trasyati, trasati. tresatuḥ, tatrasatuḥ [liṭ]. (1118) kutha — in stinking (pūtībhāva). pūtībhāva is foul smell (daurgandhya). (1119) putha — in injuring (hiṃsā). (1120) gudha — in wrapping round (pariveṣṭana). (1121) kṣipa — in throwing (preraṇa). kṣipyati. kṣeptā. (1122) puṣpa — in blossoming (vikasana). puṣpyati. pupuṣpa. (1123) tima, (1124) ṣṭima, (1125) ṣṭīma — in becoming wet (ārdrībhāva). timyati. stimyati. stīmyati. (1126) vrīḍa — in impelling (codana), and in being ashamed (lajjā). vrīḍyati. (1127) iṣa — in going (gati). iṣyati. (1128) ṣaha, (1129) ṣuha — in the sense of cak (cakyartha). The sense of cak is satisfaction (tṛpti). sahyati. suhyati. (1130) jṝṣ, (1131) jhṝṣ — in decline of age (vayohāni). jīryati. jajaratuḥ, jeratuḥ [liṭ]. jaritā, jarītā [luṭ]. jīryet [vidhiliṅ]. jīryāt [āśīrliṅ]. aṅ comes optionally by jṝstambhu… (SK 2291), [with] guṇa by ṛdṛśo 'ṅi guṇaḥ (SK 2406): ajarat; [otherwise] ajāriṣṭām [luṅ]. jhīryati. jajharatuḥ. ajhārīt. (1132) ṣūṅ — in giving birth [said of] living beings (prāṇiprasava). sūyate. suṣuve. When, setting aside the option by svaratisūti… (SK 2279), the prohibition by śryukaḥ kiti (SK 2381) presents itself, iṭ is obligatory by the krādi-restriction (krādiniyama): suṣuviṣe, suṣuvivahe. sotā, savitā [luṭ]. (1133) dūṅ — in pain (paritāpa). dūyate. (1134) dīṅ — in wasting away (kṣaya). dīyate.

Tattvabodhinī

NSP p. 412

—सेऽसिचि—॥—नर्तिष्यति । नर्त्स्यतीति । निनर्तिषति । निनृत्सति । कर्तिष्यति । कर्त्स्यति । चिकर्तिषति । चिकृत्सति इत्यादि ज्ञेयम् ॥—अनर्तीदिति । असिचीत्युक्तत्वादिह नित्यमिट् ॥—त्रेसतुरिति । ‘वा जॄभ्रमुत्रसाम्’ इत्येत्वाभ्यासलोपौ । कुथ । पूतीभावः पवित्रीभवनम् । कुथ्यति भूमिः । पवित्रीभवतीत्यर्थः । पुष्प विकसने । ‘कालात्साधु—’ इत्यत्र पुष्प्यतिः शत्रन्तः । पचाद्यचि पुष्पम् । संज्ञायां कन् । पुष्पकम् । व्रीड । ‘गुरोश्च हलः’ इत्यप्रत्यये टाप् । व्रीडा । घञि तु व्रीडः । अत एव ‘व्रीडमावहति मे स संप्रति’ इति कालिदासः । ‘व्रीडादिवाभ्यासगतैर्विलिल्ये’ इति माघश्च । षह षुह । ‘परिविनिभ्यः—’ इत्यत्र सहेत्यकार उच्चारणार्थं इति षलमिह भवति । परिषह्यति । ‘तीषसह—’ इतीड्विकल्पस्तु नास्य भवति सहेति शवन्तनिर्देशात्, किं तु ‘षह मर्षणे’ इत्यस्यैव स इत्यात्रेयादयः । सहेति निर्देशस्योभयत्र तुल्यत्वे ‘तीषसह—’ इत्यत्र शपा निर्देशः । ‘परिनिविभ्यः—’ इत्यत्र तु नेत्यर्धजरतीयमिदं हेयमेव । तत्त्वं तु प्रयोगमनुसृत्य महद्भिरेव निर्धार्यम् । नपुंसके भावे क्तः । सुहितं तृप्तिः । अत एव ‘पूरणगुण—’ इति सूत्रे सुहितार्थास्तृप्त्यर्था इति व्याख्यातम् ॥—जेरतुरिति । ‘ऋच्छत्यृताम्’ इति गुणे कृते ‘न शसदद—’ इति गुणशब्देन भावितस्य निषेधात् ‘अत एकहल्मध्ये’ इत्यप्रवृत्तौ ‘वा जॄभ्रमुत्रसाम्’ इत्येत्वाभ्यासलोपविकल्पः । षूङ् । प्रसव उत्पत्तिः । मृत्पिण्डो घटं सूयत इत्यादिप्रयोगाभावात्प्राणीत्युक्तम् । ‘स्वादय ओदितः’ इति वक्ष्यमाणत्वात् ‘ओदितश्च’ इति निष्ठातस्य नत्वम् । प्रसूनम् ॥—विकल्पमिति । परमपीति शेषः ॥—निषेधे प्राप्ते इति । पुरस्तात्प्रतिषेधकाण्डारम्भसामर्थ्यादिति भावः ॥—दीङो—। पञ्चमीत्यभिप्रायेण व्याचष्टे—परस्येति ॥—अजादेरिति । डः सीत्यत्रेव उभयनिर्देशे पञ्चमी-निर्देशो वलीयानिति सप्तम्याः षष्ठीकल्पनम् । अचि किम् । देदीयते । क्वितीति किम् । उपदानम् । आभीयत्वेनासिद्धलमाशङ्क्याह—वुग्युटाविति—॥—दिदीये इति । परमपि यणं बाधित्वा नित्यत्वादादौ युट् । सति तु यणि ईकारस्य श्रवणं न स्यादिति युटः सिद्धलमुक्तम्

Bālamanoramā

सेऽसिचि कृतचृतच्छृदतृदनृतः - सेऽसिचि । से- असिचीति छेदः । सप्तमी षष्ठर्थे । कृत चृत छृत तृद नृत् एषां समाहारद्वन्द्वात्पञ्चमी ।उदितो वे॑त्यतो वेति, आर्धधातुकस्येडिति चानुवर्तते । तदाह — एभ्य इत्यादिना । नित्यमिटि प्राप्ते विकल्पार्थमिदं वचनम् । अनर्तीदिति ।सेऽसिची॑त्युक्तेर्नित्यमिडिति भावः । त्रसी उद्वेगे ।वा जृभ्रमुत्रसा॑मित्येत्त्वाभ्यासविकल्पौ मत्वाह — त्रेसतुः तत्रसतुरिति । कुथ पूतीभावे इति । पवित्रीभवने इत्यर्थः, दुर्गन्धकरणे इति वा ।पूतिगन्धस्तु दुर्गन्धः॑ इत्यमरः । तिम ष्टिम ष्टीमेति । द्वितीयतृतीयौ षोपदेशौ । द्वितीय इदुपधः । तृतीयस्तु ईदुपधः । षह षुहेति । षोपदेशौ । चकार्थस्तृप्तिरिति । यद्पिचक तृप्तौ प्रतिघाते चे॑त्युक्तं तथापि तृप्तिरेवेह विवक्षिता, व्याख्यानात् । षुहेः 'नपुंसके भावे क्तः' इति क्तप्रत्यये सुहितशब्दः । सुहितस्तृप्तिरितिपूरणगुणे॑ति सूत्रे कैयटः । जृष् झृष् ।सेट्कौ । जीर्यतीति ।ऋत इद्धातो॑रिति इत्त्वेहलि चे॑ति दीर्घ इति भावः । अतुसादौऋच्छत्यृता॑मिति गुणे रपरत्वेवा जृभ्रमुत्रसा॑मित्येत्त्वाभ्यासलोपविकल्प इति भावः । जजरिथ ।॒वृतो वे॑ति मत्वाह — जरिता जरीतेति । षूङ् । प्रसवः — उत्पादनम् । षोपदेशोऽयम् । विकल्पमिति ।परमपी॑ति शेषः । निषेधे प्राप्ते इति । पुरस्तात्प्रतिषेधकाण्डारम्भसामर्थ्यादिति भावः । दूङ् परितापे इति । पीडने, पीडितीभवने वेत्यर्थः । आद्ये सकर्मकः । द्वितीये अकर्मकः । दीङ् क्षये इति । क्षयो — ह्रस्वो, नाशो वा ।

translator notes

commentary BM: the padaccheda is 'se asici'; the seventh case (saptamī) [se, asici] stands in the sense of the sixth (ṣaṣṭhī); kṛta-cṛta-chṛda-tṛda-nṛtaḥ is a fifth-case word (pañcamyanta) from a samāhāra-dvandva. 'vā' is carried forward (anuvartate) from udito vā, and 'ārdhadhātukasya iṭ' from ārdhadhātukasyeḍ valādeḥ. The rule makes optional an iṭ that would otherwise be obligatory. Followed: the anuvṛttis bracketed in sutra_en and the sixth-case construal ('to an ārdhadhātuka … beginning with s').
commentary BM on anartīt: because the rule says 'asici', iṭ [before sic] is obligatory. Followed: the bracket on anartīt.
commentary TB (sk.2506.t1) on anartīt, likewise: 'here iṭ is obligatory because of the words asici'. Followed: the bracket on anartīt.
commentary TB (sk.2506.t1) adds forms: nartiṣyati / nartsyati, ninartiṣati / ninṛtsati, kartiṣyati / kartsyati, cikartiṣati / cikṛtsati, and so on. Recorded.
commentary BM on tresatuḥ / tatrasatuḥ: e and deletion of the abhyāsa are optional by vā jṝbhramutrasām (SK 2356). On jeratuḥ: in atus etc. guṇa by ṛcchatyṝtām (SK 2383) with r following, then the e / abhyāsa-lopa option by vā jṝbhramutrasām. jīryati: i by ṝta id dhātoḥ (SK 2390), lengthening by hali ca. jaritā / jarītā by vṝto vā (SK 2391). Followed for the liṭ and luṭ labels.
commentary TB (sk.2506.t1) on jeratuḥ: after guṇa by 'ṛcchatyṝtām', since 'na śasadada…' (SK 2263) prohibits what is brought about by the word guṇa, 'ata ekahalmadhye…' (SK 2260) does not apply; [so] e and abhyāsa-lopa come optionally by 'vā jṝbhramutrasām'. Recorded.
commentary BM on kutha pūtībhāve: 'that is, becoming pure (pavitrībhavana), or making a foul smell (durgandhakaraṇa)', citing Amara 'pūtigandhas tu durgandhaḥ'. Recorded; the English renders Bhaṭṭoji's own gloss daurgandhya.
commentary TB (sk.2506.t1) on kutha: pūtībhāva is becoming pure (pavitrībhavana): kuthyati bhūmiḥ, 'the ground becomes pure'. This differs from Bhaṭṭoji's gloss (daurgandhya), and BM gives both senses. Recorded; the English keeps Bhaṭṭoji's gloss and does not choose between the commentators (§16).
commentary BM on tima ṣṭima ṣṭīma: the second and third are taught with ṣ (ṣopadeśa); the second has i in the penultimate, the third ī. On ṣaha ṣuha: both ṣopadeśa. On 'cakyarthas tṛptiḥ': although [the Dhātupāṭha has] 'cak tṛptau pratighāte ca', only satisfaction is meant here, according to the commentarial explanation (vyākhyāna); suhita comes from ṣuh with kta in the neuter for the bare action, and Kaiyaṭa on pūraṇaguṇa… (SK 705) says suhita is satisfaction. Followed: 'The sense of cak is satisfaction (tṛpti)'.
commentary TB (sk.2506.t1) on ṣaha ṣuha: [some hold that] in parinivibhyaḥ… (SK 2275) the a of 'saha' is for pronunciation only, so ṣatva applies here (pariṣahyati), but that the iṭ-option of tīṣasaha… (SK 2340) does not apply to this root, since 'saha' there is mentioned with śap, and belongs only to ṣaha marṣaṇe — so Ātreya and others. TB objects that, the mention 'saha' being alike in both rules, taking it as mentioned with śap in 'tīṣasaha' but not in 'parinivibhyaḥ' is half-and-half reasoning (ardhajaratīya) and to be rejected; the truth must be settled by the great, following usage. suhitam, tṛpti (kta in the neuter for the bare action); hence at 'pūraṇaguṇa…' suhitārthāḥ is explained as tṛptyarthāḥ. Recorded.
commentary TB (sk.2506.t1) on puṣpa: in kālāt sādhupuṣpyat… (SK 1418) 'puṣpyat' ends in śatṛ; puṣpam by the pacādi ac; puṣpakam with kan in a name. On vrīḍa: vrīḍā with a by guroś ca halaḥ (SK 3280) and ṭāp; vrīḍaḥ with ghañ, whence Kālidāsa's 'vrīḍam āvahati me sa samprati' and Māgha's 'vrīḍād ivābhyāsagatair vililye'. Recorded.
commentary TB (sk.2506.t1) on ṣūṅ: prasava is coming forth (utpatti); 'prāṇi' is said because there is no usage like 'the lump of clay gives birth to a pot'. Since 'svādaya oditaḥ' will be stated [at SK 2509], the niṣṭhā t becomes n by oditaś ca (SK 3019): prasūnam. Recorded; 'giving birth [said of] living beings' follows TB's point.
commentary BM on ṣūṅ: prasava is producing (utpādana); the root is taught with ṣ (ṣopadeśa). Recorded.
commentary BM on 'vikalpam': supply 'param api' — [setting aside the option] although it is the later (para) rule; on 'niṣedhe prāpte': by the force (sāmarthya) of the prohibition section having been begun earlier (purastāt). Followed: the English makes śryukaḥ kiti set aside svaratisūti…, and then the krādi-restriction give obligatory iṭ.
commentary TB (sk.2506.t1) on 'vikalpam' and 'niṣedhe prāpte': the same two glosses as BM, word for word ('param api iti śeṣaḥ'; 'purastāt pratiṣedhakāṇḍārambhasāmarthyāt'). Followed.
commentary BM on dūṅ paritāpe: paining (pīḍana) or being pained (pīḍitībhavana); in the first sense transitive (sakarmaka), in the second intransitive (akarmaka). On dīṅ kṣaye: kṣaya is diminution (hrāsa) or destruction (nāśa). Recorded; the English keeps the neutral 'pain' and 'wasting away'.
textual Our text reads 'jīryeta | jīryāt'; the print reads the same, 'jīryeta' (NSP p. 402, scan page-0412, read; batch01, class B). Wikisource has 'jīryet'. jṝṣ is parasmaipadin (jhṛṣantāḥ parasmaipadinaḥ, SK 2505), so the vidhiliṅ must be jīryet; the English gives jīryet. The transmitted -eta appears to be an error shared by the print (mūla; for Ajai's printed copy).
textual Our text reads 'svaritisūti – SK 2279'; the print reads 'svaratisūti–2279' (NSP p. 402, scan page-0412; batch01, class A). The English follows the print.
textual The rest of the kaumudī matches the print (NSP p. 402): 'vā bhrāśa–2321', 'pūtībhāvo daurgandhyam', 'kṣeptā', 'cakyarthas tṛptiḥ', 'jṝstambhu–2291', 'ṛdṛśo 'ṅi guṇaḥ 2406', 'krādiniyamān nityam iṭ'. The print misnumbers jhṝṣ as '2131' for 1131 (batch01).
textual sk.2506.t1 also carries the TB on the next sūtra, dīṅo yuḍaci kṅiti (from '—dīṅo—| pañcamīty abhiprāyeṇa …' to '… yuṭaḥ siddhatvam uktam'); it is used in sk2507.
translator The lakāra labels are the translator's. The krādi-restriction is kṛsṛbhṛvṛstudrusruśruvo liṭi (SK 2293), which confines the absence of iṭ in liṭ to those roots; the identification is the translator's. '[otherwise]' before ajāriṣṭām marks the sic form where aṅ is not taken; the kaumudī lists the forms without the word.

SK 2507 · A 6.4.63V

दीङो युडचि क्ङिति ॥ २५०७ ॥

dīṅo yuḍaci kṅiti

dīṅo yuḍ aci kṅiti — After dīṅ, [an ārdhadhātuka (ārdhadhātuke — under the adhikāra of ārdhadhātuke, SK 2307)] that begins with an ac and is kit or ṅit receives the augment yuṭ.

Rule. After dīṅ, an ārdhadhātuka affix that begins with a vowel (ac) and is kit or ṅit receives the augment yuṭ. The ṭ of yuṭ is an it-marker and the u is for pronunciation, so it is heard as y. Being ṭ-marked, it goes at the front of the affix (SK 36).

"Ārdhadhātuka" is the heading of SK 2307. One of Bhaṭṭoji's commentators explains that "vowel" qualifies it: "an ārdhadhātuka that begins with a vowel".

Example.

dīṅ, liṭ, third person singular: the ending ta becomes e (SK 2241); it is kit (SK 2242)

→ the root is doubled → didī + e

→ yaṇ (ī → y) by SK 272 is due, and it is the later rule

→ but yuṭ applies first, because it is nitya: it applies whether or not the other has applied

→ didī + y + e → didīye.

Applies when / blocked by. A vārttika, a supplementary statement on a sūtra, follows the rule: vugyuṭāv uvaṅyaṇoḥ siddhau vaktavyau, "vuk and yuṭ should be stated to be valid with respect to uvaṅ and yaṇ". Bhaṭṭoji's commentators both explain why it is needed. Yuṭ falls in the ābhīya zone, so it would count as not yet done (asiddha). Then yaṇ would still apply, and give *\didyye, with the ī lost and two *y*s heard. The vārttika makes yuṭ count as done, so didīye stands.

One of Bhaṭṭoji's commentators gives counter-examples. Not vowel-initial: dedīyate. Not kit or ṅit: upadānam.

Siddhānta-kaumudī

दीङः परस्याजादेः क्ङित आर्धधातुकस्य युट् स्यात् ।

yuṭ is added to an ac-initial ārdhadhātuka that is kit or ṅit and follows dīṅ.

vārttika

वुग्युटावुवङ्यणोः सिद्धौ वक्तव्यौ

(vārttika) vuk and yuṭ should be stated to be valid (siddha) [with respect to] uvaṅ and yaṇ.

(वार्तिकम्) ॥ दिदीये ॥

didīye [liṭ, prathama-puruṣa singular].

Bālamanoramā

दीङो युडचि क्ङिति - दीङो युडचि । 'आर्धधातुके' इत्यधिकृतमचा विशेष्यते । तदादिविधिः । 'दीङ' इति पञ्चमी । सप्तमी षष्ठर्थे ।तदाह — दीङः परस्येत्यादिना । दिदी ए इति स्थिते परत्वात् 'एरनेकाचः' इति यणि प्राप्ते नित्यत्वाद्युट् । टकार इत् । उकार उच्चारणार्थः । टित्त्वादाद्यवयवः । दिदीये इति रूपमिति भावः । ननु युटि कृतेऽपि तस्याऽसिद्धत्वाद्यण्दुर्वारः । तथाच दिद्य्ये इति स्यात् । इकारो न श्रूयेत, यकारद्वयं श्रूयेतेत्यत आह -वुग्युटाविति ।

translator notes

commentary BM: 'ārdhadhātuke', which is under the adhikāra, is qualified by 'ac', and by tadādividhi [this means 'an ac-initial ārdhadhātuka']. 'dīṅaḥ' is a fifth case (pañcamī); the seventh [aci kṅiti] stands in the sense of the sixth (ṣaṣṭhī), hence Bhaṭṭoji's 'dīṅaḥ parasya …'. Followed: the adhikāra bracketed in sutra_en, and the sixth-case construal in k1.
commentary TB, printed under sk.2506.t1: [Bhaṭṭoji] explains 'dīṅaḥ' as a fifth case (pañcamī), hence 'parasya'. On 'ajādeḥ': as in ḍaḥ si dhuṭ (SK 131), where both [a fifth and a seventh] are used, the fifth-case indication is the stronger, so the seventh is taken as a sixth. Counter-examples: 'aci' — dedīyate; 'kṅiti' — upadānam. Agrees with BM; followed.
commentary BM on didīye: with didī + e standing, yaṇ by er anekācaḥ… (SK 272) is due, being later (para), but yuṭ applies because it is obligatory (nitya). The ṭ is it and the u is for pronunciation; being ṭit, yuṭ is an initial part [of the affix, by ādyantau ṭakitau, SK 36]. Then the objection: even when yuṭ has been made, since it is asiddha, yaṇ cannot be kept off, giving 'didyye' — the ī would not be heard and two y's would be; to this [Bhaṭṭoji] cites the vārttika. Followed: the vārttika is rendered as declaring vuk and yuṭ siddha against uvaṅ and yaṇ.
commentary TB, printed under sk.2506.t1: fearing that [yuṭ] is asiddha as falling within the ābhīya section, he cites 'vugyuṭau…'. didīye — though yaṇ is later (para), yuṭ first overrides it, being nitya; and since, if yaṇ took place, the ī would not be heard, yuṭ is declared siddha. Agrees with BM; followed.
textual The '(vārttikam)' tag at the head of k3 is an editorial label of the digital source. The print marks 'vugyuṭāv uvaṅyaṇoḥ siddhau vaktavyau' with the vārttika sign before it and has no tag (NSP p. 402, scan page-0412, read). The kaumudī otherwise matches the print (batch01: clean).
textual No TB or BM is filed as sk.2507.t1; the TB on this sūtra is printed under sk.2506.t1 ('—dīṅo—| … —didīye iti | … yuṭaḥ siddhatvam uktam'). sk.2507.b1 is the whole BM here and ends with the lead-in to the vārttika.
translator The lakāra/person label is the translator's. didīye is the liṭ of dīṅ (SK 2506, 1134): didī + e, yuṭ giving didī + ye. vuk is not illustrated here; the vārttika covers both augments.

SK 2508 · A 6.1.50V

मीनातिमिनोतिदीङां ल्यपि च ॥ २५०८ ॥

mīnātiminotidīṅāṃ lyapi ca

mīnātiminotidīṅāṃ lyapi ca — [ā (āt — carried forward (anuvṛtti) from ādeca upadeśe 'śiti, SK 2370) replaces] mī (mīnāti), mi (minoti) and dīṅ before lyap, and also [by 'ca': in the case of an aśit affix that is the occasion (nimitta) of an ec — 'ecaḥ' and 'aśiti' gathered from SK 2370].

Rule. Ā replaces the vowel of mī (the root of mīnāti), mi (the root of minoti) and dīṅ before the affix lyap, the absolutive affix after a prefixed root. By the word ca "and", it also replaces it in the domain of an affix that is not ś-marked (aśit) and that would bring about an ec (e, o, ai, au).

Ā is carried forward from SK 2370. One of Bhaṭṭoji's commentators explains that ca gathers in two more words from SK 2370, "ec" and "not śit". Bhaṭṭoji's commentators construe the case-ending of "ec-causing" differently, "before" or "in the domain of", and scholars discuss this.

Example.

dīṅ, luṭ: dī + tā

→ tā would bring guṇa, e, which is an ec; so this is the domain of an ec-causing affix

→ ā replaces the ī (this rule) → dā + tā → dātā.

Lṛṭ dāsyate.

Applies when / blocked by. Luṅ adāsta, adāsthāḥ. Once dīṅ has ā, one of Bhaṭṭoji's commentators counts it as ghu (the name of dā and dhā). Then sthāghvor ic ca (SK 2389) would give *\adita, but a vārttika in the Bhāṣya bars that rule for dīṅ. Another commentator reports a view that dīṅ is never ghu at all; scholars discuss this.

One of Bhaṭṭoji's commentators gives forms with lyap: pramāya (from mī) and upadāya (from mi).

The root list after the rule gives several points.

Ḍīṅ "to fly": ḍīyate, liṭ ḍiḍye. Dhīṅ "to hold": dhīyate, didhye, dhetā.
Mīṅ "to injure": mīyate. "Injury here is separation from life."
Rīṅ "to ooze": rīyate. Līṅ "to cling": the next rule starts from it.

Siddhānta-kaumudī

एषामात्वं स्यात् ल्यपि चकारादशित्येज्निमित्ते । दाता । दास्यते । अदास्त । अदास्थाः ।{$ {!1135 डीङ्!} विहायसा गतौ$} । डीयते । डिड्ये ।{$ {!1136 धीङ्!} आधारे$} । धीयते । दिध्ये । धेता ।{$ {!1137 मीङ्!} हिंसायाम्$} । हिंसात्र प्राणवियोगः । मीयते ।{$ {!1138 रीङ्!} श्रवणे$} । रीयते ।{$ {!1139 लीङ्!} श्लेषणे$} ॥

These take ā (ātva) before lyap, and, by the 'ca', in the case of an aśit [affix] that is the occasion of an ec (aśity ejnimitte). dātā [luṭ]. dāsyate [lṛṭ]. adāsta, adāsthāḥ [luṅ, prathama- and madhyama-puruṣa singular]. (1135) ḍīṅ — in going through the air (vihāyasā gatau). ḍīyate. ḍiḍye. (1136) dhīṅ — in holding (ādhāra). dhīyate. didhye. dhetā. (1137) mīṅ — in injuring (hiṃsā). hiṃsā here is separation from life (prāṇaviyoga). mīyate. (1138) rīṅ — in oozing (śravaṇa). rīyate. (1139) līṅ — in clinging (śleṣaṇa).

Tattvabodhinī

NSP p. 412–413

—मीनाति—। मी हिंसायाम् । डुमिञ् प्रक्षेपणे । प्रमाय । उपदाय । प्रमातव्यम् । उपदातव्यम् । एज्निमित्त इति विषयसप्तमी । तेन आदावात्वं पश्चाद्घञ् ‘आतो युक्’ इति युक् । उपदाय इति सिध्यति । अन्यथा एरचि कृते तत आत्वे उपदा इति स्यात् ॥—अदास्तेति । डीङः प्रतिषेधः ‘स्थाध्वोरिच्च’ इति न घुत्वमित्यदितेति रूपं न भवतीत्येके । अन्ये तु ‘स्थाध्वोरिच्च’ इत्येतत्तु न भवति दीङोऽनुकरणे दारूपासंभवेनाघुत्वात् । अत एव प्रनिदातेत्यादौ ‘नेर्गद—’ इति णत्वमपि न भवतीत्याहुः । अयं भावः—‘दो अवखण्डने’ इत्यादेर्दा-रूपत्वं संभवति । ‘आदेच उपदेशे—’ इत्यस्यानैमित्तिकलात् । दीङस्तु एज्निमित्तप्रत्ययविषये आत्वं दा इत्यनुकरण एज्निमित्तस्याभावित्वान्न घुत्वम् । एवं च घुप्रकृतित्वमपि नास्तीति णत्वस्याप्रसक्तिरिति । डीङ् । डीनः डीनवान् । स्वादिषु पाठसामर्थ्यान्निष्ठायामिन्न । इटि हि सति व्यवधानात् ‘ओदितश्च’ इति नत्वं न स्यादिति । स्वादिषु पाठसामर्थ्यादिड्व्य-वधानेऽपि णलमस्त्विति न शङ्क्यमिष्टानुरोधात् । डयित इति प्रयोगस्तु भौवादिकस्य । ‘निष्ठा शीङि’त्यत्र निष्ठेति योगविभागादकित्वे गुण इत्याहुः । मीङ् हिंसायाम् । मीञ् इति क्र्यादौ ॥—प्राणवियोग इति । मीयते प्राणैर्वियुज्यत इत्यर्थः । लीङ् । ली श्लेषण इति क्र्यादौ ॥—यकेति । ‘सार्वधातुके यक्’ इति विहितेन ॥—न तु इयनेति ॥ अन्यथा लीङ् इत्येव व्रूयादिति भावः । यका निर्देशस्य फलमाह—लीलीङ्गोरिति । त्यपि । विलाय । विलीय । व्रीङ् वृणोत्यर्थे । वरणम् । वृञ् वरण इति स्वादौ पठिष्यमाणत्वात् । वरणे इति वक्तव्ये वृणोत्यर्थं इति वचनं वैचित्र्यार्थम् । व्री वरण इति क्र्यादौ । माङ् ॥—मायत इति । ‘घुमास्था—’ इतीत्वं तु न । तत्रार्धधातुक इत्यधिकारात् ॥—षोऽन्त—अन्तकर्म नाशनम् । ‘राघवस्य शरैर्घोरैर्घोरं रावणमाहवे’ इति । राघवेति संबुद्ध्यन्तम् । स्येति लोण्मध्यमैकवचनम् ॥—अभिष्यतीति । ‘उपसर्गात्सुनोति—’ इति षलम् ॥—अभ्यष्यदिति । ‘प्राक्सितादड्व्यवायेऽपि’ इति षलम् ॥—अभिससाविति । ‘स्थादिषु—’ इति नियमान्न षलम् । दो अवखण्डने । अवेत्युपसर्गप्रयोगो वैचित्र्यार्थः । खण्डने इत्येतावत्युक्तेऽपीष्टसिद्धेः ॥—प्रणिदातेति । ‘नेर्गदे’ति णलम् ॥—देयादिति । ‘एलिङि’ इत्येलम् ॥—अदादिति । ‘गातिस्था—’ इति सिचो लुक्

Bālamanoramā

मीनातिमिनोतिदीङां ल्यपि च - मीनातिमिनोति ।आदेच उपदेशेऽशिती॑त्यताअदित्यनुवर्तते । तदाह — एषामात्त्वं स्याल्ल्यपीति । चकारात् एचः, अशितीति परनिमित्तं समुच्चीयते । तत्रएचट इत्यनन्तरं 'निमित्ते' इति शेषः । एज्निमित्ते अशिति प्रत्यये च परे इति फलितम् । तदाह — अशित्येज्निमित्ते इति । 'इति समुच्चीयते' इति शेषः । लुङ्याह - अदास्तेति । इह आत्त्वे कृते घुत्वे सत्यपि स्थाध्वोरिच्चेति न भवति,स्थाध्वोरित्त्वे दीङः प्रतिषेधः॑ इति घुसंज्ञासूत्रस्थभाष्यपठितवार्तकादिति भावः । धीङ् आधारे इति । आधारः — आधारणम् । स्थापनमिति यावत् । लीङ् श्लेषणे इति । लीयते । लिल्ये ।लिल्यिषे । [लिल्यिढ्वे । लिल्यिध्वे] ।

translator notes

commentary BM: 'āt' is carried forward (anuvartate) from ādeca upadeśe 'śiti, hence 'eṣām ātvaṃ syāl lyapi'. By the 'ca' the conditions 'ecaḥ' and 'aśiti' are gathered in (samuccīyate); after 'ecaḥ' supply 'nimitte'. The result is: 'when an aśit affix that is the occasion of an ec follows', hence Bhaṭṭoji's 'aśity ejnimitte'. Followed: the anuvṛtti and the gathered conditions bracketed in sutra_en and k1. BM's 'pare' makes the locative one of what follows (parasaptamī), 'before'; TB reads it otherwise (next note).
commentary TB (sk.2508.t1): [the roots are] mī hiṃsāyām and ḍumiñ prakṣepaṇe: pramāya, upadāya [lyap]; pramātavyam, upadātavyam. 'ejnimitte' is a seventh case of domain (viṣayasaptamī): so ā comes first, then ghañ, and yuk by āto yuk [ciṇkṛtoḥ, SK 2761], and upadāyaḥ results; otherwise, with erac (SK 3231) done first and then ā, 'upadā' would result. Recorded: TB's viṣayasaptamī ('in the domain of') differs from BM's 'pare' ('before'), and the difference matters for upadāyaḥ; sutra_en and k1 render the locative neutrally ('in the case of') and do not choose between them (§16).
commentary BM on adāsta: even though, once ā is made, [dīṅ] is ghu, sthāghvor ic ca (SK 2389) does not apply, because of the vārttika 'sthāghvor ittve dīṅaḥ pratiṣedhaḥ' read in the Bhāṣya on the ghu-saṃjñā sūtra [dādhā ghv adāp, SK 2373]. Recorded.
commentary TB (sk.2508.t1) on adāsta gives two views. Some: by the statement 'dīṅaḥ pratiṣedhaḥ' at sthāghvor ic ca, [dīṅ] is not ghu, so the form 'adita' does not arise. Others: sthāghvor ic ca does not apply because dīṅ is not ghu, a dā-form being impossible in the citation 'dīṅ'; hence ṇatva by ner gada… (SK 2285) too does not occur in 'pranidātā' etc. Their reasoning: 'do avakhaṇḍane' etc. can have the dā-form, since ādeca upadeśe… is not conditioned; but dīṅ has ā only in the domain of an ec-causing affix, and in the citation there is no such cause, so it is not ghu, and ṇatva does not arise. Recorded; the English of adāsta adds no reason, as the kaumudī gives none.
commentary BM on dhīṅ ādhāre: ādhāra is holding (ādhāraṇa), i.e. placing (sthāpana). On līṅ: līyate, lilye, lilyiṣe, [lilyiḍhve / lilyidhve]. Followed: 'holding'.
commentary TB (sk.2508.t1) on ḍīṅ: ḍīnaḥ, ḍīnavān — from the force (sāmarthya) of its being read among the svādi roots [svādaya oditaḥ, SK 2509], there is no iṭ in the niṣṭhā, for with iṭ the intervention would block n by oditaś ca; one should not argue for n even across an intervening iṭ, since that goes against what is wanted. The usage 'ḍayita' is from the bhvādi root; at 'niṣṭhā śīṅ…' guṇa in the non-kit [niṣṭhā] comes by splitting off 'niṣṭhā' (yogavibhāga), they say. Recorded.
commentary TB (sk.2508.t1; the lemma is garbled in our OCR, read from NSP p. 402, scan page-0412): mīṅ hiṃsāyām — mīñ [is read] in kryādi; '—prāṇaviyoga iti | [mīyate] prāṇair viyujyate ity arthaḥ', i.e. mīyate means 'is separated from life'. Followed: 'separation from life'.
textual Scan check, NSP p. 402 (scan page-0412, read): the kaumudī matches the print ('eṣām ātvaṃ syāt lyapi cakārād aśity ejnimitte | dātā | dāsyate | adāsta | adāsthāḥ | 1135 ḍīṅ vihāyasā gatau | ḍīyate | ḍiḍye | … hiṃsātra prāṇaviyogaḥ | mīyate | 1138 rīṅ śravaṇe'; '1139 līṅ śleṣaṇe' opens p. 403). batch01 lists SK 2508 as clean.
textual sk.2508.t1 runs on past this sūtra: from '—pāṇyaviśreya iti Gaamikehagane grāṇair viyujyata …' (an OCR corruption, at the watermark, of '—prāṇaviyoga iti | mīyate prāṇair viyujyata ity arthaḥ') it continues with the TB on vibhāṣā līyateḥ (SK 2509) and on otaḥ śyani (SK 2510), up to '—adād iti | gātisthā— iti sico luk'. Those parts are used in sk2509 and sk2510.
translator dātā etc. are forms of dīṅ (1134, SK 2506): the luṭ tā and the lṛṭ sya would bring guṇa (e, an ec) and so give the occasion for ā. The lakāra/person labels are the translator's. 'oozing' renders śravaṇa (= sravaṇa, flowing).

SK 2509 · A 6.1.51V

विभाषा लीयतेः ॥ २५०९ ॥

vibhāṣā līyateḥ

vibhāṣā līyateḥ — [ā (āt — carried forward (anuvṛtti) from ādeca upadeśe 'śiti, SK 2370)] optionally replaces līyati [— both lī and līṅ, the citation being made with yak —, in the domain of an ec-causing affix, and before lyap (lyapi and the ec condition — carried forward from mīnātiminotidīṅāṃ lyapi ca, SK 2508)].

Rule. For lī and līṅ, ā optionally replaces the vowel, in the domain of an ec-causing affix and before lyap. Ā is carried forward from SK 2370, and the other two conditions from SK 2508.

The root is cited as līyati, with the affix yak (SK 2756), not with śyan. Bhaṭṭoji says so in his first sentence. Yak is the passive class-sign, and both roots take it. So the rule covers the divādi līṅ and also lī "to cling" of the ninth class, which takes śnā. One of Bhaṭṭoji's commentators adds: had śyan been meant, the sūtra would have said just līṅaḥ.

Example.

lī, luṭ: lī + tā → tā would bring guṇa, e

→ with ā (this rule) → lā + tā → lātā

→ without it, guṇa → letā.

Lṛṭ leṣyate or lāsyate. With lyap, one of Bhaṭṭoji's commentators gives vilāya or vilīya.

Applies when / blocked by. Why "in the domain of an ec"? Where no affix brings e, there is no ā: līyate, liṭ lilye.

The root list after the rule gives several points.

Vrīṅ "to choose": vrīyate, vivriye.
A gaṇasūtra (a rule-line inside the root list) follows: svādaya oditaḥ, "ṣū and the following are odit". These are the roots ṣūṅ to vrīṅ (1132–1140). Being odit (marked with o), they make the t of the past participle n (SK 3019): prasūnam, ḍīnaḥ.
Pīṅ "to drink": pīyate. Māṅ "to measure": māyate, liṭ mame. One of Bhaṭṭoji's commentators notes that SK 2462 does not give ī in māyate, since that rule is limited to ārdhadhātuka affixes.
Īṅ "to go": īyate, liṭ ayāṃcakre. Prīṅ "to please": prīyate, pipriye. Bhaṭṭoji calls it transitive (sakarmaka).
"Now four parasmaipadin roots": śo, cho, ṣo and do. The first, śo "to make thin", leads into the next rule.

Siddhānta-kaumudī

लीयतेरिति यका निर्देशो न तु श्यना ॥ लीलीङोरात्वं वा स्यादेज्विषये ल्यपि च । लेता । लाता । लेष्यते । लास्येत । एज्विषये किम् । लीयते । लिल्ये ।{$ {!1140 व्रीङ्!} वृणोत्यर्थे$} । व्रीयते । विव्रिये । (गणसूत्रम् -) स्वादय ओदितः । तत्फलं तु निष्टानत्वम् ।{$ {!1141 पीङ्!} पाने$} । पीयते ।{$ {!1142 माङ्!} माने$} । मायते । ममे ।{$ {!1143 ईङ्!} गतौ$} । ईयते । अयांचक्रे ।{$ {!1144 प्रीङ्!} प्रीतौ$} । सकर्मकः । प्रीयते । पिप्रिये ॥ अथ परस्मैपदिनश्चत्वारः ।{$ {!1145 शो!} तनूकरणे$} ॥

[In the sūtra,] 'līyateḥ' is a citation with yak, not with śyan. ā optionally replaces lī and līṅ in the domain of an ec, and before lyap. letā, lātā [luṭ]. leṣyate, lāsyate [lṛṭ]. Why 'in the domain of an ec'? līyate. lilye. (1140) vrīṅ — in the sense of vṛṇoti [choosing] (vṛṇotyarthe). vrīyate. vivriye. (gaṇasūtra) svādaya oditaḥ — 'ṣū and the following are odit.' Its effect is n for [the t of] the niṣṭhā. (1141) pīṅ — in drinking (pāna). pīyate. (1142) māṅ — in measuring (māna). māyate. mame. (1143) īṅ — in going (gati). īyate. ayāṃcakre. (1144) prīṅ — in pleasing (prīti). [It is] transitive (sakarmaka). prīyate. pipriye. Now four parasmaipadin [roots]. (1145) śo — in making thin (tanūkaraṇa).

Bālamanoramā

विभाषा लीयतेः - विभाषा लीयतेः । ननु लीयतेरिति श्यना निर्देशात् 'लीङ् श्लेषणे' इति स्नाविकरणस्य ग्रहणं न स्यादित्यत आह — यका निर्देश इति ।सार्वधातुके य॑गिति विहितयका लीयतेरिति निर्देशः । स च श्यन्श्नान्तसाधारणः,यक उभयत्रापि साधारण्यादिति भावः ।मीनातिमिनोती॑त्यतो ल्यपीति, 'आदेचः' इत्यत आदिति, एचेति चाऽनुवर्तते । तदाह — लीलीङोरित्यादिना । स्वादय ओदित इति । धातुपाठपठितं गणसूत्रमिदम् । 'षूङ् प्राणिप्रसवे' इत्यारभ्य व्रीङन्ता ओदित्कार्यभाज इत्यर्थः । निष्ठानत्वमिति ।ओदितश्चे॑त्यनेनेति भावः । प्रीङ् प्रीताविति । प्रीतिस्तुष्टिः ।मुत्प्रीतिः प्रमदो हर्षः॑ इत्यमरः । एवं सत्यकर्मकः । यथा — फलमूलादिना हरिः प्रीयते । हृष्यतीत्यर्थः ।यदा तु प्रीतिः तर्पणं, 'प्रीञ् तर्पणे' इति क्रैयादिकात् क्तिनि प्रीतिशब्दनिष्पत्तः, तदा तु सकर्मकः । तदाह — सकर्मक इति । प्रीयते इति । तर्पयतीत्यर्थः । अथ चत्वारः परस्मैपदिन इति । 'दो अवखण्डने' इत्यन्ता इति भावः । शो तनूकरणे । अनिट् ।

translator notes

commentary BM: objection — because 'līyateḥ' is a citation with śyan, the root lī śleṣaṇe that takes śnā would not be included. Answer (Bhaṭṭoji's 'yakā nirdeśaḥ'): 'līyateḥ' is cited with the yak enjoined by sārvadhātuke yak (SK 2756), and that is common to the śyan-root and the śnā-root, since yak is common to both. 'lyapi' is carried forward (anuvartate) from mīnātiminoti…, 'āt' from ādecaḥ…, and 'ec' too; hence 'lī-līṅoḥ …'. Followed: the anuvṛttis bracketed in sutra_en, and 'lī and līṅ' in k1.
commentary TB, printed under sk.2508.t1: līṅ [here], and lī śleṣaṇe is read in kryādi. 'yakā' — with the yak enjoined by 'sārvadhātuke yak'. 'na tu śyanā' — otherwise [Pāṇini] would have said just 'līṅaḥ'. [Bhaṭṭoji] states the result of the yak-citation with 'lī-līṅoḥ'. Before lyap: vilāya / vilīya. Agrees with BM; followed.
commentary TB, printed under sk.2508.t1, on vrīṅ vṛṇotyarthe: [it means] choosing (varaṇa); saying 'vṛṇotyarthe' where 'varaṇe' was due is for variety (vaicitrya), vṛñ varaṇe being read later in svādi; vrī varaṇe is read in kryādi. Followed: '[choosing]'.
commentary BM on svādaya oditaḥ: this is a gaṇasūtra read in the Dhātupāṭha; the roots from ṣūṅ prāṇiprasave (1132) to vrīṅ (1140) take the operations of odit roots; 'niṣṭhānatvam' — by oditaś ca (SK 3019). Followed: '(gaṇasūtra)' and 'n for [the t of] the niṣṭhā'.
commentary TB, printed under sk.2508.t1, on māyate: ī by ghumāsthā… (SK 2462) does not come here, because that rule is under the ārdhadhātuka adhikāra. Recorded.
commentary BM on prīṅ prītau: prīti is contentment (tuṣṭi), per Amara 'mutprītiḥ pramado harṣaḥ'; so taken, the root is intransitive (akarmaka), as in 'phalamūlādinā hariḥ prīyate', 'Hari is pleased with fruits, roots and the like'. But when prīti is gratifying (tarpaṇa) — the noun prīti being formed with ktin from prīñ tarpaṇe of kryādi — then it is transitive, hence Bhaṭṭoji's 'sakarmakaḥ'; prīyate then means 'gratifies'. Recorded; the English keeps 'in pleasing' for prīti, which covers both.
commentary BM on 'atha catvāraḥ parasmaipadinaḥ': those ending with do avakhaṇḍane (1148). On śo: anit. Recorded.
textual Collation against NSP p. 403 (scan page-0413, read; batch01). Ours 'leṣyate | lāsyeta', print 'leṣyate | lāsyate' (Wikisource agrees with the print): the English follows the print. Ours 'tatphalaṃ tu niṣṭānatvam'; on the scan ṣṭa/ṣṭha cannot be told apart (class C), Wikisource has 'niṣṭhānatvam', and BM's lemma is 'niṣṭhānatvam': the English follows 'niṣṭhā'. The print marks the gaṇasūtra '(ga)'; our '(gaṇasūtram -)' is the same label expanded.
textual No TB is filed as sk.2509.t1; the TB on this sūtra and its roots is printed under sk.2508.t1 ('līṅ | lī śleṣaṇa iti kryādau || —yaketi … —māyata iti …').
translator The lakāra labels are the translator's. letā and leṣyate have guṇa (e, an ec) in the alternative without ā. 'The four parasmaipadin [roots]' are śo, cho, ṣo and do (1145–1148), per BM.

SK 2510 · A 7.3.71V

ओतः श्यनि ॥ २५१० ॥

otaḥ śyani

otaḥ śyani — [Deletion (lopaḥ — carried forward (anuvṛtti) from ghor lopo leṭi vā, SK 3584)] of o before śyan.

Rule. The final o of a root is deleted (lopa) before śyan. "Deletion" is carried forward from ghor lopo leṭi vā (SK 3584).

Example.

śo, laṭ: śo + śyan + ti → śo + ya + ti

→ the o is deleted before śyan (this rule) → ś + ya + ti → śyati.

Dual śyataḥ, plural śyanti.

Applies when / blocked by. The rule needs śyan. Outside the śit domain, ā replaces the o by SK 2370. In liṭ the ending ṇal becomes au after ā (SK 2371):

liṭ śaśau, śaśatuḥ; luṭ śātā; lṛṭ śāsyati.

In luṅ there are two series. By SK 2376, sic is optionally deleted by luk: aśāt, aśātām, aśuḥ. In aśuḥ the ending is us (SK 2227). Where sic is kept, SK 2377 gives iṭ and the augment sak: aśāsīt, aśāsiṣṭām.

The root list after the rule gives several points.

Cho "to cut": chyati, by this rule.
Ṣo "to finish": syati, liṭ sasau. With abhi: abhiṣyati (ṣ by SK 2270), abhyaṣyat (ṣ by SK 2276). But abhisasau, with no ṣ, by the restriction of SK 2277.
Do "to cut off": dyati, liṭ dadau. praṇidātā has ṇ by SK 2285. Āśīrliṅ deyāt, with e by SK 2374. Luṅ adāt, with sic deleted by SK 2223.
"Now fifteen ātmanepadin roots." The first is janī "to come into being". Its ī-marker is for SK 3039. It leads into the next rule.

Siddhānta-kaumudī

लोपः स्यात् । श्यनि । श्यति । श्यतः । श्यन्ति । शशौ । शशतुः । शाता । शास्यति । विभाषा घ्राधेट् - SK 2376 इतीट्सकौ । अशात् । अशाताम् । अशुः । अशासीत् । अशासिष्टाम् ।{$ {!1146 छो!} छदने$} । छयति ।{$ {!1147 षो!} ऽन्तकर्मणि$} । स्यति । ससौ । अभिष्यति । अभ्यष्यत् । अभिससौ ।{$ {!1148 दो!} अवखण्डने$} । द्यति । ददौ । प्रणिदाता । देयात् । अदात् ॥ अथात्मनेपदिनः पञ्चदश ॥{$ {!1149 जनी!} प्रदुर्भावे$} ॥

Deletion [of o] takes place before śyan. śyati, śyataḥ, śyanti [laṭ]. śaśau, śaśatuḥ [liṭ]. śātā [luṭ]. śāsyati [lṛṭ]. By vibhāṣā ghrādheṭ… (SK 2376) [sic is optionally elided (luk); where there is no luk, by yamaramanamātāṃ sak ca (SK 2377)] iṭ and sak [come]. aśāt, aśātām, aśuḥ; aśāsīt, aśāsiṣṭām [luṅ]. (1146) cho — in cutting (chedana). chyati. (1147) ṣo — in finishing (antakarman). syati. sasau. abhiṣyati. abhyaṣyat. abhisasau. (1148) do — in cutting off (avakhaṇḍana). dyati. dadau. praṇidātā. deyāt. adāt. Now fifteen ātmanepadin [roots]. (1149) janī — in coming into being (prādurbhāva).

Bālamanoramā

ओतः श्यनि - ओतः श्यनि ।घोर्लोपो लेटि वे॑त्यतो लोप इत्यनुवर्तते इत्यभिप्रेत्य शेषं पूरयति — लोपः स्यादिति । शशाविति । 'आदेच' इत्यात्त्वे णल औत्त्वमिति भावः । शशतुरिति । शशिथ — शशाथ । शशिव.शास्यतीति । श्यतु । अश्यत् । श्येत् । शायात् । लुङि सिचि विशेषमाह — विभाषा घ्रेति । सिचो लुक्पक्षे आह — अशादिति । 'आतःर' इति जुसिति मत्वा आह — अशुरिति । सिचो लुगभावे सगिटौ मत्वा आह — अशासीदिति । छोदातुरपि शोधातुवत् । षो अन्तकर्मणीति । समापने विनाशने वेत्यर्थः । शोधातुवद्रूपाणि । षोपदेशोऽयम् । स्यतीति ।ओतः श्यनी॑ति लोपः । अभिष्यतीति ।उपसर्गा॑दिति षत्वम् । अभ्यष्यदिति ।प्राक्सिता॑दिति षत्वम् । अभिससाविति ।स्थादिष्वि॑ति नियमान्न षः । दो अवखण्डने । प्रणिदातेति ।नेर्गदे॑ति णत्म् । देयादिति । आशीर्लिङिएर्लिङी॑त्येत्त्वम् । अदादिति ।गातिस्थे॑ति सिचो लुक् । अथात्मनेपदिन इति । 'वाशृ शब्दे' इत्यन्ता इत्यर्थः । जनी प्रादुर्भावे इति ।श्वीदितो निष्ठाया॑मित्याद्यर्थमीदित्त्वम् ।

translator notes

commentary BM: intending that 'lopaḥ' is carried forward (anuvartate) from ghor lopo leṭi vā, [Bhaṭṭoji] fills in the remainder: 'lopaḥ syāt'. Followed: bracketed in sutra_en and k1.
commentary BM on the śo forms: śaśau — ā by ādeca… (SK 2370), then au for ṇal [by āta au ṇalaḥ, SK 2371]; śaśatuḥ, śaśitha / śaśātha, śaśiva; śyatu, aśyat, śyet, śāyāt. In luṅ, with sic, the special point is 'vibhāṣā ghrā…': aśāt where sic is elided; aśuḥ with jus by ātaḥ (SK 2227); aśāsīt with sak and iṭ where sic is not elided. Followed: the lakāra labels and the two luṅ series.
commentary BM on the other three: cho is like śo. ṣo antakarmaṇi means finishing (samāpana) or destroying (vināśana); it is ṣopadeśa, with forms like śo; syati — lopa by otaḥ śyani; abhiṣyati — ṣatva by upasargāt… (SK 2270); abhyaṣyat — ṣatva by prāk sitāt… (SK 2276); abhisasau — no ṣ, by the restriction sthādiṣv… (SK 2277). do: praṇidātā — ṇatva by ner gada… (SK 2285); deyāt — e in āśīrliṅ by er liṅi (SK 2374); adāt — sic elided by gātisthā… (SK 2223). Recorded.
commentary TB, printed under sk.2508.t1: ṣo 'nta[karmaṇi] — antakarma is destroying (nāśana), [as in] 'rāghavasya śarair ghorair ghoraṃ rāvaṇam āhave', where 'rāghava' ends in the saṃbuddhi (address) ending and 'sya' is the loṭ madhyama-puruṣa singular. abhiṣyati, abhyaṣyat and abhisasau as in BM. do avakhaṇḍane: the prefix ava is for variety, since 'khaṇḍane' alone would give what is wanted. praṇidātā, deyāt, adāt as in BM. Recorded; 'finishing' keeps Bhaṭṭoji's antakarman without choosing between BM's two senses.
commentary BM on 'athātmanepadinaḥ': those ending with vāśṛ śabde (1163). On janī: the ī-marking is for śvīdito niṣṭhāyām (SK 3039) and the like. Recorded.
textual Our text reads 'vibhāṣā ghrādheṭ – SK 2376 itīṭsakau'. The print reads ''vibhāṣā ghrādheṭ–2376' iti sico vā luk | lugabhāve 'yamarama–2337' itīṭsakau' (NSP p. 403, scan page-0413, read; batch01, class A; Wikisource agrees). The clause 'iti sico vā luk | lugabhāve yamarama–' is missing from ours, so the SK 2376 reference is left carrying 'iṭ and sak'. The English supplies the missing words in square brackets; BM's gloss ('vibhāṣā ghrā…' for sic-luk, then sak and iṭ where there is no luk) agrees with the print. The print's number after 'yamarama' reads '2337' (scan page-0413, left column; the OCR agrees), a misprint in the print: SK 2337 is ksasyāci, and the rule meant is SK 2377, yamaramanamātāṃ sak ca, which the English cites.
textual Our text reads '1146 cho chadane | chayati'. The print reads '1146 cho chedane | chyati' (NSP p. 403, scan page-0413; batch01: 'chedane' clear on the scan, class A; the halant of 'chyati' unclear, class C; Wikisource has chedane and chyati). o is deleted before śyan by this very rule, so chyati is required; the English follows the print.
textual Our text reads '1149 janī pradurbhāve'; the print reads 'prādurbhāve' (NSP p. 403; batch01, class A). The English follows the print.
textual No TB is filed as sk.2510.t1; the TB on ṣo and do is printed under sk.2508.t1 ('—ṣo 'nta— … —adād iti | gātisthā— iti sico luk'). TB has nothing on śo or on the sūtra itself.
translator The lakāra labels are the translator's. aśāt, aśātām, aśuḥ are the luṅ forms with sic elided; aśāsīt, aśāsiṣṭām those with sic kept (with sak and iṭ). The fifteen ātmanepadin roots run from janī (1149) to vāśṛ (1163), per BM.

SK 2511 · A 7.3.79V

ज्ञाजनोर्जा ॥ २५११ ॥

jñājanorjā

jñājanor jā — jā is substituted for jñā and jan [before a śit affix (śiti — carried forward (anuvṛtti) from ṣṭhivuklamucamāṃ śiti, SK 2320)].

Rule. Jā replaces jñā "to know" and jan "to be born" before a śit affix. "Before a śit affix" is carried forward from SK 2320.

Example.

jan, laṭ: jan + śyan + te → jan + ya + te

→ śyan is śit, so jā replaces jan (this rule) → jā + ya + te → jāyate "he is born".

For jñā, which takes śnā: jānāti "he knows".

Applies when / blocked by. Outside the śit domain there is no jā. One of Bhaṭṭoji's commentators gives jñātā for jñā. For jan: liṭ jajñe, jajñāte, jajñire; luṭ janitā; lṛṭ janiṣyate. In jajñe, one of Bhaṭṭoji's commentators explains, the penultimate a is deleted by SK 2363, and the n becomes ñ after j.

In luṅ, ciṇ replaces cli optionally, by SK 2328. With a-jan-i-ta standing, vṛddhi of the penultimate would then be due. The next rule stops it.

Watch out. Why is the substitute long jā, not short ja? A short ja would be lengthened before ya by SK 2170 anyway. Bhaṭṭoji's commentators both treat the long jā as a jñāpaka, a sign in the wording. It shows a principle: once an operation on the stem (aṅga) has been done, another stem operation is not done on top of it.

Siddhānta-kaumudī

अनयोर्जादेशः स्याच्छिति । जायते । जज्ञे । जज्ञाते । जज्ञिरे । जनिता । जनिष्यते । दीपजन - SK 2328 इति वा चिण् ॥

jā is substituted for these two before a śit [affix]. jāyate [laṭ]. jajñe, jajñāte, jajñire [liṭ]. janitā [luṭ]. janiṣyate [lṛṭ]. ciṇ [replaces cli] optionally by dīpajana… (SK 2328).

Tattvabodhinī

NSP p. 413

—ज्ञाजनोर्जा । जानाति । शिति किम् । ज्ञाता । ज इति ह्रस्वोच्चारणेऽपि ‘अतो दीर्घो यञि’ इति दीर्घे सिद्धे जाग्रहणमङ्गवृत्तपरिभाषाज्ञापनार्थम् । तेन पाधातोः पिवादेशे कृते गुणो न भवति पिवादेशस्यादन्तत्वाश्रयणं तूपायान्तरमित्याहुः ॥—ञिति णिति कृति चेति । ञिति कृत्युदाहरणं घञि जनः । णिति कृति तु जनकः । जनयतीत्यत्रोपधावृद्धौ सत्यां ‘जनीजृष्’ इति मित्त्वात् ‘मितां ह्रस्वः’ इति ह्रस्वः । दीपी दीप्तौ । ईदित्त्वान्निष्ठा-यामिष्न । दीप्तः । एवं पूरीत्यादेरीदित्त्वात्पूर्णं इत्यादि ज्ञेयम् ॥—केचित्त्विति । ‘तेषां मते ऐश्वर्ये तप्यते इत्येव प्रयोगो न तु तपतीति

Bālamanoramā

ज्ञाजनोर्जा - ज्ञाजनोर्जा । शितीति ।ष्ठिवुक्लमुचमा॑मित्यतस्तदनुवृत्तेरिति भावः । जायते इति । ज्ञाधातोस्तुश्नविकरणत्वाज्जानातीत्युदाहरणम् । उभयत्रापि जादेशस्य ह्रस्वान्तत्वेअङ्गकार्ये कृते पुनर्नाङ्गकार्य॑मिति परिभाषया 'अतो दीर्घो यञी' त्यप्रप्तर्जार्देशस्य दीर्घान्तत्वमाश्रितम् । जज्ञे इति ।गमहने॑त्युपधालोपे नस्य श्चुत्वेन ञः । जायेत ।जनिषीष्ट । लुङि अजन् त इति स्थिते आह — दीपेति । वा चिणिति ।च्ले॑रिति शेषः । अजन् इ त इति स्थिते उपधावृद्धौ प्राप्तायाम् —

translator notes

commentary BM on 'śiti': because it is carried forward (anuvṛtti) from ṣṭhivuklamucamām. Followed: bracketed in sutra_en and k1.
commentary BM: jāyate [is the example for jan]; jñā, taking śnā, has the example jānāti. In both, although with a short-final substitute ja the aṅga operation [lengthening by ato dīrgho yañi, SK 2170] would give the long vowel, the substitute is taught long-final because, by the paribhāṣā 'once an aṅga operation has been done, an aṅga operation is not done again', ato dīrgho yañi would not apply. Recorded.
commentary TB (sk.2511.t1): jānāti; why 'śiti'? jñātā. Even if ja were pronounced short, lengthening by 'ato dīrgho yañi' would be established, so the mention of jā [long] is to indicate (jñāpana) the aṅgavṛtta paribhāṣā; hence, when piba has replaced pā, guṇa does not come — taking piba as a-final is another means [to that end], they say. Agrees with BM on the jñāpaka; recorded.
commentary BM on jajñe: upadhā-deletion by gamahana… (SK 2363), and n becomes ñ by ścutva. BM adds jāyeta, janiṣīṣṭa. On 'vā ciṇ': supply 'cleḥ' — [ciṇ replaces] cli; with ajan + ta standing, then ajan + i + ta, upadhā-vṛddhi presents itself, leading into janivadhyoś ca (SK 2512). Followed: '[replaces cli]'.
textual Scan check, NSP p. 403 (scan page-0413, read): the kaumudī matches the print ('2511 jñājanor jā 7.3.79 anayor jādeśaḥ syāc chiti | jāyate | jajñe | jajñāte | jajñire | janitā | janiṣyate | dīpajana–2328 iti vā ciṇ ||'). batch01 lists SK 2511 as clean.
textual sk.2511.t1 runs on past this sūtra: from '—ñiti ṇiti kṛti ceti' (our OCR '—aiti ṇiti…') it is the TB on janivadhyoś ca (SK 2512) and its roots, and is not used here. sk.2511.b1 ends with BM's lead-in to SK 2512 ('upadhāvṛddhau prāptāyām —').
translator The forms are of janī (1149, SK 2510), an ātmanepadin root. The lakāra labels are the translator's; the kaumudī gives the forms only. jāyate is jan → jā before śyan (a śit affix); the liṭ, luṭ and lṛṭ forms show the root without jā, the affixes not being śit.

SK 2512 · A 7.3.35V

जनिवध्योश्च ॥ २५१२ ॥

janivadhyośca

janivadhyoś ca — And for jani and vadhi, [vṛddhi (vṛddhiḥ — carried forward (anuvṛtti) from mṛjer vṛddhiḥ, SK 2473) of the penultimate (upadhāyāḥ — carried forward from ata upadhāyāḥ, SK 2282) does not (na — carried forward from nodāttopadeśasya māntasyānācameḥ, SK 2763) take place when ciṇ, or a kṛt (ciṇkṛtoḥ — carried forward from āto yuk ciṇkṛtoḥ, SK 2761) that is ñit or ṇit (ñṇiti — carried forward from aco ñṇiti, SK 254), follows].

Rule. For jan and vadh, vṛddhi of the penultimate does not take place before ciṇ, or before a kṛt affix (one that makes a noun from a root) marked with ñ or ṇ.

Five words are carried forward, one of Bhaṭṭoji's commentators explains. "Of the penultimate" comes from SK 2282, "vṛddhi" from SK 2473, and "not" from SK 2763. "Before ciṇ or a kṛt" comes from SK 2761, and "marked with ñ or ṇ" from SK 254.

Example.

jan, luṅ, third person singular: a + jan + cli + ta

→ ciṇ replaces cli (SK 2328) → a-jan-i-ta

→ vṛddhi of the penultimate a would be due (SK 2282); this rule blocks it

→ ta is deleted after ciṇ (SK 2329) → ajani "he was born".

With sic instead of ciṇ: ajaniṣṭa.

One of Bhaṭṭoji's commentators gives the kṛt forms: janaḥ with ghañ, and janakaḥ, with a ṇ-marked affix.

The root list after the rule gives several points.

Dīpī "to shine": dīpyate, didīpe, luṅ adīpi or adīpiṣṭa, by the option of SK 2328. Pūrī "to swell": pūryate, apūri or apūriṣṭa. Tūrī, dhūrī, gūrī, ghūrī, jūrī, śūrī and cūrī follow: tūryate, dhūryate, dudhūre, gūryate, jugūre. One of Bhaṭṭoji's commentators notes that these are ī-marked, so the past participle has no iṭ: dīptaḥ, pūrṇaḥ.
Tapa "to be master", read with vā "optionally". In that sense the root optionally takes śyan and ātmanepada: tapyate "he is master", taptā, tapsyate. Otherwise it takes śap and is parasmaipadin: tapati. Some take the vā as the start of the next root, reading it vāvṛtu. A variant reads the root pata, with t and p swapped; the Vedic word patyamānaḥ "being master" supports it.
Vṛtu "to choose": vṛtyate; on the other reading, vāvṛtyate. Bhaṭṭoji quotes a line of the poet Bhaṭṭi with vāvṛtyamānā "seeking".
Kliśa "to afflict": kliśyate, kliśitā. Kāśṛ "to shine": kāśyate. Vāśṛ "to sound": vāśyate, vavāśe.
"Now five svaritet roots", which take both sets of endings. Mṛṣa "to bear": mṛṣyati, mṛṣyate, mamarṣa, mamṛṣe. Īśucir "to become moist": śucyati, śucyate, śuśoca, śuśuce. Its luṅ is aśucat, with aṅ because it is irit, or aśocīt; ātmanepada aśociṣṭa.
Ṇaha "to bind": nahyati, nahyate, liṭ nanāha. Second person liṭ: nanaddha or nehitha, since iṭ in thal, the second person singular ending of liṭ, is optional by Bhāradvāja's view (SK 2296). Without iṭ, h becomes dh by SK 440. With iṭ, e and loss of the abhyāsa come by SK 2261. Also nehe, naddhā, natsyati, anātsīt.
Rañja "to colour": rajyati, rajyate, with the n deleted by SK 415. Śapa "to curse": śapyati, śapyate.
"Now eleven anudāttet roots", which take ātmanepada. Pada "to go": padyate, pede, pattā, padyeta, patsīṣṭa. The next rule is about its luṅ.

Siddhānta-kaumudī

अनयोरुपधायावृद्धिर्न स्याच्चिणि ञ्णिति कृति च । अजनि । अजनिष्ठ ।{$ {!1150 दीपी!} दीप्तौ$} । दीप्यते । दिदीपे । अदीपि । अदीपिष्ट ।{$ {!1151 पूरी!} आप्यायने$} । पूर्यते । अपूरि । अपूरिष्ट ।{$ {!1152 तूरी!} गतित्वरणहिंसनयोः$} । तूर्यते ।{$ {!1153 धूरी!} {!1154 गूरी!} हिंसागत्योः$} । धूर्यते । दुधूरे । गूर्यते । जुगूरे ।{$ {!1155 घूरी!} {!1156 जूरी!} हिंसावयोहान्योः$} ।{$ {!1157 शूरी!} हिंसास्तम्भनयोः$} ।{$ {!1158 चूरी!} दाहे$} ।{$ {!1159 तप!} ऐश्वर्ये वा$} । अयं धातुरैश्वर्ये वा तङ्श्यनौ लभते । अन्यदा तु शब्विकरणः परस्मैपदीत्यर्थः । केचित्तु वाग्रहणं वृतुधारोराद्यवयवमिच्छन्ति । तप्यते । तप्ता । तप्स्यते । पतेति व्यत्यासेन पाठान्तरम् । द्युतद्यामा नियुतः पत्यमानः ।{$ {!1160 वृतु!} वरणे$} । वृत्यते । पक्षान्तरे वावृत्यते । ततो वावृत्यमाना सा रामशालां न्यविक्षतेति भट्टिः ।{$ {!1161 क्लिश!} उपतापे$} । क्लिश्यते । क्लिशिता ।{$ {!1162 काशृ!} दीप्तौ$} । काश्यते ।{$ {!1163 वाशृ!} शब्दे$} । वाश्यते । ववाशे ॥ अथ पञ्च स्वरितेतः ।{$ {!1164 मृष!} तितिक्षायाम्$} । मृष्यति । मृष्यते । ममर्ष । ममृषे ।{$ {!1165 ईशुचिर्!} पूतीभावे$} । पूतीभावः क्लेदः । शुच्यति । शुच्यते । शुशोच । शुशुचे । अशुचत् । अशोचीत् । अशोचिष्ट ।{$ {!1166 णह!} बन्धने$} । नह्यति । नह्यति । ननाह । ननद्ध । नेहिथ । नेहे । नद्धा । नत्स्यति । अनात्सीत् ।{$ {!1167 रञ्ज!} रागे$} । रज्यति । रज्यते ।{$ {!1168 शप!} आक्रोशे$} । शप्यति । श्प्यते ॥ अथैकादशानुदात्तेताः ॥{$ {!1169 पद!} गतौ $}। पद्यते । पेदे । पत्ता । पद्येत । पत्सीष्ट ॥

For these two, vṛddhi of the penultimate does not take place when ciṇ, or a kṛt that is ñit or ṇit, follows. ajani [luṅ, prathama sg., with ciṇ], ajaniṣṭa [with sic: ciṇ being optional by dīpajana… (SK 2328), as stated under SK 2511]. (1150) dīpī — in the sense of shining. dīpyate [laṭ]. didīpe [liṭ]. adīpi, adīpiṣṭa [luṅ, with ciṇ or with sic, by the option of dīpajana…, SK 2328]. (1151) pūrī — in the sense of swelling (āpyāyana). pūryate. apūri, apūriṣṭa [luṅ, by the same option]. (1152) tūrī — in the sense of going quickly (gatitvaraṇa) and of injuring. tūryate. (1153) dhūrī, (1154) gūrī — in the sense of injuring and going. dhūryate, dudhūre. gūryate, jugūre. (1155) ghūrī, (1156) jūrī — in the sense of injuring and of the decline of age (vayohāni). (1157) śūrī — in the sense of injuring and of making firm (stambhana). (1158) cūrī — in the sense of burning. (1159) tapa — in the sense of sovereignty (aiśvarya), optionally (vā). That is: in the sense of sovereignty this root optionally takes taṅ [i.e. ātmanepada] and śyan; otherwise, it has the vikaraṇa śap and is parasmaipadin. Some, however, want the word 'vā' [to be] the initial part of the root vṛtu [following, i.e. to read 'vāvṛtu']. tapyate [laṭ: 'is master'], taptā [luṭ], tapsyate [lṛṭ]. 'pata' is a variant reading, with transposition [of the t and the p]: 'dyutadyāmā niyutaḥ patyamānaḥ' ['… being master']. (1160) vṛtu — in the sense of choosing. vṛtyate. On the other view [which reads 'vāvṛtu'], vāvṛtyate. Bhaṭṭi [has]: 'tato vāvṛtyamānā sā rāmaśālāṃ nyavikṣata' ['then she, seeking [him], entered Rāma's hall']. (1161) kliśa — in the sense of afflicting (upatāpa). kliśyate. kliśitā [luṭ]. (1162) kāśṛ — in the sense of shining. kāśyate. (1163) vāśṛ — in the sense of sound. vāśyate. vavāśe. Now five [roots] having a svarita [vowel] as it-marker (svaritet). (1164) mṛṣa — in the sense of forbearance (titikṣā). mṛṣyati, mṛṣyate [laṭ, parasmaipada and ātmanepada]. mamarṣa, mamṛṣe [liṭ]. (1165) īśucir — in the sense of pūtībhāva. pūtībhāva is becoming moist (kleda). śucyati, śucyate. śuśoca, śuśuce. aśucat, aśocīt [luṅ, parasmaipada: with aṅ, the root being ir-marked, or with sic], aśociṣṭa [ātmanepada]. (1166) ṇaha — in the sense of binding. nahyati, nahyate. nanāha [liṭ, prathama sg.]. nanaddha, nehitha [madhyama sg., without and with iṭ, iṭ being optional in thal by Bhāradvāja's restriction: without iṭ, h → dh by naho dhaḥ (SK 440); with iṭ, e and deletion of the abhyāsa by thali ca seṭi (SK 2261)]. nehe [ātmanepada]. naddhā [luṭ]. natsyati [lṛṭ]. anātsīt [luṅ]. (1167) rañja — in the sense of colouring (rāga). rajyati, rajyate [the n deleted by aniditām… (SK 415)]. (1168) śapa — in the sense of cursing (ākrośa). śapyati, śapyate. Now eleven [roots] having an anudātta [vowel] as it-marker (anudāttet). (1169) pada — in the sense of going. padyate. pede. pattā. padyeta [vidhiliṅ]. patsīṣṭa [āśīrliṅ].

Tattvabodhinī

alignment inferredNSP p. 413

—न्यविक्षतेति । निपूर्वाद्विशतेर्लुङि ‘शल इगुपधा’ इति क्सः । ‘नेर्विशः’ इति तङ् । वाशृ शब्दे । ‘मन्दिवाशि’—इत्युरच् । वाशुरा रात्रिः ॥—तितिक्षायामिति । ‘गुप्तिज्किद्भ्यः’ इति सन् । तत्र हि ‘तिजेः क्षमा-या’मित्युक्तम् । ईशुचिर् । ईदित्त्वान्नेट् । शुक्तम् । क्लिन्नमित्यर्थः ॥ —ननद्धेति । ‘नहो धः’ इति धत्वम्

Bālamanoramā

जनिवध्योश्च - जनीवध्योश्च । 'अत उपधायाः' इत्यत उपधाया इति,मृजेर्वृद्धि॑रित्यतो वृद्धिरिति,नोदात्तोपदेशस्ये॑त्यतो नेति,आतो यु॑गित्यतश्चिणकृतोरिति,अचो ञ्णिती॑त्यतो ञ्णितीति चानुवर्तते । तदाह — अनयोरिति । दीपीधातुरीदित् ।॒दीपजने॑ति च्लेश्चिण्विकल्पं मत्वाह -अदीपि अदीपिष्टेति । पूरीधातुरपि ईदित् ।दीपजने॑ति चिण्विकल्पं मत्वाह — अपूरि अपूरिष्टेति.तूरी इत्यादयोऽपि 'चूरी दाहे' इत्यन्ता ईदित एव.तप ऐश्वर्ये वेति ।श्यन् आत्मनेपदं चे॑ति शेषः । उभयोः प्रकृतत्वादित्यभिप्रेत्य शेषं पूरयति — श्यनं तङं चेति । अन्यदा त्विति । ऐआर्यादन्यार्थे वृत्तिदशायामित्यर्थः । केचित्त्विति । 'तप ऐश्वर्ये' 'वावृतु वरणे' इति धातुपाठे स्थितम् । तत्र 'वावृतु वरणे' इत्येवं वाशब्दं वृतु इत्यस्य आद्यवयवमिच्छन्तीत्यर्थः । एवं च 'तप ऐश्वर्ये' इत्येव स्थितम् । अस्मिन्पक्षेतपधातोर्नित्यमेव श्यन् तङ् चेति भावः । तप्यते इति । ईष्टे इत्यर्थः । प्रथमपक्षे ऐश्वर्ये तपतीत्यपि भवति । पत इतीति । तपधातोस्तकारपकारयोः क्रमव्यत्यासेन 'पत ऐश्वर्ये वा' इति पाठान्तरमित्यर्थः । एवं व्यत्यासेन पाठे प्रयोगं दर्शयति — द्युतद्यामा नियुत इति । प्रवायुमच्छा बृतीत्यृच एकदेशोऽयम् । 'पत्यमान' इत्यस्य ईशान इत्यर्थः । अत्र लटः शानजात्मनेपदं श्यन् च । पक्षान्तरे इति । 'वावृतु' इति पाठपक्षे इत्यर्थः । वावृत्यते इति । वृणोतीत्यर्थः । अपेक्षते इति यावत् । वावृतुधातोः प्रयोगं दर्शयति — ततोवावृत्यमानेति । अपेक्षमाणेत्यर्थः ।न्यविक्षतेति.॒नेर्विशः ॑ इत्यात्मनेपदम् ।शल इगुपधा॑दिति क्सः । अथ पञ्च स्वरितेत इति । 'शप आक्रोसे' इत्यन्ता इत्यर्थः । शुच्यतीति । क्लिन्नं भवतीत्यर्थः । अशुचदिति । इरित्त्वादङिति भावः । णह बन्धने इति । णोपदेशोऽयम् । अनिट् । ननाहेति । नेहतुः । भारद्वाजनियमात्थलि वेडिति मत्वाह — नेहिथ ननद्धेति । इट्पक्षेथलि चे सेटी॑त्येत्त्वाभ्यासलोपौ । इडभावे तु 'नहो धः' इति हस्य ध इति भावः । रञ्ज रागे । अनिट् । रज्यतीति ।अनिदिता॑मिति नलोप इति भावः । ररञ्ज ररञ्जतुः । ररञ्जिथ- ररङ्क्थ । ररञ्जिव । रङ्क्ता इत्यादि । अथैकादशेति । 'लिश अल्पीभावे' इत्यन्ता इत्यर्थः । पद गतौ । अनिट् ।

translator notes

commentary BM: 'upadhāyāḥ' is carried forward (anuvartate) from 'ata upadhāyāḥ', 'vṛddhiḥ' from 'mṛjer vṛddhiḥ', 'na' from 'nodāttopadeśasya…', 'ciṇkṛtoḥ' from 'āto yuk ciṇkṛtoḥ', and 'ñṇiti' from 'aco ñṇiti'; with this intent Bhaṭṭoji says 'anayoḥ…'. Followed: all five anuvṛttis bracketed in sutra_en.
commentary BM, printed at the end of sk.2511.b1: in luṅ, with a-jan-ta standing, ciṇ is optional for cli by 'dīpajana…'; with a-jan-i-ta standing, vṛddhi of the penultimate would be due — which this sūtra blocks. Followed for the brackets on ajani and ajaniṣṭa.
commentary TB, printed under sk.2511.t1: the example of a ñit kṛt is janaḥ (with ghañ), of a ṇit kṛt janakaḥ; in janayati vṛddhi of the penultimate does take place, and is then shortened by 'mitāṃ hrasvaḥ', the root being mit by 'janījṛṣ…'. dīpī is ī-marked, so no iṭ in the niṣṭhā: dīptaḥ; likewise pūrṇaḥ from pūrī and so on. Recorded; the English needs no change.
commentary BM: dīpī and pūrī are ī-marked, and Bhaṭṭoji gives adīpi/adīpiṣṭa and apūri/apūriṣṭa intending the optional ciṇ of 'dīpajana…'; tūrī and the rest, down to cūrī, are also ī-marked. Followed for the luṅ brackets.
commentary BM on tapa: 'śyan and ātmanepada' is supplied (śeṣa), both being in context (prakṛta), and Bhaṭṭoji fills in the remainder 'śyan and taṅ'; 'anyadā' means when it occurs in a sense other than sovereignty. 'kecit tu': the Dhātupāṭha has 'tapa aiśvarye vā vṛtu varaṇe'; they take 'vā' as the first part of vṛtu ('vāvṛtu varaṇe'), leaving 'tapa aiśvarye', so that on their view tap always takes śyan and taṅ, whereas on the first view tapati is also used in the sense of sovereignty. tapyate means 'īṣṭe'. 'pata' is the reading with t and p transposed; 'dyutadyāmā…' is part of the ṛc 'pra vāyum acchā bṛhatī…', patyamāna meaning 'īśāna', with śānac (ātmanepada) and śyan. 'pakṣāntare' means on the view reading 'vāvṛtu'; vāvṛtyate = vṛṇoti, i.e. apekṣate; vāvṛtyamānā = apekṣamāṇā; nyavikṣata has ātmanepada by 'ner viśaḥ' and ksa by 'śala igupadhāt'. Followed: '[i.e. to read vāvṛtu]', '[of the t and the p]', '[which reads vāvṛtu]', and the glosses 'is master' and 'seeking'.
commentary TB, printed under sk.2511.t1: on the view of 'kecit', only tapyate is used in the sense of sovereignty, not tapati. Agrees with BM; followed. TB on sk.2512.t1: nyavikṣata — ksa by 'śala igupadhāt', taṅ by 'ner viśaḥ'; on vāśṛ, the uṇādi 'mandivāśi…' gives vāśurā, 'night'. Recorded.
commentary BM: 'atha pañca svaritetaḥ' means [the roots] ending with 'śapa ākrośe'; śucyati means 'becomes moist'; aśucat has aṅ because the root is ir-marked; ṇaha is taught with ṇ and is aniṭ; nanāha, nehatuḥ; iṭ in thal is optional by Bhāradvāja's restriction, hence nehitha and nanaddha; with iṭ, e and abhyāsa-deletion by 'thali ca seṭi'; without iṭ, h → dh by 'naho dhaḥ'; rañja is aniṭ, n deleted by 'aniditām' in rajyati; 'athaikādaśa' means [the roots] ending with 'liśa alpībhāve'; pada is aniṭ. Followed for the brackets on aśucat, nanaddha/nehitha and rajyati.
commentary TB on sk.2512.t1: 'titikṣā' is from the san of 'guptijkidbhyaḥ…', where tij is said to have the sense of forbearance; īśucir is ī-marked, so no iṭ in the niṣṭhā: śuktam = klinnam; nanaddha — dh by 'naho dhaḥ'. Agrees with BM; recorded.
textual Collation against the 1915 print (NSP p. 403 = scan page-0413, scan read; .work/collate-p46/batch01.md): ours 'vṛtudhāroḥ' → print 'vṛtudhātoḥ'; ours 'nahyati | nahyati' → print 'nahyati | nahyate' (the ātmanepada form is lost in ours); ours 'śpyate' → print 'śapyate'; ours 'anudāttetāḥ' → print 'anudāttetaḥ'. The English follows the print.
textual TB's lemma for 1163 is OCR'd 'vāśū', but the scan (NSP p. 403 = page-0413) shows 'vāśṛ' in both the kaumudī and TB, as ours has it.
translator The bracketed lakāra/puruṣa/number labels are the translator's. 'Bhāradvāja's restriction' refers to ṛto bhāradvājasya (SK 2296); the kaumudī itself does not name it here. The Vedic and Bhaṭṭi quotations are glossed only for the verb forms under discussion.

SK 2513 · A 3.1.60V

चिण् ते पदः ॥ २५१३ ॥

ciṇ te padaḥ

ciṇ te padaḥ — After pad, ciṇ [replaces cli — 'cleḥ' carried forward (anuvṛtti) from cleḥ sic, SK 2222] when ta [the ātmanepada prathama-puruṣa singular ending] follows.

Rule. After pad, ciṇ replaces cli when the ending ta follows. Cli is carried forward from SK 2222. Bhaṭṭoji's commentators both say that ta here means the ātmanepada third person singular.

Example.

pad with pra and ni, luṅ, third person singular: pra-ni + a + pad + cli + ta

→ ciṇ replaces cli (this rule) → pra-ni-a-pad-i-ta

→ vṛddhi of the penultimate a before the ṇ-marked ciṇ (SK 2282) → pād

→ ta is deleted after ciṇ (SK 2329)

→ n becomes ṇ after pra by SK 2285, and i + a gives ya → praṇyapādi.

Applies when / blocked by. Only before ta. In the dual and plural, sic comes: apatsātām, apatsata. One of Bhaṭṭoji's commentators gives the second person singular, apatthāḥ, as another counter-example.

Watch out. The rule is not optional. Contrast SK 2328, where ciṇ is only optional for jan, budh and others.

The root list after the rule gives several points.

Khida "to be dejected": khidyate, cikhide, khettā, akhitta. Vida "to exist": vidyate, vettā, without iṭ.
Budha "to understand": budhyate, bubudhe, boddhā, bhotsyate, bhutsīṣṭa. Luṅ abodhi or abuddha, by the option of SK 2328; dual abhutsātām.
Yudha "to fight": yudhyate, yuyudhe, yoddhā, ayuddha. How then is there a parasmaipada yudhyati? Bhaṭṭoji gives two answers. It may be from the noun yudh "battle", with the affix kyac, "desires battle". Or, by a paribhāṣā (a rule of interpretation), ātmanepada due to an anudātta it-marker is not invariable. One of his commentators rejects the second answer, and scholars discuss this.
Anu + rudha "to desire": anurudhyate. One of Bhaṭṭoji's commentators notes that, read in this class, it takes śyan instead of śnam.
Aṇa "to breathe": aṇyate, āṇe, aṇitā. Some say the root ends in a dental: ana. Mana "to know": manyate, mene, mantā.
Yuja "to be absorbed": samādhi is "the restraint of the modifications of the mind". In this sense the root is intransitive (akarmaka): yujyate, yoktā.
Sṛja "to emit", also intransitive. Liṭ sasṛjiṣe, with iṭ; sraṣṭā, srakṣyate. In āśīrliṅ and luṅ the affixes are kit by SK 2300. So there is no guṇa, and no augment am either, since SK 2405 gives am only before an affix that is not kit: sṛkṣīṣṭa, asṛṣṭa, asṛkṣātām.
Liśa "to become small": liśyate, leṣṭā, lekṣyate, likṣīṣṭa. Luṅ alikṣata, alikṣātām, with ksa by SK 2336.
"Now the roots up to the end of the class are parasmaipadin." The first is rādho 'karmakād vṛddhāv eva. The word eva "only" belongs elsewhere in the sentence (bhinnakrama): śyan comes only after rādh when it is intransitive. "In growth" just gives one example of an intransitive sense. Examples: aparādhyati "offends", virādhyantam "one who offends", rādhyaty odanaḥ "the rice gets done", and kṛṣṇāya rādhyati "examines Kṛṣṇa's fortune". In the last, the fortune is included in the root's meaning, so the root is intransitive, like jīvati.
Liṭ of rādh: rarādha, rarādhatuḥ, rarādhitha. SK 2532 gives e and loss of the abhyāsa to rādh "to injure". It does not act here, because rādh "to injure" is transitive and so cannot belong to this class. Also rāddhā, rātsyati. The root is also in the fifth and tenth classes.
Vyadha "to strike": vidhyati, with saṃprasāraṇa, y → i, by SK 2412 before the ṅit śyan. Liṭ vivyādha, vividhatuḥ, vivyaddha or vivyadhitha; vyaddhā, vyatsyati, vidhyet, vidhyāt, luṅ avyātsīt.
Puṣa "to nourish": puṣyati, pupoṣa, pupoṣitha, poṣṭā, pokṣyati. Luṅ apuṣat, with aṅ by SK 2343. Puṣ heads the puṣādi, the roots from puṣ to the end of this class, which take aṅ in the parasmaipada luṅ.
Śuṣa "to dry": aśuṣat. Tuṣa "to be pleased". Duṣa "to be spoiled". Śliṣa "to embrace": śliṣyati, śiśleṣa, śleṣṭā, ślekṣyati. Its luṅ is the subject of the next rule.

Siddhānta-kaumudī

पदश्च्लेश्चिण्स्यात्तशब्द परे । प्रणयपादि । अपत्साताम् । अपत्सत् ।{$ {!1170 खिद!} दैन्ये$} । खिद्यते । चिखिदे । खेत्ता । अखित्त ।{$ {!1171 विद!} सत्तायाम्$} । विद्यते । वेत्ता ।{$ {!1172 बुध!} अवगमने$} । बुध्यते । बुबुधे । बोद्धा । भोत्स्यते । भुत्सीष्ट । अबोधि । अबुद्ध । अभुत्साताम् ।{$ {!1173 युध!} संप्रहारे$} । युध्यते । युयुधे । योद्धा । अयुद्ध । कथं युध्यतीति । युधमिच्छतीति क्यच् ॥ [(परिभाषा - ) अनुदात्तेत्त्वलक्षणमात्मनेपदमनित्यम्] इति वा ।{$ {!1174 अनो!} रुध कामे$} । अनुरुध्यते ।{$ {!1175 अण!} प्राणने$} । अण्यते । आणे । अणिता । अनेति दन्त्यान्तोऽमित्येके ।{$ {!1176 मन!} ज्ञाने$} । मन्यते । मेने । मन्ता ।{$ {!1177 युज!} समाधौ$} । समाधिश्चित्तवृत्तिनिरोधः । अकर्मकः । युज्यते । योक्ता ।{$ {!1178 सृज!} विसर्गे$} । अकर्मकः । संसृज्यते सरसिजैररुणांशुभिन्नैः । ससृजिषे । स्रष्टा । स्रक्ष्यते । लिङसिचौ - SK 2300 इति कित्त्वान्नगुणोनाप्यम् । सृक्षीष्ट । असृष्ट । असृक्षाताम् ।{$ {!1179 लिश!} अल्पीभावे$} । लिश्यते । लेष्टा । लेक्ष्यते । लिक्षीष्ट । अलिक्षत । अलिक्षाताम् ॥ अथागणान्ताः परस्मैपदिनः ॥{$ {!1180 राधो!} ऽकर्मकाद्वृद्धावेव $}। एवकारो भिन्नक्रमः । राधौऽकर्मकादेवश्यन् । उदाहरणमाह वृद्धाविति । यन्मह्यमपराध्यति । द्रुह्यतीत्यर्थः । विराध्यन्तं क्षमेत कः । कृष्णाय राध्यति । दैवं पर्यालोचयतीत्यर्थः । दैवस्य धात्वर्थेऽन्तर्भावाज्जीवत्यादिवदकर्मकत्वम् । रराध । रराधतुः । रराधिथ । राधो हिंसायाम् SK 2532 इत्येत्वाभ्यासलोपाविह न । हिंसार्थस्य सकर्मकतया दैवादिकत्वायोगात् । राद्धा । रात्स्यति । अयं स्वादिश्चुरादिश्च ।{$ {!1181 व्यध!} ताडने$} । ग्रहिज्या SK 2412 इति संप्रसारणम् । विध्यति । विव्याध । विविधतुः । विव्यद्ध । विव्यधिथ । व्यद्धा । व्यत्स्यति । विध्येत् । विध्यात् । अव्यात्सीत् ।{$ {!1182 पुष!} पुष्टौ$} । पुष्यति । पपोष । पुपोषिथ । पोष्टा । पोक्ष्यति । पुषादि SK 2343 इत्यङ् । अपुषत् ।{$ {!1183 शुष!} शोषणे$} । अशुषत् ।{$ {!1184 तुष!} प्रीतौ$} ।{$ {!1185 दुष!} वैकृत्ये$} ।{$ {!1186 श्लिष!} आलिङ्गने$} । श्लिष्यति । शिश्लेष । श्लेष्टा । श्लेक्ष्यति ॥

After pad, ciṇ replaces cli when the [ending] ta follows. praṇyapādi [luṅ, prathama sg.: with ciṇ, vṛddhi of the penultimate; the ta deleted by ciṇo luk (SK 2329); ṇ by ner gada… (SK 2285)]. apatsātām, apatsata [prathama du., pl., with sic]. (1170) khida — in the sense of dejection (dainya). khidyate. cikhide. khettā. akhitta. (1171) vida — in the sense of existing. vidyate. vettā [luṭ, without iṭ]. (1172) budha — in the sense of understanding. budhyate. bubudhe. boddhā. bhotsyate. bhutsīṣṭa. abodhi, abuddha [luṅ, prathama sg., with ciṇ or with sic, by the option of dīpajanabudha… (SK 2328)]. abhutsātām. (1173) yudha — in the sense of fighting (samprahāra). yudhyate. yuyudhe. yoddhā. ayuddha. How [then is there] yudhyati [with parasmaipada, the root being ātmanepadin]? [It is from] kyac [added] in the sense 'desires battle (yudh)'. Or else [by the maxim] (paribhāṣā) 'ātmanepada conditioned by the anudātta it-marker is not invariable (anitya)'. (1174) anor rudha — in the sense of desire [i.e. rudh after the upasarga anu]. anurudhyate. (1175) aṇa — in the sense of breathing. aṇyate. āṇe. aṇitā. Some [say] this [root] ends in a dental: ana. (1176) mana — in the sense of knowing. manyate. mene. mantā. (1177) yuja — in the sense of samādhi. samādhi is the restraint of the modifications of the mind (cittavṛttinirodha). [In this sense the root is] intransitive (akarmaka). yujyate. yoktā. (1178) sṛja — in the sense of emitting (visarga). Intransitive. 'saṃsṛjyate sarasijair aruṇāṃśubhinnaiḥ' ['… is joined with lotuses opened by the red rays']. sasṛjiṣe [liṭ, madhyama sg., with iṭ]. sraṣṭā [luṭ]. srakṣyate [lṛṭ]. Because [the āśīrliṅ and sic affixes] are kit by liṅsicāv [ātmanepadeṣu] (SK 2300), there is neither guṇa nor am [by sṛjidṛśor jhaly am akiti, SK 2405]: sṛkṣīṣṭa [āśīrliṅ]. asṛṣṭa, asṛkṣātām [luṅ]. (1179) liśa — in the sense of becoming small (alpībhāva). liśyate. leṣṭā. lekṣyate. likṣīṣṭa. alikṣata, alikṣātām [luṅ, with ksa by śala igupadhād aniṭaḥ ksaḥ, SK 2336]. Now [the roots] up to the end of the gaṇa are parasmaipadin. (1180) rādho 'karmakād vṛddhāv eva — The eva is out of its place (bhinnakrama): śyan comes only after rādh [when it is] intransitive. The [words] 'in [the sense of] growth' (vṛddhau) state an example [of an intransitive sense]. yan mahyam aparādhyati ['that he offends me'] — the meaning is 'is hostile (druhyati)'. virādhyantaṃ kṣameta kaḥ ['who would forgive one who offends?'] — [the meaning is 'one who is hostile (druhyantam)'. rādhyaty odanaḥ ['the rice is getting done'] — the meaning is 'is accomplished (sidhyati)'.] kṛṣṇāya rādhyati — the meaning is 'examines the fortune (daivam) [of Kṛṣṇa]'. Since the fortune is included in the meaning of the root, [the root] is intransitive, as with jīvati and the like. rarādha, rarādhatuḥ, rarādhitha [liṭ]. The e-substitution and the deletion of the abhyāsa [taught] by rādho hiṃsāyām (SK 2532) do not [apply] here, because [rādh] in the sense of injuring, being transitive, cannot belong to the divādi class. rāddhā. rātsyati. This [root] is also svādi and curādi. (1181) vyadha — in the sense of striking. Saṃprasāraṇa by grahijyā… (SK 2412): vidhyati. vivyādha. vividhatuḥ. vivyaddha, vivyadhitha [liṭ, madhyama sg., without and with iṭ]. vyaddhā. vyatsyati. vidhyet [vidhiliṅ]. vidhyāt [āśīrliṅ]. avyātsīt [luṅ]. (1182) puṣa — in the sense of nourishing. puṣyati. pupoṣa. pupoṣitha. poṣṭā. pokṣyati. aṅ by puṣādi… (SK 2343): apuṣat. (1183) śuṣa — in the sense of drying. aśuṣat. (1184) tuṣa — in the sense of pleasure. (1185) duṣa — in the sense of being spoiled (vaikṛtya). (1186) śliṣa — in the sense of embracing. śliṣyati. śiśleṣa. śleṣṭā. ślekṣyati.

Tattvabodhinī

NSP p. 413–415

—चिण् ते पदः । तशब्द इति सामर्थ्यादात्मनेपदग्रथमपुरुषैकवचनम् । तशब्दे किम् । अपत्थाः ॥—प्रण्यपादीति । ‘चिणो लुक्’ इति तशब्दस्य लुक् । ‘नेर्गद-’ इति णलम् ॥—अबोधीति । ‘दीपजनबुध-’ इति चिण् । अनो रुध कामे । अनोः परो रुधधातुः कामे । काम इच्छा । दिवादिषु पाठसामर्थ्यात् ‘रुधादिभ्यः—’ इति श्नमं बाधित्वा श्यन् ॥— नाप्यमिति । ‘सृजिदृशोर्झल्यमकिति’ इत्यकित्येव विधानात् । लिश । आतपादिनानल्पस्य अल्पभावोऽल्पीभावः ॥— लिक्षीष्टेति । लिङ्सिचावात्मनेपदेषु इति किञ्चान्न गुणः ॥—अलिक्षतेति । ‘शल इगुपधाद्—’ इति क्सः ॥— राधोऽकर्मकात्—। भिन्नकर्मं दर्शयति—अकर्मकादेवेति । राधो बृद्धावेव इयन्निति व्याख्यायामकर्मकादिति विशेषणं व्यर्थं स्याद् बृद्धावस्याकर्मकलात् । अकर्मकात्किम् । शत्रुमपराध्नोति । हिनस्तीत्यर्थः । राध संसिद्धाविति स्वादौ । राधो हिंसायामित्यनुवादाद्धिसायामप्ययम् ॥—उदाहरणमाहेति । अकर्मकलग्रयोजकस्य यस्य कस्यचिदर्थस्येति भावः । अकर्मके इयन्नन्तस्य प्रयोगान्दर्शयति—यन्मह्यमित्यादिना ॥—कृष्णायेति । ‘राधीक्ष्योः-’ इति चतुर्थी ॥ —अपुषदिति । ङित्त्वाद्गुणाभावः । शुष । शोष्टा । शोक्ष्यति ॥—‘श्लिष आलिङ्गने’ इति सूत्रं योगविभागेन व्याचष्टे —श्लिष इति ॥—अनिटश्लेः क्स इति । एतच्च ‘च्लेः सिच्’ ‘शल इगुपधाद्—’ इत्यतोऽनुवर्तत इति भावः । अनिटः किम् । ‘श्लिषु दाहे’ इति भौवादिकस्य सेटो माभूत् । अश्लेषीत् । ‘शल इगुपध-’ इति सिद्धे पुनः क्सविधेः फलमाह—पुषाचड इति ॥—सामर्थ्यादिति । यदि हि श्लिष इति प्राप्त एव क्सो नियम्येत तर्हि योगविभागो व्यर्थः स्यादिति भावः ॥—शल इगुपधादित्यस्यापीति । तेन कर्मण्यातांप्रभृतिष्वनालिङ्गने सिजेव भवति न तु क्सः । समश्लिक्षत जतूनि काष्ठैरिति क्सप्रत्यये सति तु समाश्लिक्षन्तेति स्यादिति भावः ॥—प्रत्यासत्ताविति । आलिङ्गनं हिं प्राणिकर्तृकं न तु काष्ठादिकर्तृकमिति भावः । श्लिषश्लेरालिङ्गन एव क्स इति व्याख्यानफलं दर्शयति—कर्मणीत्यादिना । अश्लिक्षातामित्यादौ यदपि क्ससचोविशेषो नास्ति ‘क्सस्याचि’ इत्यकारलोपात्तथापि थासादावस्त्येव विशेष इति ध्वनयन्नुदाहरति—अश्लिष्ठाः । अश्लिड्ढ्वमिति ॥ —न्यासकारादय इति । तथा च तन्मते ‘ञीतः क्तः’ इति वर्तमाने क्तो भवति । आदित्त्वान्निष्ठायां नेट् । स्विन्नः । ‘विभाषा भावादिकर्मणोः’ । स्विन्नम् । स्वेदितमित्यादि सिद्धम् । षिधु । संराद्धिर्निष्पत्तिः । ‘उदितो वा’ इति क्त्वायामिड्विकल्पः । इट्पक्षे ‘रलो व्युपधात्’ इति वा कित्त्वम् । सिधित्वा । सेधित्वा । सिद्ध्वा

Bālamanoramā

चिण् ते पदः - चिण् ते पदः । पदश्च्लेरिति ।च्लेः सि॑जित्यत श्च्लेरित्यनुवर्तते इति भावः । तशब्दे इति । आत्मनेपदप्रथमैकवचनने इत्यर्थः । इदं च भाष्ये स्पष्टम् । प्रण्यपादीति । श्लेश्चिणि उपधावृद्धौचिणो लु॑गितितशब्दस्य लोपः ।नेर्गदे॑ति णत्वमिति भावः । विद सत्तायाम् । वेत्तेति । अनिडिति भावः । लिटि क्रादिनियमादिट् । एवं बुधष्टेति । 'लिङ्सिचौ' इति कित्त्वम् ।दीपजने॑ति चिण्विकल्पं मत्वा आह — अबोधि अबुद्धेति । कथं युध्यतीति । आत्मनेपदित्वादिति भावः । समाधत्ते — युधमिति । युध्शब्दो भावक्विबन्तः । युधमिच्थीत्यर्थे 'सुप आत्मनः' इति क्यजन्तात्परस्मैपदमित्यर्थः ।अनुदात्तेत्त्वप्रयुक्तमात्मनेपदमनित्य॑मिति समाधानं त्वनुचितं, तस्य भाष्याऽदृष्टत्वेनाऽप्रामाणिकत्वात् । अत एवव्यत्ययो बहुल॑मिति सूत्रभाष्येप्रतीपमन्य ऊर्मिर्युध्यती॑त्यत्र व्यत्ययेन परस्मैपदमित्येव समाहितम् । अनो रुधेति । अनु इत्युपसर्गात्परो रुधधातुः कामे वर्तत इत्यर्थः । युज समाधौ । अनिट् । अकर्मक इति । चित्त्वृत्तेर्धात्वर्थान्तर्भावादिति भावः । अर्थान्तरे तु सकर्मकोऽपि भवति,सृजियुज्योः सकर्मकयोः कर्मवद्भाव॑ इति कर्मवत्सूत्रवार्तिकात् । एतच्च कर्मकर्तृप्रक्र#इयायां वक्ष्यते । लिटआह — ससृजिषे इति । क्रादिनियमादिडिति भावः । स्रष्टेति ।सृजिदृशोर्झल्यमकिती॑त्यमागमे ऋकारस्य यणि व्रश्चादिना जस्य षः । ष्टुत्वेन तकारस्य ट इति भावः । स्रक्ष्यते इति । पूर्वपदमि जस्य षत्वेषढो॑रिति षस्य कत्वे सस्य षत्वमिति भावः । आशीर्लिङि आह — सृक्षीष्टेति । अत्र लघूपधगुणमाशङ्क्याह -लिङ्सिचाविति । नाप्यमिति ।सृजिदृशोर्झल्य॑मित्यमपि नास्तीत्यर्थः । अकित्ये तद्विधानादिति भाव । लुङ्याह — असृष्टेति ।झलो झली॑ति सिचो लोपः ।लिङ्सिचावात्मनपदेषु॑ इति सिचः कित्त्वान्न गुणो नाप्यमिति भावः । लिश अल्पीभावे । लिक्षीष्टेति । 'लिङ्सिचौ' इति कित्त्वान्न गुणः । अलिक्षतेति ।शल इगुपधा॑दिति क्सः । आगणान्तादिति । दिवादिगसमाप्तिपर्यन्तमित्यर्थः । राधोऽकर्मकाद्वृद्धावेवेति । श्य॑न्निति शेषः । राधधातोरकर्मकाद्वृद्धावेवाऽर्थे श्यनिति प्रतीयमानोऽर्थः । एवं सति अकर्मकादिति व्यर्थम् । राधेरर्थान्तरे च श्यन् स्यात् । इष्यते हिअपराध्यती॑त्यादौ द्रोहाद्यर्थेऽपि श्यन् । तत्राह — एवकारो भिन्नक्रम इति । यस्मिन् क्रमे वृद्धावित्यत ऊर्ध्वम एवकारः पठितः, ततोऽन्यः क्रमो यस्य स भिन्नक्रम इत्यर्थः ।वृद्धा॑वित्यत ऊर्ध्वं पठित एवाकरोऽन्यत्र निवेशनीय इति यावत् । तदेव दर्शयति — राधोऽकर्मकादेव श्यनिति । एवं चार्थान्तरेऽपि श्यन् सिध्यति ।शत्रुं हिनस्ती॑त्यर्ते शत्रुमपराध्नोतीत्यत्र सकर्मकत्वान्न श्यन्निति भाव- । तर्हि वृद्धावित्यस्य किं प्रयोजनमित्याशङ्क्य अकर्मकक्रिया एवं विधेति प्रदर्शनार्थं तत्, नतु परिसङ्ख्यानार्थमित्याह — उदाहरणमाह — वृद्धावितीति । एवं च वृद्धिग्रहणमकर्मकक्रियामात्रोपलक्षणमिति भावः । तथाविधाऽर्थान्तराण्युदाहरति — यन्मह्रमित्यादिना ।क्रुधद्रुहे॑ति संप्रदानत्वम् । कृष्णाय राध्यतीति ।राधीक्ष्योर्यस्य विप्रश्नःर॑ इति संप्रदानत्वम् । दैवमिति । कृष्णस्य किमिदानां शुभमशुभं वेति पृष्टो दैवज्ञस्तस्य शुभाऽशुभसूचकादित्यादिग्रहस्थितिं ज्योतिश्शास्त्रतः परीक्षते इति यावत् । ननु पर्यालोचने दैवस्य कर्मत्वात्कथमिह अकर्मकतेत्यत आह — दैवस्येति । ननुराधोऽकर्मकाद्वृद्धावेवे॑त्यत्र वृद्धिग्रहमस्यौपलक्षणतया हिंसार्थकस्यापि राधेर्दैवादिकतवाद्रराधतुरित्यादौराधो हिंसाया॑मिति वक्ष्यमाणावेत्त्वाऽभ्यासलोपौ स्यातामित्यत आह — राध इति । इह नेति.रराधतुरित्यादौ राधेर्हिंसार्थकत्वेराधो हिंसाया॑मिति वक्ष्यमाणावेत्त्वाभ्यासलोपौ न स्त इत्यर्थः । कुत इत्यत आह — हिंसार्थस्येति । नोन्मिषत्येवैषा शङ्का, राधेरकर्मकस्यैव दैवादिकत्ववचनात् । हिंसार्थकस्य च राधेः सकर्मकतया दैवादिकत्वाऽभावादुक्तशङ्काया अनुन्मेषादित्यर्थः । ननु राध्नोति राधयतीति कथमित्यत आह — अयं स्वादिश्चुरादिश्चेति । रराधिथ । क्रादिनियमान्नित्यमिट्, दीर्घाकारवत्त्वेन 'उपदेशेऽत्वतः' इत्यस्याऽप्रवृत्तेः, अजन्तोऽकारवानित्यत्र च ह्रस्वाऽकारस्यैव विवक्षितत्वात् । राद्धा । अरात्सीत् । व्यध ताडने इति । चतुर्थान्तोऽयम् । अनिट् । विध्यतीति । श्यनो ङित्त्वात्ग्रहिज्ये॑ति यकारस्य संप्रसारणे पूर्वरूपे विध्यतीति रूपमित्यर्थः । वकारस्य तु न संप्रसारणं ,न संप्रासरणे संप्रसारण॑मिति निषेधात् । विव्याधेति । द्वित्वे कृते अभ्यासस्यलिटभ्यासस्ये॑ति संप्रसारणमिति भावः । विविधतुरिति । परत्वात्ग्रहिज्ये॑ति संप्रसारणे कृते द्वित्वमिति भावः । भारद्वाजनियमात्थलि वेडित्याह — विव्यधिथ विव्यद्धेति ।लिटभ्यासस्ये॑ति संप्रसारणम् । अनिट्पक्षेझषस्तथो॑रिति धः । अव्यात्सीदिति । हलन्तलक्षणा वृद्धिः । पुष पुष्ठौ । अनिट् । पुपोषिथेति । अजन्ताऽकारवत्त्वाऽभावाक्रादिनियमान्नित्यमिट् । अपुषदिति । पुषाद्यङ् ।ङित्त्वान्न गुणः । शुष धातुरनिट् । अशुषदिति । पुषाद्यङिति भावः । एवमग्रेपि । तुष् दुष् श्लिष् — एतेऽनिटः । लुङि स्लिषश्च्लेः सिजादेशे प्राप्ते -

translator notes

commentary BM: 'cleḥ' is carried forward (anuvartate) from 'cleḥ sic'; 'taśabde' means before the ātmanepada prathama singular, as is clear in the Bhāṣya. Followed: both brackets in sutra_en.
commentary TB: 'taśabde' means, by force of context (sāmarthya), the ātmanepada prathama-puruṣa singular; why 'taśabde'? apatthāḥ. Agrees with BM; followed.
commentary BM: praṇyapādi — ciṇ for cli, vṛddhi of the penultimate, ta deleted by 'ciṇo luk', ṇ by 'ner gada…'. vettā — aniṭ; iṭ in liṭ by the krādi restriction. bhutsīṣṭa — kit by 'liṅsicau'. abodhi/abuddha — by the option of 'dīpajana…'. Followed for the brackets on praṇyapādi, vettā and abodhi.
commentary TB: praṇyapādi — ta deleted by 'ciṇo luk', ṇ by 'ner gada'; abodhi — ciṇ by 'dīpajanabudha…' (lemma OCR'd 'acodhīti', scan NSP p. 404 = page-0414 'abodhīti'). Agrees with BM; followed.
commentary BM on yudhyati: the question arises because the root is ātmanepadin; the answer is that yudh is a kvip-ending [noun] in the sense of the action, and kyac by 'supa ātmanaḥ kyac' in the sense 'desires battle' gives parasmaipada. The second answer, 'ātmanepada conditioned by the anudātta it-marker is not invariable', is improper, because it is not found in the Bhāṣya and so is without authority; that is why the Bhāṣya on 'vyatyayo bahulam' justifies 'pratīpam anya ūrmir yudhyati' only as parasmaipada by vyatyaya. Recorded; the English renders both of Bhaṭṭoji's answers without endorsing either (§16).
commentary BM on anor rudha: the root rudh after the upasarga anu occurs in the sense of desire. Followed: '[i.e. rudh after the upasarga anu]'.
commentary TB on anor rudha: anu + rudh in the sense of desire (icchā); because it is read among the divādis, śyan sets aside the śnam of 'rudhādibhyaḥ…'. Agrees with BM; followed.
commentary BM on yuja: aniṭ; intransitive because the modification of the mind is included in the root's meaning; in another sense it can be transitive, by the vārttika 'sṛjiyujyoḥ sakarmakayoḥ karmavadbhāvaḥ' on 'karmavat…'. Followed: '[In this sense the root is] intransitive'.
commentary BM on sṛja: sasṛjiṣe has iṭ by the krādi restriction; sraṣṭā — am by 'sṛjidṛśor jhaly am akiti', yaṇ, j → ṣ by 'vraśca…', t → ṭ by ṣṭutva; srakṣyate — j → ṣ, ṣ → k by 'ṣaḍhoḥ', s → ṣ; 'nāpy am' — am too is absent, because it is taught only for an akit [affix]; asṛṣṭa — sic deleted by 'jhalo jhali'. Followed: '[by sṛjidṛśor jhaly am akiti]' and '[with iṭ]'.
commentary TB on sṛja: 'nāpy am' because 'sṛjidṛśor jhaly am akiti' is taught only for akit. Agrees with BM; followed for '[by sṛjidṛśor jhaly am akiti]'.
commentary TB on liśa: alpībhāva is the becoming small of what was not small, through heat and the like; likṣīṣṭa — no guṇa, kit by 'liṅsicāv ātmanepadeṣu'; alikṣata — ksa by 'śala igupadhāt'. Followed for the bracket on alikṣata.
commentary BM on liśa likewise: likṣīṣṭa kit by 'liṅsicāv ātmanepadeṣu'; alikṣata with ksa by 'śala igupadhāt'. Agrees with TB.
commentary BM: 'āgaṇāntāt' means up to the end of the divādi gaṇa. On rādh: understood straightforwardly ('śyan after intransitive rādh only in the sense of growth'), 'akarmakāt' would be pointless, and śyan would be excluded in other senses, whereas it is desired in aparādhyati in the sense of hostility and the like; hence 'bhinnakrama': the eva read after 'vṛddhau' is to be placed elsewhere — 'śyan only after intransitive rādh'; so śyan is established in other senses too, while in śatrum aparādhnoti ('injures the enemy') the root is transitive and takes no śyan. 'vṛddhau' shows what kind of intransitive action is meant; it is not a restrictive enumeration (parisaṅkhyā). The status of recipient (sampradāna) in 'yan mahyam' is by 'krudhadruha…'; in 'kṛṣṇāya rādhyati' by 'rādhīkṣyor yasya vipraśnaḥ' — the astrologer, asked about Kṛṣṇa's good or bad fortune, examines the positions of the planets. Followed: '[of an intransitive sense]' and '[of Kṛṣṇa]'.
commentary TB: Bhaṭṭoji shows the displaced order with 'akarmakād eva'; on the reading 'śyan after rādh only in growth' the qualifier 'akarmakāt' would be pointless, growth being intransitive; why 'akarmakāt'? śatrum aparādhnoti = hinasti; 'rādha saṃsiddhau' is in the svādi class, and from the restatement 'rādho hiṃsāyām' it also has the sense of injuring; 'udāharaṇam āha' — i.e. of any sense that makes the root intransitive. Agrees with BM; followed.
commentary BM on 'rādho hiṃsāyām… iha na': the doubt does not even arise, because only intransitive rādh is said to be divādi, and rādh meaning 'injure' is transitive. rarādhitha — iṭ invariably by the krādi restriction, 'upadeśe 'tvataḥ' not applying because the vowel is long. 'ayaṃ svādiś curādiś ca' answers how rādhnoti and rādhayati arise. Recorded.
commentary BM on vyadha: ends in dh, aniṭ; vidhyati — śyan is ṅit, so y becomes i by 'grahijyā…', then pūrvarūpa; the v takes no saṃprasāraṇa, by 'na saṃprasāraṇe saṃprasāraṇam'; vivyādha — saṃprasāraṇa of the abhyāsa by 'liṭy abhyāsasya…'; vividhatuḥ — saṃprasāraṇa first, being para, then doubling; iṭ in thal optional by Bhāradvāja's restriction; avyātsīt — vṛddhi of a hal-final root. puṣa: aniṭ; pupoṣitha — iṭ invariably by the krādi restriction; apuṣat — puṣādi aṅ, no guṇa as it is ṅit. śuṣ, tuṣ, duṣ, śliṣ are aniṭ. Recorded; the English keeps the kaumudī's brevity here.
commentary BM's closing lead-in: in the luṅ of śliṣ, when sic would replace cli — [SK 2514 follows]. This frames SK 2514 as a rule on the luṅ of this root. Recorded.
textual Collation against the 1915 print (NSP pp. 403–404 = scan page-0413/0414, scan read; .work/collate-p46/batch01.md): ours 'taśabda pare' → print 'taśabde pare'; ours 'praṇayapādi' → print 'praṇyapādi'; ours 'apatsat' → print 'apatsata' (ātmanepada prathama pl.); ours 'dantyānto 'mityeke' → print 'dantyānto 'yam ity eke'; ours 'rādhau 'karmakād' → print 'rādho 'karmakād'; ours 'papoṣa' → print 'pupoṣa'. The English follows the print.
textual After 'virādhyantaṃ kṣameta kaḥ' the print (NSP p. 404, scan page-0414, read) has three sentences that ours lacks: 'druhyantam ity arthaḥ | rādhyaty odanaḥ | sidhyatīty arthaḥ |'. Wikisource agrees with the print. The English supplies them in square brackets. Mūla gap, for Ajai's printed copy.
textual Ours sets 'anudāttettvalakṣaṇam ātmanepadam anityam' inside an editorial '(paribhāṣā)' tag; the print has its own paribhāṣā sign '(pa)' before the same words. The English keeps the label.
textual Our source tags 'anoḥ' as the root name in the 1174 dhātu line ('anoḥ rudha kāme'); the root is rudh, and 'anoḥ' names the upasarga after which it occurs (so BM and TB). The English reads 'anor rudha' as one heading.
translator The bracketed lakāra/puruṣa/number labels, '[with parasmaipada, the root being ātmanepadin]' (from BM), and the glosses of the example sentences are the translator's. The kaumudī gives no derivation for khettā, akhitta, bhotsyate and the like, so none is supplied.

SK 2514 · A 3.1.46V

श्लिष आलिङ्गने ॥ २५१४ ॥

śliṣa āliṅgane

śliṣa āliṅgane — [Read as two rules (yogavibhāga).] śliṣaḥ: after śliṣ, [when it is aniṭ, ksa replaces cli — 'cleḥ' carried forward (anuvṛtti) from cleḥ sic, SK 2222, and 'aniṭaḥ … ksaḥ' from śala igupadhād aniṭaḥ ksaḥ, SK 2336, where 'aniṭaḥ' qualifies the root; i.e. the aniṭ divādi śliṣ, not the seṭ bhvādi śliṣu dāhe — TB]. āliṅgane: [for śliṣ, ksa replaces cli] only in the sense of embracing.

Rule. Bhaṭṭoji splits the sūtra into two rules (yogavibhāga).

1. Śliṣaḥ: after śliṣ, when the root is aniṭ, ksa replaces cli.

2. Āliṅgane: after śliṣ, ksa replaces cli only in the sense of embracing, not elsewhere.

"Cli" is carried forward from SK 2222. "When aniṭ" and "ksa" come from SK 2336. One of Bhaṭṭoji's commentators explains why "aniṭ" is needed. It keeps out the seṭ root śliṣu "to burn" of the first class, whose luṅ is aśleṣīt.

Example.

śliṣ "to embrace", luṅ, third person singular: a + śliṣ + cli + t

→ the sense is embracing, so ksa replaces cli (this rule) → a + śliṣ + sa + t

→ ṣ becomes k before s, and the s becomes ṣ → aślikṣat.

aślikṣat kanyāṃ devadattaḥ "Devadatta embraced the girl".

Applies when / blocked by. SK 2336 would already give ksa to śliṣ. Why teach it again? One of Bhaṭṭoji's commentators answers: to set aside the puṣādi aṅ (SK 2343). Bhaṭṭoji says the same: this ksa is an exception to the puṣādi aṅ, not to ciṇ. He grounds this on the purastād apavāda maxim, a maxim on how far an exception reaches.

The second rule is a restriction (niyama). Bhaṭṭoji says that, by the force of the split, it binds the ksa of SK 2336 too. His commentators both explain why: if only the first rule's ksa were limited, the split would serve no purpose.

So, where the sense is not embracing, there is no ksa:

sam + a + śliṣ + aṅ + t → samaśliṣaj jatu kāṣṭham "the lac and the wood stuck together".

Here śliṣ means contact, and the puṣādi aṅ comes. One of Bhaṭṭoji's commentators reads samāśliṣat, with the prefix ā; scholars discuss this.

In the passive, in a sense other than embracing, only sic comes, not ksa. One of Bhaṭṭoji's commentators explains: the puṣādi aṅ is for the parasmaipada only, and the passive takes ātmanepada. The singular takes ciṇ: aśleṣi. The other forms take sic:

aślikṣātām — here sic and ksa would give the same form.
aślikṣata — with sic, jha becomes at.
aśliṣṭhāḥ, aśliḍhvam — with ksa these would differ. Bhaṭṭoji's commentators write the last one aśliḍḍhvam.

Watch out. The root must be aniṭ, and the sense must be embracing. The aniṭ condition is carried into the first part from SK 2336. The embracing condition is the second part.

The root list after the rule gives several points.

Śaka "to be able", marked "optional" (vibhāṣita): it takes both sets of endings. śakyati, śakyate hariṃ draṣṭuṃ bhaktaḥ "the devotee is able to see Hari". Liṭ śaśāka, śekitha or śaśaktha, śeke. Also śaktā, śakṣyati, śakṣyate, luṅ aśakat, aśakta. "Some say this root is seṭ": śakitā, śakiṣyati. The verses on aniṭ roots read śaki with the marker ḷ, and that follows their view.
Ṣvidā "to sweat": svidyati, siṣveda, siṣveditha, svettā, asvidat. The author of the Nyāsa and others make it ñī-marked; Haradatta and others do not.
Krudha "to be angry": kroddhā, krotsyati. Kṣudha "to be hungry": kṣoddhā. How then is there kṣudhita "hungry", with iṭ? Mādhava derives it from the noun kṣudh with the affix itac. "In truth", says Bhaṭṭoji, iṭ comes by SK 3046, taught later.
Śudha "to be pure": śudhyati, śuśodha, śoddhā. Ṣidhu "to be accomplished": the reading with ū as marker is an error. sidhyati, seddhā, setsyati, asidhat.
Radha "to injure, to accomplish": radhyati, liṭ rarandhatuḥ, with the augment num (an n after the root vowel) by SK 2302. The next rule starts from radh.

Siddhānta-kaumudī

(श्लिषः)स्मात्परस्यानिटश्च्लेः क्सः स्यात् । पुषाद्यङोऽपवादो न तु चिणः । पुरस्तादपवादन्यायात् ॥(आलिङ्गने) श्लिषश्च्लेरालिङ्गन एव क्सो नान्यत्र । योगविभागसामर्थ्याच्छल इगुपधादित्यस्याप्ययं नियमः । अश्लिक्षत्कन्यां देवदत्तः । आलिङ्गन एवेति किम् । समश्लिषज्जतु काष्ठम् । अङ् । प्रत्यासत्ताविह श्लिषिः । कर्मणि अनालिङ्गने सिजेव न तु क्सः । एकवचने चिण् । अश्लेषि । अश्लिक्षाताम् । अश्लिक्षत । अश्लिष्ठाः । अश्लिढ्वम् ।{$ {!1187 शक!} विभाषितो मर्षणे$} । विभाषित इत्युभयपदीत्यर्थः । शक्यति । शक्यते हरिं द्रष्टुं भक्तः । शशाक । शेकिथ । शशक्थ । शेके । शक्ता । शक्ष्यति । शक्ष्यते । अशकत् । अशक्त । सेट्कोऽयमित्येके । तन्मतेनानिट्कारिकासु लृदित्पठितः । शकिता । शकिष्यति ।{$ {!1188 ष्विदा!} गात्रप्रक्षरणे$} । घर्मस्रुतावित्यर्थः । अयं ञीदिति न्यासकारादयः । नेति हरदत्तादयः । स्विद्यति । सिष्वेद । सिष्वेदिथ । स्वेत्ता । अस्विदत् ।{$ {!1189 क्रुध!} क्रोधे$} । क्रोद्धा । क्रोत्स्यति ।{$ {!1190 क्षुध!} बुभुक्षायाम्$} । क्षोद्धा । कथं क्षुधित्त इति । संपदादिक्विबन्तात्तारकादित्वादितजिति माधवः । वस्तुतस्तु वसतिक्षुधोः - SK 3046 इतीट् वक्ष्यते ।{$ {!1191 शुध!} शौचे$} । शुध्यति । शुशोध । शोद्धा ।{$ {!1192 षिधु!} संराद्धौ$} । ऊदित्पाठः । प्रामादिकः । सिध्यति । सेद्धा । सेत्स्यति । असिधत् ।{$ {!1193 रध!} हिंसासंराद्ध्योः$} । संरीद्धिर्निष्पत्तिः । रध्यति । रधिजभोरचि SK 2302 इति नुम् । ररन्धतुः ॥

(śliṣaḥ) After this [root], when it is aniṭ, ksa replaces cli. It is an exception (apavāda) to the puṣādi aṅ [SK 2343], not to ciṇ, by the maxim of the preceding exception (purastād apavāda-nyāya). (āliṅgane) For śliṣ, ksa replaces cli only in the sense of embracing, not elsewhere. By the force of the division of the rule (yogavibhāga), this restriction (niyama) [holds] for śala igupadhāt… (SK 2336) as well. aślikṣat kanyāṃ devadattaḥ ['Devadatta embraced the girl']. Why 'only in the sense of embracing'? samaśliṣaj jatu kāṣṭham ['lac-and-wood stuck together']: aṅ. Here śliṣ [is used] in the sense of contact (pratyāsatti). In the passive (karmaṇi), [when the sense is] other than embracing, only sic [replaces cli], not ksa. In the singular, ciṇ: aśleṣi. aślikṣātām, aślikṣata [prathama du., pl.]. aśliṣṭhāḥ, aśliḍhvam [madhyama sg., pl.]. (1187) śaka — optional (vibhāṣita), in the sense of marṣaṇa [here: being able]. 'vibhāṣita' means it is ubhayapadin. śakyati; śakyate hariṃ draṣṭuṃ bhaktaḥ ['the devotee is able to see Hari']. śaśāka. śekitha, śaśaktha [liṭ, madhyama sg., with and without iṭ]. śeke. śaktā. śakṣyati, śakṣyate. aśakat, aśakta [luṅ, parasmaipada and ātmanepada]. Some [say] this [root] is seṭ. It is in accordance with their view that [śak] is read with the it-marker ḷ in the aniṭ-kārikās. śakitā, śakiṣyati [on that view]. (1188) ṣvidā — in the sense of the limbs exuding (gātraprakṣaraṇa), that is, in the sense of sweating. The author of the Nyāsa and others [say] this [root] is ñī-marked (ñīt); Haradatta and others [say] it is not. svidyati. siṣveda. siṣveditha. svettā. asvidat. (1189) krudha — in the sense of anger. kroddhā. krotsyati. (1190) kṣudha — in the sense of hunger. kṣoddhā. How [then is there] kṣudhita [with iṭ]? From [kṣudh], a kvip-ending [word] of the sampadādi class, itac, because [it is] of the tārakādi class — so Mādhava. In truth, however, iṭ will be taught by vasatikṣudhor iṭ (SK 3046). (1191) śudha — in the sense of purity. śudhyati. śuśodha. śoddhā. (1192) ṣidhu — in the sense of accomplishment (saṃrāddhi). The reading with ū as it-marker (ūdit) is an error (prāmādika). sidhyati. seddhā. setsyati. asidhat. (1193) radha — in the sense of injuring and of accomplishment. saṃrāddhi is completion (niṣpatti). radhyati. num by radhijabhor aci (SK 2302): rarandhatuḥ [liṭ, prathama du.].

Tattvabodhinī

alignment inferredNSP p. 415

—प्रामादिक इति । ऊदित्त्वे त्वनुदात्तेषु सिध्यतेः पाठो व्यर्थः स्यादिति भावः ॥—रधादिभ्यश्च । ‘स्वरतिसूति’ इत्यतो वेत्यनुवर्तते । योगविभागो वैचित्र्यार्थः । गणनिर्देशाद्यङ्लुकि रारधितेत्येव न तु रारद्धेति

Bālamanoramā

श्लिष आलिङ्गने - आलिङ्गने । 'श्लिष' इति पूर्वसूत्रे यदनुवृत्तं तत्सर्वमिहानुवर्तते, श्लिष इति च । तथाच आलिङ्गने विद्यमानात् श्लिषेः परस्य च्लेः क्सः स्यादिति लभ्यते । 'श्लिषः' इति पूर्वसूत्रेणैव सिद्धे नियमार्थमिदम् । तदाह — श्लिषश्च्लेरालिङ्गने एव क्सो नान्यत्रेति । नन्वयं नियमःअनन्तरस्येटति न्यायात् 'श्लिष' इति सूत्रप्राप्तस्यैव स्यान्नतुशल इगुपधा॑दित्यस्यापीत्यत आह — शल इगुपधादित्यस्याप्ययं नियम इति । कुत इत्यत आह — योगविभागसामर्थ्यादिति । यदि 'श्लिष' इति प्राप्तएव क्स आलिङ्गन एव इति नियम्येत तर्हि योगविभागो व्यर्थः स्यात्, 'श्लिष् आलिङ्गने' इत्येकसूत्रत्वे सत्यपि अनालिङ्गने क्सो नेत्यस्यार्थस्य सिद्धत्वात् । अतःशल इगुपधा॑दिति क्सोऽपि श्लिषेरालिङ्गने एव न त्वनालिङ्गनेऽपि इति नियमो विज्ञायत इत्यर्थः । अश्लिक्षत्कन्यां देवदत्त इति । आलिङ्गदित्यर्थः । अत्र पुषाद्यङं बाधित्वा अनेन क्सः । समाश्लिषज्जतु काष्ठमिति । जतु = लाक्षा । सा च काष्ठलग्नैवोत्पद्यते इति स्थितिः । जतु च काष्टं चेति समाहारद्वन्द्वः ।उपाश्लिषज्जतु काष्ठं चे॑त्येव भाष्यम् । अत्र श्लिषेरालिङ्गनार्थकत्वाऽभावान्न क्सः, किन्तु पुषाद्यङेवेति भावः । नन्वजादित्वाऽभावेन आडागमस्याऽसंभवात्समाश्लिषदित्ययुक्तमित्यत आह — आङिति । समाश्लिषदित्यत्र श्लिषेः प्रागाङुपसर्ग एव, न त्वाडागम इति भ्रमितव्यमित्यर्थः । नन्वालिङ्गनं समाश्लेषणं, तथा च समाश्लिषज्जतु काष्ठमित्यत्रापि श्लिषेरालिङ्गनार्थकत्वात्क्सो दुर्वार इत्यत आह — प्रत्यासत्ताविहेति । इह = समाश्लिषज्जतु काष्ठमित्यत्र, श्लिषिः प्रत्यासत्तौ = संयोगे वर्तते, नतु बाह्वादिना संवलनात्मकसंबन्धविशेषरूपे आलिङ्गने इत्यर्थः । नन्वालिङ्गने एव श्लिषश्च्लेः क्सो, न त्वनालिङ्गने इति नियमादनालिङ्गने 'शल इगुपधा' दित्यपि क्सो न भवतीत्युक्तमयुक्तं, समाश्लिषज्जतु काष्ठमित्यत्राऽनालिङ्गनेशल इगुपधा॑दितक्सं बाधित्वा परत्वात्पुषाद्यङ एव प्राप्त्या क्सस्याऽप्रसक्तेरित्यत आह - कर्मणीति । अनालिङ्गनवृत्तेः श्लिषधातोः कर्मणि लुङि च्लेः सिजेव भवति, न तु पुषाद्यङ्, तस्य परस्मैपदविषयत्वात्, कर्मणि लुङश्चभावकर्मणो॑रित्यात्मनेपदनियमात् । तस्य च 'शल इगुपधा' दिति प्राप्तः क्स उक्तेन नियमेन अनालिङ्गनेऽपि वार्यते इति युक्तमित्यर्थः । यदुक्तम् -आलिङ्गने श्लिषश्च्लेः क्सः पुषाद्यङ एवापवादो नतु चिण॑इति, तस्य प्रयोजनमाह — एकवचने चिणिति । तदेवोदाहृत्य दर्शयति — अश्लेषीति । आलिङ्गिता कन्या देवदत्तेनेत्यर्थः । श्लिषेरालिङ्गनार्थकात्कर्मणि लुङिप्रथमैकवचने तशब्दे परेचिण भावकर्मणो॑रिति च्लेश्चिणि कृतेचिणो लु॑गिति तशब्दस्य लुक् । अत्र 'श्लिष' इति क्सस्य पुषाद्यङ्मात्रापवादत्वाच्चिणपवादत्वाऽभावाच्चिण् निर्बाध इति भावः ।समाश्लेषि जतुना काष्ठ॑मित्यत्र त्वनालिङ्गनाच्च्लेश्चिणो निर्बाधत्वादश्लेषीति निर्बाधमेव । एवं च आलिङ्गने अनालिङ्गनेऽपि श्लिषः कर्मणि लुङि एकवचने तशब्दे परे च्लेश्चिणेवेति स्थितम् । अथाऽनालिङ्गने श्लिषः कर्मणि लुङ आतामि च्लेः क्साऽभावात्सिचिषढो॑रिति षस्य कत्वे सस्य षत्वे रूपमिति भावः । नन्वश्लिक्षामित्यत्र सत्यपि क्सेकस्स्याची॑त्यकारलोपे इष्टं सिद्धमित्यस्वरसात्कर्मणि लुङि झादावुदाहरति — अश्लिक्षतेत्यादि । अश्लिष् स् झेति स्थिते जोऽन्तादेशं बाधित्वा 'आत्मनेपदेष्वनतः' इत्यदादेशे षस्य कत्वे सिचः सस्य षत्वे अश्लिक्षतेतीष्यते । च्लेः क्से तु सति अश्लिष् स् झ इति स्थितेक्सस्याची॑त्यकारलोपाऽप्रसक्तेरतः परत्वात् 'आत्मनेपदेष्वनतः' इत्यदादेशो न स्यादिति भावः । अश्लिष्ठा इति । श्लिषेः कर्मणि लुङस्थासि च्लेः सिचिझलो झली॑ति सिचो लोपे ष्टुत्वे 'अश्लिष्ठा' इति रूपमिष्यते । क्से तु 'झलो झली' त्यसंभवादश्लिक्षथा स्यादिति भावः । अश्लिड्ढ्वमिति । श्लिषः कर्मणि लुङो ध्वमि सिचिझलो झली॑ति सस्य लोपे स्य जश्त्वेन डकारे ष्टुत्वेन धस्य ढः । क्से तु सति अश्लिक्षध्वमिति स्यादिति भावः । शक विभाषित इति । मर्षणेऽर्थे शकधातुरविकल्पित इत्यर्थः । विकल्पश्च प्रकृतपरस्मैपदविषयक एव, न तु दिवादिपाठविषयकः, व्याख्यानात् । तदाह — उभयपदीति । मर्षणमिह — सामर्थ्यम् । शक्यति शक्यते वेति । समर्थो भवतीत्यर्थः । सेट्कोऽयमित्येके इति । स्वमते त्वनिट्क एवेति भावः । नन्वनिट्कारिकासु लृदितः शकेः पाठात्कथमनिट्कत्वमित्यत आह — तन्मतेनेति । ये सेट्त्वं शकेर्वदन्ति तन्मतमवलम्ब्याऽनिट्कारिकासु शकि र्लृदित्पठित इत्यर्थः । संपदादिक्विबन्तादिति । क्षुध्यत इति क्षुध्, भावे क्विप् । क्षुध् अस्य संजाता क्षुधित इति विग्रहः । वसतिक्षुधोरिति । वसेः क्षुधेश्च क्त्वानिष्ठयोरिडागमः स्यादिति तदर्थः । वक्ष्यते इति ।कृत्स्वि॑ति शेषः । षिधु संराद्धाविति । निष्पत्तावित्यर्थः । प्रामादिक इति । माधवादिसंमत्वादिति भावः । रध हिंसेति । सेट् । चतुर्थाऽन्तोयम् । ररन्धतुरिति । एत्त्वाभ्यासलोपौ बाधित्वा परत्वान्नुमि संयोगात्परत्वेन अकित्त्वान्नलोपो नेति भावः ।

translator notes

commentary BM: all that was carried forward into the preceding [yoga] 'śliṣaḥ' is carried into this one, and 'śliṣaḥ' as well; so the sense is 'ksa replaces the cli after śliṣ occurring in the sense of embracing'. Since that is already established by 'śliṣaḥ', this [yoga] is for restriction (niyamārtha). Followed: the two-yoga layout of sutra_en.
commentary TB, printed under sk.2513.t1: Bhaṭṭoji explains the sūtra 'śliṣa āliṅgane' by splitting it (yogavibhāga) into 'śliṣaḥ'; 'aniṭaś cleḥ ksaḥ' is carried forward from 'cleḥ sic' and 'śala igupadhād…'; why 'aniṭaḥ'? so that it does not apply to the seṭ bhvādi root 'śliṣu dāhe': aśleṣīt. The point of prescribing ksa again when 'śala igupadha…' would give it is that the puṣādi aṅ [is set aside]. Followed: the anuvṛttis in sutra_en, 'aniṭaḥ' construed with the root ('when it is aniṭ') in sutra_en and k1, and '[SK 2343]'.
commentary BM on 'śala igupadhād ity asyāpy ayaṃ niyamaḥ': objection — by the maxim 'anantarasya' the restriction should bear only on the ksa given by 'śliṣaḥ', not on 'śala igupadhāt'. Answer — by the force of the split: if only the ksa of 'śliṣaḥ' were restricted to embracing, splitting the rule would be pointless, since a single rule 'śliṣa āliṅgane' would already deny ksa outside embracing; so the ksa of 'śala igupadhāt' too is restricted to embracing. Followed.
commentary TB, printed under sk.2513.t1, on 'sāmarthyāt': likewise — if only the ksa already given by 'śliṣaḥ' were restricted, the split would be pointless. Agrees with BM; followed.
commentary BM: aślikṣat kanyāṃ devadattaḥ = āliṅgat; here ksa by this rule sets aside the puṣādi aṅ. jatu is lac, which arises stuck to wood; 'jatu kāṣṭham' is a samāhāra-dvandva ('lac and wood'); the Bhāṣya has 'upāśliṣaj jatu kāṣṭhaṃ ca'; here śliṣ does not mean embracing, so no ksa, only the puṣādi aṅ. 'pratyāsattau' = in the sense of contact (saṃyoga), not of the particular connection by arms and the like that is embracing. Followed: the gloss 'lac-and-wood', '[is used]' and the reading of 'aṅ' as the puṣādi aṅ.
commentary TB, printed under sk.2513.t1, on 'pratyāsattau': embracing has a living agent, not wood and the like. Agrees with BM; recorded.
commentary BM reads the example as 'samāśliṣaj jatu kāṣṭham' and the next word as 'āṅ': the ā is the upasarga āṅ, not the augment āṭ (which could not come, the root not being vowel-initial). Our text and the print read 'samaśliṣaj … aṅ' (NSP p. 404, scan page-0414, read); Wikisource has 'samāśliṣaj jatukāṣṭham | āṅ'. On the print's reading 'aṅ' names the puṣādi aṅ, which BM also says applies here. The English follows the print; BM's reading is recorded.
commentary BM on 'karmaṇi…': objection — the claim that the restriction also stops the ksa of 'śala igupadhāt' outside embracing is idle, since in samāśliṣaj jatu kāṣṭham the puṣādi aṅ, being para, would anyway set that ksa aside. Answer — in the passive luṅ of śliṣ in a non-embracing sense, the puṣādi aṅ is not available, since it is restricted to parasmaipada and the passive takes ātmanepada by 'bhāvakarmaṇoḥ'; there the ksa of 'śala igupadhāt' is stopped by the restriction, so sic comes. Followed: '[when the sense is] other than embracing' and 'only sic [replaces cli]'.
commentary BM: the statement that ksa is an exception only to the puṣādi aṅ and not to ciṇ bears fruit in 'ekavacane ciṇ': in the passive luṅ, prathama sg., ciṇ by 'ciṇ bhāvakarmaṇoḥ' and the ta deleted by 'ciṇo luk' give aśleṣi ('the girl was embraced by Devadatta'); in the non-embracing sense too, aśleṣi. aślikṣātām — with sic, ṣ → k by 'ṣaḍhoḥ', s → ṣ; since ksa would give the same form here after 'ksasyāci', Bhaṭṭoji adds forms where the two differ: aślikṣata — with sic, jha becomes at by 'ātmanepadeṣv anataḥ'; with ksa that could not apply; aśliṣṭhāḥ — sic deleted by 'jhalo jhali', ṣṭutva; with ksa it would be aślikṣathāḥ; aśliḍḍhvam — sic deleted, ṣ → ḍ by jaśtva, dh → ḍh by ṣṭutva; with ksa it would be aślikṣadhvam. Followed for reading these forms as passive luṅ with sic in the non-embracing sense (the puruṣa/number labels).
commentary TB, printed under sk.2513.t1: hence in the passive, from ātām onwards, in a non-embracing sense only sic comes, not ksa: 'samaślikṣata jatūni kāṣṭhaiḥ'; with ksa it would be 'samaślikṣanta'. In aślikṣātām there is no difference between ksa and sic, because of the a-deletion by 'ksasyāci', but in thās and the like there is: aśliṣṭhāḥ, aśliḍḍhvam. Agrees with BM; followed.
commentary BM on śaka: 'vibhāṣita' means the root is optional; the option concerns the parasmaipada in context, not its being read in the divādi class, by the commentators' explanation (vyākhyāna) — hence 'ubhayapadī'. 'marṣaṇa' here means capability (sāmarthya); śakyati/śakyate = samartho bhavati. 'seṭko 'yam ity eke' — on Bhaṭṭoji's own view it is aniṭ; 'tanmatena': objection — śaki is read as ḷ-marked in the aniṭ-kārikās, so how is it aniṭ? answer — that reading follows the view of those who hold śak seṭ. Followed: '[here: being able]', 'It is in accordance with their view…', and '[on that view]'.
commentary TB, printed at the tail of sk.2513.t1 (its first words, at the foot of NSP p. 404 = scan page-0414, lie under the scan watermark and are OCR garbage in ours; read on the scan as 'nyāsakārādaya iti | tathā ca tanmate ñītaḥ ktaḥ iti'): on the view of the Nyāsakāra and others, kta [by 'ñītaḥ ktaḥ'] comes in the present sense; being ā-marked, the root takes no iṭ in the niṣṭhā: svinnaḥ; by 'vibhāṣā bhāvādikarmaṇoḥ', svinnam / sveditam and the like are established (OCR 'khinnaḥ', 'khinnam'). Recorded; the English needs no change.
commentary BM on kṣudh: kṣudh is the action of hungering, with kvip in the sense of the action; 'kṣudh asya saṃjātā' gives kṣudhitaḥ. 'vasatikṣudhoḥ' gives iṭ to ktvā and the niṣṭhā after vas and kṣudh; 'vakṣyate' means [in the kṛt section]. Recorded.
commentary BM on ṣidhu: saṃrāddhi = niṣpatti; [the ū-reading is] an error because Mādhava and others agree. BM grounds the error on authority, TB on the anudātta list (next note); the English states only that the reading is an error (§16).
commentary TB on ṣidhu (sk.2514.t1): if it were ū-marked, reading sidh among the anudātta [roots] would be pointless. TB, printed at the tail of sk.2513.t1, also notes that as u-marked it takes iṭ optionally in ktvā ('udito vā'), giving sidhitvā/sedhitvā/siddhvā. Recorded.
commentary BM on radha: seṭ, ending in dh; rarandhatuḥ — num, being para, sets aside the e-substitution and abhyāsa-deletion; then, the affix coming after a conjunct is not kit, so the n is not deleted. Recorded; the English keeps the kaumudī's one-step statement.
textual The print (NSP p. 404, scan page-0414, read) sets the rule as two yogas: '2514 | śliṣaḥ — asmāt parasyāniṭaś cleḥ ksaḥ syāt …' and then 'āliṅgane |3|1|46| …', giving the Aṣṭādhyāyī number only after the second. Ours marks the two parts '(śliṣaḥ)' and '(āliṅgane)' inside k1. Wikisource heads the unit '2514 | śliṣaḥ'.
textual Collation against the 1915 print (NSP pp. 404–405 = scan page-0414/0415, scan read; .work/collate-p46/batch02.md): ours '(śliṣaḥ)smāt' → print 'asmāt' (Wikisource too); ours 'kṣudhitta' → print 'kṣudhita'; ours 'saṃrīddhiḥ' → print 'saṃrāddhiḥ'; ours 'ūditpāṭhaḥ | prāmādikaḥ' → print 'ūditpāṭhaḥ prāmādikaḥ' (one sentence). The English follows the print.
textual The madhyama pl. is 'aśliḍhvam' in ours and in the print (NSP p. 404, scan read); BM's and TB's pratīkas and Wikisource have 'aśliḍḍhvam'. The English keeps the transmitted form.
translator The bracketed lakāra/puruṣa/number labels and the glosses of the example sentences are the translator's. aśliḍhvam and aśliḍḍhvam may both be correct, if the first ḍ is optionally dropped by jharo jhari savarṇe; the commentators do not say this.

SK 2515 · A 7.2.45V

रधादिभ्यश्च ॥ २५१५ ॥

radhādibhyaśca

radhādibhyaś ca — And after radh and the rest, [a val-initial ārdhadhātuka takes iṭ — 'ārdhadhātukasya iḍ valādeḥ' carried forward (anuvṛtti) from ārdhadhātukasyeḍ valādeḥ, SK 2184 — optionally ('vā' carried forward from svaratisūtisūyatidhūñūdito vā, SK 2279)].

Rule. After radh and the rest, an ārdhadhātuka affix beginning with val (any consonant but y) takes iṭ optionally. The eight roots are radh, naś, tṛp, dṛp, druh, muh, ṣṇuh and ṣṇih. A root with optional iṭ is called veṭ.

"Iṭ for a val-initial ārdhadhātuka" is carried forward from SK 2184. "Optionally" comes from SK 2279. One of Bhaṭṭoji's commentators notes that iṭ would otherwise be obligatory.

Example.

radh, liṭ, second person singular: ra-radh + tha

→ with iṭ → ra-radh + i + tha → before the vowel, num by SK 2302 → rarandhitha

→ without iṭ → raraddha.

First person dual: rarandhiva or redhva.

Applies when / blocked by. One of Bhaṭṭoji's commentators adds a point about the intensive. Because the eight roots are named as a group, the intensive with luk of yaṅ has only rāradhitā.

In luṭ, with iṭ, num by SK 2302 would be due before the vowel. The next rule stops it.

Siddhānta-kaumudī

रध् नश् तृप् दृप् द्रुह् मुह् ष्णुह् ष्णिह् एभ्यो वलाद्यार्धधातुकस्य वेट् स्यात् । ररन्धिथ-ररद्ध । ररन्धिव-रेध्व ॥

After radh, naś, tṛp, dṛp, druh, muh, ṣṇuh and ṣṇih, a val-initial ārdhadhātuka [affix] optionally takes iṭ. rarandhitha, raraddha [liṭ, madhyama sg., with and without iṭ]. rarandhiva, redhva [uttama du., with and without iṭ].

Bālamanoramā

रधादिभ्यश्च - रधादिभ्यश्च ।आर्धधातुकस्येड्वलादे॑रित्यनुवर्तते,स्वरतिसूती॑त्यतो वेति चेत्यभिप्रेत्य शेषं पूरयति — वलाद्यार्धधातुकस्य वेडिति ।आर्धधातुकस्ये॑ति नित्ये प्राप्ते विकल्पोऽयम् । लुटि तासि इटिरधिजभोरची॑ति नुमि प्राप्ते —

translator notes

commentary BM: 'ārdhadhātukasyeḍ valādeḥ' is carried forward (anuvartate), and 'vā' from 'svaratisūti…'; with this intent Bhaṭṭoji supplies the remainder 'valādyārdhadhātukasya veṭ'. This is an option where [iṭ] would be invariable by 'ārdhadhātukasya…'. Followed: both anuvṛttis bracketed in sutra_en.
commentary TB, printed under sk.2514.t1: 'vā' is carried forward from 'svaratisūti…'; the separate rule (rather than adding these roots to that one) is for variety (vaicitrya); because the roots are designated as a gaṇa, in yaṅ-luk only rāradhitā occurs, not rāraddhā. Agrees with BM on the anuvṛtti; followed. The rest recorded.
commentary BM's closing lead-in: in luṭ, with tās and iṭ, num by 'radhijabhor aci' would be due — [SK 2516 follows]. Recorded.
textual Checked against the 1915 print (NSP p. 405 = scan page-0415, scan read): the kaumudī agrees word for word; the collation report (batch02) lists SK 2515 as clean. The raw OCR of that page skips this passage.
translator The bracketed lakāra/puruṣa/number labels are the translator's. The kaumudī gives no derivation of redhva (e-substitution and abhyāsa-deletion before the kit vas without iṭ), so none is supplied.

SK 2516 · A 7.1.62V

नेट्यलिटि रधेः ॥ २५१६ ॥

neṭyaliṭi radheḥ

neṭy aliṭi radheḥ — [num — carried forward (anuvṛtti) from idito num dhātoḥ, SK 2262 —] does not come for radh when an iṭ that does not belong to liṭ follows.

Rule. Radh does not take the augment num before an iṭ that is not part of liṭ. "Num" is carried forward from SK 2262.

Example.

radh, luṭ, with iṭ: radh + i + tā

→ num would come before the vowel (SK 2302); this rule blocks it

→ radhitā.

Without iṭ: raddhā. Lṛṭ: radhiṣyati or ratsyati.

Applies when / blocked by. The iṭ of liṭ is excepted, so there num comes: rarandhiva. One of Bhaṭṭoji's commentators explains why the n then stays. The affix follows a conjunct, so it is not kit (SK 2242), and the n is not deleted. He also gives randhakaḥ: there is no iṭ there, so num comes.

Before aṅ, num comes by SK 2302, and then its n is deleted by SK 415: luṅ aradhat.

The root list goes on with ṇaśa "to disappear, to perish": naśyati, liṭ nanāśa, neśatuḥ. Second person neśitha, with iṭ (optional by SK 2515), and e with loss of the abhyāsa by SK 2261. Without iṭ, nanaś + tha stands; the next rule takes it up.

Siddhānta-kaumudī

निड्वर्जे इटि रधेर्नुम्न स्यात् । रधिता । रद्धा । रधिष्यति । रत्स्यति । अङि नुम् । अनिदिताम् - SK 415 इति नलोपः । अरधत् ।{$ {!1194 णश!} अदर्शने$} । नश्यति । ननाश । नेशतुः । नेशिथ ॥

num does not come for radh when an iṭ other than [that of] liṭ follows. radhitā, raddhā [luṭ, with and without iṭ]. radhiṣyati, ratsyati [lṛṭ]. [But] before aṅ, num [comes, by radhijabhor aci, SK 2302], and the n is deleted by aniditām… (SK 415): aradhat [luṅ]. (1194) ṇaśa — in the sense of disappearing. naśyati. nanāśa. neśatuḥ. neśitha [liṭ, madhyama sg., with iṭ].

Tattvabodhinī

NSP p. 415

—नेट्यलिटि—। इटीति किम् । रन्धकः । अलिटीति किम् । ररन्धिव । नुमि कृते संयोगात्परत्वेनाकित्त्वान्नलोपो न ॥—नंष्टेति । ‘नशेर्वा’ इति कुत्वमिह न शङ्क्यं पदान्त एव तद्विधानात् । अन्यथा नष्टं नष्टिरित्यादि न सिध्येत्

Bālamanoramā

नेट्यलिटि रधेः - नेटलिटि रधेः ।इदितो नुम् धातो॑रित्यतो नुमित्यनुवर्तते । तदाह — लिड्वर्जे इटीति । अङित्विति । पुषाद्यङि कृते सतीत्यर्थः । अरधदिति ।मो अहं द्विषतेऽरधम् ।॑ णश अदर्शने इति । णोपदेशोऽयं सेट् ।रधादिभ्यश्चे॑ति वट् । तत्र इट्पक्षे आह — नेशिथेति ।थलि च सेटी॑त्येत्त्वाभ्यासलोपाविति भावः । इडभावपक्षे ननश्- थ इति स्थिते —

translator notes

commentary BM: 'num' is carried forward (anuvartate) from 'idito num dhātoḥ'; hence Bhaṭṭoji's 'liḍvarje iṭi'. Followed: the anuvṛtti bracketed in sutra_en.
commentary TB: why 'iṭi'? randhakaḥ. Why 'aliṭi'? rarandhiva: after num, since [the affix] follows a conjunct it is not kit, so the n is not deleted. Recorded; the English needs no change.
commentary BM, printed at the end of sk.2515.b1: in luṭ, with tās and iṭ, num by 'radhijabhor aci' would be due — this sūtra blocks it. On 'aṅi tu' (BM's pratīka has 'tu'): i.e. once the puṣādi aṅ is made; aradhat, as in 'mo ahaṃ dviṣate 'radham'. Followed: '[by radhijabhor aci]' and '[luṅ]'.
commentary BM on ṇaśa: taught with ṇ, seṭ; iṭ is optional by 'radhādibhyaś ca'; in the option with iṭ, neśitha, with e and abhyāsa-deletion by 'thali ca seṭi'. Its closing lead-in: in the option without iṭ, with nanaś-tha standing — [SK 2517 follows]. Followed: '[with iṭ]'.
textual Collation against the 1915 print (NSP p. 405 = scan page-0415, scan read; .work/collate-p46/batch02.md): ours 'niḍvarje' → print 'liḍvarje' (Wikisource and BM's pratīka too). The English follows the print. Our text and the print have 'aṅi num'; Wikisource and BM's pratīka have 'aṅi tu num'. The English marks the contrast with what precedes by a bracketed '[But]', which the 'tu' of Wikisource and BM makes explicit.
translator The bracketed lakāra/puruṣa/number labels are the translator's.

SK 2517 · A 7.1.60V

मस्जिनशोर्झलि ॥ २५१७ ॥

masjinaśorjhali

masjinaśor jhali — For masj and naś, [num — carried forward (anuvṛtti) from idito num dhātoḥ, SK 2262 — comes] when a jhal follows.

Rule. Masj "to sink" and naś "to disappear, to perish" take the augment num before an affix beginning with a jhal. "Num" is carried forward from SK 2262.

Example.

naś, liṭ, second person singular, without iṭ: na-naś + tha

→ tha begins with a jhal, so num comes (this rule) → na-naṃś + tha (the n of num is written ṃ before ś)

→ ś becomes ṣ, and th becomes ṭh after it → nanaṃṣṭha.

Our text and the printed kaumudī read nanaṣṭa, which has neither the num nor the ṭh. One of Bhaṭṭoji's commentators and other texts read nanaṃṣṭha, the form that shows the rule; scholars discuss this.

Applies when / blocked by. Where iṭ comes, the affix no longer begins with a jhal, and there is no num. Nor is there num before v or m, which are not jhal. First person dual neśiva or neśva; plural neśima or neśma. Luṭ naśitā or naṃṣṭā; lṛṭ naśiṣyati or naṅkṣyati. Vidhiliṅ naśyet, āśīrliṅ naśyāt, luṅ anaśat.

One of Bhaṭṭoji's commentators adds a point on naṃṣṭā. The velar substitute of the rule naśer vā is taught only at the end of a word. So it does not act here.

With pra, the n becomes ṇ: praṇaśyati. The next rule says when it does not.

Siddhānta-kaumudī

नुम् स्यात् । ननष्ट । नेशिव । नेश्व । नेशिम । नेश्म । नशिता । नंष्टा । नशिष्यति । नङ्क्ष्यति । नश्येत् । नश्यात् । अनशत् । प्रणश्यति ॥

num comes. nanaṃṣṭha [liṭ, madhyama sg., without iṭ]. neśiva, neśva [uttama du., with and without iṭ]. neśima, neśma [uttama pl., with and without iṭ]. naśitā, naṃṣṭā [luṭ]. naśiṣyati, naṅkṣyati [lṛṭ]. naśyet [vidhiliṅ]. naśyāt [āśīrliṅ]. anaśat [luṅ]. praṇaśyati [with ṇ].

Tattvabodhinī

alignment inferredNSP p. 415

—प्रणश्यतीति । ‘उपसर्गादसमासेऽपि’ इति णत्वम् ॥—नशेः । ‘न भाभूपूकमिगमि’ इत्यतो नेत्यनुवर्तते तदाह—णत्वं न स्यादिति । षस्येत्युक्तेऽपि पदस्येत्यस्य विशेषणेन षान्तस्येति लाभादन्तग्रहणं व्यर्थं सज्ज्ञापयतीत्याह—भूतपूर्वेति

Bālamanoramā

मस्जिनशोर्झलि - नुम् स्यादिति ।इदितो नु॑मित्यतस्तदनुवृत्तेरिति भावः । ननंष्ठेति । व्रश्चादिषत्वम् । ष्टुत्वम् । प्रणश्यतीति ।उपसर्गादसमासे॑इति णत्वम् ।

translator notes

commentary BM: 'num syāt' — because 'num' is carried forward (anuvṛtti) from 'idito num'. Followed: the anuvṛtti bracketed in sutra_en.
commentary BM, whose lead-in at the end of sk.2516.b1 is 'in the option without iṭ, with nanaś-tha standing': nanaṃṣṭha — ś → ṣ by 'vraśca…', then ṣṭutva; praṇaśyati — ṇ by 'upasargād asamāse [’pi ṇopadeśasya]'. Followed: the form nanaṃṣṭha and '[without iṭ]'.
commentary TB, printed at the tail of sk.2516.t1: on naṃṣṭā, the ku-substitution of 'naśer vā' is not to be suspected here, because it is taught only at the end of a pada; otherwise naṣṭam, naṣṭiḥ and the like would not be formed. On sk.2517.t1: praṇaśyati — ṇ by 'upasargād asamāse 'pi'. Recorded; the English needs no change.
textual Our text reads 'nanaṣṭa', and so does the 1915 print (NSP p. 405 = scan page-0415, scan read under zoom; the collation report lists SK 2517 as clean). Wikisource has 'nanaṃṣṭha', and so does BM's pratīka ('nanaṃṣṭheti'), with ś → ṣ and ṣṭutva. This is the form the sūtra is cited for: num before the jhal-initial tha of the aniṭ option. 'nanaṣṭa' has neither the num nor the ṭh. The English gives nanaṃṣṭha. Mūla reading, for Ajai's printed copy.
translator The bracketed lakāra/puruṣa/number labels and '[with ṇ]' are the translator's. The kaumudī gives no derivation for naṃṣṭā or naṅkṣyati, so none is supplied.

SK 2518 · A 8.4.36V

नशेः षान्तस्य ॥ २५१८ ॥

naśeḥ ṣāntasya

naśeḥ ṣāntasya — [ṇ — carried forward (anuvṛtti) from raṣābhyāṃ no ṇaḥ samānapade, SK 235 — does not — 'na' carried forward (anuvṛtti) from na bhābhūpūkamigamipyāyīvepām, SK 2840 — replace the n] of naś when [naś] ends in ṣ.

Rule. The n of naś does not become ṇ when naś ends in ṣ. Bhaṭṭoji's gloss, "ṇatva does not take place", spells out two carried-forward words. "Ṇ for n" comes from SK 235, and "not" from SK 2840.

Example.

naś with pra, luṭ, without iṭ: pra + naś + tā

→ num (SK 2517) → pra + naṃś + tā → ś becomes ṣ → pra + naṃṣ + tā

→ the root now ends in ṣ, so the n does not become ṇ (this rule)

→ pranaṃṣṭā.

Applies when / blocked by. Why "ending in ṣ"? Where the root ends in ś, ṇ comes: praṇaśyati.

Why the word anta "ending in"? It brings in a root that was ṣ-final (bhūtapūrva). In pranaṅkṣyati the ṣ has become k, yet the n stays. One of Bhaṭṭoji's commentators adds that anta would otherwise be superfluous, so it is a jñāpaka. With iṭ the root keeps its ś: naśiṣyati.

Watch out. Compare pranaṃṣṭā with praṇaśyati. The same root after the same prefix takes ṇ in one and not the other.

The root list after the rule gives several points.

Tṛp "to be satisfied, to satisfy". Bhaṭṭoji shows both senses: nāgnis tṛpyati kāṣṭhānām "fire is not satisfied with logs", and Bhaṭṭi's pitṝn atārpsīt "he satisfied the ancestors".
Liṭ second person: tatarpitha with iṭ, as a radhādi root; tatraptha with the augment am by SK 2402; tatarptha without either.
Luṭ: tarpitā, tarptā, traptā.
Luṅ: by a vārttika under SK 2407, sic comes optionally. So atārpsīt (with vṛddhi, SK 2267), atrāpsīt (with am), atarpīt (with iṭ). Otherwise the puṣādi aṅ: atṛpat.
Dṛp "to be glad, to be proud": dṛpyati. Both tṛp and dṛp are veṭ as radhādi roots. Their listing among the aniṭ roots, Bhaṭṭoji says, is for the sake of am.
Druh "to wish to harm". By SK 327 the h becomes gh optionally, otherwise ḍh. Liṭ dudrogdha, dudroḍha, dudrohitha. Luṭ drohitā, drogdhā, droḍhā. Lṛṭ drohiṣyati, dhrokṣyati; the form is the same with gh or with ḍh. Luṅ adruhat.
Muh "to be bewildered": muhyati, mumohitha, mumogdha, mumoḍha, mogdhā, moḍhā, mohitā, mohiṣyati, mokṣyati, amuhat.
Ṣṇuh "to vomit": snuhyati, suṣṇoha, suṣṇohitha, suṣṇogdha, suṣṇoḍha, suṣṇuhiva, suṣṇuhva, snohitā, snogdhā, snoḍhā, snohiṣyati, snokṣyati, asnuhat.
Ṣṇih "to love": snihyati, siṣṇeha. Then "vṛt": the radhādi end here. "The puṣādi, however, run to the end of the class: this is the settled view (siddhānta)."
Śamu "to be calm" follows, and leads into the next rule.

Siddhānta-kaumudī

णत्वं न स्यात् । प्रणंष्टा । अन्तग्रहणं भूतपूर्वप्रतिपत्त्यर्थम् । प्रनङ्क्ष्यति । नशिष्यति ।{$ {!1195 तृप!} प्रीणने$} । प्रीणनं तृप्तिस्तर्पणा च । नाग्निस्तृप्यति काष्ठानाम् । पितॄनतार्प्सीदिति भट्टिः । इत्युभयत्र दर्शनात् । ततर्पिथ । तत्रप्थ । ततर्प्थ । तर्पिता । तर्प्ता । त्रप्ता ॥ स्पृशमृशकृषेति सिज्वा । अतार्प्सीत् । अत्राप्सीत् । अतर्पीत् । अतृपत् ।{$ {!1196 दृप!} हर्षमोहनयोः$} । मोहनं गर्वः । दृष्यतीत्यादि । रधादित्वादिमौ वेट्कावमर्थमनुदात्तता ।{$ {!1197 द्रुह!} जिघांसायाम्$} । वा द्रुहमुह - SK 327 इति वा घः । पक्षे ढः । दुद्रोग्ध । दुद्रोढ । दुद्रोहिथ । द्रोहिता । द्रोग्धा । द्रोढा । द्रोहिष्यति । ध्रोक्ष्यति । ढत्वघत्वयोस्तुल्यं रूपम् । अद्रुहत् ।{$ {!1198 मुह!} वैचित्ये$} । वेचित्यमविवेकः । मुह्यति । मुमोहिथ । मुमोग्ध । मुमोढ । मोग्धा । मोढा । मोहिता । मोहिष्यति । मोक्ष्यति । अमुहत् ।{$ {!1199 ष्णुह!} उद्गिरणे$} । स्नुह्यति । सुष्णोह । सुष्णोहिथ । सुष्णोग्ध । सुष्णोढ । सुष्णुहिव । सुष्णुह्व । स्नोहिता । स्नोग्धा । स्नोढा । स्नोहिष्यति । स्नोक्ष्यति । अस्नुहत् ।{$ {!1200 ष्णिह!} प्रीतौ$} । स्निह्यति । सिष्णेह । वृत् । रधादयः समाप्ताः । पुषादधस्तु आ गणान्तादिति सिद्धान्तः ।{$ {!1201 शमु!} उपशमे$} ॥

The substitution of ṇ (ṇatva) does not take place [for the n of naś ending in ṣ]. pranaṃṣṭā [luṭ, with pra: no ṇ]. The word 'anta' ('ending in') is there to secure [the rule for naś that] was formerly [ṣ-final] (bhūtapūrva): pranaṅkṣyati [lṛṭ: though the ṣ has become k, the root counts as ṣ-final by its former state, so there is no ṇ]. naśiṣyati [lṛṭ, with iṭ]. (1195) tṛp — in prīṇana. prīṇana is both satisfaction (tṛpti) and satisfying [another] (tarpaṇā), since [the root] is seen in both [senses]: nāgnis tṛpyati kāṣṭhānām — 'fire is not satisfied with logs'; and pitṝn atārpsīt — 'he satisfied the ancestors' (Bhaṭṭi). tatarpitha [liṭ, madhyama-puruṣa singular, with iṭ, the root being optionally iṭ as one of the radh group], tatraptha [without iṭ, with the augment am by anudāttasya cardupadhasyānyatarasyām, SK 2402], tatarptha [without iṭ and without am]. tarpitā, tarptā, traptā [luṭ: with iṭ; without iṭ; without iṭ and with am]. By [the vārttika] 'spṛśa-mṛśa-kṛṣa…' (under SK 2407), sic [replaces cli] optionally [— in the other alternative, the aṅ of the puṣādi]: atārpsīt [luṅ with sic, without iṭ, with vṛddhi], atrāpsīt [with sic and am], atarpīt [with sic and iṭ], atṛpat [with aṅ; no guṇa, aṅ being ṅit]. (1196) dṛp — in joy (harṣa) and in mohana; mohana is pride (garva). dṛpyati and so on. Because they belong to the radh group (radhādi), these two [tṛp and dṛp] are optionally iṭ (veṭ); their being anudātta [i.e. their listing among the aniṭ roots] is for the sake of am. (1197) druh — in wishing to harm (jighāṃsā). By 'vā druhamuha…' (SK 327) gh optionally; in the other alternative ḍh. dudrogdha [liṭ, madhyama-puruṣa singular, without iṭ, with gh], dudroḍha [with ḍh], dudrohitha [with iṭ]. drohitā, drogdhā, droḍhā [luṭ]. drohiṣyati, dhrokṣyati [lṛṭ: in dhrokṣyati d becomes dh, and gh — or ḍh — becomes k before s, with s → ṣ]. The form is the same whether ḍh or gh is substituted. adruhat [luṅ, with the aṅ of the puṣādi]. (1198) muh — in vaicitya; vaicitya is want of discrimination (aviveka). muhyati. mumohitha [liṭ, madhyama-puruṣa singular, with iṭ], mumogdha [without iṭ, with gh], mumoḍha [with ḍh]. mogdhā, moḍhā, mohitā [luṭ]. mohiṣyati, mokṣyati [lṛṭ]. amuhat [luṅ]. (1199) ṣṇuh — in vomiting (udgiraṇa). snuhyati. suṣṇoha [liṭ, prathama-puruṣa singular], suṣṇohitha, suṣṇogdha, suṣṇoḍha [madhyama-puruṣa singular: with iṭ; without iṭ with gh; with ḍh], suṣṇuhiva, suṣṇuhva [uttama-puruṣa dual, with and without iṭ]. snohitā, snogdhā, snoḍhā [luṭ]. snohiṣyati, snokṣyati [lṛṭ]. asnuhat [luṅ]. (1200) ṣṇih — in affection (prīti). snihyati. siṣṇeha. vṛt. The radh group (radhādi) is finished. The puṣādi, however, [extend] up to the end of the gaṇa: this is the settled view (siddhānta). (1201) śamu — in upaśama.

Tattvabodhinī

alignment inferredNSP p. 415

—काष्ठानामिति । करणस्य शेषत्वविवक्षायां षष्ठी ॥—तत्रप्थेति । ‘अनुदात्तस्य चर्दुपधस्य’ इति विकल्पेनामागमः ॥—रधादय इति । रधनशतृपदृपद्रुहमुहष्णुहष्णिह इत्यर्थः । शमु । उदित्त्वात्क्त्वायां वेट् । शमित्वा । शन्त्वा । ‘यस्य विभाषा’ इति निष्ठायामनिट् । शान्तः ॥ भ्रमु अनवस्थाने ॥—शेषमिति । श्यनि दीर्घो लुङि अङ् च विशेष उक्तस्ततोऽन्यदित्यर्थः ॥—चक्षण्वेति । ‘म्वोश्च’ इति मस्य नत्वे कृते णत्वम्

Bālamanoramā

नशेः षान्तस्य - नशे षान्तस्य ।रषाभ्या॑मित्यतो ण इति, 'न भाभूपू' इत्यतो नेति चानुवर्तते इत्यभिप्रेत्य शेषं पूरयति — णत्वं न स्यादिति । षान्तस्येति किम् । प्रणश्यति । भूतपूर्वेति । पूर्वं षकारस्य सत इदानीमादेशवशेन षान्तत्वाऽभावेऽपि णत्वनिषेधप्राप्त्यर्थमन्तग्रहणमित्यर्थः । प्रनङ्क्ष्यतीति । अत्र षस्य कत्वे कृतेऽपि भूतपूर्वगत्या षान्तत्वान्न णत्वमिति भावः । तृप प्रीणने । तृप्तिस्तर्पणं चेति । आद्येऽकर्मकः । द्वितीये सकर्मकः । रधादित्वाद्वेडिति मत्वाह — ततर्पिथ ततर्प्थेति । तत्रप्थेति च ।अनुदात्तस्य चर्दुपधास्ये॑त्यमिति भावः । ततृपिव — ततृप्व.सिज्वेति । पक्षे पुषाद्याङिति भावः । रधादित्वादिड्विकल्पः । तत्र सिचि इट्पक्षे आह — अतर्पीदिति । इडभावपक्षे आह -अतार्प्सीदिति । रहलन्तलक्षणा वृद्धिरिति भावः ।अनुदात्तस्य चे॑त्यम्पक्षे आह -अत्राप्सीदिति । पुषाद्यङ्पक्षे आह — अतृपदिति । ङित्त्वान्न गुण इति भावः । दृप हर्षे इति । तृपधातुवत् । ननु रधादित्वादेव वेट्कत्वादनिट्कारिकासु तृप्यतिदृप्यत्योः पाठो व्यर्थ इत्यत आह — रदादित्वादिमौ वेट्कावमर्थमनुदात्ततेति । द्रुह जिघांसायाम् । अनुदात्तत्वाऽभावेऽपि रदादित्वाद्वेट् । तत्र इडभावे आह — वा द्रुहमुहेति । ध्रोक्ष्यतीति ।वा द्रुहे॑ति घत्वपक्षे दकारस्य भषि घस्य चर्त्वे सस्य षत्वे रूपम् । ढत्वपक्षेऽपिषढो॑रिति कत्वे एतदेव रूपम् । तदाह — ढत्वघत्वयोस्तुल्यं रूपमिति । अद्रुहदिति । पुषादित्वादङिति भावः । मुहदातुरनुदात्तत्वाऽभावेऽपि रधादिद्वेट् ।मुमोहिथेति । इट्पक्षे रूपम् । अनिट्पक्षे तुवा द्रुहमुहे॑ति घत्वं मत्वाऽऽह — मुमोग्धेति । ढत्वपक्षे आह — मुमोढेति । मोक्ष्यतीति । घत्वढत्वयोस्तुल्यं रूपम् । ष्णुह ष्णिहेति । षोपदेशौ । तदाह - सुष्णोह सिष्णेहेति । थलादावनिट्पक्षेवा द्रुहे॑ति घत्वविकल्पः । पक्षे ढः । इतिरधादयः । आ गणान्तादिति । दिवादिगणसमाप्तिपर्यन्ताः पुषादय इत्यर्थः । सिद्धान्त इति । माधवादिभिस्तथाऽभ्युपगमादिति भावः । उपशमे इति । उपशमो — नाशः, इन्द्रियनिग्रहश्च ।

translator notes

commentary BM: 'ṇaḥ' is carried forward (anuvartate) from raṣābhyāṃ no ṇaḥ samānapade and 'na' from 'na bhābhūpū…', and Bhaṭṭoji supplies the rest accordingly: 'ṇatvaṃ na syāt'. Why 'ṣāntasya'? praṇaśyati. Followed: both anuvṛttis bracketed in sutra_en; in k1, Bhaṭṭoji's own 'ṇatvaṃ na syāt', which spells them out, is rendered as his words, not as a bracket.
commentary TB, printed under sk.2517.t1: 'na' is carried forward (anuvartate) from 'na bhābhūpūkamigami…', hence 'ṇatvaṃ na syāt'. Agrees with BM on 'na'; followed.
commentary BM on 'bhūtapūrva': the word 'anta' serves to obtain the prohibition of ṇ even where the root, which formerly had ṣ, is now not ṣ-final because of a substitution; pranaṅkṣyati — here even after ṣ → k the root is ṣ-final by its former state, so no ṇ. Followed for the gloss of 'bhūtapūrvapratipattyartham' and the bracket on pranaṅkṣyati.
commentary TB, printed under sk.2517.t1: even if only 'ṣasya' were said, 'ṣāntasya' would be obtained because it qualifies 'padasya'; so the mention of 'anta' is superfluous and makes known (jñāpayati) [the inclusion of what was formerly ṣ-final]. Recorded; agrees in result with BM.
commentary BM on tṛp: 'tṛptis tarpaṇaṃ ca' — in the first sense the root is intransitive (akarmaka), in the second transitive (sakarmaka). Followed for 'satisfaction' / 'satisfying [another]'.
commentary TB on 'kāṣṭhānām': the sixth case (ṣaṣṭhī) because the instrument (karaṇa) is intended as a mere relation (śeṣa). Followed: 'with logs'.
commentary BM on tatarpitha etc.: optional iṭ because the root is in the radh group; tatraptha has am by 'anudāttasya cardupadhasya…'. On 'sij vā': in the other alternative the aṅ of the puṣādi; with sic, iṭ is optional (radhādi): atarpīt with iṭ; atārpsīt without iṭ, with vṛddhi by vadavrajahalantasyācaḥ (SK 2267); atrāpsīt with am; atṛpat with aṅ, no guṇa because ṅit. Followed for the brackets.
commentary TB on 'tatraptha': the augment am, optionally, by 'anudāttasya cardupadhasya'. Agrees with BM; followed.
commentary BM on 'radhāditvād imau…': the objection is that, since the two are veṭ as radhādi anyway, reading tṛpyati and dṛpyati in the aniṭ-kārikās is pointless; the answer is that their anudātta status is for am. Followed for '[i.e. their listing among the aniṭ roots]'.
commentary BM on druh: though not anudātta, optionally iṭ as radhādi; 'vā druhamuha…' applies where iṭ is absent. dhrokṣyati: in the gh alternative d → bhaṣ (dh), gh → car, s → ṣ; in the ḍh alternative the same form results with k by 'ṣaḍhoḥ kaḥ si'; hence 'the form is the same'. adruhat: aṅ as puṣādi. muh likewise veṭ as radhādi; mumohitha with iṭ, mumogdha / mumoḍha without. Followed for the brackets on dhrokṣyati and the muh forms.
commentary BM on ṣṇuh, ṣṇih: both are read with ṣ in upadeśa (ṣopadeśa), hence suṣṇoha, siṣṇeha; in thal without iṭ, gh optionally by 'vā druha…', otherwise ḍh. Recorded; the English lists the forms as given.
commentary TB on 'radhādayaḥ': radh, naś, tṛp, dṛp, druh, muh, ṣṇuh, ṣṇih. Followed: fixes the extent of 'the radh group'.
commentary BM on 'ā gaṇāntāt': the puṣādi extend to the end of the divādi gaṇa; 'siddhānta' because Mādhava and others accept it so. On 'upaśame': upaśama is ceasing (nāśa) and also restraint of the senses. Recorded.
textual Collation against the 1915 print (NSP p. 405, scan page-0415, read; .work/collate-p46/batch02.md): (1) ours 'praṇaṃṣṭā', print 'pranaṃṣṭā' — the example must show the absence of ṇ; the English follows the print. (2) ours 'vecityam avivekaḥ', print 'vaicityam avivekaḥ'; followed. (3) ours 'puṣādadhas tu ā gaṇāntāt', print (and Wikisource) 'puṣādayas tu …'; the English follows the print. (4) Print marks 'spṛśamṛśakṛṣeti sij vā' with the vārttika sign; ours has only '||'. The English labels it as the vārttika (given in full under SK 2407: 'spṛśamṛśakṛṣatṛpadṛpāṃ cleḥ sij vā vācyaḥ').
translator The lakāra/puruṣa labels in brackets are the translator's; Bhaṭṭoji lists the forms only. The numbers in parentheses are the dhātu serial numbers as transmitted. The Bhaṭṭi line is not further identified here.

SK 2519 · A 7.3.74V

शमामष्टानां दीर्घः श्यनि ॥ २५१९ ॥

śamāmaṣṭānāṃ dīrghaḥ śyani

śamām aṣṭānāṃ dīrghaḥ śyani — The eight [roots] śam and the rest get a long [vowel] before śyan.

Rule. The vowel of the eight roots śam and the rest is lengthened before śyan. The plural śamām means "of śam and the rest". Bhaṭṭoji's commentators list the eight: śam, tam, dam, śram, bhram, kṣam, klam and mad.

Example.

śam with pra and ni, laṭ: pra-ni + śam + śyan + ti

→ the a is lengthened before śyan (this rule) → pra-ni + śām + ya + ti

→ śāmyati is named in SK 2285, so the n of ni becomes ṇ → praṇiśāmyati.

Applies when / blocked by. Only before śyan. Elsewhere the vowel is short: liṭ śematuḥ, śemitha; luṭ śamitā; luṅ aśamat, with the puṣādi aṅ.

The root list after the rule gives several points.

Tamu "to long for": tāmyati, tamitā, atamat.
Damu "to tame". Here the sense is "making calm", from the causative of śam. So the root is transitive, not intransitive like śam: dāmyati means "he calms (someone)"; luṅ adamat.
Śramu "to toil, to be weary": śrāmyati, aśramat.
Bhramu "to wander": śyan is optional by SK 2321. Where śyan comes, this rule lengthens the vowel: bhrāmyati. Luṅ with aṅ: abhramat. "The rest is as in the first class."
Kṣamū "to bear": kṣāmyati. As an ūdit root it is veṭ: cakṣamitha or cakṣantha; cakṣamiva or cakṣaṇva; cakṣamima or cakṣaṇma; kṣamitā or kṣantā. In cakṣaṇva the m becomes n by SK 2309, and then ṇ.
This kṣam is not ṣ-marked, but the first-class kṣamūṣ is. A half-verse sums it up: kṣāntiḥ comes from the divādi root, kṣamā from kṣamūṣ.
Klamu "to be weary": klāmyati or klāmati. SK 2320 already lengthens its vowel before śyan, just as before śap. So it is read among the śamādi for another purpose: the affix ghinuṇ (SK 3121). Luṅ with aṅ: aklamat.
Madī "to rejoice": mādyati, amadat. "The eight, śam and the rest, are finished."
Asu "to throw": asyati, āsa, asitā. The next rule is about its luṅ.

Watch out. Bhram and klam also stand in SK 2321, so śyan is optional for them. For bhram, the long vowel of bhrāmyati comes from this rule, and only once śyan has come. For klam, SK 2320 gives the long vowel before śyan and śap alike: klāmyati, klāmati.

Siddhānta-kaumudī

शमादीनामित्यर्थः । प्रणिशाम्यति । शेमतुः । शेमिथ । शमिता । अशमत् ।{$ {!1202 तमु!} काङ्क्षायाम्$} । ताम्यति । तमिता । अतमत् ।{$ {!1203 दमु!} उपशमे$} । उपशम इति ण्यन्तस्य । तेन सकर्मकोऽयम् । न तु शमिवदकर्मकः । अदमत् ।{$ {!1204 श्रमु!} तपसि खेदे च$} । श्राम्यति । अश्रमत् ।{$ {!1205 भ्रमु!} अनवस्थाने$} । वा भ्राश - SK 2321 इति श्यन्वा । तत्र कृते शमामष्टानाम् - SK 2519 इति दीर्घः । भ्राम्यति । लुङ्यङ् । अभ्रमत् । शेषं भ्वादिवत् ।{$ {!1206 क्षमू!} सहने$} । क्षाम्यति । चक्षमिथ । चक्षन्थ । चक्षमिव । चक्षण्व । चक्षमिम । चक्षण्म । क्षमिता । क्षन्ता । अयमवित् । भ्वादिस्तु षित् । अषितः क्षाम्यति क्षान्तिः क्षमूषः क्षमते क्षमा ।{$ {!1207 क्लमु!} ग्लानौ$} । क्लाम्यति । क्लामति । शपीव श्यन्यपि ष्ठिवुक्लमु - SK 2320 इत्येव दीर्घे सिद्धे शमादिपाठो घिनुणर्थः । अङ् । अक्लमत् ।{$ {!1208 मदी!} हर्षे$} । माद्यति । अमदत् । शमादयोऽष्टौ गताः ॥ ।{$ {!1209 असु!} क्षेपणे$} । अस्यति । आस । असिता ॥

The meaning is: of śam and the rest (śamādi). praṇiśāmyati. śematuḥ, śemitha [liṭ]. śamitā [luṭ]. aśamat [luṅ]. (1202) tamu — in longing (kāṅkṣā). tāmyati. tamitā. atamat. (1203) damu — in upaśama. [Here] upaśama is [the noun] from the ṇic-ending [śam, 'making calm']; therefore this [root] is transitive (sakarmaka), and not intransitive (akarmaka) like śam. adamat. (1204) śramu — in austerity (tapas) and in weariness (kheda). śrāmyati. aśramat. (1205) bhramu — in unsteadiness (anavasthāna). By 'vā bhrāśa…' (SK 2321) śyan comes optionally. When it has been applied, the long vowel [comes] by 'śamām aṣṭānām…' (SK 2519): bhrāmyati. In luṅ, aṅ: abhramat. The rest is as in the bhvādi. (1206) kṣamū — in bearing (sahana). kṣāmyati. cakṣamitha, cakṣantha [liṭ, madhyama-puruṣa singular, with and without iṭ, the root being ūdit]. cakṣamiva, cakṣaṇva [uttama-puruṣa dual; in cakṣaṇva m becomes n by mvoś ca, SK 2309, and then ṇ]. cakṣamima, cakṣaṇma [uttama-puruṣa plural]. kṣamitā, kṣantā [luṭ]. This one is not ṣit; the bhvādi one [kṣamūṣ], however, is ṣit. [Hence the half-verse:] 'From the non-ṣit kṣāmyati, kṣāntiḥ; from kṣamūṣ, [i.e.] kṣamate, kṣamā.' (1207) klamu — in fatigue (glāni). klāmyati, klāmati. Since the long vowel is established by 'ṣṭhivuklamu…' (SK 2320) itself before śyan just as before śap, the reading [of klam] among śam and the rest is for the sake of ghinuṇ [by śamity aṣṭābhyo ghinuṇ, SK 3121]. aṅ: aklamat. (1208) madī — in joy (harṣa). mādyati. amadat. The eight, śam and the rest, are finished. (1209) asu — in throwing (kṣepaṇa). asyati. āsa. asitā.

Tattvabodhinī

alignment inferredNSP p. 415–416

—शमादिपाठ इति । ‘शमित्यष्टाभ्यो घिनुण्’ ॥—शमादय इति । शम्तम्दम्श्रम्भ्रम्क्षम्क्लम्मद इत्यर्थः

Bālamanoramā

शमामष्टानां दीर्घः श्यनि - शमामष्टानाम् । स्पष्टम् । बहुवचनाच्छमादिग्रहणम् । तदाह — शमादीनामिति ।शमस्तमुर्दमुरथ श्रमुभ्र्रमुरपि क्षमुः । क्लमुर्मदी चेत्येतेऽष्टौ शमादय इति स्थितिः ।॑ दमु उपशमे इति । ननु 'शमु यमु उपशमे' इत्येव पठितुं युक्तमित्यत आह — उपशम इति ण्यन्तस्येति । शमधातोर्हेतुमण्ण्यन्ताद्धञिनोदात्तोपदेशस्ये॑ति वृद्ध्यभाव इत्यर्थः । ततः किमित्यत आह — तेनेति । ततश्च् दाम्यतीत्यस्य शमयतीत्यर्थः । शेषं भ्वादिवदिति । आर्धधातुकेषु शप्पक्षे च भ्वादिवदित्यर्थः । क्षमु सहने । ऊदित्त्वात्थलि वमादौ च इड्विकल्पः । तदाह - चक्षमितेत्यादि । षित्त्वाऽषित्त्वयोः फलभेदं श्लोकार्द्धेन संगृह्णाति — अषित इति । अषितः क्षाम्यतेः — श्यन्विकरणपठितस्य क्षमधातोः क्तिनि क्षान्तिरिति रूपम् । अषित्त्वात् 'षिद्भिदादिभ्यः' इत्यङ्नाक्,मूषस्तु भौवादिकात् षित आत्मनेपदे शपि क्षपि परे इव श्यनि परेऽपि दीर्घसिद्धेः । न चष्ठिवुक्लमुचमांशिती॑त्यत्रैव क्लमुग्रहणं त्यज्यतामितिवाच्यं, शपि दीर्घार्थं तस्यावश्यकत्वादित्यशङ्क्य परिहरति — शपीव श्यन्यपीत्यादि, घिनुणर्थ इत्यन्तम् ।शमित्यष्टाभ्यो घिनु॑णिति विधानादिति भावः । शमादय इति । 'शमु उपशमे' इत्यारभ्य 'मदी हर्षे' इत्यन्ता अष्टौ शमादयो वृत्ता इत्यर्थः । असु क्षेपणे ।

translator notes

commentary BM: the plural shows that śam and the rest are meant, hence 'śamādīnām'; the eight are śam, tam, dam, śram, bhram, kṣam, klam and mad (a half-verse is quoted). Followed: 'the eight [roots] śam and the rest'.
commentary TB on 'śamādayaḥ': the eight are listed (OCR 'śamūtamṛdamṛ…', evidently śamu, tamu, damu, śramu, bhramu, kṣamu, klamu, madī). Agrees with BM; followed.
commentary BM on damu: the objection is that 'śamu damu upaśame' could have been read together; the answer is that upaśama here is formed with ghañ from śam with the causative (hetumaṇ) ṇic, vṛddhi being barred by 'nodāttopadeśasya…' [SK 2763]; so dāmyati means śamayati. Followed for '[the noun] from the ṇic-ending [śam, "making calm"]'.
commentary BM on 'śeṣaṃ bhvādivat': in the ārdhadhātuka [affixes] and in the śap alternative, as in the bhvādi. Recorded.
commentary TB, printed under sk.2518.t1, on 'śeṣam': other than the special features stated — the long vowel before śyan and aṅ in luṅ. Recorded; consistent with BM, and the English leaves 'the rest' unspecified.
commentary BM on kṣamū: being ūdit, iṭ is optional in thal and before v- and m-initial endings. On the half-verse: from kṣāmyati, the non-ṣit root of the śyan class, ktin gives kṣāntiḥ; from kṣamūṣ, the ṣit bhvādi root taking ātmanepada, aṅ by 'ṣidbhidādibhyo 'ṅ' [SK 3281] gives kṣamā. Followed for the bracket on the optional iṭ and for construing kṣāmyati and kṣamate as names of the two roots.
commentary TB, printed under sk.2518.t1, on 'cakṣaṇva': after m is replaced by n by 'mvoś ca', ṇ. Followed for the bracket.
commentary BM on klamu: the objection anticipated is that klam could then be dropped from 'ṣṭhivuklamu…'; it cannot, since it is needed there for the long vowel before śap. The reading among śamādi is for ghinuṇ, by 'śamity aṣṭābhyo ghinuṇ'. Followed for the bracketed rule.
commentary TB on 'śamādipāṭhaḥ': 'śamity aṣṭābhyo ghinuṇ'. Agrees with BM; followed.
textual Collation against the 1915 print (NSP p. 405, scan page-0415, read; batch02): ours 'ayam avit', print 'ayam aṣit' (followed by 'bhvādis tu ṣit | aṣitaḥ kṣāmyati …'); Wikisource also has 'ayam aṣit'. The English follows the print. Ours also has a stray '\t |' after 'śamādayo 'ṣṭau gatāḥ ||'; print ends the sentence with '||' and begins asu on a new line.
textual Dhātu numbers: the print goes from 1208 madī to 1210 asu; from asu onward our numbers run one lower than the print (Wikisource agrees with the print). The English gives the numbers as transmitted in our source.
translator The lakāra/puruṣa labels in brackets are the translator's; Bhaṭṭoji lists the forms only.

SK 2520 · A 7.4.17V

अस्यतेस्थुक् ॥ २५२० ॥

asyatesthuk

asyates thuk — [When aṅ follows — 'aṅi' carried forward (anuvṛtti) from ṛdṛśo 'ṅi guṇaḥ, SK 2406 —] as (asyati) receives the augment thuk.

Rule. As "to throw" receives the augment thuk when aṅ follows. "When aṅ follows" is carried forward from SK 2406. The k of thuk is an it-marker and the u is for pronunciation. Being k-marked, it goes at the end of the root (SK 36).

Example.

as, luṅ, third person singular: as + cli + t → aṅ replaces cli, as as is a puṣādi root → as + a + t

→ thuk is added to the root (this rule) → as-th + a + t

→ with the augment ā of a vowel-initial root → āsthat.

Applies when / blocked by. As already gets aṅ as a puṣādi root. Why then is it named in SK 2438, which also gives aṅ? Bhaṭṭoji answers: for aṅ with ātmanepada endings, where the puṣādi aṅ cannot reach. Those endings come optionally after a prefix, by the vārttika upasargād asyatyūhyor vā, given under SK 2701. So with pari: paryāsthata.

The next root is yasu "to strive".

Siddhānta-kaumudī

अहि परे । आस्थत् । अस्य पुषादित्वादङि सिद्धे अस्यतिवक्ति - SK 2438 इति वचनं तङर्थम् । तङ् तु उपसर्गादस्यत्यूह्योरिति वक्ष्यते । पर्यास्थत ।{$ {!1210 यसु!} प्रयत्ने$} ॥

When aṅ follows [— 'aṅi' carried forward (anuvṛtti) from SK 2406]. āsthat [luṅ]. Although aṅ is already established for this [root] because it belongs to the puṣādi, the statement 'asyativakti…' (SK 2438) is for the sake of [aṅ before] taṅ [endings]. The taṅ [endings themselves], however, will be prescribed by [the vārttika] 'upasargād asyatyūhyoḥ' (under SK 2701). paryāsthata [with pari, ātmanepada]. (1210) yasu — in effort (prayatna).

Bālamanoramā

अस्यतेस्थुक् - अस्यतेस्थुक् । शेषं पूरयति — अङि परे इति ।ऋदृशोऽङी॑त्यतस्तदनुवृत्तेरिति भावः । थुकि ककार इत् । उकार उच्चारणार्थः । कित्त्वादस्धातोरन्तत्यावयवः । ननु पुषादित्वादेवाऽस्यतेश्च्लेरङि सिद्धेअस्यतिवक्तिख्यातिब्योऽङित्यत्राऽस्यतिग्रहणं व्यर्थमित्याशङ्क्य निराकरोति — अस्य पुषादित्वादित । तङर्थमिति ।पर्यास्थते॑त्यत्र आत्मनेपदेऽङर्थमस्यतिवक्तीत्यत्र अस्यतिग्रहणमित्यर्थः, पुषाद्यङः परस्मैपदमात्रविषयतया आत्मनपदे अप्रसक्तेरिति भावः । नन्वस्यतेः केवलपरस्मैपदित्वादात्मनपदं दुर्लभमित्यत आह — तङ् तु उपसर्गादिति वक्ष्यते इति ।पदव्यवस्थाया॑मिति शेषः । यसु प्रयत्ने ।

translator notes

commentary BM: Bhaṭṭoji supplies the rest, 'aṅi pare', because it is carried forward (anuvṛtti) from 'ṛdṛśo 'ṅi'. In thuk, k is it and u is for pronunciation; being kit, it becomes the final member of the root as. Followed for the bracketed anuvṛtti in sutra_en and k1.
commentary BM: the objection is that since the cli of asyati is already replaced by aṅ as puṣādi, 'asyati' in 'asyativaktikhyātibhyo 'ṅ' is pointless; the answer: it is for aṅ in the ātmanepada, as in paryāsthata, because the puṣādi aṅ is confined to the parasmaipada and has no scope in the ātmanepada. To the further objection that asyati takes only parasmaipada, 'vakṣyate' means '[in the section on] the distribution of padas (padavyavasthā)'. Followed for '[aṅ before] taṅ [endings]'; the place meant is given in k1 as 'under SK 2701', which lies in the padavyavasthā section.
textual Collation against the 1915 print (NSP pp. 405–406, scan pages 0415–0416, read; batch02): ours 'ahi pare', print 'aṅi pare' (Wikisource also 'aṅi pare'). The English follows the print. The print has no Tattvabodhinī on this sūtra: the TB on p. 406 passes from 'śamādayaḥ' straight to 'yaso 'nupa…'.
textual Dhātu number: yasu is (1210) in our source, 1211 in the print (see sk2519).
translator 'upasargād asyatyūhyoḥ' is cited in abbreviated form; it is the vārttika 'upasargād asyatyūhyor veti vācyam', which our text gives as sk.2701.k4 (padavyavasthā section, under SK 2701). The kaumudī here does not call it a vārttika, nor does the print mark it with the vārttika sign (NSP scan page-0416); the label is bracketed. The labels '[luṅ]' and '[with pari, ātmanepada]' are the translator's.

SK 2521 · A 3.1.71V

यसोऽनुपसर्गात् ॥ २५२१ ॥

yaso'nupasargāt

yaso 'nupasargāt — [śyan — carried forward (anuvṛtti) from divādibhyaḥ śyan, SK 2505 — comes optionally — 'vā' carried forward (anuvṛtti) from vā bhrāśa…, SK 2321 —] after yas when it is not preceded by an upasarga.

Rule. After yas, when no prefix (upasarga) precedes it, śyan comes optionally. "Śyan" is carried forward from SK 2505, and "optionally" from SK 2321. Bhaṭṭoji writes no gloss of his own for this rule; he glosses it together with the next.

Example.

yas + ti, no prefix → with śyan → yasyati

→ with the ordinary śap → yasati.

Applies when / blocked by. "Not after a prefix" (anupasargāt) is a paryudāsa: it names the case "other than after a prefix". So after a prefix the option does not hold, and the general rule SK 2505 gives śyan obligatorily: prayasyati. One of Bhaṭṭoji's commentators reports a view that the two sūtras could be worded more briefly; scholars discuss this.

Tattvabodhinī

NSP p. 416

—यसोऽनुप—अत्र वदन्ति । यस इत्येवास्तु । ततः समः नियमार्थमिदम् । सोपसर्गाद्यसश्चेत्संपूर्वकादेवेति । एवं च पूर्वसूत्रेऽनुपसर्गादिति ग्रहणमुत्तरत्र च यसश्चेति ग्रहणं त्यक्तुं शक्यमिति

Bālamanoramā

यसोऽनुपसर्गात् - यसोऽनुपसर्गात् ।

translator notes

commentary BM, printed under sk.2522.b1 (sk.2521.b1 carries only the pratīka): 'these are two sūtras' (sūtradvayam); Bhaṭṭoji's gloss 'śyan vā syāt' (under SK 2522) supplies what is carried forward (anuvṛtti) from 'divādibhyaḥ śyan' and 'vā bhrāśa…'. The first sūtra means: after yas without an upasarga, śyan optionally. With an upasarga śyan is obligatory, since 'anupasargāt' is an exclusion (paryudāsa). Followed for both bracketed anuvṛttis.
commentary TB reports a view ('atra vadanti'): let the rule be just 'yasaḥ'; then [the next rule, read as] 'samaḥ', would be a restriction (niyama): if [śyan is optional after] yas with an upasarga, it is only when preceded by sam. So 'anupasargāt' in the former sūtra and 'yasaḥ' in the latter could be dropped. Recorded; the English of the sūtras is not affected.
textual Our kaumudī for SK 2521 is empty. The 1915 print (NSP p. 406, scan page-0416, read) also prints 2521 yaso 'nupasargāt and 2522 saṃyasaś ca one after the other, with the single gloss 'śyan vā syāt' and the examples after 2522 only.

SK 2522 · A 3.1.72V

संयसश्च ॥ २५२२ ॥

saṃyasaśca

saṃyasaś ca — [śyan — carried forward (anuvṛtti) from divādibhyaḥ śyan, SK 2505 — comes optionally — 'vā' carried forward (anuvṛtti) from vā bhrāśa…, SK 2321 —] also after yas preceded by sam.

Rule. After yas preceded by sam, śyan also comes optionally. Bhaṭṭoji's gloss for both sūtras is "śyan comes optionally".

Example.

sam + yas + ti → with śyan → saṃyasyati

→ with śap → saṃyasati.

Applies when / blocked by. Without this rule, sam would count as a prefix under SK 2521, and śyan would be obligatory. One of Bhaṭṭoji's commentators explains that this is why the rule is made.

Watch out. Three cases: no prefix, optional; sam, optional; any other prefix, obligatory.

The root list closes the class.

Jasu "to release": jasyati. Tasu, dasu "to waste away": tasyati, atasat, dasyati, adasat.
Vasu "to stiffen": vasyati, liṭ vavāsa, vavasatuḥ. Na śasadada… (SK 2263) prohibits e with loss of the abhyāsa (SK 2260). But on the view that the root begins with b: besatuḥ, besuḥ.
Vyuṣa "to divide". It was read earlier in the sense "to burn"; it is read again, in another sense, for aṅ: avyuṣat. The earlier root has sic only: avyoṣīt. Others read this root as pyus, still others as yus.
Pluṣa "to burn": apluṣat. "They say" its earlier reading is for sic. Bhaṭṭoji replies that the first-class reading already serves that purpose.
Bisa "to impel": bisyati, abisat. Kusa "to join": akusat. Busa "to discharge". Musa "to cut". Masī "to change"; some read samī. Luṭha "to stir".
Uca: ucyati, uvoca, ūcatuḥ, and with mā, mā bhavān ucat.
Bhṛśu and bhraṃśu "to fall down": babharśa, abhṛśat. For bhraṃś, SK 415 deletes the n: bhraśyati, abhraśat.
Vṛśa "to choose": vṛśyati, avṛśat. Kṛśa "to become thin": kṛśyati. Ñitṛṣā "to thirst". Hṛṣa "to be content": it differs from the first-class hṛṣ by śyan and aṅ.
Ruṣa and riṣa "to injure" are veṭ by SK 2340: roṣitā / roṣṭā, reṣitā / reṣṭā.
Ḍipa "to throw", kupa "to be angry", gupa "to be agitated", and yupa, rupa, lupa "to bewilder": yupyati, rupyati, lupyati. Lup here is seṭ: lopitā. The verses on aniṭ roots mean only the sixth-class lup, because they pair it with lip.
Lubha "to long for" is veṭ by SK 2340: lobhitā / lobdhā, lobhiṣyati, lubhyet, lubhyāt, alubhat. "They say" lobhati is also correct, since the first class is not closed off by vṛt.
Kṣubha "to shake", ṇabha and tubha "to injure". These three are also read in the dyutādi, the first-class group headed by dyut, and in the ninth class. As dyutādi they already have aṅ; as ninth-class roots they have sic in the alternative. They are read here only for śyan.
Klidū "to be wet", veṭ as an ūdit root: klidyati, cikleditha / ciklettha, ciklidiva / ciklidva, ciklidima / ciklidma, kleditā / klettā.
Ñimidā "to be unctuous": medyati, with guṇa by SK 2346; luṅ amidat. Its reading in the dyutādi would already give amidat and amediṣṭa. It is read here so that *\amedīt does not arise. Bhaṭṭoji grants that a reading among the ātmanepada roots outside the dyutādi would be the proper course.
Ñikṣvidā "to be unctuous, to release". Ṛdhu "to grow": ānardha, ārdhat. Gṛdhu "to covet": agṛdhat. Then "vṛt".

The class closes: "the puṣādi and the divādi are finished". Some say the vṛt marks only the end of the puṣādi. On that view the divādi is, like the bhvādi, an ākṛtigaṇa, a class known by its type rather than a closed list. That accounts for forms like kṣīyate and mṛgyati. "Here end the divādi roots."

Siddhānta-kaumudī

श्यन्वा स्यात् । यस्यति । यसति । संयस्यति । संयसति । अनुपसर्गात्किम् । प्रयस्यति ।{$ {!1211 जसु!} मोक्षणे$} । जस्यति ।{$ {!1212 तसु!} उपक्षये$} ।{$ {!1213 दसु!} च$} । तस्यति । अतसत् । दस्यति । अदसत् ।{$ {!1214 वसु!} स्तम्भे$} । वस्यति । ववास । ववसतुः । न शसदद - SK 2263 इति निषेधः । बशादिरयमिति मते तु बेसतुः । बेसुः ।{$ {!1215 व्युष!} विभागे$} । अयं दाहे पठितः । अर्थभैदेन त्वर्ङ्गथं पुनः पठ्यते । अव्युषत् । ओष्ठ्यादिर्दन्त्यान्तोऽयं प्युस इत्यन्ये । अपकारो युस इत्यपरे ।{$ {!1216 प्लुष!} दाहे$} । अप्लुषत् । पूर्वत्र पाठः सिजर्थ इत्याहुः । तद् भ्वादिपाठेन गतार्थमिति सुवचम् ।{$ {!1217 बिस!} प्रेरणे$} । बिस्यति । अबिसत् ।{$ {!1218 कुस!} संश्लेषणे$} । अकुसत् ।{$ {!1219 बुस!} उत्सर्गे$} ।{$ {!1220 मुस!} खण्डने$} ।{$ {!1221 मसी!} परिणामे$} । परिणामे विकारः । समी इत्येके ।{$ {!1222 लुठ!} विलोडने$} ।{$ {!1223 उच!} समवाये$} । रउच्यति । उवोच । ऊचतुः । मा भवानुचत् ।{$ {!1224 भृशु!} {!1225 भ्रंशु!} अधः पतने$} । बभर्श । अभृशत् । अनिदिताम् - SK 415 इति नलोपः । भ्रश्यति । अभ्रशत् ।{$ {!1226 वृश!} वरणे$} । वृश्यति । अवृशत् ।{$ {!1227 कृश!} तनूकरणे$} । कृश्यति ।{$ {!1228 ञितृषा!} पिपासायाम्$} ।{$ {!1229 हृष!} तृष्टौ$} । श्यन्नङौ भौवादिकाद्विसेषः ।{$ {!1230 रुष!} {!1231 रिष!} हिंसायाम्$} । तीषसह - SK 2340 इति वेट् । रोषिता । रोष्टा । रेषिता । रेष्टा ।{$ {!1232 डिप!} क्षेपे$} ।{$ {!1233 कुप!} ग्रोदे$} ।{$ {!1234 गुप!} व्याकुलत्वे$} ।{$ {!1235 युप!} {!1236 रुप!} {!1237 लुप!} विमोहने$} । युप्यति । रुप्यति । लुप्यति । लोपिता । लुप्यतिः । सेट्कः । अनिट्कारिकासु लिपिसाहचर्यात्तौदादिकस्यैव ग्रहणात् ।{$ {!1238 लुभ!} गार्ध्ये$} । गार्ध्यमाकाङ्क्षा । तीषसह - SK 2340 इति वेट् । लोभिता । लोब्धा । लोभिष्यति । लुभ्येत् । लुभ्यात् । अलुभत् ॥ भ्वादेरवृक्तृतत्वाल्लोभतीत्यपीत्याहुः ।{$ {!1239 क्षुभ!} संचलने$} । क्षुभ्यति ।{$ {!1240 णभ!} {!1241 तुभ!} हिंसायाम्$} । क्षुभिनभितुभयो द्युतादौ क्र्यादौ च पठ्यन्ते । तेषां द्युतादित्वादङ् सिद्धः । क्त्यादित्वात्पक्षे सिज्भवत्येव । इह पाठस्तु श्यनर्थः ।{$ {!1242 क्लिदू!} आर्द्रीभावे$} । क्लिद्यति । चिक्लेदिथ । चिक्लेत्थ । चिक्लिदिव । चिक्लिद्व । चिक्लिदिम । चिक्लिद्म । क्लेदिता । क्लेत्ता ।{$ {!1243 ञिमिदा!} स्नेहने$} । मिदेर्गुणः SK 2346 । मेद्यति । अमिदत् । द्युतादिपाठादेवामिदत् अमेदिष्टेति सिद्धे इह पाठोऽमेदीदिति माभूदिति । द्युतादिभ्यो बहिरेवात्मनेपदिषु पाठस्तूचितः ।{$ {!1244 ञिक्ष्विदा!} स्नेहनमोचनयोः$} ।{$ {!1245 ऋधु!} वृद्धौ$} । आनर्ध । आर्धत् ।{$ {!1246 गृधु!} अभिकाङ्क्षायाम्$} । अगृधत् । वृत् । पुषादयो दिवादयश्च वृत्ताः । केचित्तु पुषादिसमाप्त्यर्थमेव वृत्करणम् ॥ दिवादिस्तु भ्वादिवदाकृतिगणः । तेन क्षीयते । मृग्यतीत्यादिसिद्धिरित्याहुः ॥ इति दिवादयः ॥

śyan comes optionally [— 'śyan' carried forward (anuvṛtti) from SK 2505 and 'vā' from SK 2321]. yasyati, yasati. saṃyasyati, saṃyasati. Why 'not preceded by an upasarga' (anupasargāt)? prayasyati [with śyan only]. (1211) jasu — in releasing (mokṣaṇa). jasyati. (1212) tasu — in wasting away (upakṣaya). (1213) dasu — likewise. tasyati, atasat. dasyati, adasat. (1214) vasu — in stiffening (stambha). vasyati. vavāsa, vavasatuḥ [liṭ]: [the substitution of e and the deletion of the abhyāsa are] prohibited by 'na śasadada…' (SK 2263). On the view, however, that this [root] begins with a baś [sound, i.e. with b]: besatuḥ, besuḥ. (1215) vyuṣa — in dividing (vibhāga). This [root] has [already] been read in the sense 'burning' (dāhe); it is read again, with a difference of meaning, for the sake of aṅ: avyuṣat. Others say that this [root] is pyus, beginning with a labial and ending in a dental; still others, that it is yus, without the p. (1216) pluṣa — in burning (dāha). apluṣat. They say that its reading in the earlier place is for the sake of sic. It may well be said that this is already served by its reading in the bhvādi. (1217) bisa — in impelling (preraṇa). bisyati, abisat. (1218) kusa — in joining (saṃśleṣaṇa). akusat. (1219) busa — in discharging (utsarga). (1220) musa — in cutting (khaṇḍana). (1221) masī — in pariṇāma; pariṇāma is transformation (vikāra). Some [read it as] samī. (1222) luṭha — in stirring (viloḍana). (1223) uca — in samavāya. ucyati. uvoca, ūcatuḥ [liṭ]. mā bhavān ucat [luṅ, with mā]. (1224) bhṛśu, (1225) bhraṃśu — in falling down (adhaḥpatana). babharśa [liṭ], abhṛśat [luṅ]. [For bhraṃśu,] deletion of the n by 'aniditām…' (SK 415): bhraśyati, abhraśat. (1226) vṛśa — in choosing (varaṇa). vṛśyati, avṛśat. (1227) kṛśa — in becoming thin (tanūkaraṇa). kṛśyati. (1228) ñitṛṣā — in thirst (pipāsā). (1229) hṛṣa — in contentment (tuṣṭi). The difference from the bhvādi [hṛṣ] is śyan and aṅ. (1230) ruṣa, (1231) riṣa — in injuring (hiṃsā). Optional iṭ (veṭ) by 'tīṣasaha…' (SK 2340): roṣitā, roṣṭā; reṣitā, reṣṭā [luṭ]. (1232) ḍipa — in throwing (kṣepa). (1233) kupa — in anger (krodha). (1234) gupa — in being agitated (vyākulatva). (1235) yupa, (1236) rupa, (1237) lupa — in bewildering (vimohana). yupyati, rupyati, lupyati. lopitā [luṭ]. lupyati is seṭ, since in the aniṭ-kārikās only the tudādi [lup] is taken, on account of its association with lip. (1238) lubha — in gārdhya; gārdhya is longing (ākāṅkṣā). Optional iṭ (veṭ) by 'tīṣasaha…' (SK 2340): lobhitā, lobdhā [luṭ]. lobhiṣyati [lṛṭ]. lubhyet [vidhiliṅ]. lubhyāt [āśīrliṅ]. alubhat [luṅ]. They say that, since the bhvādi is not closed off by 'vṛt', lobhati too [is correct]. (1239) kṣubha — in shaking (saṃcalana). kṣubhyati. (1240) ṇabha, (1241) tubha — in injuring (hiṃsā). kṣubh, nabh and tubh are read in the dyutādi and in the kryādi [as well]. As dyutādi they already have aṅ; as kryādi, sic does occur in the alternative. Their reading here is for the sake of śyan. (1242) klidū — in becoming wet (ārdrībhāva). klidyati. cikleditha, ciklettha [liṭ, madhyama-puruṣa singular, with and without iṭ]. ciklidiva, ciklidva [uttama-puruṣa dual]. ciklidima, ciklidma [uttama-puruṣa plural]. kleditā, klettā [luṭ]. (1243) ñimidā — in being unctuous (snehana). Guṇa by 'mider guṇaḥ' (SK 2346): medyati. amidat. Since amidat and amediṣṭa would be established by its reading in the dyutādi alone, its reading here is so that amedīt should not arise. Its reading among the ātmanepada roots outside the dyutādi, however, would be the proper course. (1244) ñikṣvidā — in being unctuous and in releasing (snehana, mocana). (1245) ṛdhu — in growing (vṛddhi). ānardha [liṭ]. ārdhat [luṅ]. (1246) gṛdhu — in longing (abhikāṅkṣā). agṛdhat. vṛt. The puṣādi and the divādi are [both] finished. Some, however, say that the 'vṛt' is made only to mark the end of the puṣādi, and that the divādi is, like the bhvādi, a class defined by its type (ākṛtigaṇa), so that kṣīyate, mṛgyati and the like are accounted for. Here end the divādi roots.

Tattvabodhinī

alignment inferredNSP p. 416

—दाहे पठित इति । व्युष दाह इत्यस्मिन्नेव गणे पठित इत्यर्थः ॥—अङर्थमिति । दाहे पठितस्य तु सिजेव । अव्योषीत् ॥ इति दिवादयः ॥

Bālamanoramā

संयसश्च - संयसश्च । सूत्रद्वमिदम् । श्यन् वा स्यादिति । शेषपूरणमिदम् । 'दिवादिभ्यः श्यन्' इत्यतो,वा भ्राशे॑त्यतश्च तदनुवृत्तेरिति भावः । अनुपसर्गाद्यसः श्यन्वा स्यादिति प्रथमसूत्रार्थः । सोपसर्गात्तु नित्य एव श्यन्, अनुपसर्गादिति पर्युदासात् । संपूर्वाद्यसेर्नित्यमेव श्यनः प्राप्तौ द्वितीयसूत्रम् । रव्युष विभागे । अयमिति । दिवादिगण एव पुषादिभ्यः प्रागयं धातुः पठित इत्यर्थः । पौनरुक्त्यमाशङ्क्याअह — अर्थभेदेन त्वङर्थं पुनः पठ्यते इति । विभागात्मके अर्थविशेषे एव पुषाद्यङर्थमिह पुनः पाठ #इत्यर्थः । अव्युषदिति । 'व्युष दाहे' इति पूर्वं पठितस्य तु सिजेव । अव्योषीत् । ओष्ठआदिरिति । दन्त्योष्ठआदिर्दन्त्योष्मान्तोऽयमिति केचिन्मन्यन्त इत्यर्थः । अयकार इति । दन्तोष्ठआदिर्दन्त्योष्मान्तो यो दातुरुक्तः स एवायं यकाररहित इत्यन्ये मन्यन्त इत्यर्थः ।अयकार॑मिति पाठे क्रियाविशेषणम् । प्लुष दाहे । ननु दिवादिगणे परस्मैपदिषु पुषादिभ्यः प्रागस्य पाठः क्वचित् दृश्यते तत्र पौनरुक्त्यशङ्कां परिहरति — पूर्वत्र पाठः सिजर्थ इति.पुषादावेव पाठे सति अङेव श्रूयेत नतु सिच् । पुषादेः प्रागपि पाठे तु तस्य अङभावात्सिच् श्रूयेत । तथा च सिचः कदाचिच्छ्रवणार्थः पूर्वं पाठ इत्यर्थः । आहुरित्यस्वरसोद्भावनम् । तद्बीजं दर्शयति — तद्भ्वादीति । तत् = दिवादिगणे पुषादिभ्यः पूर्वमस्य पठनं, भ्वादिपाठेनैव संपन्नप्रयोजनकमिति सुष्ठु वक्तुं शक्यमित्यर्थः । एवं च भ्वादिपाठाच्छब्विकरमो, लुङि सिचः श्रवणं च सिध्यति । पुषादौ पाठात्तु श्यन्विकरणः, अङ् च सिध्यति । अतो दिवादिगणे पुषादिभ्यः प्रागस्य पाठो व्यर्थ एवेति भावः । एतदेवाभिप्रेत्य मूले दिवादिगणे पुषादिगणात्प्राक् 'प्लुष दाहे' इति न पठितमिति बोध्यम् । मसी परिणामे इति । ईदित्त्वंश्वीदितः॑इत्येतदर्थम् । मस्यति । समी इत्येके इति । सम्यति । भृशु भ्रंशु । द्वितीयधातोराह -अनिदितामिति । युप रुप लुप । धातुवृत्त्यादिविरोधादुदित्पाठो लेखकप्रमादायातः । इह पाठस्त्विति । क्षुभिनभितुभीनां इह दिवादिगणे पाठस्य श्यनेव प्रयोजनमित्यर्थः । वस्तुतस्तु पुषादेः प्रागेव एषां त्रयाणां पाठो युक्त इति भावः । ञि मिदा । अमिददिति । ननु भ्वाद्यन्तर्गणे द्युतादौ 'ञि मिदा स्नेहने' इत्यात्मनेपदिषु पठितः । लुङि तुद्युद्भ्यो लुङी॑त्यत्र परस्मैपदविकल्प उक्तः । द्युताद्यङ् तु परस्मैपद एव, न तु तङि । एवं च द्युतादिपाठादेव परस्मैपदपक्षे अङि अमिददिति, तङ#इ तु अङभावे अमेदिष्टेति सिद्धम् । तथा च पुषादावस्य पाठो व्यर्थः । तद्बहिर्दिवादौ पाठादेव श्यन्सिद्धेरित्याशङ्क्ये — द्युतादिपाठादेवेत्यादिना, सिद्धे इत्यन्तेन । तामिमां शङ्कां परिहरति — इह पाठोऽमेदीदिति मा भूदितीति । पुषादावस्य पाठोऽमेदीदिति व्यावृत्त्यर्थ इत्यर्थः । पुषादिभ्यः प्रागेव दिवादावस्य पाठे तु तस्माल्लुङि अङसंभवादमेदीदिति स्यादिति भावः । रनन्वेवं सति भवाद्यन्तर्गणे द्युतादावस्य पाठो व्यर्थः, द्युतादिभ्यो बहिरेवात्मनेपदिषु पठताम् । एवं च अमेदिष्टेति सिद्धम् । इह पुषादौ पाठात्तु अमिददिति सिद्धमित्याशङ्क्येष्टापत्त्या परिहरति — बहिरेवेति । 'सूचितः' इतिपाठे तु सुतरामुचित इति व्याख्येयम् । ञि क्ष्विदेत्यादि । व्यक्तम् । इति दिवादयः ।॥ इति बालमनोरमायाम् दिवादयः॥ *****अथ द्वन्द्वः ।*****

translator notes

commentary BM: 'these are two sūtras'; 'śyan vā syāt' supplies the rest, carried forward (anuvṛtti) from 'divādibhyaḥ śyan' and from 'vā bhrāśa…'. Since after saṃ-yas śyan would be obligatory (the preceding sūtra excludes every upasarga by paryudāsa, leaving the general rule), the second sūtra is made. Followed: both anuvṛttis bracketed in sutra_en and k1, and '[with śyan only]' on prayasyati.
commentary BM on vyuṣa: 'ayam' means this root was read in the divādi gaṇa itself, before the puṣādi; with a particular sense, 'dividing', it is read again here for the puṣādi aṅ: avyuṣat. The earlier 'vyuṣa dāhe' has only sic: avyoṣīt. Followed for '[already] … read'.
commentary TB on 'dāhe paṭhitaḥ': read in this same gaṇa as 'vyuṣa dāhe'; on 'aṅartham': the one read in the sense 'burning' takes only sic: avyoṣīt (OCR 'abdhoṣīt'). Agrees with BM; followed.
commentary BM reads the two views on the root differently from our text and the 1915 print: it glosses 'oṣṭhyādiḥ' as beginning with a labio-dental (dantyoṣṭhya, i.e. v) and ending in a dental sibilant, and its 'ayakāraḥ' (not 'apakāraḥ') as 'the same root without the y' — so BM's text apparently gave vyus and vus. BM notes a variant 'ayakāram', to be taken adverbially. Recorded; the English follows our text and the print (pyus; yus without the p).
commentary BM on pluṣa: in some [texts] the root is also read in the divādi before the puṣādi; 'pūrvatra pāṭhaḥ sijarthaḥ' justifies that reading, since with the puṣādi reading alone only aṅ would be heard. 'āhuḥ' signals dissatisfaction (asvarasa), whose ground is given by 'tad bhvādi…': the bhvādi reading already gives śap and sic in luṅ, the puṣādi reading gives śyan and aṅ, so the reading before the puṣādi is pointless — which is why [Bhaṭṭoji's own list] does not read 'pluṣa dāhe' there. Followed for 'They say …' and 'It may well be said …'.
commentary BM on masī: the ī-marker is for 'śvīditaḥ' (no iṭ in the niṣṭhā); masyati; samyati for those who read samī. On bhraṃśu: 'aniditām' concerns the second root. On yupa etc.: [BM's text] reads them with u-marker (udit), which BM calls a scribal slip, being against the Dhātuvṛtti and others. Recorded; our text and the print read yupa, rupa, lupa.
commentary BM on 'iha pāṭhas tu': the only purpose of reading kṣubh, nabh and tubh here in the divādi is śyan; in fact their reading before the puṣādi would have been proper. Recorded.
commentary BM on ñimidā: the objection is that, since in the dyutādi (within the bhvādi) it is read among the ātmanepada roots, and 'dyudbhyo luṅi' gives parasmaipada optionally in luṅ, the dyutādi aṅ (confined to parasmaipada) already gives amidat and, without aṅ in the ātmanepada, amediṣṭa; its reading in the puṣādi is then pointless, śyan being obtainable by reading it in the divādi outside [the puṣādi]. Answer: the puṣādi reading excludes amedīt, which would arise in luṅ if it were read in the divādi before the puṣādi, where aṅ is impossible. The further objection — then let it be read among the ātmanepada roots outside the dyutādi, amediṣṭa coming from that and amidat from the puṣādi reading — is met by accepting it (iṣṭāpatti): 'bahir eva …'. BM notes a variant 'sūcitaḥ', to be explained as 'quite proper'. Followed: the last sentence is rendered as Bhaṭṭoji's own acceptance ('would be the proper course').
textual Collation against the 1915 print (NSP p. 406, scan page-0416, read; batch02). Ours → print, English follows the print in each case: 'arthabhaidena tvarṅgathaṃ' → 'arthabhedena tv aṅarthaṃ'; 'pariṇāme vikāraḥ' → 'pariṇāmo vikāraḥ'; 'rucyati' → 'ucyati' (stray r); 'hṛṣa tṛṣṭau' → 'hṛṣa tuṣṭau'; 'bhauvādikād viseṣaḥ' → '… viśeṣaḥ'; 'kupa grode' → 'kupa krodhe'; 'avṛktṛtatvāt' → 'avṛtkṛtatvāt' (metathesis); 'ktyāditvāt' → 'kryāditvāt'. Wikisource agrees with the print wherever it is cited in the collation report.
textual Colophon checked against the print: NSP p. 406 (scan page-0416) ends the gaṇa '… mṛgyatītyādisiddhir ity āhuḥ || iti divādayaḥ ||', followed by the heading 'tiṅante svādayaḥ 45'. Ours has the same colophon; it is rendered as 'Here end the divādi roots.' The print reads 'baśādir ayam' as ours does (scan read).
textual Dhātu numbers from jasu onward are one lower in our source than in the print (e.g. ours 1211 jasu = print 1212; ours 1246 gṛdhu = print 1247); given as transmitted (see sk2519).
translator baś is the pratyāhāra b, g, ḍ, d; 'baśādiḥ' is taken as 'beginning with b (not v)', so that 'na śasadadavādiguṇānām', which exempts v-initial roots, does not apply and e with abhyāsa-deletion gives besatuḥ, besuḥ. The bracket '[the substitution of e and the deletion of the abhyāsa]' supplies what 'na śasadada…' prohibits (by ata ekahalmadhye…, SK 2260). The lakāra labels are the translator's; 'mā bhavān ucat' is given without the augment because of mā. The glosses for the dhātu meanings follow the ordinary senses of the words; samavāya (under uca) is left untranslated.

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