PREMABASESiddhānta-kaumudī
Prakaraṇa 49 · SK 2534–2542

तिङन्ततुदादिप्रकरणम्

tiṅantatudādiprakaraṇam · 9 sūtras
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SK 2534 · A 3.1.77V
तुदादिभ्यः शः ॥ २५३४ ॥
tudādibhyaḥ śaḥ
tudādibhyaḥ śaḥ — After tud and the rest [the roots of the tud-class], śa [comes, in its own sense (svārthe), when a sārvadhātuka affix denoting the agent (kartari) follows; it is an exception (apavāda) to śap].

Rule. After tud and the roots that follow it, the affix śa comes, in its own sense, when a sārvadhātuka affix denoting the agent follows. It is an exception (apavāda) to śap. Bhaṭṭoji's commentators supply this setting.

The ś of śa is an it, so śa is śit and sārvadhātuka; only a is heard. It has no p, so by SK 2234 it is ṅit.

Example. The root tud "to pain".

tud + laṭ → tud + tip (endings as in chapter 44)

→ tud + śa + ti (this rule; śa instead of śap)

→ śa is apit, so ṅit (SK 2234) → no guṇa of the light penultimate u

→ tudati "he pains". With the ātmanepada: tudate.

Outside the present system śa is gone, and the root behaves normally:

  • liṭ tutoda, with guṇa. In thal, tutoditha: iṭ is obligatory here by the krādi restriction, since the root neither ends in a vowel nor has a. Ātmanepada tutude.
  • luṭ tottā: the root takes no iṭ (it is aniṭ).
  • luṅ atautsīt, with the vṛddhi taught for a consonant-final root; ātmanepada atutta.

Applies when / blocked by. Why does guṇa not come first, before śa is added? Bhaṭṭoji's commentators answer that śa is nitya: it applies whether or not guṇa has applied. So it is made first, and then, being ṅit, it blocks guṇa. Scholars discuss a second ground for the same result.

Watch out. The present is tudati, never todati. That missing guṇa is the mark of the whole class.

The roots that follow. Bhaṭṭoji says six roots from tud on are svaritet. They are tud, ṇud, diś, bhrasj, kṣip and kṛṣ.

  • ṇud "to impel" is taught with ṇ (ṇopadeśa), so its forms begin with n: nudati, nudate, nunoda, nunude, nottā.
  • diś "to give" (Bhaṭṭoji glosses atisarjana as giving): luṭ deṣṭā, with ṣ for ś by SK 294 and then ṭ for t. Āśīrliṅ ātmanepada dikṣīṣṭa: the affix is kit by SK 2300, so there is no guṇa. luṅ adikṣat, adikṣata, with ksa by SK 2336.
  • bhrasj "to roast". One of Bhaṭṭoji's commentators says the cooking meant is roasting (bharjana), not the cooking of rice.

bhrasj + śa + ti

→ śa is ṅit, so SK 2412 gives saṃprasāraṇa: ṛ for the r, and the following a merges into it → bhṛsj + a + ti

→ the s becomes ś before the palatal j (ścutva) → bhṛśj + a + ti

→ the ś becomes j (jaśtva) → bhṛjjati "he roasts". Ātmanepada bhṛjjate.

Bhaṭṭoji's commentators close by setting up bhrasj + ṇal, the liṭ. That leads to the next rule.

Siddhānta-kaumudī
{$ {!1281 तुद!} व्यथने$} ॥ इतः षट् स्वरितेतः ॥ तुदति । तुदते । तुतोद । तुतोदिथ । तुतुदे । तोत्ता । अतौत्सीत् । अतुत्त ।{$ {!1282 णुद!} प्रेरणे$} । नुदति । नुदते । नुनोद । नुनुदे । नोत्ता ।{$ {!1283 दिश!} अतिसर्जने$} । अतिसर्जनं दानम् । देष्टा । दिक्षीष्ट । अदिक्षत् । अदिक्षत ।{$ {!1284 भ्रस्ज!} पाके$} । ग्रहिज्या - SK 2412 इति संप्रसारणम् । सस्य श्चुत्वेन शः । शस्य जश्त्वेन जः । भृज्जति । भृज्जते ॥

(1281) tuda — in paining (vyathana). From here on, six [roots] have a svarita [vowel] as it-marker (svaritet). tudati [laṭ, parasmaipada, prathama-puruṣa singular]. tudate [laṭ, ātmanepada]. tutoda [liṭ, prathama-puruṣa singular]. tutoditha [liṭ, madhyama-puruṣa singular]. tutude [liṭ, ātmanepada]. tottā [luṭ]. atautsīt [luṅ, parasmaipada]. atutta [luṅ, ātmanepada]. (1282) ṇuda — in impelling (preraṇa). nudati. nudate [laṭ]. nunoda. nunude [liṭ]. nottā [luṭ]. (1283) diśa — in atisarjana. atisarjana is giving. deṣṭā [luṭ]. dikṣīṣṭa [āśīrliṅ, ātmanepada]. adikṣat, adikṣata [luṅ, parasmaipada and ātmanepada]. (1284) bhrasja — in cooking (pāka) [that is, roasting (bharjana)]. By grahijyā… (SK 2412) saṃprasāraṇa [of the r, since śa is ṅit]. [With bhṛsj-a-ti standing,] the s becomes ś by ścutva, and the ś becomes j by jaśtva: bhṛjjati, bhṛjjate [laṭ, parasmaipada and ātmanepada].

Tattvabodhinī
NSP p. 417–419
तुदतीति । परमपि लघूपधगुणं वाधित्वा नित्यत्वात् श इत्येके । अकृतव्यूहपरिभाषया गुणो न प्रवर्तत इत्यन्ये । भ्रस्ज पाके । भर्जनरूपः पाकोऽत्र धात्वर्थो न त्वोदनादेः पाकस्तत्र प्रयोगाभावादित्याहुः । भ्रस्जो इति केषांचित्पाठे तु ‘ओदितश्च’ इति निष्ठानलप्रसक्त्या भृष्टः भृष्टवानिति न सिध्येत् ॥
Bālamanoramā
तुदादिभ्यः शः - तिङन्ते तुदादयः ।अथ शविकरणा धातवो निरूप्यन्ते । इतः षडिति । 'ऋषी गतौ' इत्यतः प्रागित्यर्थः । तुदादिभ्यः शः । कर्त्रर्थे सार्वधातुके परे तुदादिभ्यः शः स्यात्स्वार्थे इत्यर्थः । शबपवादः । तुदतीति । लघूपधगुणं बाधित्वा नित्यत्वात् शे कृते तस्य अपित्त्वात् 'सार्वधातुकमपि' दिति ङित्त्वान् गुण इति भावः । अजन्ताऽकारवत्त्वाऽभावात्क्रादिनियमाल्लिटिथल्यपि नित्यमिट् ।तदाह — तुतोदिथेति । तोत्तेति । अनिडिति भावः । अतौत्सीदिति । हलन्तलक्षणा वृद्धिः । णुदधातुर्णोपदेशः । अनिट् ।दिशधातुरप्यनिट् । देष्टेति । व्रश्चेति षत्वे ष्टुत्वम् । स्ये तुषढो॑रिति षस्य कत्वं च — देक्ष्यति । दिक्षीष्टेति । 'लिङ्सिचौ' इति कित्त्वान्न गुणः । 'शल इगुपधा' दिति क्सं मत्वाह — अदिक्षत् । अदिक्षतेति । भ्रस्ज पाके । अनिट् । भ्रस्ज अ तीति स्थिते आह — ग्रहिज्येति । ङित्त्वाद्रेफस्य संप्रसारणमृकारः, पूर्वरूपं चेति भावः । भृस्ज् अ तीति स्थिते आह — सस्येत्यादि । णलि भ्रस्ज् अ इति स्थिते —
translator notes
  • commentary BM: 'kartrarthe sārvadhātuke pare tudādibhyaḥ śaḥ syāt svārthe' — śa comes after tud etc. when a sārvadhātuka denoting the agent follows, in its own sense; it is an exception to śap (śabapavādaḥ). BM also heads the section 'tiṅante tudādayaḥ — now the roots with śa as vikaraṇa are set out'. Followed: the bracketed setting in sutra_en.
  • commentary BM on 'itaḥ ṣaṭ': that is, up to (but not including) 'ṛṣī gatau' — so the six svaritets are tud, ṇud, diś, bhrasj, kṣip, kṛṣ (1281–1286). Recorded; the English keeps Bhaṭṭoji's 'six'.
  • commentary BM on tudati: śa, being nitya, is made first, setting aside the guṇa of the light penultimate (laghūpadhaguṇa); being apit it is ṅit by 'sārvadhātukam apit' [SK 2234], so there is no guṇa. tutoditha: the root neither ends in ac nor has a, so by the krādi restriction iṭ is obligatory even in thal of liṭ. tottā: the root is aniṭ. atautsīt: vṛddhi taught for a hal-final root (halantalakṣaṇā vṛddhi). Recorded (the kaumudī gives the forms only).
  • commentary TB (sk.2534.t1, 'tudatīti'): some say śa, being nitya, sets aside the laghūpadha-guṇa even though that is para; others say guṇa does not apply by the paribhāṣā 'akṛtavyūhāḥ [pāṇinīyāḥ]'. Recorded; BM gives only the first reason (§16).
  • commentary BM on ṇud and diś: ṇud is taught with ṇ (ṇopadeśa) and is aniṭ; diś too is aniṭ. deṣṭā: ṣ by 'vraśca…' [SK 294], then ṣṭutva; before sya, ṣ → k by 'ṣaḍhoḥ' and ṣatva: dekṣyati. dikṣīṣṭa: kit by 'liṅsicau' [SK 2300], so no guṇa. adikṣat: ksa by 'śala igupadhāt' [SK 2336]. Recorded.
  • commentary TB (sk.2534.t1) on 'bhrasja pāke': the pāka meant here is roasting (bharjana), not the cooking of rice and the like, since the root is not used in that sense; on the reading 'bhrasjo' [with o as it] found in some, the n-substitute of the niṣṭhā by 'oditaś ca' would apply and bhṛṣṭaḥ, bhṛṣṭavān would not result. Followed: '[that is, roasting (bharjana)]'.
  • commentary BM on bhrasj: aniṭ. With bhrasj-a-ti standing, since śa is ṅit, 'grahijyā…' gives ṛ as saṃprasāraṇa of the r, with pūrvarūpa [by saṃprasāraṇāc ca]; then with bhṛsj-a-ti standing, ścutva and jaśtva. BM closes by setting up ṇal ('ṇali bhrasj a iti sthite —') for the next sūtra. Followed: '[of the r, since śa is ṅit]' and '[With bhṛsj-a-ti standing,]'.
  • textual Filing: this unit's TB ('tudatīti …', 'bhrasja pāke …'), printed after 'iti svādayaḥ' on NSP p. 408 (scan page-0418), was filed in ours at the tail of sk.2533.t1; it was re-filed here as sk.2534.t1 on 2026-10-05.
  • textual Scan check, NSP p. 408 (scan page-0418, read): the kaumudī matches the print; the collation report (batch02) lists SK 2534 as clean. The print heads the gaṇa 'tiṅante tudādayaḥ 46' and prints '1282 tuda vyathane || itaḥ ṣaṭ svaritetaḥ ||' before the sūtra '2534 | tudādibhyaḥ śaḥ 3.1.77', with the forms after it; ours puts the dhātu line at the head of the unit. The print's dhātu numbers are one higher than ours (tuda 1282 … bhrasja 1285); ours are given as transmitted.
  • translator The attribution of 'kartari' to kartari śap (SK 2167, which itself carries 'sārvadhātuke' from sārvadhātuke yak, SK 2756) is the translator's; BM supplies the sense without naming a source.
  • translator The bracketed lakāra / pada / puruṣa labels are the translator's. Numbers 1281–1284 are the Dhātupāṭha serial numbers of our source. The kaumudī's 'ṇuda' is the upadeśa form; its forms begin with n.
SK 2535 · A 6.4.47V
भ्रस्जो रोपधयोः रमन्यतरस्याम् ॥ २५३५ ॥
bhrasjo ropadhayoḥ ramanyatarasyām
bhrasjo ropadhayoḥ ram anyatarasyām — In place of the r and the penultimate (upadhā) of bhrasj, ram optionally comes [when an ārdhadhātuka follows — 'ārdhadhātuke' under adhikāra from ārdhadhātuke, SK 2307].

Rule. In place of the r and the penultimate (upadhā) of bhrasj, the augment ram optionally comes, when an ārdhadhātuka affix follows. "Ārdhadhātuka" is in force as a heading from SK 2307.

The a of ram is only for pronunciation, and the m is an it. So ram adds an r. Being marked with m, it comes after the last vowel (SK 37). The sūtra names the r and the penultimate "in place of" (a sthānaṣaṣṭhī, a sixth case of place). So those two cease to be pronounced.

Example. liṭ, with ram:

bhrasj → ram after the last vowel → bhra + r + sj

→ the old r and the penultimate s cease → bharj

→ doubling for liṭ, then ṇal → babharja "he roasted".

Likewise babharjatuḥ, babharje (ātmanepada).

In thal, iṭ is optional by Bhāradvāja's restriction: babharjitha. Without iṭ, j becomes ṣ (SK 294) and th becomes ṭh: babharṣṭha.

liṭ, without ram:

bhrasj → doubling → babhrasj + a

→ s becomes ś, then ś becomes j → babhrajja.

Likewise babhrajjatuḥ, babhrajjitha, babhrajje.

Without iṭ: the s is lost by SK 380, and j becomes ṣ by SK 294 → babhraṣṭha.

luṭ: bhraṣṭā (without ram) or bharṣṭā (with ram). lṛṭ: bhrakṣyati or bharkṣyati, with k by SK 295.

Applies when / blocked by. Why no saṃprasāraṇa in babharjatuḥ, though atus is usually kit? Bhaṭṭoji's commentators explain: after a root ending in a consonant cluster, a liṭ affix is not kit. So SK 2412 does not apply.

How can an augment take the "place" of two sounds? One of Bhaṭṭoji's commentators reads "place" as "occasion": where r and s would be pronounced, the r after the a is used instead. Scholars discuss this further.

A vārttika then settles a conflict.

Vārttika kṅiti ramāgamaṃ bādhitvā saṃprasāraṇaṃ pūrvavipratiṣedhena. Before a kit or ṅit affix, saṃprasāraṇa sets aside the augment ram. This is pūrvavipratiṣedha: in this conflict the earlier rule wins. Without the vārttika, ram, the later rule, would win and give the wrong bharjyāt. Bhaṭṭoji's commentators say so.

bhrasj + yāt (āśīrliṅ; the augment yāsuṭ is kit)

→ saṃprasāraṇa by SK 2412, not ram → bhṛsj + yāt

→ ś, then j → bhṛjjyāt "may he roast". Likewise bhṛjjyāstām.

In the ātmanepada āśīrliṅ the affix is not kit. So there is no saṃprasāraṇa, and ram is free: bharkṣīṣṭa or bhrakṣīṣṭa.

luṅ: abhārkṣīt or abhrākṣīt. Ātmanepada abharṣṭa or abhraṣṭa; the s of sic is lost by SK 2281.

Watch out. ram comes only before an ārdhadhātuka affix. It never touches bhṛjjati, and before a kit or ṅit affix it yields to saṃprasāraṇa.

The roots that follow.

  • kṣip "to throw" (aniṭ): kṣipati, kṣipate, kṣeptā, luṅ akṣaipsīt, akṣipta. Bhaṭṭoji's commentators add that by the krādi restriction iṭ is still obligatory in thal: cikṣepitha.
  • kṛṣ "to furrow" (aniṭ): kṛṣati, kṛṣate.
  • luṭ kraṣṭā or karṣṭā. The augment am is optional by SK 2402. With am the root is kraṣ; without it, guṇa ar gives karṣ.
  • āśīrliṅ kṛṣyāt and kṛkṣīṣṭa take neither am nor guṇa, since the affix is kit (the second by SK 2300).
  • luṅ. A vārttika under SK 2407, spṛśa-mṛśa-kṛṣa…, makes sic optional for kṛṣ. Otherwise ksa comes, by SK 2336.
  • With sic, am is optional: akrākṣīt (with am) or akārkṣīt (without, with vṛddhi). With ksa: akṛkṣat.
  • In the ātmanepada sic is kit by SK 2300, so there is no am: akṛṣṭa, akṛkṣātām, akṛkṣata.
  • With ksa in the ātmanepada: akṛkṣata (singular), akṛkṣātām, akṛkṣanta. So akṛkṣata is both the sic plural and the ksa singular.
  • ṛṣ "to go" is parasmaipadin: ṛṣati, liṭ ānarṣa.
  • From juṣ "to like, to serve" four roots are ātmanepadin: juṣate.
  • vij "to fear, to tremble" (taught as ovijī) is generally used with ud: udvijate. In udvijitā the guṇa of the light penultimate would be due. The next rule stops it.
Siddhānta-kaumudī
भ्रस्जे रेफस्योपधायाश्च स्थाने रमागमो वा स्यादार्धधातुके । मित्तवादन्त्यादचः परः । स्थानषष्ठीनिर्देशाद्रोपधयोर्निवृत्तिः । बभर्ज । बभर्जतुः । बभर्जिथ । बभर्ष्ठ । बभर्जे । रमभावे । बभ्रज्ज । बभ्रज्जतुः । बभ्रज्जिथ । स्कोः - SK 380 इति सलोपः । व्रश्च - SK 294 इति षः । बभ्रष्ठ । बभ्रज्जे । भ्रष्टा । भर्ष्टा । भ्रक्ष्यति । भर्क्ष्यति ।

Of bhrasj, in place of the r and of the penultimate (upadhā), let the augment (āgama) ram optionally come when an ārdhadhātuka [follows]. Being m-marked (mit), it comes after the last vowel (ac) [by mid aco 'ntyāt paraḥ, SK 37]. Because [r and upadhā] are named with a sixth case of place (sthānaṣaṣṭhī), the r and the upadhā cease [to be pronounced]. babharja [liṭ, prathama-puruṣa singular]. babharjatuḥ [prathama-puruṣa dual]. babharjitha, babharṣṭha [madhyama-puruṣa singular, with and without iṭ]. babharje [liṭ, ātmanepada]. Where there is no ram: babhrajja. babhrajjatuḥ. babhrajjitha. [Without iṭ,] the s is deleted by skoḥ… (SK 380), and ṣ [replaces the j] by vraśca… (SK 294): babhraṣṭha. babhrajje [ātmanepada]. bhraṣṭā, bharṣṭā [luṭ, without and with ram]. bhrakṣyati, bharkṣyati [lṛṭ, without and with ram].

vārttika
क्ङिति रमागमं बाधित्वा संप्रसारणं पूर्वविप्रतिषेधेन

(vārttika) Before a k-marked or ṅ-marked [affix] (kṅiti), saṃprasāraṇa [applies], setting aside the augment ram, by pūrvavipratiṣedha [the earlier rule prevailing in a conflict].

(वार्तिकम्) ॥ भृज्ज्यात् । भृज्ज्यास्ताम् । भर्क्षीष्ट । भ्रक्षीष्ट । अभार्क्षीत् । अभ्राक्षीत् । अभर्ष्ट । अभ्रष्ट ।{$ {!1285 क्षिप!} प्रेरणे$} । क्षिपति । क्षिपते । क्षेप्ता । अक्षैप्सीत् । अक्षिप्त ।{$ {!1286 कृष!} विलेखने$} । कृषति । कृषते । क्रष्टा । कर्ष्टा । कृष्यात् । कृक्षीष्ट ॥ स्पृशमृशकृषेति सिज्वा । पक्षे क्सः । सिचि अम्वा । अक्राक्षीत् । अकार्क्षीत् । अकृक्षत् । तङि लिङ्सिचौ - SK 2300 इति कित्त्वादम्न । अकृष्ट । अकृक्षाताम् । अकृक्षत । अकृक्षाताम् । अकृक्षन्त ।{$ {!1287 ऋषी!} गतौ$} । परस्मैपदी । ऋषति । आनर्ष ।{$ {!1288 जुषी!} प्रीतिसेवनयोः$} ॥ आत्मनेपदिनश्चत्वारः । जुषते ।{$ {!1289 ओविजी!} भयचलनयोः$} । प्रायेणायमुत्पूर्वः । उद्विजते ॥

bhṛjjyāt, bhṛjjyāstām [āśīrliṅ, parasmaipada, prathama-puruṣa singular and dual]. bharkṣīṣṭa, bhrakṣīṣṭa [āśīrliṅ, ātmanepada, with and without ram]. abhārkṣīt, abhrākṣīt [luṅ, parasmaipada, with and without ram]. abharṣṭa, abhraṣṭa [luṅ, ātmanepada, with and without ram]. (1285) kṣipa — in throwing (preraṇa). kṣipati, kṣipate [laṭ]. kṣeptā [luṭ]. akṣaipsīt, akṣipta [luṅ, parasmaipada and ātmanepada]. (1286) kṛṣa — in furrowing (vilekhana). kṛṣati, kṛṣate [laṭ]. kraṣṭā, karṣṭā [luṭ, with and without am]. kṛṣyāt [āśīrliṅ, parasmaipada]. kṛkṣīṣṭa [āśīrliṅ, ātmanepada]. By [the vārttika] spṛśa-mṛśa-kṛṣa… (under SK 2407), sic [replaces cli] optionally; in the other alternative, ksa. With sic, am is optional: akrākṣīt [with am], akārkṣīt [without am]; akṛkṣat [with ksa]. In ātmanepada (taṅ), since [sic] is kit by liṅsicāv… (SK 2300), there is no am: akṛṣṭa, akṛkṣātām, akṛkṣata [with sic: prathama-puruṣa singular, dual, plural; akṛkṣata is also the ksa singular]; akṛkṣātām, akṛkṣanta [with ksa: dual, plural]. (1287) ṛṣī — in going. [It is] parasmaipadin. ṛṣati [laṭ]. ānarṣa [liṭ]. (1288) juṣī — in liking and in serving (prītisevanayoḥ). [From here] four [roots] are ātmanepadin. juṣate. (1289) ovijī — in fearing and trembling (bhayacalanayoḥ). It is generally preceded by ud: udvijate.

Tattvabodhinī
alignment inferredNSP p. 417–419
—भ्रस्जो रोपधयोः—। रम्यकार उच्चारणार्थः । रमित्यस्यान्त्यादचः परत्वे ‘रोपधयोः’ इति षष्ठीनिर्देशस्य वैयर्थ्यमाशङ्क्याह—निवृत्तिरिति । अयं भावः—स्थानविशेष-लाभाय मित्त्वस्य करणान्न रोपधयोः स्थाने रम् भवति । यत्र ह्यनिर्धारितः स्थानपश्च्या निर्दिश्य विधीयते स तत्स्थाने भवति । यथा ‘इको यणचि’ इत्यादौ यणादिः । प्रकृते तु रमो निर्दिष्टस्थानिकलाक्षोपधयोः स्थाने न भवति । एवं चास्य आदेशागमत्वे भवतो यथा श्रमः प्रत्ययागमत्वे इति । अन्ये त्वेतादग् व्याख्यानमयुक्तमिति मत्वा ‘सनः क्तिचि’ इत्यतो लोपमनुवर्त्य भ्रस्जो रोपधयोर्लोपः रम् तु आगम एवेत्याहुः । अपरे तु ‘भ्रस्जो रसरन्यतरस्याम्’ इत्येव सूत्रमस्तु । रसः ऋ इति च्छेदः । रस इति रेफाकारसकाराणां यः संघातस्तस्य ऋ इत्यादेशः स्यादित्यर्थः । ततश्च अक्रिति भर्जको भर्जनं वभर्जेत्यादि सिध्यति । ऋकाराभावपक्षे तु भ्रजको भ्रजनं वभ्रजेत्यादि । क्रिति तु ऋकारपक्षे भृष्टिः भृज्यादित्यादि । तदभावे संप्रसारणे सति तदेव रूपम् । एवं च वरीभृज्यत इत्यादौ रीको रेफस्य निवृत्तिं वारयितुम् ‘अनुदात्तोपदेश—’ इत्यत उपदेशप्रहणमनुवर्त्यमिदानीं तु नानुवर्त्य, क्रिति रमागमं वाधित्वा संप्रसारणमिति पूर्वविप्रतिषेधश्च न कर्तव्य इति महदेव लाघवमित्याहुः । इदं च रसोर्वचनात्सिद्धमिति वार्तिकाशयवर्णनमेव न त्वपूर्वम् । वचनादित्यस्य वा ऋवचनादिति छेदः । भाष्यकारैस्तु ‘सूत्रं भिद्यते यथान्यासमेवास्तु’ इति वदद्भिरस्यां कल्पनायां दुष्टत्वं सूचितं तच्च मनोरमायां स्पष्टमेव । तथा हि रेफाकारसमुदायस्य ऋभावे पञ्च दोषाः । अपिल्लिटि वभर्जतुः वभर्जुरित्यादीष्यते, वभृजतुः वभृजुरित्यादि स्यात् । न चात्र गुणेन निर्वाहः । ऋभावे सति ‘असंयोगाल्लिट् कित्’ इति कित्त्वप्रवृत्त्या तन्निषेधात् । ‘सनीवन्त—’ इति इङ्ग्रिकल्पाद्विभक्षतीत्यादि इष्यते, विभृक्षतीत्यादि स्यात् । ऋभावे ‘हलन्ताच्च’ इति सनः कित्त्वप्रवृत्तेः । लिङ्सिचोस्तङि भक्षीष्ट अभष्टेत्यादीष्यते । भृक्षीष्ट अभृषेत्यादि स्यात् । ‘लिङ्सिचावात्मनेपदेषु’ इति कित्त्वाद् णिजन्ताच्चङि अवभर्जदितीष्यते । अवीभृजदित्यपि स्यात् । इररारामपवादत्वेन ‘उर्ऋत्’ इति ऋत्वप्रवृत्तौ ‘सन्वल्लघुनि—’ इति सन्वङ्गावात् ‘सन्यतः’ इतीत्वे ‘दीघो लघोः’ इति प्रवृत्तेः । यद्यपि ‘उर्ऋत्’ इत्यस्य वैकल्पिकलादवभर्जदिति मित्त्वमन्वेन नानुवर्त्य ये । बोध्यम् । ऋजिभृजी भर्जने इति भ्वादेस्तादृशं रूपमिष्टमिति चेत् । भैवम् । भर्जनार्थं हि तादृग् रूपमिष्टं न तु पाकसामान्ये । उभयोरेकार्थलाभ्युपगमेऽपि प्राचीनाश्वलारो दोषास्तु दृढा एव । न हि तेऽपि धालन्तरेण सुपरिहंराः । अपिल्लिटि भृजेरपि धातोर्गुणाभावादगुदात्तत्वेन आत्मनेपदिलाच्च वभर्जनुरित्यादिरूपस्य तेनाप्यसिद्धेः । तथा भृजेरुदात्तत्वेन ततः परेषां सन्नलिङ्सिचामिडागमध्रौव्यात् । विभर्क्षति भक्षीष्ट अभष्टेत्यादिरपि तेन न सिध्यति । एतेन भ्रस्जेर्भृजिरादेश इति पक्षोऽपि निरस्तः । पूर्वोक्तदूषणगणप्रसङ्गात् । किं च अस्मिन्पक्षे यङ्छुकि अधिको दोषः । वधादेशवत्साभ्यासस्य भृज्यादेशे पुनर्द्विर्वचनस्य दुर्लभलात्स्थानिवत्त्वेनानभ्यासस्येति निषेधात् । स्वीकृतेऽपि द्विर्वचने रुप्रिथीकोऽभ्यासस्य स्युरेवेति रुगादिरहितं वाभर्जिता वाभर्जिप्यतीत्यादि रूपं नैकं सिध्येत् । तर्हि भ्रस्जे रसोरिति पठित्वा रसिति समुदायस्य अरेव विधीयतां तथा च न कोपि दोष इति । अयमत्र संग्रहः—‘रस ऋ चेदपिल्लिट्सन्लिङ्सिच्चङ्परणिषु ते । दोषो भ्रस्जेर्भृजौ चैवं दोषो यङ्लुकि चाधिकः ॥ साभ्यासस्य हि भृज्भावो भवेद्धन्तेर्विधिर्यथा । द्वित्वं पुनर्न लभ्येत स्थानिवत्त्वाद्वधेरिव ॥ तस्मादस्तु यथान्यासं स्वातच्छ्रयेऽस्तु रसोरिति’ —पूर्व-विप्रतिषेधेनेति । नित्यत्वादित्यपि मुवचम् । न च संप्रसारणात्पूर्वं धातो रेफस्य पश्चात्तु रमागमे रेफस्येति शब्दान्तर-प्राप्त्या संप्रसारणस्य नित्यत्वं नेति शङ्क्यम् । लक्ष्यानुरोधेन कृताकृतप्रसङ्गित्वेनापि क्वचिन्नित्यत्वस्वीकारात्
Bālamanoramā
भ्रस्जो रोपधयोः रमन्यतरस्याम् - भ्रस्जो रोपधयोः । 'भ्रस्ज' इत्यवयवषष्ठी ।रोपधयो॑रिति स्थानषष्टी । रश्च उपधा च तयोरिति विग्रहः । रेफादकार उच्चारणार्थः । रेफस्य उपधायाश्च स्थाने इति लभ्यते । 'आर्धधातुके' इत्यधिकृतम् । तदाह — भ्रस्जो रेफस्येत्यादिना । रमि मकार इति । अकार उच्चारणार्थःतदाह — मित्त्वादन्त्यादचः पर इति । तथा च रेफाऽकारादुपरि सकारात् प्राक् रेफ आगम इति फलितत् । भ्र र् स् ज् अ इति स्थितम् । ननु रम आगमत्वेरोपधयो॑रिति कथं स्थानषष्ठीनिर्देश इत्यत आह — स्थानेति । स्थानं — प्रसङ्गः । रेफस्य उपधायाश्च उच्चारणप्रसङ्गे सति अकारादुपरि रेफः प्रयोज्यः । भकारादुपरि रेफो जकारात्प्राक्सकारश्च न प्रयोज्याविति लब्धम् । तथा च तयोर्निवृत्तिः फलितेति भावः । एवं च भर्ज् अ इति स्थिते द्वित्वादौ रूपमाह - बभर्जेति.अतुसादावपि संयोगात्परत्वात्कित्त्वाऽभावात्ग्रहिज्ये॑ति संप्रसारणं न भवति । भारद्वाजनियमात्थलि वेडितिमत्वाऽऽह - बभर्जिथ बभर्ष्ठेति । इडभावपक्षे बर्भज् थ इति स्थिते 'व्रश्च' इति जस्य षः । ष्टुत्वेन थस्य ठ इति भावः । बभर्जिव । लिटस्तङ्याह - बभर्जे इति । बभर्जाते इत्यादि सुगमम् । रमभावे आह — बभ्रज्जेति । णलि भ्रस्ज् अ इति स्थिते द्वित्वे हलादिशेषे अभ्यासजश्त्वे बभ्रस्ज् अ इति स्थिते सस्य श्चुत्वेन शकारे शस्य जश्त्वेन जकारैति भावः ।लिटभ्यासस्ये॑ति संप्रासरणस्य न प्रसक्तिः, अभ्यासे हलादिशेषेण रेफाऽभावात् । बभ्रज्जतुरिति । संयोगात्परत्वादकित्त्वात्ग्रहिज्ये॑ति न संप्रसारणमिति भावः । बभ्रज्जिथेति । थलिभारद्वाजनियमादिट्पक्षे रमभावपक्षे लिटस्तह्राह — बभ्रज्जेति । बभ्रज्जाते । बभ्रज्जिषे । इत्यादि सुगमम् । भ्रष्टेति । रमभावपक्षे रूपम् । भर्ष्टेति । रमागमे भर्ज् ता इति स्थिते जस्य 'व्रश्च' इति षः, ष्टुत्वेन तकारस्यट इति भावः । एवं — भ्रक्ष्यति भर्क्ष्यतीति ।षढो॑रिति कत्वे सस्य षत्वमिति विशेषः । भृज्जतु ।अभृज्जत् । भृज्जेत् । ननु आशीर्लिङि भ्रस्ज् यादिति स्थिते यासुटः कित्त्वात्ग्रहिज्ये॑ति संप्रसारणे पूर्वरूपे सकारस्य श्चुत्वेन शकारे शस्य जश्त्वेन जकारे भृज्ज्यादिति रूपं वक्ष्यति । तदयुक्तम् । संप्रसारणं बाधित्वा परत्वाद्रमागमे कृते भज्र्यादिति प्रसङ्गादित्यत आह — क्ङिति रमागममिति । आशीर्लिङस्तङि सीयुटि रमागमपक्षे आह — भर्क्षीष्टेति । रमभावे तु अकित्त्वात्संप्रसारणाऽभवादाह - भ्रक्षीष्टेति । लुङि परस्मैपदे रमागमविकल्पं मत्वाह - अभार्क्षीत् अभ्राक्षीदिति । आत्मनेपदे सिचि रमागमविकल्पं मत्वाह - अभर्ष्ट - अभ्रष्टेति ।झलो झली॑ति सिज्लोपः । क्षिप प्रेरणे इति । अनिट् । अजन्ताऽकारवत्त्वाऽभावात्क्रादिनियमात्थलि नित्यमिट् ।चिक्षेपिथ । एवं कृषधातुरपि.चकर्षिथ । लुटि तासिअनुदात्तस्य चर्दुपधस्ये॑त्यमागमविकल्पः । अमागमाऽभावे गुणे रपरत्वम् । तदाह - क्रष्टा कर्ष्टेति । आशीर्लिङि परस्मैपदे आह — कृष्यादिति । कित्त्वाज्झलादित्वाऽभावाच्च अमागमो गुणश्च नेति भावः । आशीर्लिङस्तङ्याह - कृक्षीष्टेति । 'लिङ्सिचौ' इति कित्त्वादमागमो गुणश्च नेतिभावः । लुङि परस्मैपदे आह - स्पृशमृशेति सिज्वेति । पक्षे इति । सिजभावपक्षे 'शलः' इति क्स इत्यर्थः । सिचि अम्वेति । सिच्पक्षे 'अनुदात्तस्य चे' त्यमागमविकल्प इत्यर्थः । क्से तु कित्त्वादमागमो नेति भावः । अक्राक्षीदिति.सिचि अमागमे रूपम् । अकार्क्षीदिति । सिचि अमभावपक्षे हलन्तलक्षणा वृद्धिरिति भावः । क्सादेशपक्षे आह — अकृक्षदिति । कित्त्वादभागमो गुणश्च ज्ञेयम् । अकृष्टेति । 'झलो झली' ति सिज्लोप इति भावः । अकृक्षदिति । कित्त्वादभागमो गुणश्चे नेति भावः । तङीति । तङि सिच्पक्षे अकृष् स् त इतिस्थिते 'लिङ्सिचौ' इतिकित्त्वादम्नेत्यर्थः । गुणोऽपि नेति ज्ञेयम् । अकृष्टेति ।झलो झलीटति सिज्लोप इति भावः । अकृक्षतेति । सिज्पक्षे अनतः परत्वाददादेश इति भावः । क्सादेशपक्षे आह — अकृक्षतेति । कित्त्वादम्नेति भावः । अकृक्षन्तेति । क्सादेशपक्षे अ कृक्ष झ इति स्थिते अच्परकत्वाऽभावात्क्सस्याची॑त्यकारलोपाऽभावादतः परत्वाददादेशाऽभावे अन्तादेश इति भावः । ऋषी गताविति । सेट् । आनर्षिथ आनर्षिव । अर्षिता । आर्षीत् । ओ विजी भयेति । सेट् । उद्विजितेत्यादौ लघूपधगुणे प्राप्ते -
translator notes
  • commentary BM: 'bhrasjaḥ' is a sixth [case] of the part (avayavaṣaṣṭhī); 'ropadhayoḥ' is a sixth [case] of place (sthānaṣaṣṭhī), dissolved 'raś ca upadhā ca, tayoḥ', the a after r being for pronunciation; 'ārdhadhātuke' is under adhikāra. Followed: the bracketed adhikāra in sutra_en and 'in place of the r and of the penultimate' in k1.
  • commentary BM on 'mittvād antyād acaḥ paraḥ' and 'sthāna…': the a of ram is for pronunciation; so r comes as an augment after the a and before the s (bh-r-a-r-s-j-a). Objection: if ram is an augment, how can 'ropadhayoḥ' be a sthānaṣaṣṭhī? Answer: 'sthāna' means occasion (prasaṅga): when r and the upadhā would be pronounced, r is to be used after the a, and neither the r after bh nor the s before j is to be used — hence their cessation (nivṛtti). Followed: 'cease [to be pronounced]'.
  • commentary TB (sk.2535.t1): the a of 'ram' is for pronunciation. Since m-marking is made to secure a particular place, ram does not strictly come in place of r and upadhā (a sthānaṣaṣṭhī puts only an item whose place is unfixed in that place, like yaṇ in 'iko yaṇ aci'); so ram has the character of both substitute and augment, as śnam has of both pratyaya and āgama. Others reject this, carry 'lopa' forward from 'sanaḥ ktici' [sanaḥ ktici lopaś cāsyānyatarasyām, SK 3315, the sūtra before ārdhadhātuke] and say r and upadhā are deleted while ram is only an augment. Still others propose 'bhrasjo rasor anyatarasyām' (ṛ for the cluster r-a-s), claiming great economy (the vārttika's pūrvavipratiṣedha would become unnecessary); TB answers that the Bhāṣya ('let it stand as formulated') shows this to be faulty, with the Manoramā's five faults of the 'rasor' view (in apit liṭ, san, liṅ and sic in taṅ, and caṅ after ṇic), summed up in verses which add that the view of bhṛj as substitute for bhrasj has the same faults and a further one in yaṅluk ('doṣo yaṅluki cādhikaḥ'), and end 'tasmād astu yathānyāsam'. Recorded; the English keeps Bhaṭṭoji's wording 'in place of … the augment ram' neutral between BM's 'occasion' and TB's 'substitute and augment' readings (§16).
  • commentary BM on the liṭ forms: in atus etc. the affix follows a conjunct, so it is not kit [asaṃyogāl liṭ kit] and 'grahijyā…' gives no saṃprasāraṇa (babharjatuḥ, babhrajjatuḥ); in thal iṭ is optional by the Bhāradvāja restriction (babharjitha / babharṣṭha: without iṭ, j → ṣ by 'vraśca', th → ṭh by ṣṭutva). babhrajja: after doubling, halādiśeṣa and jaśtva of the abhyāsa, babhrasj-a stands; s → ś by ścutva, ś → j by jaśtva; 'liṭy abhyāsasya' gives no saṃprasāraṇa since halādiśeṣa has removed the r from the abhyāsa. bhraṣṭā is the form without ram, bharṣṭā the form with ram (j → ṣ by 'vraśca', t → ṭ by ṣṭutva); likewise bhrakṣyati / bharkṣyati, with k by 'ṣaḍhoḥ' and ṣ for s. Followed for the labels 'with/without iṭ' and 'with/without ram'.
  • commentary BM: objection — in āśīrliṅ bhrasj-yāt, yāsuṭ is kit, so 'grahijyā…' would give saṃprasāraṇa and bhṛjjyāt, as Bhaṭṭoji states; but ram, being para, would set saṃprasāraṇa aside and give bharjyāt — hence the vārttika. Followed: 'setting aside the augment ram'.
  • commentary TB on 'pūrvavipratiṣedhena': one could equally say 'because [saṃprasāraṇa] is nitya'; nor should one object that it is not nitya because before ram it would apply to the root's r and after ram to the r of ram (śabdāntaraprāpti), since, in deference to the attested forms, nitya-status is sometimes accepted even on the ground of applying whether or not [the other rule] has applied (kṛtākṛtaprasaṅgitva). Recorded.
  • commentary BM: bharkṣīṣṭa with ram in āśīrliṅ taṅ; bhrakṣīṣṭa without ram, where the affix is not kit, so there is no saṃprasāraṇa; abhārkṣīt / abhrākṣīt with and without ram in luṅ parasmaipada; abharṣṭa / abhraṣṭa likewise in ātmanepada, with sic deleted by 'jhalo jhali'. Followed for the labels.
  • commentary BM on kṣip and kṛṣ: both aniṭ, yet by the krādi restriction iṭ is obligatory in thal (cikṣepitha, cakarṣitha). kraṣṭā / karṣṭā: in luṭ the augment am is optional by 'anudāttasya cardupadhasya…' [SK 2402]; without am, guṇa with r (raparatva). kṛṣyāt: no am and no guṇa, the affix being kit and not jhal-initial. kṛkṣīṣṭa: kit by 'liṅsicau', so neither am nor guṇa. 'pakṣe' = when there is no sic, ksa by 'śalaḥ [igupadhāt]'; 'sici am vā' = with sic, am is optional, while with ksa (kit) there is no am. akrākṣīt with am; akārkṣīt without am, with halanta vṛddhi; akṛkṣat with ksa. akṛṣṭa: sic deleted by 'jhalo jhali'. akṛkṣata: with sic, at replaces jh since it follows a non-a; BM then glosses akṛkṣata again 'in the ksa option' (no am, being kit); akṛkṣanta: in the ksa option, with a-kṛkṣ-jha standing, the a of ksa is not deleted by 'ksasyāci' (no ac follows), and since jh follows a there is ant, not at. Followed for the bracketed labels, including BM's second akṛkṣata (ksa, prathama-puruṣa singular), which is added as a label only, since the kaumudī writes the form once.
  • commentary BM on ṛṣī: seṭ (ānarṣitha, ānarṣiva, arṣitā, ārṣīt). On ovijī: seṭ; in udvijitā etc. guṇa of the light penultimate would be due — leading into vija iṭ (SK 2536). Recorded.
  • textual Our 'mittavād antyād acaḥ paraḥ' is a slip for 'mittvād…'; the print, NSP p. 408 (scan page-0418, read), has mittvād (collation batch02). The English follows the print.
  • textual The print (NSP p. 409, scan page-0419, read) marks 'kṅiti ramāgamaṃ bādhitvā saṃprasāraṇaṃ pūrvavipratiṣedhena' with its vārttika sign and closes it with '||'; the '(vārttikam)' tag at the head of our sk.2535.k3 is editorial and is not rendered. The print also puts its vārttika sign before 'spṛśamṛśakṛṣeti sij vā' (untagged in ours; collation batch02).
  • textual Scan check, NSP p. 409 (scan page-0419, read): the ātmanepada luṅ of kṛṣ reads 'akṛṣṭa | akṛkṣātām | akṛkṣata | akṛkṣātām | akṛkṣanta' in the print as in ours — akṛkṣata written once. NSP footnote on p. 409, filed as sk.2533.n1 (formerly n2), on 'akṛkṣanta': since [the at-substitute] is taught for what is not after a (anataḥ), the at-substitute does not apply [after ksa]. The print's dhātu numbers here are 1286 kṣipa … 1290 ovijī (ours one lower).
  • textual Filing: the TB on this sūtra used to be split in ours: its opening ('bhrasjo ropadhayoḥ — ram…' up to 'yadyapi urṛt ity asya vaikalpikatvād avabharjad iti sidhyaty eva tathāpi pakṣe abībhṛjad ity aniṣṭaṃ syād iti') and its resumption from the top of p. 409 ('tarhi bhrasje rasor iti…') stood at the tail of sk.2533.t1, and the continuation between them ('bodhyam | ṛjibhṛjī bharjane…' to 'rūpaṃ naiva sidhyet'), running TB text on NSP p. 408, not a footnote (scan page-0418, read), was filed as sk.2533.n1. On 2026-10-05 all of it was re-filed into sk.2535.t1, in the print's order, ahead of the TB on the vārttika that sk.2535.t1 already carried.
  • translator The bracketed labels (lakāra, pada, puruṣa, with/without iṭ, ram, am, sic, ksa) are the translator's, following BM. '[by mid aco 'ntyāt paraḥ, SK 37]' names the rule Bhaṭṭoji alludes to with 'mittvād'.
SK 2536 · A 1.2.2ङित्त्वातिदेशः
विज इट् ॥ २५३६ ॥
vija iṭ
vija iṭ — [An affix beginning with] iṭ after vij is [treated as] ṅit [— 'ṅit' carried forward (anuvṛtti) from gāṅkuṭādibhyo 'ñṇin ṅit, SK 2461].

Rule. An affix beginning with iṭ that follows vij is treated as ṅit (ṅidvat). "ṅit" is carried forward (anuvṛtti) from SK 2461.

How does the bare word iṭ come to mean "an affix beginning with iṭ"? Bhaṭṭoji's commentators agree on the sense, but scholars discuss how the sūtra yields it. Some later grammarians, as one commentator reports, point out that the augment iṭ by itself being ṅit would achieve nothing.

Example.

ud + vij + tā (the luṭ ending, as in chapter 44) → iṭ is added → ud + vij + i + tā

→ the affix begins with iṭ, so it is ṅit (this rule) → no guṇa of the penultimate i

→ udvijitā "he will fear". Likewise lṛṭ udvijiṣyate. Bhaṭṭoji's commentators add udvijiṣīṣṭa and udavijiṣṭa.

Applies when / blocked by. One of Bhaṭṭoji's commentators says the vij meant is ovijī of this class (and of the rudhādi). It is not the vij of the juhotyādi class. So that root keeps guṇa: vivejitha.

Watch out. Not udvejitā. The guṇa is blocked only because the affix begins with iṭ.

The roots that follow: laj, lasj. laj and lasj (taught olajī, olasjī) mean "to be ashamed". They close the four ātmanepadin roots. laj gives lajate, liṭ leje; lasj gives lajjate, liṭ lalajje.

Saṃprasāraṇa before śa and in the abhyāsa: vraśc. From vraśc on, the roots are parasmaipadin. vraśc (taught ovraścū) means "to cut".

vraśc + śa + ti → śa is ṅit, so SK 2412 gives ṛ for the r → vṛścati "he cuts".

liṭ singular:

vraśc + ṇal → doubling → abhyāsa vra-

→ saṃprasāraṇa in the abhyāsa by SK 2408: ṛ for the r

→ that ṛ becomes a by urat (SK 2244)

→ that a is treated as the ṛ it replaced, by SK 50

→ so the v takes no saṃprasāraṇa: SK 363 forbids a saṃprasāraṇa before a saṃprasāraṇa

→ vavraśca "he cut".

Bhaṭṭoji's commentators ask why the r takes saṃprasāraṇa first, and not the v. One answers that the prohibition of SK 363 itself shows it (it is a jñāpaka). Scholars discuss this route.

  • vavraścatuḥ: the affix follows a cluster, so it is not kit, and there is no saṃprasāraṇa.
  • thal: the root is marked with ū, so iṭ is optional: vavraścitha or vavraṣṭha. Without iṭ, the s is lost by SK 380 and the c becomes ṣ by SK 294.
  • luṭ vraścitā or vraṣṭā; lṛṭ vraściṣyati or vrakṣyati.
  • āśīrliṅ vṛścyāt: the affix is kit, so saṃprasāraṇa returns.
  • luṅ avraścīt (with iṭ) or avrākṣīt (without). In the second, the s is lost by SK 380, ṣ comes by SK 294, and k by SK 295.

vyac. vyac "to feign".

  • vicati: SK 2412 before śa.
  • liṭ vivyāca: the y of the abhyāsa takes saṃprasāraṇa, not the v, by SK 363.
  • vivicatuḥ: the affix is kit, so SK 2412 applies before doubling.
  • vyacitā, vyaciṣyati; āśīrliṅ vicyāt.
  • luṅ avyācīt or avyacīt: vṛddhi is optional by SK 2284.

Vārttika vyaceḥ kuṭāditvam anasi: "vyac counts as a kuṭādi root, except before as." Bhaṭṭoji says this does not operate here. anasi "not before as" is an exclusion of the kind called paryudāsa. Because of that, the vārttika covers kṛt affixes only. That is why vyacitā has no saṃprasāraṇa. One of Bhaṭṭoji's commentators gives udvicitum as a kṛt form where it does come.

Roots read twice: uch, ucch. uch "to glean" gives uñchati; ucch "to end" gives ucchati. Both are also read in the bhū class. Bhaṭṭoji's commentators say they are read here to get śa. Then the feminine of the present participle gets an optional n by SK 445: uñchatī or uñchantī. The bhvādi reading serves the accent. (The same holds for kaḍa "to be intoxicated", later in the run.)

Guṇa and nuṭ: ṛcch. ṛcch means "to go", "to fail in the senses", "to become solid".

  • In liṭ the light-penultimate guṇa does not reach it. So guṇa comes by SK 2383, ṛcchaty ṝtām.
  • SK 2288 gives the augment nuṭ after a root with "two consonants" (dvihal). Here "two" stands for "more than one" (an upalakṣaṇa). So nuṭ comes: ānarccha, ānarcchatuḥ.
  • There is no ām: SK 2237 excludes ṛcch by name.
  • luṭ ṛcchitā has no guṇa, because SK 2383 is limited to liṭ.

Bhaṭṭoji also gives the liṭ ānarca from ṛc "to praise", and later ānarpha from ṛph "to harm".

Other liṭ forms. micch "to afflict": mimiccha, luṅ amicchīt. tvac "to cover": tatvāca.

Optional iṭ.

  • lubh "to confuse": lubhati, luṭ lobhitā or lobdhā (iṭ optional by SK 2340), lobhiṣyati.
  • cṛt "to harm, to string": cartitā; lṛṭ cartiṣyati or cartsyati (optional by SK 2506); acartīt.
  • tṛh, stṛh, tṛṃh "to harm" are marked with ū, so iṭ is optional: tṛhati, tatarha; stṛhati, tastarha; luṭ starhitā or starḍhā. luṅ atṛṃhīt or atārṅkṣīt, dual atārṇḍhām. In atārṅkṣīt the h becomes ḍh and then k, and the anusvāra becomes ṅ (Bhaṭṭoji's commentators).
  • iṣ "to wish": ch for the ṣ by SK 2400 → icchati. luṭ eṣitā or eṣṭā; eṣiṣyati; iṣyāt; aiṣīt.
  • miṣ "to rival": miṣati, meṣitā.

sic obligatory: tṛp. tṛp "to be satisfied": tṛpati, tatarpa, tarpitā. The vārttika spṛśa-mṛśa… makes sic optional, but only for the tṛp of the puṣādi group (a group of divādi roots that take aṅ, SK 2343). The vārttika is an exception to aṅ, so it works only where aṅ would come. Here sic is obligatory: atarpīt.

num restored before śa: tṛmph.

tṛmph + śa + ti → śa is ṅit, so SK 415 deletes the n → tṛph + a + ti …

Vārttika śe tṛmphādīnāṃ num vācyaḥ: before śa, tṛmph and the rest get num. So the n returns: tṛmphati.

"And the rest" here means "of that kind": the roots in this stretch that have an n. So tumpati, tumphati, dṛmphati, ṛmphati, gumphati, umbhati, śumbhati. Outside śa the n stays deleted: tatṛmpha, tṛphyāt.

The roots of this kind that begin with a vowel and are heavy take ām in liṭ (SK 2237): ṛmphāṃcakāra, umbhāṃcakāra.

Variant readings. Bhaṭṭoji records several.

  • riph "to boast, fight, revile, harm, give": riphati, rirepha. Some read rih, as in the line śiśuṃ na viprā matibhī rihanti.
  • juḍ "to go": some read jun, as in maruto junanti.
  • tṛp / tṛmph and dṛp / dṛmph: some say both members end in ph.
  • vṛh "to exert" begins with v; others say with a labial stop (b).
  • thuḍ, sthuḍ "to cover" (thuḍati, tuthoḍa, tusthoḍa): some read khuḍ, chuḍ.
  • sphur, sphul "to quiver": some give sphur the sense "to throb".

Lengthening in āśīrliṅ, and its bar. sur "to rule, to shine": surati, suṣora, āśīrliṅ sūryāt. kur "to sound": kurati, kūryāt. The vowel is lengthened by SK 354, hali ca.

SK 1629, na bhakurchurām, forbids that lengthening for kur and chur. Yet it does not touch this kur. Bhaṭṭoji reports the view that the kur there means kṛ "to do" only. One of his commentators admits that only the commentators' explanation settles this. The bar does reach chur "to cut": churyāt, not lengthened.

likh. likh "to write": lilekha. One of Bhaṭṭoji's commentators says it is not a kuṭādi root. So lekhitā stands, and likhitum is an error.

The kuṭādi begin: kuṭ. From kuṭ "to be crooked" the kuṭādi roots begin. By SK 2461 their affixes, unless ñit or ṇit, are ṅit. So there is no guṇa.

  • cukuṭitha (liṭ, thal); luṭ kuṭitā.
  • liṭ singular cukoṭa or cukuṭa. ṇal is ṇit, so it escapes SK 2461 and guṇa comes; in the first person it is optionally not ṇit, and then guṇa is blocked.
  • Likewise kṛḍ "to be dense": cakarḍa, kṛḍitā; tuṭ "to quarrel": tuṭati, tutoṭa, tuṭitā.
  • truṭ "to break" also takes śyan optionally, by SK 2321: truṭyati or truṭati; liṭ tutroṭa.
  • sphuṭ "to blossom": sphuṭati, pusphoṭa.

The run closes with sphur and sphul, which lead into the next rule.

Siddhānta-kaumudī
विजेः पर इडादिः प्रत्ययो ङिद्वत् । उद्विजिता । उद्विजिष्यते ।{$ {!1290 ओलजी!} {!1291 ओलस्जी!} व्रीडायाम्$} । लजते । लेजे । लज्जते । ललज्जे ॥ अथ परस्मैपदिनः ।{$ {!1292 ओव्रश्चू!} छेदने$} । ग्रहिज्या - SK 2412 । वृश्चति । वव्रश्च । वव्रश्चतुः । वव्रश्चिथ । वव्रष्ठ । लिट्यभ्यासस्य - SK 2408 इति संप्रसारणम् । रेफस्य ऋकारः । उरत् SK 2244 तस्य अचः परस्मिन् - SK 50 इति स्थानिवद्भावात् । न संप्रसारणे - SK 363 इति वस्योत्वं न । व्रश्चिता । व्रष्टा । व्रश्चिष्यति । व्रक्ष्यति । वृश्च्यात् । अव्रश्चीत् । अव्राक्षीत् ।{$ {!1293 व्यच!} व्याजीकरणे$} । विचति । विव्याच । विविचतुः । व्यचिता । व्यचिष्यति । विच्यात् । अव्याचीत् । अव्यचीत् ॥

An affix beginning with iṭ (iḍādi) that follows vij is treated as ṅit (ṅidvat) [— 'ṅit' carried forward (anuvṛtti) from SK 2461]. udvijitā [luṭ; no guṇa]. udvijiṣyate [lṛṭ]. (1290) olajī, (1291) olasjī — in being ashamed (vrīḍā). lajate [laṭ]. leje [liṭ]. lajjate [laṭ]. lalajje [liṭ]. Now parasmaipadin [roots]. (1292) ovraścū — in cutting (chedana). [saṃprasāraṇa, śa being ṅit, by] grahijyā… (SK 2412): vṛścati [laṭ]. vavraśca [liṭ, prathama-puruṣa singular]. vavraścatuḥ [prathama-puruṣa dual]. vavraścitha, vavraṣṭha [madhyama-puruṣa singular, with and without iṭ]. [In the abhyāsa,] saṃprasāraṇa by liṭy abhyāsasya… (SK 2408): ṛ for the r. [Then a replaces that ṛ] by urat (SK 2244). Because that [a] is treated as its original (sthānivadbhāva) by acaḥ parasmin… (SK 50), there is no u for the v, by na saṃprasāraṇe… (SK 363). vraścitā, vraṣṭā [luṭ, with and without iṭ]. vraściṣyati, vrakṣyati [lṛṭ, with and without iṭ]. vṛścyāt [āśīrliṅ]. avraścīt, avrākṣīt [luṅ, with and without iṭ]. (1293) vyaca — in feigning (vyājīkaraṇa). vicati [laṭ]. vivyāca [liṭ, prathama-puruṣa singular]. vivicatuḥ [prathama-puruṣa dual]. vyacitā [luṭ]. vyaciṣyati [lṛṭ]. vicyāt [āśīrliṅ]. avyācīt, avyacīt [luṅ, with and without vṛddhi].

vārttika
व्यचेः कुटादित्वमनसीति तु नेह प्रवर्तते

(vārttika) 'vyac has the status of a kuṭādi root except before as (anasi)' — this, however, does not operate here.

(वार्तिकम्) ॥ अनसीति पर्युदासेन कृन्मात्रविषयत्वात् ।{$ {!1294 उछि!} उञ्छे$} । उञ्छति ।{$ {!1295 उच्छी!} विवासे$} । उच्छति ।{$ {!1296 ऋच्छ!} गतीन्द्रियप्रलयमूर्तिभावेषु$} । ऋच्छत्यॄताम् SK 2383 इति गुणः । द्विहल्ग्रहणस्यानेकहलुपलक्षणत्वान्नुट् । आनर्छ । आनर्छतुः । ऋच्छिता ।{$ {!1297 मिच्छ!} उत्क्लेशे$} । उत्क्लेशः । पीडा । मिमिच्छा । अमिच्छीत् ।{$ {!1298 जर्ज!} {!1299 चर्च!} {!1300 झर्झ!} परिभाषणभर्त्सनयोः$} ।{$ {!1301 त्वच!} संवरणे$} । तत्वाच ।{$ {!1302 ऋच!} स्तुतौ$} । आनर्च ।{$ {!1303 उब्ज!} आर्जवे$} ।{$ {!1304 उज्झ!} उत्सर्गे$} ।{$ {!1305 लुभ!} विमोहने$} । विमोहनमाकुलीकरणम् । लुभति । लोभिता । लोब्धा । लोभिष्यति ।{$ {!1306 रिफ!} कत्थनयुद्धमनिन्दायहिंसादानेषु$} । रिफति । रिरेफ । रिहेत्येके । शिशुं न विप्रा मतिभी रिहन्ति ।{$ {!1307 तृप!} {!1308 तृम्फ!} तृप्तौ$} । आद्यः प्रथमान्तः । द्वितीयो द्वितायान्तः । द्वावपि द्वितीयान्तावित्यन्ये । तृपति । ततर्प । तर्पिता ॥ स्पृशमृशेति सिज्विकल्पः पौषादिकस्यैव अङपवादत्वात् । तेनात्र नित्यं सिच् । अतर्पीत् । तृम्फति । शस्य ङित्त्वात् अनिदिताम् - SK 415 इति नलोपे ।

For, 'anasi' being an exclusion (paryudāsa), [the vārttika] has kṛt [affixes] only as its domain. (1294) uchi — in gleaning (uñcha). uñchati. (1295) ucchī — in vivāsa [= ending (samāpti), as Bhaṭṭoji glosses it under SK 2291]. ucchati. (1296) ṛccha — in going, in the failing of the senses (indriyapralaya), and in becoming solid (mūrtibhāva). [In liṭ] guṇa by ṛcchaty ṝtām (SK 2383). Because the mention of 'two consonants' (dvihal) [in tasmān nuḍ dvihalaḥ, SK 2288] stands for (upalakṣaṇa) 'more than one consonant', nuṭ [comes]: ānarccha, ānarcchatuḥ [liṭ, prathama-puruṣa singular and dual]. ṛcchitā [luṭ; no guṇa]. (1297) miccha — in utkleśa. utkleśa is affliction (pīḍā). mimiccha [liṭ]. amicchīt [luṅ]. (1298) jarja, (1299) carca, (1300) jharjha — in reviling and threatening (paribhāṣaṇabhartsanayoḥ). (1301) tvaca — in covering (saṃvaraṇa). tatvāca [liṭ]. (1302) ṛca — in praising (stuti). ānarca [liṭ]. (1303) ubja — in straightness (ārjava). (1304) ujjha — in abandoning (utsarga). (1305) lubha — in vimohana. vimohana is throwing into confusion (ākulīkaraṇa). lubhati. lobhitā, lobdhā [luṭ, with and without iṭ]. lobhiṣyati [lṛṭ]. (1306) ripha — in boasting (katthana), fighting, reviling, harming and giving. riphati. rirepha [liṭ]. Some [read it as] riha: śiśuṃ na viprā matibhī rihanti — 'like (na) a child, the sages (viprāḥ) with their thoughts (matibhiḥ) rihanti [him]'. (1307) tṛpa, (1308) tṛmpha — in being satisfied (tṛpti). The first ends in the first [consonant of its class, p]; the second ends in the second [of its class, ph]. Others say both end in the second. tṛpati. tatarpa [liṭ]. tarpitā [luṭ]. The option of sic by [the vārttika] spṛśa-mṛśa… belongs only to the [tṛp] of the puṣādi group, since it is an exception (apavāda) to aṅ. So here sic is obligatory: atarpīt [luṅ]. tṛmphati: since śa is ṅit, when the n has been deleted by aniditām… (SK 415) —

vārttika
शे तृम्फादीनां नुम्वाच्यः

(vārttika) Before śa, num is to be stated for tṛmph and the rest.

(वार्तिकम्) ॥ आदिशब्दः प्रकारे । तेन येऽत्र नकारानुषक्तास्ते तृम्फादयः । तृम्फति । ततृम्फ । तृफ्यात् ।{$ {!1309 तुप!} {!1310 तुम्प!} {!1311 तुफ!} {!1312 तुम्फ!} हिंसायाम्$} । तुपति । तुम्पति । तुफति । तुम्फति ।{$ {!1313 दृप!} {!1314 दृम्फ!} उत्क्लेशे$} । प्रथमः प्रथमान्तः । द्वितायो द्वितायान्तः । प्रथमो द्वितीयान्त इत्येके । दृपति । दृम्फति ।{$ {!1315 ऋफ!} {!1316 ऋम्फ!} हिंसायाम्$} । ऋफति । आनर्फ । ऋम्फति । ऋम्फांचकार ।{$ {!1317 गुफ!} {!1318 गुम्फ!} ग्रन्थे $}। गुफति । जुगोफ । गुम्फति । जुगुम्फ ।{$ {!1319 उभ!} {!1320 उम्भ!} पूरणे$} । उभति । उवोभ । उम्भति । उम्भांचकार ।{$ {!1321 शुभ!} {!1322 शुम्भ!} शोभार्थे$} । शुभति । शुम्भति ।{$ {!1323 दृभी!} ग्रन्थे$} । दृभति ।{$ {!1324 चृती!} हिंसाग्रन्थनयोः$} । चर्तिता । सेसिचि - SK 2506 इति वेट् । चर्तिष्यति । चर्त्स्यात् । अचर्तीत् ।{$ {!1325 विध!} विधाने$} । विधति । वेधिता ।{$ {!1326 जुड!} गतौ$} । तवर्गपञ्चमान्त इत्येके । जुडति । मरुतो जुनन्ति ।{$ {!1327 मृड!} सुखने$} । मडति । मर्डिता ।{$ {!1328 पृड!} च$} । पृडति ।{$ {!1329 पृण!} प्रीणने$} । पृणति । पपर्ण ।{$ {!1330 वृण!} च $}। वृणति ।{$ {!1331 मृण!} हिंसायाम्$} ।{$ {!1332 तुण!} कौटिल्ये$} । तुतोण ।{$ {!1333 पुण!} कर्मणि शुभे$} । पुणति ।{$ {!1334 मुण!} प्रतिज्ञाने$} ।{$ {!1335 कुण!} श्ब्दोपकरणयोः$} ।{$ {!1336 शुन!} गतौ$} ।{$ {!1337 द्रुण!} हिंसागतिकौटिल्येषु$} ।{$ {!1338 घुण!} {!1339 घूर्ण!} भ्रमणे$} ।{$ {!1340 षुर!} ऐश्वर्यदीप्त्योः$} । सुरति । सुषोर । आशिषि सूर्यात् ।{$ {!1341 कुर!} शब्दे$} । कुरति । कूर्यात् । अत्र न भकुर्छुरम् SK 1629 इति निषेधो न । करोतेरेव तत्र ग्रहणादित्याहुः ।{$ {!1342 खुर!} छेदने$} ।{$ {!1343 मुर!} संवेष्टने$} ।{$ {!1344 क्षुर!} विलेखने$} ।{$ {!1345 घुर!} भीमार्थशब्दयोः$} ।{$ {!1346 पुर!} अग्रगमने$} ।{$ {!1347 वृहू!} उद्यमने$} । दन्त्योष्ठ्यादिः । पवर्गीयादिरित्यन्ये ।{$ {!1348 तृहू!} {!1349 स्तृहू!} {!1350 तृंहू!} हिंसार्थाः$} । तृहति । ततर्ह । स्तृहति । तस्तर्ह । स्तहिंता । स्तर्ढा । अतृंहीत् । अतार्ङ्गक्षीत् । अतार्ण्ढाम् ।{$ {!1351 इष!} इच्छायाम्$} । इषुगमि - SK 2400 इति छः । इच्छति । एषिता । एष्टा । एषिष्यति । इष्यात् । ऐषीत् ।{$ {!1352 मिष!} स्पर्धायाम्$} । मिषति । मेषिता ।{$ {!1353 किल!} श्वैत्यक्रीडनयोः$} ।{$ {!1354 तिल!} स्नेहने$} ।{$ {!1355 चिल!} वसने$} ।{$ {!1356 चल!} विलसने$} ।{$ {!1357 इल!} स्वप्नक्षेपणयोः$} ।{$ {!1358 विल!} संवरणे$} । दन्त्योष्ठ्यादिः ।{$ {!1359 बिल!} भेदने$} । ओष्ठ्यादिः ।{$ {!1360 णिल!} गहने$} ।{$ {!1361 हिल!} भावकरणे$} ।{$ {!1362 शिल!} {!1363 षिल!} उञ्छे$} ।{$ {!1364 मिल!} श्लेषणे$} ।{$ {!1365 लिख!} अक्षरविन्यासे$} । लिलेख ।{$ {!1366 कुट!} कौटिल्ये$} । गाङ्कुटादिभ्यः - SK 2461 इति ङित्वम् । चुकुटिथ । चुकोट । चुकुट । कुटिता ।{$ {!1367 पुट!} संश्लेषणे$} ।{$ {!1368 कुच!} सङ्कोचने$} ।{$ {!1369 गुज!} शब्दे$} ।{$ {!1370 गुड!} रक्षायाम्$} ।{$ {!1371 डिप!} क्षेपे$} ।{$ {!1372 छुर!} छेदने$} । न भकुर्छुराम् SK 1629 इति न दीर्घः । छुर्यात् ।{$ {!1373 स्फुट!} विकसने$} । स्फुटति । पुस्फोट ।{$ {!1374 मुट!} आक्षेपमर्दनयोः$} ।{$ {!1375 त्रुट!} छेदने$} । वाभ्रास - SK 2321 इति श्यन्वा । त्रुट्यति । त्रुटति । तुत्रोट । त्रुडिता ।{$ {!1376 तुट!} कलहकर्मणि$} । तुटति । तुतोट । तुटिता ।{$ {!1377 चुट!} {!1378 छुट!} छेदने$} ।{$ {!1379 जुड!} बन्धने$} ।{$ {!1380 कड!} मदे$} ।{$ {!1381 लुट!} संश्लेषणे$} ।{$ {!1382 कृड!} घनत्वे$} । घनत्वं सान्द्रता । चकर्ड । कृडिता ।{$ {!1383 कुड!} बाल्ये$} ।{$ {!1384 पुड!} उत्सर्गे$} ।{$ {!1385 घुट!} प्रतिघाते$} ।{$ {!1386 तुड!} तोडने $}। तोडनं भेदः ।{$ {!1387 थुड!} {!1388 स्थुड!} संवरणे$} । थुडति । तुथोड । तुस्थोड । खुड छुड इत्येके ।{$ {!1389 स्फुर!} {!1390 स्फुल!} संचलने$} । स्फुर स्फुरणे । स्फुल संचलन इत्येके ॥

The word ādi ('and the rest') is [used] in the sense of kind (prakāra); hence 'tṛmph and the rest' are those [roots] here to which an n is attached. tṛmphati. tatṛmpha [liṭ]. tṛphyāt [āśīrliṅ]. (1309) tupa, (1310) tumpa, (1311) tupha, (1312) tumpha — in harming. tupati. tumpati. tuphati. tumphati. (1313) dṛpa, (1314) dṛmpha — in utkleśa. The first ends in the first [consonant of its class]; the second ends in the second. Some say the first [too] ends in the second. dṛpati. dṛmphati. (1315) ṛpha, (1316) ṛmpha — in harming. ṛphati. ānarpha [liṭ]. ṛmphati. ṛmphāṃcakāra [liṭ, with ām]. (1317) gupha, (1318) gumpha — in stringing together (grantha). guphati. jugopha [liṭ]. gumphati. jugumpha [liṭ]. (1319) ubha, (1320) umbha — in filling (pūraṇa). ubhati. uvobha [liṭ]. umbhati. umbhāṃcakāra [liṭ, with ām]. (1321) śubha, (1322) śumbha — in the sense of shining (śobhā). śubhati. śumbhati. (1323) dṛbhī — in stringing together. dṛbhati. (1324) cṛtī — in harming and stringing together (hiṃsāgranthanayoḥ). cartitā [luṭ]. By se 'sici… (SK 2506), iṭ is optional: cartiṣyati, cartsyati [lṛṭ]. acartīt [luṅ]. (1325) vidha — in ordaining (vidhāna). vidhati. vedhitā [luṭ]. (1326) juḍa — in going. Some say it ends in the fifth [consonant] of the t-class (tavargapañcamānta) [i.e. is juna]. juḍati. maruto junanti. (1327) mṛḍa — in gladdening (sukhana). maḍati. marḍitā [luṭ]. (1328) pṛḍa — likewise. pṛḍati. (1329) pṛṇa — in pleasing (prīṇana). pṛṇati. paparṇa [liṭ]. (1330) vṛṇa — likewise. vṛṇati. (1331) mṛṇa — in harming. (1332) tuṇa — in crookedness (kauṭilya). tutoṇa [liṭ]. (1333) puṇa — in auspicious action (karmaṇi śubhe). puṇati. (1334) muṇa — in promising (pratijñāna). (1335) kuṇa — in sounding and in assisting (śabdopakaraṇayoḥ). (1336) śuna — in going. (1337) druṇa — in harming, going and crookedness. (1338) ghuṇa, (1339) ghūrṇa — in whirling (bhramaṇa). (1340) ṣura — in lordship and shining (aiśvaryadīptyoḥ). surati. suṣora [liṭ]. In the āśīḥ: sūryāt. (1341) kura — in sounding. kurati. kūryāt [āśīrliṅ]. Here the prohibition by na bhakurchurām (SK 1629) does not [apply], for they say that only karoti [kṛ] is meant there. (1342) khura — in cutting. (1343) mura — in enveloping (saṃveṣṭana). (1344) kṣura — in cutting (vilekhana). (1345) ghura — in [being] fearsome and in sounding (bhīmārthaśabdayoḥ). (1346) pura — in going ahead (agragamana). (1347) vṛhū — in exerting (udyamana). It begins with the dento-labial [v]. Others [say] it begins with a p-class [consonant] (pavargīyādi) [— the third of that class, b: BM]. (1348) tṛhū, (1349) stṛhū, (1350) tṛṃhū — meaning harming. tṛhati. tatarha [liṭ]. stṛhati. tastarha [liṭ]. starhitā, starḍhā [luṭ, with and without iṭ]. atṛṃhīt, atārṅkṣīt [luṅ, with and without iṭ]. atārṇḍhām [luṅ, prathama-puruṣa dual, without iṭ]. (1351) iṣa — in wishing (icchā). ch [for the ṣ] by iṣugami… (SK 2400): icchati. eṣitā, eṣṭā [luṭ, with and without iṭ]. eṣiṣyati [lṛṭ]. iṣyāt [āśīrliṅ]. aiṣīt [luṅ]. (1352) miṣa — in rivalry (spardhā). miṣati. meṣitā [luṭ]. (1353) kila — in whiteness and in playing (śvaityakrīḍanayoḥ). (1354) tila — in being unctuous (snehana). (1355) cila — in clothing (vasana). (1356) cala — in sporting (vilasana). (1357) ila — in sleeping and in throwing (svapnakṣepaṇayoḥ). (1358) vila — in covering (saṃvaraṇa). It begins with the dento-labial [v]. (1359) bila — in splitting (bhedana). It begins with a labial [b]. (1360) ṇila — in [being] impenetrable (gahana). (1361) hila — in bhāvakaraṇa [expressing feeling]. (1362) śila, (1363) ṣila — in gleaning (uñcha). (1364) mila — in joining (śleṣaṇa). (1365) likha — in the arranging of letters (akṣaravinyāsa). lilekha [liṭ]. (1366) kuṭa — in crookedness (kauṭilya). ṅit-status by gāṅkuṭādibhyaḥ… (SK 2461): cukuṭitha [liṭ, madhyama-puruṣa singular]. cukoṭa, cukuṭa [liṭ, singular, with and without guṇa]. kuṭitā [luṭ]. (1367) puṭa — in clasping (saṃśleṣaṇa). (1368) kuca — in contracting (saṅkocana). (1369) guja — in sounding. (1370) guḍa — in protecting. (1371) ḍipa — in throwing. (1372) chura — in cutting. By na bhakurchurām (SK 1629) there is no lengthening: churyāt [āśīrliṅ]. (1373) sphuṭa — in blossoming (vikasana). sphuṭati. pusphoṭa [liṭ]. (1374) muṭa — in reviling and crushing (ākṣepamardanayoḥ). (1375) truṭa — in breaking (chedana). By vā bhrāśa… (SK 2321), śyan optionally: truṭyati, truṭati. tutroṭa [liṭ]. truḍitā [luṭ]. (1376) tuṭa — in quarrelling (kalahakarman). tuṭati. tutoṭa [liṭ]. tuṭitā [luṭ]. (1377) cuṭa, (1378) chuṭa — in cutting. (1379) juḍa — in binding. (1380) kaḍa — in intoxication (mada). (1381) luṭa — in clasping (saṃśleṣaṇa). (1382) kṛḍa — in [being] dense (ghanatva). ghanatva is thickness (sāndratā). cakarḍa [liṭ]. kṛḍitā [luṭ]. (1383) kuḍa — in childishness (bālya). (1384) puḍa — in abandoning (utsarga). (1385) ghuṭa — in striking back (pratighāta). (1386) tuḍa — in toḍana. toḍana is splitting (bheda). (1387) thuḍa, (1388) sthuḍa — in covering (saṃvaraṇa). thuḍati. tuthoḍa [liṭ]. tusthoḍa [liṭ]. Some [read] khuḍa, chuḍa. (1389) sphura, (1390) sphula — in quivering (saṃcalana). Some [read] 'sphura in throbbing (sphuraṇa), sphula in quivering (saṃcalana)'.

Tattvabodhinī
NSP p. 419–421
—विज इट् । इह ‘वृद्धिर्यस्य—’ इति सूत्रान्मण्डूकप्लुत्या यस्यादिरिति अनुवर्तते तेन इडादिप्रत्ययो लभ्यत इति मनोरमायां स्थि-तम् । नव्यास्तु इह इडित्यनेनोत्तमैकवचनं न गृह्यते । तथा च सति विजिषीयेत्यत्रैव स्यान्न तृद्विजितेत्यादौ । ततश्चेष्टसि-ध्यर्थमिडागमो गृह्यते तस्य तु ङित्त्वं व्यर्थम् । तन्निमित्तगुणस्याप्राप्तेरतो लक्षणया इच्छान् गृह्यते । इट्प्रत्ययस्यादिरिति फलितार्थकथनमिडादिप्रत्ययो डिद्वदिति । एवं च इडादिरिति लाभाय यस्यादिरित्यनुवर्तनक्लेशो व्यर्थं एवेत्याहुः । इह ओविजीति तुदादिः रुधादिश्च गृह्यते न तु विजिर् पृथग्भावे इति जुहोत्यादिर्व्याख्यानात् । यत्स्तत्र हरदत्तेन जुहोत्यादे-रग्रहणे हेतुरुक्तः तस्यानिदकत्वादिति । तदयुक्तम् । क्रादिनियमेन लिटि इट्संभवात् । न च तत्र कित्वेन गतार्थत्वादिटो ङित्त्वं व्यर्थमिति वाच्यम् । अपिल्लिटः कित्वेऽपि विवेजिथेत्यत्र पित्त्वेन ङित्त्वाभावात् ॥—वव्रश्चेति । अत्र नव्याः । वव्रश्चेत्यादौ ‘लिट्यभ्यासस्य’—इत्यभ्यासावयवयोर्द्वयोरपि यणोः संप्रसारणप्रसक्तौ पूर्वस्य यणो निषेधाय ‘न संप्रसारणे’—इति सूत्रं स्वीक्रियते । ततश्च अत एव ज्ञापकात्परस्य प्रथमं संप्रसारणमिति परिकल्प्य आ पादपरिसमाप्तेरक्ताधिकार इति पक्षमभ्युपगम्य उरदलस्याङ्गाक्षिप्तप्रत्ययनिमित्तकलस्वीकारात् ‘अचः परस्मिन्’—इति स्थानिवद्भावप्रवृत्त्या संप्रसारणपरलमाश्रित्य वकारस्य संप्रसारणनिषेधः कथंचिदुपपद्यते । परस्य संप्रसारणं परस्य यणः संप्रसारणमिति वा सूत्रिते परस्यैव संप्रसारणं न तु पूर्वस्य यण इत्यर्थलाभाद् उक्तक्लेशं विनैव वव्रश्च यून इत्यादि सर्वं सिध्यति ॥ नचैवं ‘लिटि वयो यः’ ‘वेञः’ इत्यत्र संप्रसारणनिषेधाय नञोऽनुवृत्तिर्न लभ्येतेति वाच्यम् । ‘न लिटि वयो यः’ इति सूत्रकरणे वाधकाभावात् ‘न संप्रसारणे’—इति यथाश्रुतसूत्रप्रणयने लन्ततो मात्राद्वयस्याधिक्याच्च । एवं च लघूपायेनेष्टसिद्धौ ‘न संप्रसारणे’—इति सूत्रारम्भो ज्ञापयति निमित्तमेदाभावेऽपि स्थानिमेदे पुनरपि कार्यं प्रवर्तते इति । तथा च सुध्युपास्य इत्यादौ धकारस्य द्वित्वे कृते पुनरुकारात्परस्य दकारस्यापि द्विलमिति प्रक्रियाकारादिव्याख्यानं सूत्रकाराभिप्रेतमेव । यदि स्थानिमेदेऽपि निमित्तैक्ये कार्याप्रवृत्तिः क्वचिद् दृश्यते तत्र तु ‘ज्ञापकसिद्धं न सर्वत्र’ इति स दोषः परिहियतामित्याहुः ॥—अव्रश्चीदिति । ऊदित्त्वात्पक्षे इट् । ‘वदव्रज’—इति वृद्धेः ‘नेटि’ इति निषेधः ॥—अव्राक्षीदिति । ‘स्कोः’ इति सलोपः ‘व्रश्च’ इति षः । षढोरिति कः । ततः सस्य षलम् । न चात्र सकारस्य कथं लोप इति वाच्यम् । धातुपाठे सकारस्य पाठात् । तदाहुः—‘नकारजावनुस्वारपश्चमौ झलि धातुषु । सकारजः शकारश्च पाट्टवर्गस्तवर्गजः’ इति । व्यच । व्याजीकरणं छद्मकरणम् ॥—पर्युदासेनेति । प्रसज्यप्रतिषेधे हि वाक्यमेदोऽसमर्थसमासश्च प्रसज्येतेति भावः ॥—कृन्मात्रविषयत्वादिति । तेन उद्विचिता उद्विचितुमित्यत्र संप्रसारणं भवति । व्यचिता व्यचिषेत्यादौ तु तिड्डिषये न भवति । विव्याचेत् । ऋफति । आनर्फ । ऋम्फति । ऋम्फांचकार ॥ गुफ । कुटादित्वे जातेऽपि न क्षतिः । ‘गाङ्कुटादिभ्यः’ इति सूत्रे अञ्णितः प्रत्यया इतिः स्युरित्युक्तत्वात् । उत्तमे णलि तु णित्वाभावपक्षे इत्त्वात्संप्रसारणे विव्यचेति न सिध्ये- दिति अनसीति पर्युदास आवश्यक इति बोध्यम् । ‘उछि उञ्छे’ ‘उछी विवासे’ । इमौ भ्वादिगणे व्याख्यातौ । इह पाठस्तु उच्छतिउञ्छतीत्यत्र ‘आच्छीनद्योः’ इति नुम्विकल्पार्थः । पूर्वपाठस्तु स्वरार्थः । तथाहि । उञ्छति उच्छतीत्यादौ पिद्वचने शप्तिवादीनां पित्त्वादनुदात्तत्वे धानुस्वरेणाद्युदात्तं पदम् । शे तु प्रत्ययस्वरेण मध्योदात्तमिति । न च ‘सति शिष्टस्वरवलीयस्त्वमन्यत्र विकरणेभ्यः’ इति वक्ष्यमाणत्वात्कथमिह मध्योदात्ततेति वाच्यम् । कुरुत इत्यादौ तसादेर्विकरणात्परत्वेन तत्स्वरस्योदात्तस्य विकरणस्वरापेक्षया प्रवलत्वेऽपि शस्य धातोः परत्वेन धानुस्वरापेक्षया शस्वरस्योदात्तस्य प्रवलत्वात् ॥—उपलक्षणत्वादिति । अत एव अदुपधस्य चेत् अश्नोतेरेवेति नियममाश्रित्य द्विहल्पहणं भाष्यकारैः प्रत्याख्यातम् । अन्यथा तत्र संगच्छेतेति भावः ॥—आनच्छेति । अनृच्छ इति पर्युदासान्नाम् । नव्यासु ‘ऋच्छत्यू- ताम्’ इति लिटि परे गुणविधानसामर्थ्यादामभावः सिद्ध इति ‘इजादेः’ इति सूत्रे अनृच्छ इत्येतत्स्पष्टप्रतिपत्त्यर्थमित्याहुः । अन्ये तु ‘ऋच्छत्यूताम्’ इत्यत्र तौदादिकऋच्छेरिति सर्वैरेव व्याख्यातत्वात् गणान्तरेऽपि ऋच्छिरस्तीत्यनुमीयते तद्धातोसु लिव्यामनिवारणाय अनृच्छ इत्येतदावश्यकमित्याहुः । मिच्छ । उत्कटः क्लेश उत्क्लेशः । ऋच सुतौ । ऋच्यते स्तूयते देवतादिकमनयेति ऋक् वाहुलकादिह करणे क्विप् । लोभिता । लोध्धा । ‘तीषसह’ इति वेट् ॥—शिशुं न विप्रा इति । नशब्द इवार्थे । विप्रा ब्राह्मणाः शिशुमिव मतिभी रिहन्ति हिंसन्ति । न्यूनीकुर्वन्तीत्यर्थः । चृती हिंसा- ग्रन्थनयोः । इदित्करणं ‘श्वीदितो निष्ठायाम्’ इतीण्निपेधार्थम् । यद्यप्यस्य वेट्कलाभिष्ठायामिण्निपेधः सिध्यति तथापि ‘यस्य विभापा’ इत्यस्यानित्यतां ज्ञापयितुमीदित्करणम् । तेन ‘धावितमिभराजधिया’ इत्यादि सिद्धमित्याहुः । कुर शब्दे ॥—करोतेरेवेति । सुप्रसिद्धत्वात् । कुर्यादित्युक्ते हि लोकानां कृच एवोपस्थितिर्भवति न त्वस्येति भावः । मुर संवेष्टने । इगुपधलक्षणः कः । मुरो दैत्यः मुरारिविष्णुः । क्षुर विलेखने । विलेखनं छेदनम् । केशान् क्षुरति । ‘इगुपधे’ति कः । क्षुरः शस्त्रम् । तिल स्नेहने । तिलति । ‘इगुपथ’- इति कप्रलये तिलः । तिल गतौ । तेलतीति शपि गतम् । लिख अक्षरविन्यासे । लिखितुं लिखिष्यतीति प्रयोगः प्रामादिकः । यत्तु कैश्चित् कुटस्यादिः कुटादिः कुटः आदिर्येषां ते कुटादयः कुटादिश्च कुटादयश्च कुटादयः इत्येकशेषं खीकृत्य लिखितुमित्यादि समर्थितम् । तदसत् । लेखिता लेखिष्यतीत्यादौ गुणनिषेधापत्तेः । न चेष्टापत्तिः । वृत्तिकारहरदत्तादिग्रन्थविरोधात् । ‘गाङ्लिखादिभ्यः’ इत्येव सूत्रितव्ये कुटादिभ्य इति पठनस्य खारस्यभङ्गापत्तेश्च । किं च ‘शकुनिष्वालेखने’ इति सौत्रप्रयोगोऽपि विरुध्यत इति प्रागेवोक्तमित्यास्तां तावत् । लिखापयतीति प्रयोगस्तु मनोरमायामित्थं समर्थितः । अयनम् आयः प्राप्तिः लिखस्यायो लिखायस्तं करोति । स्फुट विकसने । स्फुटत्यर्थोऽस्मादिति स्फोटः स च पदस्फोटवाक्यस्फोटादिभेदेनानेकविधः । कड मदे । कुटादिकार्याभावेऽपि डान्तानुरोधेनायं कुटादौ पठितः । भ्वादौ पठितस्य पुनरत्र पाठः शतरि नुम्विकल्पार्थः । पूर्वं पाठस्तु उच्छतीत्यादाविव कडतीत्यादौ आद्युदात्तार्थः
Bālamanoramā
विज इट् - विज इट् । 'गाङ्कुटादिभ्यः' इत्यतो ङिदित्यनुवर्तते । तदाह - विजेः पर इत्यादि । उद्विजिता । उद्विजिषीष्ट ।उदविजिष्ट । व्रश्चधातुरूदित्त्वाद्वेट् । ग्रहिज्येति । लटि व्रश्च् अतीति स्थिते शस्याऽपित्त्वेन ङित्त्वात्ग्रहिज्ये॑ति रेफस्य संप्रसारणमृकारः, पूर्वरूपं चेति भावः ।तदाह - वृश्चतीति । वृश्चतः वृश्चन्तीत्यादि । वव्रश्चेति । णलि रूपमिदम् । थलि च प्रक्रिया अनुपदं वक्ष्यते । अतुसादौ संयोगात्परत्वेन कित्त्वाऽभावात्ग्रहिज्ये॑ति न संप्रसारणम् । तदाह — वव्रश्चतुरिति । ऊदित्त्वात्थलि वेट् । तदाह — वव्रश्चिथ वव्रष्ठेति । धातुपाठे 'व्रश्चू' इत्यत्र व्रस् च् इति सथिते सस्य श्चुत्वेन शकारनिर्देशः । तता च वव्रश्च् थ इति स्थिते श्चुत्वनस्याऽसिद्धत्वात् 'स्कोः' इति सकारलोपे, चस्यव्रश्चे॑ति षत्वे, ष्टुत्वेन थस्यठत्वे, वव्रष्ठेतिरूपम् । वव्रश्चिव । ननु णलि थलि च अकितिद्वित्वे कृतेलिटब्यासस्ये॑त्यब्यासावयवयोर्वकाररेफयोद्र्वयोरपि संप्रसारणं स्यात् । न चन संप्रसारणे संप्रसारण॑मिति वकारस्य संप्रसारणनिषेधः शङ्क्यः, पूर्वं वकारस्य संप्रसारणसंभवादित्यत आह — लिटभ्यासेति । 'न संप्रसारणे' इति निषेधादेव ज्ञापक#आत्प्रथमं रेफस्य ऋकारः संप्रसारणमित्यर्थः । तस्यसंप्रसारणसंपन्नस्य ऋकारस्य अकारविधं स्मारयति - उरदिति । ननु ऋकारस्य अकारे कृते वकारस्य संप्रसारणं स्यात्, संप्रसारणपरकत्ववविरहेण 'न संप्रसारणे' इति निषेधाऽप्रवृत्तेरित्यत आह — तस्य चेति । अकारस्येत्यर्थ- । न च उरदत्त्वस्य परिनिमित्तक्तवाऽश्रवणात्कथं स्थानिवत्त्वमिति वाच्यम्,अपादपरिसमाप्तेरङ्गाधिकार॑ इत्यभ्युपगम्य अह्गाक्षिप्रत्ययनिमित्तकत्वाभ्युपगमात् ।लक्ष्ये लक्षणस्य सकृदेव प्रवृत्ति॑रितिन्यायस्तु 'न संप्रसारणे' इति निषेधादेव न स्थानिबेदे प्रवर्तत इति ज्ञायते । अत एव 'सुद्ध्युपास्य' इत्यादौ धकारस्य द्वित्वे कृते पूर्वधकारस्य जश्त्वेन दकारे तस्य द्वित्वमित्यास्तां तावत् । आशीर्लिङ्याग - वृश्च्यादिति । कित्त्वात्संप्रसारणमिति भावः । अव्राक्षीदिति । अव्रश्च् सीत् इति स्थिते हलन्तलक्षणावृद्धिः । श्चुत्वस्याऽसिद्धत्वात् 'स्कोः' इति सलोपः ।व्रश्चे॑ति चस्य षः, तस्यषढो॑रिति कऋः, सस्य ष इति भावः ।नकारजावनुस्वरपञ्चमौ झलिधातुषु । सकारजः शकारः श्चे, र्षाट्टवर्गस्तवर्गजः । इत्याहुः । व्यच । सेट् । शेग्रहिज्ये॑ति संप्रसारणं मत्वाह - विचतीति । वव्याचेति ।लिटभ्यासस्ये॑त्यभ्यासयकारस्य संप्रसारणम् । 'न संप्रसारणे' इति न वकारस्य । विविचतुरिति । कित्त्वात्ग्रहिज्ये॑ति संप्रसारणे कृते द्वितवादीति भावः । विव्यचिथ । विविचिव । विच्यादिति । आशीर्लिङि कित्त्वाद्यकारस्य संप्रसारणम् ।अतो हलादे॑रिति वृद्धिविकल्पं मत्वाह - अव्याचीत् अव्यचीदिति । ननुव्यचेः कुटादित्वमनसी॑ति व्यचेः कुटादित्ववचनात् व्यचिता, व्यचिष्यतीत्यादावपि 'गाङ्कुटादिभ्यः' इति ङित्त्वात् संप्रसारणं स्यादित्यत आह- व्यचेरिति । कृन्मात्रेति । अवधारणे मात्रशब्दः । 'उछि उञ्छे' 'उछी विवासे' इति भ्वादौ पठितौ । इह तयोः पाठस्तु शविकरणार्थः । तेन उञ्छती उञ्छन्ती, उच्छती उच्छन्ती इतिआच्छीनद्यो॑रिति नुम्विकल्पः सिध्यति । भ्वादौ पाठस्तु पित्स्वरार्थ इत्यन्यत्र विस्तरः । ऋच्छ गतीति ।छे चे॑ति तुकि तस्य शचुत्वेन चकानिर्देशः । ऋच्छति । णलि लघूपधत्वाऽभावाद्गुणे अप्राप्ते आह - ऋच्छत्यृतामिति । द्वित्वे उरदत्त्वे हलादिशेषेअत आदे॑रिति दीर्घे आ अच्र्छ इति स्थिते बहुहल्त्वाद्विहल्त्वाऽभावान्नुटि अप्राप्ते आह - द्विहल्ग्रहणस्येति । आनच्र्छेति.॒इजादे॑रित्यत्र 'अनृच्छः' इति पर्युदासादाम्न । ऋच्छतेति ।ऋच्छत्यृता॑मित्यत्र लिटीत्यनुवृत्तेर्न गुण इति बावः । लुभधातुः सेट् ।तीषसहे॑ति वेडिति मत्वाह- लोभिता लोब्धेति । शिशुं नेति ।नशब्द इवार्थे । विप्राः शिशुमिव मतिभिः रिहन्ति = हिंसन्तीत्यर्थः । तृपधातुः श्यन्विकरण एवाऽनिट् । अङपवादत्वादिति । अपवादस्य उत्सर्गसमानदेशत्वादिति भावः । चृती हिंसाश्रन्थनयोरिति । श्रन्थनं विस्रंसनम् । चृततीत्यादि सुगमम् ।अथास्य योक्त्रं विचृते॑दित्याश्वलायनः । विस्रंसयेदित्यर्थः , उपसर्गवशात् ।यजमानो मेखलं विचृतते॑ इत्यापस्तम्बसूत्रे तु तङ् आर्षः । षुरधातुः षोपदेशः । कुर शब्दे । करोतेरेवेति । व्याख्यानमेवाऽत्र शरणम् । वृहूधातुः ऋदुपधः । ऊदित्त्वाद्वेट्कः । पवर्गादिरिति । पवर्गतृतीयादिरित्यर्थः । तृहू स्तृहू तृंहू इति । त्रयोऽपि ऋकारवन्तः । तृतीयोऽनुस्वारवान् । उदित्त्वाद्वेट् । तर्ढेति । तृहेस्तासि ढत्वध्तवष्टुत्वढलोपाः । एवं स्तर्ढा । तृण्ढा । अतर्हीत् अतार्क्षीत्, अस्तर्हीत् अस्तार्क्षीदिति सिद्धवत्कृत्याह - अतृंहीत् - अतार्ङ्क्षीदिति । तृंहेरिडभावपक्षे हलन्तलक्षणवृद्धौ रपरत्वम् । हस्य ढः, ढस्य कः, षत्वम् । अनुस्वारस्य परसवर्णो ङकार इति भावः । अतार्ढामिति । तृहेस्तसस्तामि सिच इडभावपक्षे लोपे हलन्तलक्षणवृद्धौ ढत्वधत्वष्टुत्वढञलोपा इति भावः । एव [स्तृहेः-] अस्तार्ढाम् [तृंहः] अतार्ण्ढाम् । स्फुर स्फुरणे ।
Footnotes (NSP 1915 ed.)
NSP p. 420 तृपतृम्फेति—‘शे मुचादीनाम्’ इति सूत्रभाष्ये ‘शे तृम्पादीनां नुम् वाच्यः तृम्पति, तृम्फति’ इति पाठदर्शनाध्येऽपि सनकारः प्रतीयते । मूलं तु धातुवृत्त्यनुसारीति बोध्यम् ।
translator notes
  • commentary BM: 'ṅit' is carried forward (anuvartate) from 'gāṅkuṭādibhyaḥ' [SK 2461]; hence Bhaṭṭoji's 'vijeḥ paraḥ…'. BM adds udvijiṣīṣṭa, udavijiṣṭa. Followed: the bracketed anuvṛtti in sutra_en and k1.
  • commentary TB: [on how 'iṭ' yields 'an affix beginning with iṭ'] the Manoramā holds that 'yasya ādiḥ' is carried by a frog's leap (maṇḍūkapluti) from 'vṛddhir yasya…' [SK 1335], giving 'iḍādi pratyaya'; the moderns (navyāḥ) say 'iṭ' cannot be the uttama singular ending (that would cover only vijiṣīya, not udvijitā), and the augment iṭ itself being ṅit would be pointless (it occasions no guṇa), so by implication (lakṣaṇā) 'iṭ' denotes an affix having iṭ, 'iḍādi' merely stating the resulting sense — so the labour of that anuvṛtti is needless. Recorded; the English 'an affix beginning with iṭ' is Bhaṭṭoji's own gloss and is neutral between the two routes.
  • commentary TB: the vij meant is ovijī of the tudādi (and of the rudhādi), not the juhotyādi 'vijir pṛthagbhāve', by the commentators' explanation; Haradatta's reason for excluding the juhotyādi root — that it is aniṭ — is wrong, since by the krādi restriction iṭ is possible in liṭ, and in the apit liṭ the ṅit-status would not be idle (vivejitha, pit, is not ṅit). Recorded.
  • commentary BM on vraśc: optionally iṭ, being ū-marked. vṛścati: with vraśc-a-ti standing, śa being apit and so ṅit, 'grahijyā…' gives ṛ for the r, with pūrvarūpa. In atus etc. the affix follows a conjunct and is not kit, so no saṃprasāraṇa (vavraścatuḥ). The dhātupāṭha's 'vraścū' is vras-c written with ś by ścutva; ścutva being asiddha, in vavraśc-tha s is deleted by 'skoḥ', c → ṣ by 'vraśca', th → ṭh: vavraṣṭha. Followed for '[saṃprasāraṇa, śa being ṅit …]' and the iṭ labels.
  • commentary BM on vṛścyāt: saṃprasāraṇa, the affix being kit. On avrākṣīt: with avraśc-sīt standing, halanta vṛddhi; ścutva being asiddha, s deleted by 'skoḥ', c → ṣ by 'vraśca', ṣ → k by 'ṣaḍhoḥ', s → ṣ; with the verse 'nakārajāv anusvārapañcamau…'. Followed for the label.
  • commentary BM on 'liṭy abhyāsasya…': objection — in ṇal and thal (not kit) after doubling, both v and r of the abhyāsa would take saṃprasāraṇa, and 'na saṃprasāraṇe' cannot block v because v could take it first. Answer: from the very prohibition 'na saṃprasāraṇe' as a jñāpaka, the r takes saṃprasāraṇa first. 'urat' recalls that the ṛ becomes a; and since v would then no longer be followed by a saṃprasāraṇa, 'tasya ca' — that a is sthānivat by 'acaḥ parasmin', the a-substitution being taken as occasioned by the affix implied by the aṅga-heading (which extends to the end of the pāda). The maxim 'a rule applies to a target only once' does not operate where the target differs, as the prohibition itself shows (so in sudhy upāsya the d is doubled again). Followed: '[In the abhyāsa,]' and '[Then a replaces that ṛ]'.
  • commentary TB on 'vavraśca': the moderns say the jñāpaka route (r first, the aṅga-heading to the end of the pāda, sthānivadbhāva) is laboured; had the sūtra said 'parasya saṃprasāraṇam' only the later yaṇ would take it, giving vavraśca, yūnaḥ etc. without effort; so the actual sūtra 'na saṃprasāraṇe' makes known that an operation applies again when the target differs though the cause is the same (as in sudhy upāsya). Recorded (§16); the English follows Bhaṭṭoji's steps, which BM explains.
  • commentary TB on avraścīt: iṭ in one option, since the root is ū-marked; vṛddhi by 'vadavraja…' is barred by 'neṭi'. On avrākṣīt: s deleted by 'skoḥ', ṣ by 'vraśca', k by 'ṣaḍhoḥ', then ṣ for s; the s is deleted because it is read in the dhātupāṭha — 'nakārajāv anusvārapañcamau jhali dhātuṣu | sakārajaḥ śakāraś ce ṣāṭ ṭavargas tavargajaḥ'. Followed for the labels 'with and without iṭ'.
  • commentary BM on vyac: seṭ. vicati: 'grahijyā…' before śa. vivyāca: 'liṭy abhyāsasya' gives saṃprasāraṇa to the y of the abhyāsa, not to the v, by 'na saṃprasāraṇe'. vivicatuḥ: kit, so 'grahijyā…' applies before doubling. vicyāt: kit in āśīrliṅ. avyācīt / avyacīt: vṛddhi optional by 'ato halādeḥ…'. Followed for 'with and without vṛddhi'.
  • commentary BM: objection — by the vārttika 'vyaceḥ kuṭāditvam anasi' vyac is kuṭādi, so in vyacitā, vyaciṣyati too [the affix] would be ṅit by 'gāṅkuṭādibhyaḥ' and saṃprasāraṇa would follow; hence 'vyaceḥ…' [iti tu neha pravartate]. 'kṛnmātra' — mātra in the sense of restriction (avadhāraṇa). Followed: 'does not operate here' and 'kṛt [affixes] only'.
  • commentary TB on 'paryudāsena': a prasajya-pratiṣedha would entail splitting the sentence (vākyabheda) and a compound of non-connected words (asamarthasamāsa). On 'kṛnmātraviṣayatvāt': hence saṃprasāraṇa occurs in udvicitā, udvicitum, but not in vyacitā, vyaciṣe etc., in the tiṅ domain. On vivyāca: even if kuṭādi-status arose there would be no harm, since under 'gāṅkuṭādibhyaḥ' affixes that are not ñit or ṇit are ṅit; but in the uttama ṇal, in the option where it is not ṇit, it would be ṅit and saṃprasāraṇa would block vivyaca — so the paryudāsa 'anasi' is needed. Followed: 'exclusion (paryudāsa)'.
  • commentary BM on uchi / ucchī: both are read in the bhvādi; they are read here to get śa as vikaraṇa, so that the optional num in the śatṛ by 'ācchīnadyoḥ' is obtained (uñchatī / uñchantī, ucchatī / ucchantī); the bhvādi reading is for the pit accent. Recorded.
  • commentary TB on uchi / ucchī: both are explained in the bhvādi; the reading here is for the optional num by 'ācchīnadyoḥ' in ucchatī / uñchatī, the earlier reading for the accent: with śap (pit, hence anudātta) the word is initially acute by the root accent, with śa medially acute by the affix accent. Recorded.
  • commentary BM on ṛccha: the root is 'ṛch' with tuk by 'che ca' and c by ścutva. In ṇal guṇa is not due by the light-penultimate rule, hence 'ṛcchaty ṝtām'. After doubling, urat, halādiśeṣa and lengthening by 'ata ādeḥ', ā-arccha stands; since there are more than two consonants it is not 'dvihal', and nuṭ would not apply — hence 'dvihalgrahaṇasya…'. ānarccha: no ām by the exclusion 'anṛcchaḥ' in 'ijādeḥ' [SK 2237]. ṛcchitā: no guṇa, because 'liṭi' is carried forward in 'ṛcchaty ṝtām'. Followed: '[In liṭ]', '[in tasmān nuḍ dvihalaḥ]' and 'no guṇa' on ṛcchitā.
  • commentary TB on 'upalakṣaṇatvāt': that is why the Bhāṣya, adopting the restriction that [nuṭ for a root with a penultimate a applies] only to aś, dispenses with 'dvihal'. On 'ānarccha': no ām because of the exclusion 'anṛcchaḥ'; the moderns hold that the guṇa enjoined for liṭ by 'ṛcchaty ṝtām' already implies no ām, so 'anṛcchaḥ' is for clarity; others hold that, all explaining 'ṛcchaty ṝtām' as the tudādi ṛcch, an ṛcch of another gaṇa is inferred, for which 'anṛcchaḥ' is needed. On miccha: utkleśa is intense affliction. On ṛca: ṛk, with kvip in the sense of the means (karaṇa) by bāhulaka — that by which a deity is praised. Recorded.
  • commentary BM on lubh: seṭ; iṭ is optional by 'tīṣasaha…' [SK 2340], hence lobhitā / lobdhā. Followed for the label 'with and without iṭ'.
  • commentary TB: lobhitā, lobdhā — iṭ optional by 'tīṣasaha…'. Agrees with BM; followed.
  • commentary BM on 'śiśuṃ na…': na in the sense of 'like' (iva); 'the sages harm (hiṃsanti) [him] with their thoughts as [one would] a child'. Followed: 'like (na)'; the verb is left as rihanti.
  • commentary TB on 'śiśuṃ na viprāḥ': na in the sense of iva; viprāḥ = brāhmaṇas; rihanti = hiṃsanti, that is, make lesser (nyūnīkurvanti). Followed: 'like (na)'.
  • commentary BM on tṛp: the root is aniṭ only as the śyan-vikaraṇa [divādi] root (so tarpitā here). On 'aṅapavādatvāt': because an exception has the same domain as its general rule (apavādasya utsargasamānadeśatvāt). Followed: 'the [tṛp] of the puṣādi group'.
  • commentary BM on cṛtī: BM reads the meaning as 'hiṃsāśranthanayoḥ', śranthana = loosening (visraṃsana), citing Āśvalāyana 'athāsya yoktraṃ vicṛtet' ('let him loosen') and the Āpastamba sūtra 'yajamāno mekhalāṃ vicṛtate', whose taṅ is archaic (ārṣa). Recorded; the English follows the kaumudī's 'granthana', which TB also reads.
  • commentary TB on cṛtī: the ī-marking is for the prohibition of iṭ in the niṣṭhā by 'śvīdito niṣṭhāyām'; although that would already follow from its being veṭ, the ī-marking makes known that 'yasya vibhāṣā' is not universal, whence forms like 'dhāvitam ibharājadhiyā'. Recorded.
  • commentary BM on kura: 'karoter eva' — here only the commentators' explanation is the refuge (vyākhyānam evātra śaraṇam). Followed: 'they say that only karoti is meant there'.
  • commentary TB on 'karoter eva': because kṛ is the well-known one — when 'kuryāt' is said, people think of kṛ, not of this root. Followed.
  • commentary BM on vṛhū: its penultimate is ṛ; being ū-marked it is veṭ; 'pavargādi' means beginning with the third of the p-class [b]. Followed: '[— the third of that class, b: BM]'.
  • commentary BM on tṛhū, stṛhū, tṛṃhū: all three have ṛ, the third also an anusvāra; being ū-marked they are veṭ. tarḍhā (and likewise starḍhā, tṛṇḍhā): in tās, ḍh for h, dh for t, ṣṭutva, deletion of the first ḍh. Taking atarhīt / atārkṣīt and astarhīt / astārkṣīt for granted, Bhaṭṭoji gives atṛṃhīt / atārṅkṣīt [from tṛṃh]: without iṭ, halanta vṛddhi with r, h → ḍh → k, ṣ for s, the anusvāra becoming ṅ by parasavarṇa. BM then glosses 'atārḍhām' — from tṛh in tas → tām, without iṭ, sic deleted, vṛddhi, ḍh, dh, ṣṭutva, ḍh-deletion — and adds [from stṛh] astārḍhām, [from tṛṃh] atārṇḍhām. Followed for the iṭ labels; see the textual note on BM's lemma.
  • commentary TB on mura: ka by 'igupadha…' gives mura, the demon, and murāri, Viṣṇu. On kṣura: vilekhana is cutting — 'keśān kṣurati'; kṣura, a blade. On tila: tila (sesame) by ka; 'tila gatau' with śap is dealt with [in the bhvādi]. Followed: 'cutting (vilekhana)'.
  • commentary TB on likh: the usages likhitum, likhiṣyati are errors; some defend them by taking 'kuṭādi' as an ekaśeṣa (kuṭa + those beginning with kuṭa) so as to include likh, but that is wrong: it would bar guṇa in lekhitā, lekhiṣyati, against the Vṛtti, Haradatta and others; the sūtra would then more naturally have been 'gāṅlikhādibhyaḥ'; and Pāṇini's own 'śakuniṣv ālekhane' would conflict. The Manoramā justifies likhāpayati as likh + āya (āyaḥ = prāpti). Recorded.
  • commentary TB on sphuṭa: sphoṭa — that from which the meaning bursts forth — of several kinds (pada-, vākya-sphoṭa…). On kaḍa: though no kuṭādi operation affects it, it is read among the kuṭādi for the sake of the ḍ-final roots; read also in the bhvādi, it is read again here for the optional num in the śatṛ, the earlier reading being for the initial acute, as with ucchati. Recorded.
  • textual Vārttika boundary: in ours the whole 'vyaceḥ kuṭāditvam anasīti tu neha pravartate' stands in the vārttika block. The print (NSP p. 409, scan page-0419, read) sets its vārttika sign before 'vyaceḥ' with no closing mark; Wikisource closes the vārttika at '…anasi', so 'iti tu neha pravartate' is Bhaṭṭoji's gloss (collation batch02). The English quotes only 'vyaceḥ kuṭāditvam anasi' as the vārttika. The '(vārttikam)' tags at the heads of sk.2536.k3 and sk.2536.k5 are editorial (the print marks the vārttikas with a sign) and are not rendered; the print also puts its sign before 'spṛśamṛśeti sijvikalpaḥ' (untagged in ours).
  • textual Collation against the 1915 print (NSP p. 410, scan page-0420, read; collation batch02): ours 'mimicchā' → print 'mimiccha'; ours 'katthanayuddhamanindāyahiṃsādāneṣu' (garbled) → print 'katthanayuddhanindāhiṃsādāneṣu'; ours 'dvitīyo dvitāyāntaḥ' → print 'dvitīyo dvitīyāntaḥ'. The English follows the print.
  • textual Collation against the 1915 print (NSP pp. 410–411, scan page-0420 and page-0421, read; collation batch02): ours 'dvitāyo dvitāyāntaḥ' → print 'dvitīyo dvitīyāntaḥ'; ours 'cartsyāt' → print 'cartsyati'; ours 'śbdopakaraṇayoḥ' → print 'śabdopakaraṇayoḥ'; ours 'stahiṃtā' → print 'starhitā'; ours 'atārṅgakṣīt' (extra g) → print 'atārṅkṣīt'; ours 'vābhrāsa' → print 'vābhrāśa'. The English follows the print.
  • textual Suspect in both ours and the print (scan read): 'mṛḍa sukhane | maḍati' — a tudādi root takes no guṇa before śa, so mṛḍati is expected (Wikisource reads mṛḍati); and 'truṭa … truḍitā', where truṭitā is expected for a ṭ-final kuṭādi root (Wikisource truṭitā; the print's ḍ is clear under zoom). Kept as transmitted in the English; for Ajai.
  • textual Under kura both ours and the print (NSP p. 410, scan read) cite the sūtra as 'na bhakurchuram 1629'; under chura both read 'na bhakurchurām', the form of SK 1629. The English gives the sūtra's form in both places.
  • textual BM's lemma 'atārḍhām iti' (glossed as from tṛh, with stṛh's astārḍhām and tṛṃh's atārṇḍhām added in brackets) suggests a kaumudī reading 'atārḍhām', where ours and the print (NSP p. 411, scan read) have 'atārṇḍhām' (from tṛṃh). Kept as ours and the print read.
  • textual NSP footnote 1 on p. 410 (scan page-0420, read), printed under sk.2536.n1 (OCR garbled, 'rupaṛuṃketi'): on 'tṛpa tṛmpha' — in the Bhāṣya on 'śe mucādīnām' [SK 2542] the reading 'śe tṛmpādīnāṃ num vācyaḥ — tṛmpati, tṛmphati' is seen, from which [the first root] too appears to have an n; but the mūla follows the Dhātuvṛtti.
  • textual In the print's TB on p. 410 (scan page-0420, read) the TB paragraph opens 'vivyācet | ṛphati | ānarpha | ṛmphati | ṛmphāṃcakāra || guph[a] | kuṭāditve jāte 'pi na kṣatiḥ…' — a stray line of the kaumudī (the ṛpha/ṛmpha forms) has intruded into the TB, which evidently reads 'vivyāceti | kuṭāditve…'; our sk.2536.t1 reproduces this. Read accordingly in the TB note above.
  • textual Scan check, NSP pp. 409–411 (scan page-0419 to page-0421, read): apart from the items above, the kaumudī matches the print, including 'cukuṭitha | cukoṭa | cukuṭa', 'thuḍati | tuthoḍa | tusthoḍa' and the closing 'sphura sphuraṇe | sphula saṃcalana ity eke ||'. The print's dhātu numbers run one higher than ours (olajī 1291 … sphula 1391).
  • translator 'prathamānta' / 'dvitīyānta' under tṛpa, tṛmpha and dṛpa, dṛmpha do not refer to case: they mean ending in the first (p) or second (ph) consonant of the p-class, as the root forms show; likewise 'tavargapañcamānta' under juḍa means ending in n. 'maruto junanti' is the quoted usage of that variant root.
  • translator The bracketed labels (lakāra, puruṣa, with/without iṭ, with/without guṇa) are the translator's. cukoṭa / cukuṭa: the kaumudī gives the two forms without comment; the translator labels them only as singular forms with and without guṇa (ṇal is ṇit or, in the uttama, optionally not). '[in tasmān nuḍ dvihalaḥ, SK 2288]' names the rule Bhaṭṭoji alludes to. vivāsa (ucchī) is glossed from Bhaṭṭoji's own gloss at SK 2291 ('vivāsaḥ samāptiḥ'); '[expressing feeling]' for bhāvakaraṇa (hila) is the translator's gloss, since neither the kaumudī nor TB/BM explains it.
SK 2537 · A 8.3.76V
स्फुरतिस्फुलत्योर्निर्निविभ्यः ॥ २५३७ ॥
sphuratisphulatyornirnivibhyaḥ
sphuratisphulatyor nirnivibhyaḥ — After nir, ni and vi, [a retroflex (mūrdhanya) — 'mūrdhanyaḥ' being in force as an adhikāra —] optionally [(vā — carried forward (anuvṛtti) from sivādīnāṃ vā…, SK 2359)] replaces [the s] of sphurati and sphulati.

Rule. After nir, ni and vi, a retroflex (mūrdhanya) optionally replaces the s of sphur and sphul. The retroflex for s is ṣ. "Retroflex" is in force as a heading from SK 210. "Optionally" is carried forward from SK 2359, sivādīnāṃ vā. Bhaṭṭoji's commentators say so.

Example.

nis + sphurati (the prefix nir, split as nis in the sūtra, appears as niḥ before the s) → s becomes ṣ optionally (this rule)

→ niḥṣphurati or niḥsphurati.

Likewise with sphul, and after ni and vi.

Watch out. The ṣ is optional, so both forms are correct. And the rule covers only these two roots, after only these three prefixes.

Some read the root as sphar, with a as its penultimate. Its liṭ is pasphāra.

The roots that follow. sphuḍ, cuḍ, vruḍ mean "to cover"; kruḍ and bhṛḍ mean "to sink", according to some.

gur "to exert" (taught gurī) has an anudātta it, so it is ātmanepadin: gurate, jugure, guritā.

ṇū "to praise" ends in a long vowel. Bhaṭṭoji cites pariṇūtaguṇodayaḥ "one whose rise of virtues has been praised". There is no iṭ in pariṇūta, by SK 2381. Its ṇ is from the upadeśa.

From here four roots are parasmaipadin.

  • ṇū: nuvati (with uvaṅ), luṅ anuvīt.
  • dhū "to shake": dhuvati.
  • gu "to void excrement" is a kuṭādi root, so its affixes are ṅit and there is no guṇa.
  • liṭ thal juguvitha or jugutha; luṭ gutā; lṛṭ guṣyati.
  • luṅ aguṣīt; dual agutām, where the s of sic is lost by SK 2369; plural aguṣuḥ.
  • dhru "to go, to be firm". A variant reading is dhruva. dhru gives dhruvati and the rest, like guvati. dhruva takes iṭ: dudhruvitha, dhruvitā, dhruviṣyati, dhrūvyāt, adhruvīt, adhruviṣṭām.

kuṅ "to sound". Kaiyaṭa and others say it ends in a long vowel, so it takes iṭ: kuvitā, akuviṣṭa. The author of the Nyāsa says it ends in a short vowel: kutā, akuta.

Then vṛt: the kuṭādi roots end here.

pṛ "to exert oneself" (taught pṛṅ) is ṅit, so ātmanepadin. It is generally used with vi and āṅ.

vi + ā + pṛ + śa + te → riṅ: ri for ṛ (SK 2367) → iyaṅ: iy for i (SK 271)

→ vyāpriyate "he exerts himself".

liṭ vyāpapre, vyāpaprāte. lṛṭ vyāpariṣyate, with iṭ by SK 2366. luṅ vyāpṛta, vyāpṛṣātām.

Then comes mṛ "to die" (taught mṛṅ), which leads into the next rule.

Siddhānta-kaumudī
षत्वं वा स्यात् । निःष्फुस्फुरति । निःस्फुरति । स्फर इत्यकारोपधं केचित्पठन्ति । पस्फार ।{$ {!1391 स्फुड!} {!1392 चुड!} {!1393 व्रुड!} संवरणे$} ।{$ {!1394 क्रुड!} {!1395 भृड!} निमज्जन इत्येके$} ।{$ {!1396 गुरी!} उद्यमने$} । अनुदात्तेत् । गुरते । जुगुरे । गुरिता ।{$ {!1397 णू!} स्तवने$} । दीर्घान्तः । परिणूतगुणोदयः ॥ इतश्चत्वारः परस्मैपदिनः ॥ नुवति । अनुवीत् ।{$ {!1398 धू!} विधूनने$} । धुवति ।{$ {!1399 गु!} पुरीषोत्सर्गे$} । जुगुविथ । जुगुथ । गुता । गुष्यति । अगुषीत् । ह्रस्वादङात् SK 2369 । अगूताम् । अगुषुः ।{$ {!1400 ध्रु!} गतिस्थैर्ययोः$} । ध्रुव इति पाठान्तरम् । आद्यस्य ध्रुवतीत्यादि गुवतिवत् । द्वितीयस्तु सेट् । दुध्रुविथ । ध्रुविता । ध्रुविष्यति । ध्रूव्यात् । अध्रुवीत् । अध्रुविष्टाम् ।{$ {!1401 कुङ्!} शब्दे$} । दीर्घान्त इति कैयटादयः । कुविता । अकुविष्ट । ह्रस्वान्त इति न्यासकारः । कुता । अकुत । वृत् । कुटादयो वृत्ताः ।{$ {!1402 पृङ्!} व्यायामे$} । प्रायेण व्याङ्पूर्वः । रिङ् । इयङ् । व्याप्रियते । व्यापप्रे । व्यापप्राते । व्यापरिष्यते । व्यापृत । व्यापृषाताम् ।{$ {!1403 मृङ्!} प्राणत्यागे$} ॥

Let ṣ-substitution (ṣatva) optionally take place [— 'vā' carried forward (anuvṛtti) from sivādīnāṃ vā…, SK 2359]. niḥṣphurati, niḥsphurati. Some read [the root] as sphara, with a as its penultimate: pasphāra [liṭ]. (1391) sphuḍa, (1392) cuḍa, (1393) vruḍa — in covering (saṃvaraṇe). (1394) kruḍa, (1395) bhṛḍa — in sinking (nimajjane), according to some. (1396) gurī — in exertion (udyamane). It has an anudātta it-vowel (anudāttet): gurate [laṭ], jugure [liṭ], guritā [luṭ]. (1397) ṇū — in praising (stavane). It ends in a long vowel. pariṇūtaguṇodayaḥ ['he whose rise of virtues has been praised'; no iṭ in pariṇūta, by śryukaḥ kiti, SK 2381]. From here on, four [roots] are parasmaipadin. nuvati [laṭ]. anuvīt [luṅ]. (1398) dhū — in shaking (vidhūnane). dhuvati. (1399) gu — in voiding excrement (purīṣotsarge). juguvitha, jugutha [liṭ, madhyama-puruṣa singular, with and without iṭ]. gutā [luṭ]. guṣyati [lṛṭ]. aguṣīt [luṅ, prathama-puruṣa singular]. [By] hrasvād aṅgāt (SK 2369) [the s of sic is deleted before a jhal]: agutām [dual]. aguṣuḥ [plural]. (1400) dhru — in going and in being firm (gatisthairyayoḥ). dhruva is a variant reading. The first [reading, dhru,] has dhruvati and so on, like guvati; the second [dhruva], however, is seṭ: dudhruvitha [liṭ], dhruvitā [luṭ], dhruviṣyati [lṛṭ], dhrūvyāt [āśīrliṅ], adhruvīt, adhruviṣṭām [luṅ, prathama-puruṣa singular, dual]. (1401) kuṅ — in sounding (śabde). Kaiyaṭa and others [hold that] it ends in a long vowel [and so is seṭ]: kuvitā, akuviṣṭa. The author of the Nyāsa [holds that] it ends in a short vowel: kutā, akuta. vṛt: the kuṭādi [roots] are ended. (1402) pṛṅ — in exertion (vyāyāme). It is generally preceded by vi and āṅ. riṅ; iyaṅ: vyāpriyate [laṭ]. vyāpapre, vyāpaprāte [liṭ, prathama-puruṣa singular, dual]. vyāpariṣyate [lṛṭ, with iṭ by ṛddhanoḥ sye, SK 2366]. vyāpṛta, vyāpṛṣātām [luṅ, prathama-puruṣa singular, dual]. (1403) mṛṅ — in giving up life (prāṇatyāge).

Tattvabodhinī
NSP p. 421
—स्फुरतिस्फुलत्योः—। ‘सिवादीनाम्’- इत्यतो वेत्यनुवर्तनादाह—षत्वं वा स्यादिति ।—परिणूतेति । ‘श्र्युकः किति’ इतीण्निषेधः
Bālamanoramā
स्फुरतिस्फुलत्योर्निर्निविभ्यः - स्फुरतिस्फुलत्योः ।मूर्धन्य॑इत्यधिकृतम् ।सिवादीनां वे॑त्यतो वेत्यनुवर्तते । तदाह - षत्वं वा स्यादिति । णू स्तवने इति । णोपदेशः । परिणूतेति ।श्रयुकः किती॑ति नेट् । कुङ् शब्दे । दीर्घान्त इति । ततश्चायं सेट् । पृङ् व्यायामे इति । ह्रस्वान्तोऽयमनिट् ।॒ऋद्धनोः स्ये॑ इति इटं मत्वाऽऽह - व्यापरिष्यते इति । मृङ्धातुरनिट् ।
translator notes
  • commentary BM: 'mūrdhanya' is in force as an adhikāra (adhikṛtam), and 'vā' is carried forward (anuvartate) from 'sivādīnāṃ vā'; hence Bhaṭṭoji's 'ṣatvaṃ vā syāt'. Followed: both are bracketed in sutra_en, 'vā' also in k1.
  • commentary TB (sk.2537.t1): because 'vā' is carried forward (anuvartana) from 'sivādīnām…', Bhaṭṭoji says 'ṣatvaṃ vā syāt'. Agrees with BM; followed.
  • commentary BM on ṇū: it has ṇ in upadeśa (ṇopadeśa) [hence ṇ in pariṇūta]; pariṇūta — no iṭ, by 'śryukaḥ kiti'. On kuṅ: [on the view that] it ends in a long vowel, it is therefore seṭ. On pṛṅ: it ends in a short vowel and is aniṭ; Bhaṭṭoji gives vyāpariṣyate taking iṭ by 'ṛddhanoḥ sye'. mṛṅ is aniṭ. Followed for the brackets on pariṇūta, '[and so is seṭ]' and vyāpariṣyate.
  • commentary TB (sk.2537.t1) on 'pariṇūta': iṭ is prohibited by 'śryukaḥ kiti'. Agrees with BM; followed.
  • textual Scan check, NSP p. 411 (scan page-0421, read; collation batch03): ours and the print both read 'niḥṣphusphurati'; Wikisource has 'niṣphurati'. The syllable 'sphu' is duplicated in both witnesses; the English gives the intended form niḥṣphurati, the ṣ-counterpart of the following niḥsphurati. A mūla item for Ajai's printed copy.
  • textual Collation against the print (NSP p. 411, scan page-0421, read): (1) ours 'hrasvād aṅāt' → print 'hrasvād aṅgāt 2369' (Wikisource agrees with the print); the English follows the print; (2) ours 'agūtām' (long ū) → print 'agutām' (Wikisource agrees with the print); the English follows the print; (3) ours '1393 vruḍa' — the print's glyph looks like 'vṛḍa' but the scan cannot settle ṛ against ru; Wikisource has 'vruḍa'; kept as vruḍa.
  • textual Dhātu numbers: ours runs one lower than the print throughout (print 1392 sphuḍa … 1404 mṛṅ; Wikisource agrees with the print). The English gives the numbers as transmitted in ours.
  • translator The adhikāra 'mūrdhanyaḥ' is from apadāntasya mūrdhanyaḥ (SK 210); that identification and the substituend '[the s]' (from Bhaṭṭoji's 'ṣatvam') are the translator's.
  • translator The bracketed lakāra, puruṣa and number labels are the translator's. riṅ and iyaṅ in vyāpriyate are by riṅ śayagliṅkṣu (SK 2367) and aci śnudhātubhruvāṃ… (SK 271); the text names only the substitutes. '[the s of sic is deleted before a jhal]' states what hrasvād aṅgāt does in agutām; the text cites the rule only. 'The first … the second' refers to the two readings dhru and dhruva. (1391) etc. are Dhātupāṭha numbers.
SK 2538 · A 1.3.61V
म्रियतेर्लुङ्लिङोश्च ॥ २५३८ ॥
mriyaterluṅliṅośca
mriyater luṅliṅoś ca — After mriyati (mṛṅ), [ātmanepada (carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157) comes] in luṅ and liṅ, and [— by 'ca', 'śitaḥ' drawn in (anukṛṣṭa) from śadeḥ śitaḥ, SK 2362 —] before a śit [affix, mṛṅ being the base (prakṛtibhūta) of these].

Rule. After mṛ, when it is the base of luṅ, of liṅ, or of a śit affix, the ātmanepada comes; not elsewhere. "Ātmanepada" is carried forward from SK 2157. The word ca "and" draws in "śit" from SK 2362, śadeḥ śitaḥ.

Bhaṭṭoji writes taṅ, meaning the ātmanepada as a whole. So the participle affix āna is included: mriyamāṇa.

The ṅ-marking alone would give the ātmanepada everywhere. So this sūtra is a restriction (niyama). Why then is mṛ marked with ṅ at all? Bhaṭṭoji answers: for the accent. One of his commentators cites SK 3730 and the form mā hi mṛta.

Example.

mṛ + laṭ → śa is śit, so the ātmanepada (this rule) → mṛ + śa + te

→ riṅ: ri for ṛ (SK 2367) → mri + a + te

→ iyaṅ: iy for i (SK 271) → mriyate "he dies".

Elsewhere, the parasmaipada:

  • liṭ mamāra. thal mamartha, with no iṭ even on Bhāradvāja's view. mamriva, with iṭ by the krādi restriction.
  • luṭ martāsi. lṛṭ mariṣyati, with iṭ by SK 2366.

In liṅ and luṅ, the ātmanepada again: āśīrliṅ mṛṣīṣṭa, luṅ amṛta.

Watch out. mriyate and mamāra are both correct. The same root changes its set of endings with the lakāra.

The roots that follow. Seven parasmaipadin roots.

  • ri and pi "to go": riyati, piyati.
  • One might expect guṇa of the i, conditioned by the ending tip, since that rule is later (para).
  • Bhaṭṭoji answers that iyaṅ is antaraṅga, so it comes first.
  • luṭ retā, petā.
  • dhi "to hold"; kṣi "to dwell, to go".
  • sū "to impel" (taught ṣū): suvati, luṭ savitā.
  • kṝ "to scatter" takes iṭ.
  • kirati, kirataḥ: i for ṝ by SK 2390, with r after it.
  • liṭ cakāra, and cakaratuḥ: guṇa although the affix is kit, by SK 2383.
  • luṭ karitā or karītā: the iṭ is optionally long, by SK 2391.
  • āśīrliṅ kīryāt; luṅ akārīt.
Siddhānta-kaumudī
लुङ्लिङोः शितश्च प्रकृतिभूतान्मृङस्तङ् नान्यत्र । ङित्त्वं स्वरार्थम् । म्रियते । ममार । ममर्थ । मम्रिव । मर्तासि । मरिष्यति । मृषीष्ट । अमृत ॥ अथ परस्मैपदिनः सप्त ॥{$ {!1404 रि!} {!1405 पि!} गतौ$} । अन्तरङ्गत्वादियङ् । रियति । पियति । रेता । पेता ।{$ {!1406 धि!} धारणे$} ।{$ {!1407 क्षि!} निवासगत्योः$} ।{$ {!1408 षू!} प्रेरणे$} । सुवति । सविता ।{$ {!1409 कॄ!} विक्षेपे$} । किरति । किरतः । चकार । चकरतुः । करिता । करीता । कीर्यात । अकारीत् ॥

After mṛṅ, when it is the base (prakṛtibhūta) of luṅ, of liṅ, and of a śit [affix], taṅ [i.e. ātmanepada] comes; not elsewhere [— the rule is a restriction (niyama), since ātmanepada would already follow from the ṅ-marking]. The ṅ-marking is for the accent. mriyate [laṭ, with śa, riṅ and iyaṅ]. mamāra [liṭ]. mamartha [liṭ, madhyama-puruṣa singular, without iṭ]. mamriva [liṭ, uttama-puruṣa dual, with iṭ by the krādi restriction]. martāsi [luṭ, madhyama-puruṣa singular]. mariṣyati [lṛṭ, with iṭ by ṛddhanoḥ sye, SK 2366]. mṛṣīṣṭa [āśīrliṅ]. amṛta [luṅ]. Now seven parasmaipadin [roots]. (1404) ri, (1405) pi — in going. Because it is antaraṅga, iyaṅ [comes, rather than guṇa of the light penultimate conditioned by tip]: riyati, piyati. retā, petā [luṭ]. (1406) dhi — in holding (dhāraṇe). (1407) kṣi — in dwelling and going (nivāsagatyoḥ). (1408) ṣū — in impelling (preraṇe). suvati. savitā [luṭ]. (1409) kṝ — in scattering (vikṣepe). kirati, kirataḥ [laṭ, prathama-puruṣa singular, dual: i for ṝ by ṝta id dhātoḥ, SK 2390, with r after it]. cakāra, cakaratuḥ [liṭ, prathama-puruṣa singular, dual: guṇa in spite of kit, by ṛcchaty ṝtām, SK 2383]. karitā, karītā [luṭ: the iṭ optionally long by vṝto vā, SK 2391]. kīryāt [āśīrliṅ]. akārīt [luṅ].

Tattvabodhinī
NSP p. 421–422
—म्रियतेर्लुङ्लिङोश्च । चात् शित इति अनुकृष्यते तदाह—शितश्च प्रकृतिभूतादिति ॥—तङिति । आत्मनेपदमित्यर्थः । तेन म्रियमाण इति सिद्धम् ॥—स्वरार्थमिति । मा हि मृतेत्यत्र ‘तास्यनुदात्तेन्ङिददुपदेशाल्लसार्वधातुकमनुदात्तम्’ इत्यनेन ङितः परस्य लादेशसार्वधातुकस्यानुदात्तत्वे कृते धातुरुदात्तः । ङित्वाभावे तु प्रत्ययस्योदात्तत्वे धातुरनुदात्तः स्यात् । न च सिज्लोपस्यासिद्धत्वात् ङितः परत्वं लसार्वधातुकस्य दुरुपपादमिति तस्य कथमनुदात्तता स्यादिति शङ्क्यम् । ङित्वसामर्थ्यात् सिज्लोपस्यासिद्धत्वं नेति सुवचत्वात् । अमृतेत्यत्राङागमस्यैवोदात्तत्वात् मृदो ङित्वस्य न किंचित्प्रयोजनमिति अण्निवारणाय मा हि मृतेति माङः प्रयोगे ‘तिङ्कतिङः’ इति तिङन्तनिघातेऽपि ङित्वं व्यर्थमेव स्याद् इति हिशब्दप्रयोगः । हि्प्रयोगे तु ‘हि च’ इत्यनेन तिङ- न्तनिधातनिषेधादिष्टस्वरः सिध्यतीति बोध्यम् । रि पि गतौ । परत्वाल्लघूपधगुणः स्यादित्याशङ्कायामाह—अन्तरङ्गत्वादिति ।
Bālamanoramā
म्रियतेर्लुङ्लिङोश्च - म्रियतेः । अनुदात्तहितः॑ इत्यत आत्मनेपदमित्यनुवर्तते । चकारेण 'शदेः शितः' इत्यतः शित इत्यनुकृष्यते । प्रकृतिभूतादित्यध्याहार्यम् । तदाह - लुङ्लिङोरिति । तङ् स्यादिति । आत्मनेपदं स्यादित्यर्थः, 'म्रियमाण' इत्यत्र आनस्यापि इष्टत्वात् । ननु हित्त्वादेव सिद्धे किमर्थमिदमित्याशङ्क्य नियमार्थमित्याह - नान्यत्रेति । तर्हि ङित्त्वं व्यर्थमित्यत आह — ङित्त्वं स्वरार्थमिति ।तास्यनुदात्तेन्ङिददुपदेशाल्लसार्वधातुकमनुदात्त॑मित्येतदर्तमित्यर्थ- । म्रियते इति । शे कृते रिङियङाविति भावः । ऋदन्तत्वाद्भारद्वाजमतेऽपि नेडित्याह — ममर्थेति । मम्रिवेति । क्रादिनियमादिट् । मर्ता । 'ऋद्धनोः स्ये' इति इटं मत्वाह - मरिष्यतीति । रि पि गताविति । द्वाविमावनिटौ । ननु शे कृते तिपमाश्रित्य इकारस्य परत्वाल्लघूपधगुणः स्यादित्य आह- अन्तरह्गत्वादियङिति । कृ विक्षेपे इति । दीर्घानतोऽयं , सेट् । किरतीति ।ऋत इद्धातो॑रितीत्त्वं । रपत्वम् । चकरतुरिति । कित्त्वेऽपिऋच्छत्यृता॑मिति गुण इति भावः ।वृतो वे॑ति मत्वाह - करिता करीतेति ।
translator notes
  • commentary BM: 'ātmanepadam' is carried forward (anuvartate) from 'anudāttaṅita…'; by 'ca', 'śitaḥ' is drawn in (anukṛṣyate) from 'śadeḥ śitaḥ'; 'prakṛtibhūtāt' is to be supplied (adhyāhārya). Followed: all three are bracketed in sutra_en.
  • commentary TB (sk.2538.t1): by 'ca', 'śitaḥ' is drawn in (anukṛṣyate); hence Bhaṭṭoji's 'śitaś ca prakṛtibhūtāt'. Agrees with BM; followed.
  • commentary BM: 'taṅ' means ātmanepada, because āna too is wanted, in mriyamāṇa. Asking what the rule is for when [ātmanepada] is already established by the ṅ-marking, Bhaṭṭoji answers that it is a restriction (niyamārtha): 'nānyatra'. Then the ṅ-marking would be pointless; so he says it is for accent: it is for 'tāsyanudātteṅid…' [SK 3730]. Followed: 'i.e. ātmanepada' and the bracketed niyama in k1.
  • commentary TB (sk.2538.t1): 'taṅ' means ātmanepada, so mriyamāṇa is established. On 'svarārtham': in mā hi mṛta, by 'tāsyanudātteṅid…' the lakāra-substitute sārvadhātuka after a ṅit becomes anudātta and the root is udātta; without the ṅ-marking the affix would be udātta and the root anudātta. The objection that, the sic-deletion being asiddha, the ending does not follow a ṅit is met: by the ṅ-marking's being otherwise purposeless (sāmarthya), the sic-deletion is not treated as asiddha. In amṛta the aṭ alone is udātta, so the ṅ-marking has no use there; with māṅ the tiṅanta would lose its accent by 'tiṅ atiṅaḥ', hence 'hi' is added, and after 'hi' that loss is blocked by 'hi ca'. Recorded.
  • commentary BM on the paradigm: mriyate — riṅ and iyaṅ after śa; mamartha — no iṭ even on Bhāradvāja's view, the root ending in ṛ; mamriva — iṭ by the krādi restriction; martā; mariṣyati — iṭ by 'ṛddhanoḥ sye'. Followed for the bracketed steps.
  • commentary BM on ri, pi: both aniṭ; the objection is that, with śa made, guṇa of the light penultimate (laghūpadha-guṇa) would come for the i, being para, conditioned by tip; Bhaṭṭoji answers 'antaraṅgatvād iyaṅ'. On kṝ: it ends in a long vowel and is seṭ; kirati — i by 'ṝta id dhātoḥ', with raparatva; cakaratuḥ — guṇa even though kit, by 'ṛcchaty ṝtām'; karitā / karītā with 'vṝto vā'. Followed for the brackets on iyaṅ, kirati, cakaratuḥ and karitā / karītā.
  • commentary TB (sk.2538.t1) on ri, pi: to the doubt that laghūpadha-guṇa would come, being para, Bhaṭṭoji says 'antaraṅgatvāt'. Agrees with BM; followed.
  • textual NSP footnote 1 on p. 412 (scan page-0422, read; not in the OCR or in any editorial_notes), on 'antaraṅgatvād iyaṅ': 'antaraṅgatvād iti — [one should] not [object with] nājānantarye…, because [the two operations] are due at the same moment (samakālapravṛttika).' Recorded.
  • textual Collation against the print (NSP pp. 411–412, scans page-0421 and page-0422, read; batch03): ours 'kīryāta' → print 'kīryāt' (lost virāma); the English follows the print. Wikisource reads 'laghūpadhaguṇād antaraṅgatvād iyaṅ'; the print, like ours, has only 'antaraṅgatvād iyaṅ'. Dhātu numbers: ours runs one lower than the print (print 1405 ri … 1410 kṝ); given as transmitted.
  • translator The bracketed lakāra, puruṣa and number labels are the translator's; the other bracketed steps follow BM (and TB). riṅ and iyaṅ in mriyate are by riṅ śayagliṅkṣu (SK 2367) and aci śnudhātubhruvāṃ… (SK 271); the rule numbers for ṝta id dhātoḥ, ṛcchaty ṝtām and vṝto vā are the translator's identifications of the rules BM names.
SK 2539 · A 6.1.140V
किरतौ लवने ॥ २५३९ ॥
kiratau lavane
kiratau lavane — In the sense of cutting (lavana), [the augment suṭ, placed before the k (suṭ kāt pūrvaḥ — carried forward (anuvṛtti) from SK 2553), is added] to kirati [(kṝ) after upa (upāt — carried forward from upāt pratiyatnavaikṛta…, SK 2552)].

Rule. In the sense of cutting (lavana), the augment suṭ is added to kirati (the root kṝ) after upa. It is placed before the k. "After upa" is carried forward from SK 2552, and "suṭ before k" from SK 2553. Both are taught later in the Kaumudī. Bhaṭṭoji's commentators say so.

suṭ is an augment marked with ṭ; only s is heard.

Example.

upa + kirati (sense: cutting)

→ suṭ before the k (this rule) → upa + s + kirati

→ upaskirati "he cuts".

Applies when / blocked by. In any other sense there is no s: upakirati "he scatters". One of Bhaṭṭoji's commentators gives this counter-example.

Vārttika aḍabhyāsavyavāye 'pi suṭ kāt pūrva iti vaktavyam. It should be stated that suṭ comes before the k even when aṭ or the abhyāsa intervenes (vyavāya). aṭ is the augment a of laṅ and luṅ.

laṅ: upa + a + kirat → suṭ before the k, across the a → upāskirat.

liṭ: upa + ca + kāra → suṭ before the k of the root, across the abhyāsa → upacaskāra.

Siddhānta-kaumudī
उपात्किरतेः सुडागमः स्याच्छेदेऽर्थे । उपस्किरति ॥

The augment suṭ is added to kirati after upa [— 'upāt' and 'suṭ kāt pūrvaḥ' carried forward (anuvṛtti)] when the sense is cutting. upaskirati.

vārttika
अडभ्यासव्यवायेऽपि सुट् कात्पूर्व इति वक्तव्यम्

(vārttika) It should be stated that suṭ [comes] before the k even when aṭ or the abhyāsa intervenes (vyavāya).

(वार्तिकम्) ॥ उपास्किरत् । उपचस्कार ॥

upāskirat [laṅ]. upacaskāra [liṭ].

Tattvabodhinī
NSP p. 422
—किरतौ लवने । ‘उपात्प्रतियत्न’—इति सूत्रादुपादिति वर्तते । लवने किम् । उपकिरति
Bālamanoramā
किरतौ लवने - किरतौ लवने । उपादिति । 'उपात्प्रतियत्ने' इत्यतस्तदनुवृत्तेरिति भावः । सुडागम इति । 'सुट कात्पूर्व' इत्यस्तदनुवृत्तेरिति भाव- । अडभ्यासव्यवायेऽपीति वार्तिकम् । 'सुट् कात्पूर्वः' इत्यनुवृत्तिलभ्यम् ।
translator notes
  • commentary BM: Bhaṭṭoji says 'upāt' because it is carried forward (anuvṛtti) from 'upāt pratiyatna…', and 'suḍāgamaḥ' because [suṭ] is carried forward from 'suṭ kāt pūrvaḥ'. Followed: both are bracketed in sutra_en and k1.
  • commentary TB (sk.2539.t1): 'upāt' continues (vartate) from the sūtra 'upāt pratiyatna…'. Why 'lavane'? [Otherwise] upakirati. Agrees with BM on the anuvṛtti; the counter-example is recorded.
  • commentary BM: 'aḍabhyāsavyavāye 'pi' is the vārttika; 'suṭ kāt pūrvaḥ' is obtained by anuvṛtti. On this view the vārttika's own wording ends at 'api', and Bhaṭṭoji's 'suṭ kāt pūrva iti vaktavyam' supplies the rest. Recorded; the English renders the vārttika as Bhaṭṭoji gives it.
  • textual The '(vārttikam)' tag that opens k3 in ours is editorial; the 1915 print (NSP p. 412, scan page-0422, read) marks the vārttika with its sign before 'aḍabhyāsa…' and closes it with '||'. Otherwise ours matches the print (collation batch03: clean).
  • translator The lakāra labels are the translator's. In upāskirat the aṭ and in upacaskāra the abhyāsa stand between upa and the k, which is the case the vārttika provides for.
SK 2540 · A 6.1.141V
हिंसायां प्रतेश्च ॥ २५४० ॥
hiṃsāyāṃ prateśca
hiṃsāyāṃ prateś ca — In the sense of injuring (hiṃsā), [the augment suṭ is added to kirati] after prati, and [— by 'ca' —] after [upa].

Rule. In the sense of injuring (hiṃsā), suṭ is added to kirati after prati, and, by ca "and", after upa. Bhaṭṭoji's own gloss supplies kirati and suṭ. Bhaṭṭoji's commentators read ca as bringing in upa.

Example.

prati + kirati (sense: injuring) → suṭ before the k → pratiskirati "he injures".

upa + kirati (sense: injuring) → upaskirati.

One of Bhaṭṭoji's commentators cites the poet Māgha: uro vidāraṃ praticaskare nakhaiḥ. There praticaskare is liṭ in the object sense, with guṇa by SK 2383.

The root that follows. gṝ "to swallow". One of Bhaṭṭoji's commentators glosses it as "to eat". It leads into the next rule.

Siddhānta-kaumudī
उपात्प्रेतश्च किरतेः सुट् स्याद्धिंसायाम् । उपस्किरति । प्रतिस्किरति ।{$ {!1410 गॄ!} निगरणे$} ॥

suṭ is added to kirati after upa and after prati in the sense of injuring. upaskirati. pratiskirati. (1410) gṝ — in swallowing (nigaraṇe) [BM: = eating (bhakṣaṇa)].

Tattvabodhinī
NSP p. 422
—हिंसायां प्रतेश्च । चादुपात् ‘उरोविदारं प्रतिचस्करे नखैः’ इति माघः । कर्मणि लिट् । ‘ऋच्छत्यूताम्’ इति गुणः
Bālamanoramā
हिंसायां प्रतेश्च - हिंसायां प्रतेश्च । चकारादुपादिति समुच्चीयते । तदाह - उपादिति । गृ निगरणे इति । निगरणं - भक्षणम् । सेट् ।
translator notes
  • commentary BM: by 'ca', 'upāt' is gathered in (samuccīyate); hence Bhaṭṭoji's 'upāt'. Followed: '[— by 'ca' —] after [upa]' in sutra_en.
  • commentary TB (sk.2540.t1): 'cāt upāt' — by 'ca', upa. It cites Māgha: 'uro vidāraṃ praticaskare nakhaiḥ': liṭ in the karman (object) sense, guṇa by 'ṛcchaty ṝtām'. Agrees with BM on 'ca'; the illustration is recorded.
  • commentary BM on gṝ: nigaraṇa is eating (bhakṣaṇa); [the root is] seṭ. Followed: the English keeps the literal 'swallowing' for nigaraṇa and adds BM's gloss in brackets.
  • textual Collation against the print (NSP p. 412, scan page-0422, read; batch03): ours 'upāt pretaś ca' → print 'upāt prateś ca' (letters transposed; Wikisource agrees with the print). The English follows the print. Dhātu number: ours 1410 gṝ = print 1411; given as transmitted.
  • translator 'suṭ' and 'kirati' are supplied from Bhaṭṭoji's gloss 'kirateḥ suṭ'; that they continue from kiratau lavane (SK 2539) and suṭ kāt pūrvaḥ (SK 2553) is the translator's inference — neither commentator states it.
SK 2541 · A 8.2.21V
अचि विभाषा ॥ २५४१ ॥
aci vibhāṣā
aci vibhāṣā — [In place of the r (ro laḥ — carried forward (anuvṛtti) from kṛpo ro laḥ, SK 2350) of gṝ (graḥ — carried forward from gro yaṅi, SK 2639), l is substituted] optionally before an ac [i.e. before a vowel-initial affix].

Rule. Before a vowel-initial affix, l optionally replaces the r of gṝ. "Of gṝ" is carried forward from SK 2639, gro yaṅi, taught later. "l for r" is carried forward from SK 2350, kṛpo ro laḥ.

The word aci "before a vowel" describes the affix. So the rule looks at an affix that begins with a vowel (a tadādividhi). One of Bhaṭṭoji's commentators says it therefore does not reach a noun form like girau. There the vowel au is a case ending, not an affix added after the root.

Example.

gṝ + śa + ti → ir for ṝ (SK 2390) → gir + a + ti

→ the r stands before the vowel-initial affix a: l optionally (this rule)

→ girati or gilati "he swallows".

liṭ jagāra or jagāla; thal jagaritha or jagalitha.

luṭ garitā, garītā, galitā, galītā. The l is optional, and the iṭ is optionally long by SK 2391.

Watch out. The l is optional everywhere the condition holds. So one luṭ has four correct forms.

The roots that follow: dṛ, dhṛ. dṛ "to respect" (taught dṛṅ) is ṅit and takes no iṭ. Bhaṭṭoji gives its forms with ā (āṅ):

  • ādriyate, ādriyete: riṅ and iyaṅ, as in mriyate.
  • liṭ ādadre, ādadriṣe; luṭ ādartā; lṛṭ ādariṣyate, with iṭ by SK 2366.
  • āśīrliṅ ādṛṣīṣṭa: the affix is kit by SK 2368, so there is no guṇa.
  • luṅ ādṛta, ādṛṣātām. In ādṛta the s of sic is lost by SK 2369.

dhṛ "to remain" (taught dhṛṅ): dhriyate.

pracch. Sixteen parasmaipadin roots follow. The first is pracch "to wish to know".

  • pṛcchati: śa is ṅit, so SK 2412 gives ṛ for the r.
  • liṭ papraccha, papracchatuḥ. The affix follows a cluster, so it is not kit, and there is no saṃprasāraṇa.
  • thal papracchitha or papraṣṭha. iṭ is optional by Bhāradvāja's restriction. Without it, ch becomes ṣ by SK 294 and th becomes ṭh.
  • luṭ praṣṭā; lṛṭ prakṣyati; luṅ aprākṣīt.

Then vṛt: the kirādi roots end here. They are five: kṝ, gṝ, dṛ, dhṛ and pracch. Another rule names them as five (kiraś ca pañcabhyaḥ); Bhaṭṭoji's commentators say the number serves the rule after it.

sṛj. sṛj "to emit" takes no iṭ.

  • thal sasarjitha or sasraṣṭha: iṭ is optional by SK 2404.
  • luṭ sraṣṭā, lṛṭ srakṣyati, luṅ asrākṣīt. The a after the r is the augment am, by SK 2405.
  • vidhiliṅ sṛjet, āśīrliṅ sṛjyāt.

masj. masj "to cleanse" (taught ṭumasjo).

  • majjati: the s becomes ś, then j. liṭ mamajja.
  • Before a jhal, num is added by SK 2517.

Vārttika masjer antyāt pūrvo num vācyaḥ. The num of masj stands before its final sound. Bhaṭṭoji then gives the loss of the s at the head of the cluster (saṃyogādilopa, SK 380).

mamasj + tha (liṭ, thal, no iṭ)

→ the s is lost (SK 380) → mamaj + tha

→ j becomes g (kutva) → num before the final → mamang + tha

→ the n becomes anusvāra, then ṅ to match the g (parasavarṇa) → g becomes k (cartva)

→ mamaṅktha. With iṭ: mamajjitha.

Likewise luṭ maṅktā, lṛṭ maṅkṣyati, luṅ amāṅkṣīt, amāṅktām, amāṅkṣuḥ.

Applies when / blocked by. mamaṅktha would come out the same even if num stood after the vowel. Bhaṭṭoji's commentators give the vārttika's real use: in magna the n must be penultimate, so that it can be deleted.

ruj to spṛś.

  • ruj "to break": roktā, rokṣyati, araukṣīt, arauktām. bhuj "to bend" goes like ruj.
  • chup "to touch": choptā, acchaupsīt.
  • ruś, riś "to injure" end in the palatal ś: roṣṭā, rokṣyati; reṣṭā, rekṣyati.
  • liś "to go": luṅ alikṣat, with ksa.
  • spṛś "to touch": luṭ spraṣṭā or sparṣṭā, the augment am being optional by SK 2402; lṛṭ sprakṣyati or sparkṣyati. luṅ asprākṣīt, aspārkṣīt (with sic, by the vārttika spṛśa-mṛśa…) or aspṛkṣat (with ksa).

vicch. vicch "to go" takes the affix āya by SK 2303, and in the ārdhadhātuka it does so optionally.

  • vicchāyati.
  • liṭ vicchāyāṃcakāra (with āya) or viviccha (without).
  • Whether śa or śap follows the āya-final stem is a point scholars discuss.

viś, mṛś. viś "to enter": viśati, veṣṭā. mṛś "to touch": luṅ amrākṣīt or amārkṣīt (with sic, am optional), or amṛkṣat (with ksa).

Roots read again. Several roots of this stretch were read before. Each second reading has a purpose.

  • ṇud "to impel" was among the first six svaritets. It is read again so that it takes the parasmaipada even when the fruit of the action goes to the agent.
  • sad "to fall apart, to go, to sink" (taught ṣadḷ) has sīdati and the rest, as in the bhū class. The reading here gives śa, and with it an optional n in the feminine present participle: sīdatī or sīdantī. Its reading among the jvalādi roots is for the affix ṇa: sādaḥ. The two readings also differ in accent: śap is anudātta, but śa is udātta.
  • śad "to wither" (taught śadḷ) is read again for the accent only. It has no present participle in śatṛ, since SK 2362 gives it the ātmanepada.
  • From here six roots are svaritet. mil "to meet" was read earlier in this list, among the parasmaipadin roots. It is read again for the ātmanepada, when the fruit goes to the agent: milati, milate; mimela, mimile.

The next root, muc "to release" (taught mucḷ), leads into the last sūtra.

Siddhānta-kaumudī
गिरते रेफस्य लत्वं वा स्यादजादौ । गिरति । गिलति । जगार । जगाल । जगरिथ । जगलिथ । गरिता । गरीता । गलिता । गलीता ।{$ {!1411 दृङ्!} आदरे$} । आद्रियते । आद्रियेते । आदद्रे । आदद्रिषे । आदर्ता । आदरिष्यते । आदृषीष्ट । आदृत । आदृषाताम् ।{$ {!1412 धृङ्!} अवस्थाने$} । ध्रियते ॥ अथ परस्मैपदिनः षोडश ॥{$ {!1413 प्रच्छ!} ज्ञीप्सायाम्$} । पृच्छति । पप्रच्छ । पप्रच्छतुः । पप्रच्छिथ । पप्रष्ठ । प्रष्टा । प्रक्ष्यति । अप्राक्षीत् । वृत् । किरादयो वृत्ताः ।{$ {!1414 सृज!} विसर्गे$} । विभाषा सृजिदृशोः SK 2404 ससर्जिथ । सस्रष्ठ । स्रष्टा । स्रक्ष्यति । सृजिदृशोर्झल्यमकिति SK 2405 इत्यमागमः । सृजेत् । सृज्यात् । अस्राक्षीत् ।{$ {!1415 टुमस्जो!} शुद्धौ$} । मज्जति । ममज्ज । मस्जिनशोर्झलि SK 2517 इति नुम् ।

Let the r of girati [— 'graḥ' and 'ro laḥ' carried forward (anuvṛtti)] optionally become l before a vowel-initial [affix]. girati, gilati [laṭ]. jagāra, jagāla [liṭ, prathama-puruṣa singular]. jagaritha, jagalitha [liṭ, madhyama-puruṣa singular]. garitā, garītā, galitā, galītā [luṭ, with the iṭ optionally long]. (1411) dṛṅ — in respecting (ādare). ādriyate, ādriyete [laṭ, prathama-puruṣa singular, dual]. ādadre [liṭ, prathama-puruṣa singular]. ādadriṣe [liṭ, madhyama-puruṣa singular]. ādartā [luṭ]. ādariṣyate [lṛṭ]. ādṛṣīṣṭa [āśīrliṅ: no guṇa, the affix being kit by uś ca, SK 2368]. ādṛta, ādṛṣātām [luṅ, prathama-puruṣa singular, dual; in ādṛta the s is deleted by hrasvād aṅgāt, SK 2369]. (1412) dhṛṅ — in remaining (avasthāne). dhriyate. Now sixteen parasmaipadin [roots]. (1413) praccha — in the wish to know (jñīpsāyām). pṛcchati [laṭ: saṃprasāraṇa ṛ for the r, śa being ṅit, by grahijyā…, SK 2412]. papraccha [liṭ, prathama-puruṣa singular]. papracchatuḥ [dual: the affix follows a conjunct, so it is not kit and there is no saṃprasāraṇa]. papracchitha, papraṣṭha [madhyama-puruṣa singular: iṭ optional in thal by Bhāradvāja's restriction; without iṭ, ṣ for ch by vraśca…, SK 294, and ṭh for th by ṣṭutva]. praṣṭā [luṭ]. prakṣyati [lṛṭ]. aprākṣīt [luṅ]. vṛt: the kirādi [roots] are ended. (1414) sṛja — in emitting (visarge). [By] vibhāṣā sṛjidṛśoḥ (SK 2404) [iṭ is optional in thal]: sasarjitha, sasraṣṭha [liṭ, madhyama-puruṣa singular]. sraṣṭā [luṭ]. srakṣyati [lṛṭ]. [The a in these is] the augment am, by sṛjidṛśor jhaly amakiti (SK 2405). sṛjet [vidhiliṅ]. sṛjyāt [āśīrliṅ]. asrākṣīt [luṅ]. (1415) ṭumasjo — in cleansing (śuddhau). majjati [laṭ]. mamajja [liṭ]. By masjinaśor jhali (SK 2517), num [is added].

vārttika
मस्जेरन्त्यात्पूर्वो नुम्वाच्यः

(vārttika) It should be stated that the num of masj [comes] before its final.

(वार्तिकम्) ॥ संयोगादिलोपः । ममङ्क्थ । ममज्जिथ । मङ्क्ता । मङ्क्ष्यति । अमाङ्क्षीत् । अमाङ्क्ताम् । अमाङ्क्षुः ।{$ {!1416 रुजो!} भङ्गे$} । रोक्ता । रोक्ष्यति । अरौक्षीत् । अरौक्ताम् ।{$ {!1417 भुजो!} कौटिल्ये$} । रुजिवत् ।{$ {!1418 छुप!} स्पर्शे$} । छोप्तां । अच्छौप्सीत् ।{$ {!1419 रुश!} {!1420 रिश!} हिंसायाम्$} । तालव्यन्तौ । रोष्टा । रोक्ष्यति । रेष्टा । रेक्ष्यति ।{$ {!1421 लिश!} गतौ$} । अलिक्षत् ।{$ {!1422 स्पृश!} संस्पर्शने$} । स्प्रष्टा । स्पर्ष्टा । स्प्रक्ष्यति । स्पर्क्ष्यति । अस्प्राक्षीत् । अस्पार्क्षीत् । अस्पृक्षत् ।{$ {!1423 विच्छ!} गतौ$} । गुपूधूप - SK 2303 इत्यायः । आर्धधातुके वा । विच्छायति । विच्छायांचकार । विविच्छ ।{$ {!1424 विश!} प्रवेशने$} । विशति । वेष्टा ।{$ {!1425 मृश!} आमर्शने$} । आमर्शनं स्पर्शः । अम्राक्षीत् । अमार्क्षीत् । अमृक्षत् ।{$ {!1426 णुद!} प्रेरणे$} । कर्त्रभिप्रायेऽपि फले परस्मैपदार्थः पुनः पाठः ।{$ {!1427 षद्लृ!} विशरणगत्यवपसादनेषु$} । सीदतीत्यादि भौवादिकवत् । इह पाठोनुम्विकल्पार्थः । सीदति । सीदन्ती । ज्वालादौ पाठस्तु णार्थः । सादः । स्वरार्थश्च । शबनुदात्तः । शस्तूदात्तः ।{$ {!1428 शदॢ!} शातने$} । स्वरार्थ एव पुनः पाठः । शता तु नास्ति । शदेः शितः - SK 2362 इत्यात्मनेपदोक्तेः ॥ अथ षट् स्वरितेतः ॥{$ {!1429 मिल!} सङ्गमे$} । मिल संश्लेषणे इति पठितस्य पुनः पाठः कर्त्रभिप्राये तङर्थः । मिलति । मिलते । मिमेल । मिमिले ।{$ {!1430 मुच्लृ!} मोक्षणे$} ॥

Deletion of the first [consonant] of the conjunct (saṃyogādilopa) [— of the s, by skoḥ…, SK 380]. mamaṅktha, mamajjitha [liṭ, madhyama-puruṣa singular, without and with iṭ; in mamaṅktha, after the s is deleted, j becomes g by kutva, num is added, it becomes anusvāra and then ṅ by parasavarṇa, and g becomes k by cartva]. maṅktā [luṭ]. maṅkṣyati [lṛṭ]. amāṅkṣīt, amāṅktām, amāṅkṣuḥ [luṅ, prathama-puruṣa singular, dual, plural]. (1416) rujo — in breaking (bhaṅge). roktā [luṭ]. rokṣyati [lṛṭ]. araukṣīt, arauktām [luṅ, prathama-puruṣa singular, dual]. (1417) bhujo — in bending (kauṭilye). Like ruj. (1418) chupa — in touching (sparśe). choptā [luṭ]. acchaupsīt [luṅ]. (1419) ruśa, (1420) riśa — in injuring (hiṃsāyām). They end in the palatal [ś] (tālavyānta). roṣṭā, rokṣyati; reṣṭā, rekṣyati [luṭ, lṛṭ]. (1421) liśa — in going. alikṣat [luṅ]. (1422) spṛśa — in touching (saṃsparśane). spraṣṭā, sparṣṭā [luṭ, the augment am being optional by anudāttasya cardupadhasyānyatarasyām, SK 2402]. sprakṣyati, sparkṣyati [lṛṭ]. asprākṣīt, aspārkṣīt, aspṛkṣat [luṅ]. (1423) viccha — in going. [By] gupūdhūpa… (SK 2303), āya [is added]; in the ārdhadhātuka [it comes] optionally. vicchāyati [laṭ]. vicchāyāṃcakāra, viviccha [liṭ]. (1424) viśa — in entering (praveśane). viśati [laṭ]. veṣṭā [luṭ]. (1425) mṛśa — in touching (āmarśane). āmarśana is touching (sparśa). amrākṣīt, amārkṣīt [luṅ with sic, the augment am being optional], amṛkṣat [with ksa, where sic does not come]. (1426) ṇuda — in impelling (preraṇe). It is read again so that parasmaipada [comes] even when the fruit [of the action] accrues to the agent (kartrabhiprāya). (1427) ṣadḷ — in falling apart, going and sinking (viśaraṇagatyavasādaneṣu). sīdati and so on, as for the bhvādi [root]. The reading here is for the option of num: sīdatī, sīdantī [feminine of the śatṛ participle]. The reading among the jvalādi [roots], on the other hand, is for ṇa: sādaḥ. And [the two readings are] for the accent: śap is anudātta, whereas śa is udātta. (1428) śadḷ — in withering (śātane). The re-reading is for the accent only. There is no śatṛ [for it], however, since ātmanepada is taught [for it] by śadeḥ śitaḥ (SK 2362). Now six svaritet [roots]. (1429) mila — in meeting (saṅgame). [mila,] read [earlier, among this gaṇa's parasmaipadins,] as 'mila saṃśleṣaṇe', is read again for taṅ when [the fruit accrues] to the agent. milati, milate [laṭ]. mimela, mimile [liṭ]. (1430) mucḷ — in releasing (mokṣaṇe).

Tattvabodhinī
alignment inferredNSP p. 422–423
—दृङ् आदरे । ‘तथाद्रियन्ते न बुधाः सुधामपि’ इति श्रीहर्षः । प्रच्छ ज्ञीप्सायाम् । ज्ञातुमिच्छा ज्ञीप्सा । अत्र ज्ञपिज्ञाने । ‘आप्ज्ञप्यृधामीत्’ ‘अत्र लोपः’—इत्यभ्यासलोपः । ण्बुलि । प्रच्छकः । पृच्छाशब्दात् ‘तत्करोति’—इति णिजन्ताण्बुलि तु पृच्छकः । पृच्छाशब्दस्तु भिदादेराकृतिगणलादङि संप्रसारणे बोध्यः ॥—किरादयो वृत्ता इति । एते च ‘भूषा-कर्मकिरादिसनाम्’ इति वक्ष्यमाणयक्त्रचिणादिनिषेधवार्तिके उपयोक्ष्यन्ते । ‘किरश्च पञ्चभ्यः’ इत्यत्र पञ्चभ्य इत्येतदुत्तरसूत्रेऽनुवृत्त्यर्थमिति बोध्यम् ॥—ससर्जिथेति । ‘विभाषा सृजिदृशोः’ इति थलि वेट् ॥—विच्छ गतौ । तुदादिपाठसामर्थ्यादायप्रत्ययान्तादपि शो न तु शप् । तेन विच्छायती विच्छायन्ती इति नुम्विकल्पः । केचित्तु तुदादिपाठसामर्थ्यादायप्रत्ययस्य पाक्षिकत्वं स्वीकृत्य विच्छती विच्छन्ती इति नुम्विकल्पं विच्छति विच्छतः विच्छन्तीत्यादिरूपाणि चोदाजहुत्तेषां तु मते तुदादिपाठस्य केवले चरितार्थलादायप्रत्ययान्ताच्छवेव । तेन विच्छायन्ती इति नित्यमेव ‘शप्श्यनोः’—इति नुम् ॥—पठितस्येति । अस्मिन्नेव गणे परस्मैपदिषु पठितस्येत्यर्थः ॥—तङर्थ इति । पूर्वपाठस्तु संश्लेषणे कर्त्रभिप्रायेऽपि परस्मैपदार्थः ॥—षिच क्षरणे ॥ षिचिरिति केचिदिरितं पठन्ति । तत्तु फलभावादुपेक्ष्यम् । इह ‘लिपिसिचिह्वश्च’ इति च्छेरङ् विधीयते स चाप्राप्तविधिः इरित्वे तु विकल्पेन प्राप्तौ नित्यार्थौ विधिरिति फलभावः ॥ —पिंशत्विति । दीपयत्वित्यर्थः ॥ इति तुदादयः ॥
Bālamanoramā
अचि विभाषा - अचि विभाषा ।ग्रो यङी॑त्यतो ग्र इत्यनुवर्तते । 'कृपो रो लः' इत्यतो रो ल इति । तदाह — गिरतेरिति । अजादाविति ।धातोः कार्यमुच्यमानं तत्प्रत्यये भवतीति परिभाषालब्धस्य प्रत्ययस्य अचा विशेषणात्तदादिविधिः । तेन गिरावित्यादौ नेतिमृजेर्वृद्धि॑रिति सूत्रभाष्ये स्पष्टम् । दृङ् आदरे इति । ह्रस्वान्तोऽयम् ।उश्चे॑ति कित्त्वान्न गुणः । आदृतेति ।ह्रस्वादङ्गा॑दिति सलोपः । प्रच्छ ज्ञीप्सायामिति । ज्ञातुमिच्छा - ज्ञीप्सा । अनिडयम् । पृच्छतीति । शस्य ङित्त्वात्ग्रहिज्ये॑ति रेफस्य संप्रसारणमृकारः, पूर्वरूपं चेति भावः । पप्रच्छतुरिति । संयोगात्परत्वेन कित्त्वाऽभावान्न संप्रसारणमिति भावः । भारद्वाजनियमात्थलि वेडिति म्तवाह — पप्रच्छिथ पप्रष्ठेति । इडभावपक्षे व्रश्चादिना छस्य षः, थस्य ष्टुत्वेन ठ इति भावः । पप्रच्छिव । प्रष्टेति । छस्य व्रश्चेति । सूत्रे सतुक्कस्य छस्य ग्रहणात् । किरादयो वृत्ता इति । नचैवं सति 'किरश्च पञ्चभ्यः' इत्यत्र पञ्चग्रहणं व्यर्थं, किरादीनां पञ्चत्वादिति वाच्यं, स्यरुदादिभ्यः सार्वधातुके॑ इत्युत्तरार्थत्वात् । सृज विसर्गे । अनिट् । सृजति.ससर्ज । ससृजतुः । अजन्ताऽकारवत्त्वाऽभावेऽपिविभाषा सृजिदृशो॑रिति थलि वेडिति मत्वाह — ससर्जिथ सस्रष्ठेति । इडभावेव्रश्चे॑तिजस्यषः, थस्य ष्टुत्वेन ठः, पित्त्वेनाऽकित्त्वात्सृजिदृशो॑रित्यमागम इति भावः । ससृजिव । टु मस्जो । मज्जतीति । सस्य श्चुत्वेन शः, तस्य जश्त्वेन ज इति भावः । ममङ्क्थेति । मस्जेर्द्वित्वे हलादिशेषे ममस्ज् थेति स्तितेस्को॑रिति सकारलोपे ममज् थ इतिस्थिते जस्य कुत्वेन गकारे,मस्जिनशो॑रिति नुमि, तस्यानुस्वारे, तस्य परसवर्णो ङकारः, गस्य चर्त्वेन क इति बोध्यम् । यद्यपि अकारात्परत्र नुमि सत्यपि इदं सिध्यति, तथापिअन्त्यात्पूर्वो नु॑मित्यस्य॑ 'मग्न' इत्यादौ नलोपः फलम् । अन्यथा उपधात्वाऽभावान्नस्य लोपो न स्यादिति भावः । एवं - मङ्क्तेति । मङक्ष्यतीत्यत्र तु सस्य षत्वं विशेषः । 'रुजो भङ्गे' इत्यारभ्य 'विच्छ गतौ' इत्यतः प्रागनिटः ।अनुदात्तस्य चर्दुपधस्ये॑त्यम्विकल्पं मत्वाह - स्प्रष्टा स्पर्ष्टेति । णुद प्रेरणे । णोपदेशोऽयम् । 'विश प्रवेशने' इत्यारभ्य 'शद्लृ शातने' इत्यन्ता अनिटः । तत्र अदुपधस्य थलि वेट् । अन्यस्य तु नित्यमेवेट् । मृशेः 'अनुदात्तस्य चे' त्यम्विकल्पः । तदाह - अम्राक्षीत् - अमार्क्षीदिति ।स्पृशमृशे॑ति सिज्वेति भावः । सिजभावेशल इगुपधा॑दिति क्सं मत्वाह — अमृक्षदिति । णुदधातुर्णोपदेशः । ननु तनादिगण एवाऽस्मिन्स्वरितेत्सु पठितस्य किमर्थमिह पाठ इत्यत आह - कत्र्रभिप्रायेऽपीति । षद्लृधातोर्भ्वादौ पठितादेव सीदतीत्यादिसिद्धेरिह पाठो व्यर्थ इत्यत आह - इह पाठ इति । सीदन्तीति । शविकरणाच्छत्रन्तान्ङीपिआच्छीनद्यो॑रिति नुम्विकल्पार्थ इह पाठ इत्यर्थ- । भ्वादावेव पाठे तुशप्श्यनोर्नित्य॑मिति नित्यो नुम् स्यादिति भावः ।तर्हि भ्वाद्यन्तर्गणे ज्वलादावस्य पाठो व्यर्थ इत्यत आह - ज्वलादाविति । 'ज्वलितिकसन्तेभ्यः' इति कर्तरि णप्रत्ययार्थ इति भावः । तदुदाहृत्य दर्शयति - साद इति । उभयत्र पाठस्य फलान्तरमाह - स्वरार्थश्चेति । तदेव विशदयति - शबनुदात्तैति ।अनुदात्तौ सुप्पितौ॑ इति पित्स्वरेणेति भावः । शस्तूदात्त इति । 'प्रत्ययः'आद्युदात्तश्चे॑त्यनेनेति भावः । ननु 'शद्लृ शातने' इत्स्य भ्वादौ पाटादेव सिद्धे इह पाठो व्यर्थ इत्यत आह - स्वार्थ एवेति । प्रागुक्तपित्त्वाऽपित्त्वकृतस्वरभेदार्थ एवेत्यर्थः । मुच्लृ मोक्षणे ।
translator notes
  • commentary BM: 'graḥ' is carried forward (anuvartate) from 'gro yaṅi', and 'ro laḥ' from 'kṛpo ro laḥ'; hence Bhaṭṭoji's 'girateḥ'. On 'ajādau': the affix (pratyaya), obtained by the paribhāṣā 'an operation taught for a dhātu takes place before an affix [introduced after] it', is qualified by 'ac', so there is tadādividhi; hence [the rule does] not [apply] in girau and the like — made clear in the Bhāṣya on 'mṛjer vṛddhiḥ'. Followed: the two anuvṛttis and '[i.e. before a vowel-initial affix]'.
  • commentary BM on dṛṅ: it ends in a short vowel; no guṇa, [the affix] being kit by 'uś ca'; ādṛta — s-deletion by 'hrasvād aṅgāt'. Wikisource's fuller BM adds that it is aniṭ, that ādriyate has riṅ and iyaṅ, and that ādariṣyate takes iṭ by 'ṛddhanoḥ sye'. Followed for the brackets on ādṛṣīṣṭa and ādṛta.
  • commentary TB (sk.2541.t1) on dṛṅ cites Śrīharṣa: 'tathādriyante na budhāḥ sudhām api'. Recorded. TB has no comment on the sūtra itself: sk.2541.t1 opens at dṛṅ and sk.2540.t1 ends with the Māgha citation on SK 2540.
  • commentary BM on pracch: jñīpsā is the wish to know (jñātum icchā); the root is aniṭ. pṛcchati — śa being ṅit, the r gets saṃprasāraṇa ṛ by 'grahijyā…', with pūrvarūpa; papracchatuḥ — the affix following a conjunct, it is not kit, so no saṃprasāraṇa; papracchitha / papraṣṭha — iṭ optional in thal by Bhāradvāja's restriction; without iṭ, ṣ for ch by 'vraśca…' and ṭh for th by ṣṭutva; praṣṭā — ṣ for ch by 'vraśca…', because that sūtra takes ch together with its tuk. Wikisource's fuller BM adds: t → ṭ by ṣṭutva; and it is not to be objected that, ṣatva being asiddha, tuk would come first and give 'praṭṣṭā'. Followed for the brackets on pṛcchati, papracchatuḥ and papracchitha / papraṣṭha.
  • commentary TB (sk.2541.t1) on pracch: jñīpsā is from jñapa (jñapi) 'in knowing' with san, ī by 'āpjñapyṛdhām īt' and the abhyāsa deleted by 'atra lopaḥ…'; with ṇvul, pracchakaḥ; but pṛcchakaḥ is ṇvul after the ṇic-final [formed] from the word pṛcchā by 'tat karoti…'; pṛcchā itself is to be understood as formed with aṅ and saṃprasāraṇa, bhidādi being an ākṛtigaṇa. Recorded.
  • commentary BM on 'kirādayo vṛttāḥ': it is not to be objected that 'pañca' in 'kiraś ca pañcabhyaḥ' is then pointless because the kirādi are five, since it serves the next rule, 'rudādibhyaḥ sārvadhātuke'. Recorded.
  • commentary TB (sk.2541.t1) on 'kirādayo vṛttāḥ': these [kirādi] will be used in the vārttika 'bhūṣākarmakirādisanām…', which prohibits yak, ciṇ and the like; 'pañcabhyaḥ' in 'kiraś ca pañcabhyaḥ' is for anuvṛtti into the next sūtra. Agrees with BM on 'pañcabhyaḥ'; recorded.
  • commentary BM on sṛj: aniṭ; though it neither ends in a vowel nor has a, it has optional iṭ in thal by 'vibhāṣā sṛjidṛśoḥ'; without iṭ, ṣ for j by 'vraśca…', ṭh for th by ṣṭutva, and, thal being pit and so not kit, the augment am by 'sṛjidṛśoḥ…'. Followed for '[iṭ is optional in thal]' and '[The a in these is] the augment am'.
  • commentary TB (sk.2541.t1): sasarjitha — iṭ optional in thal by 'vibhāṣā sṛjidṛśoḥ'. Agrees with BM; followed.
  • commentary BM on masj: majjati — ś for s by ścutva, j for ś by jaśtva; mamaṅktha — with doubling and halādiḥ śeṣaḥ, mamasj-tha stands; s is deleted by 'skoḥ', j becomes g by kutva, num comes by 'masjinaśoḥ', then anusvāra, ṅ by parasavarṇa, and k for g by cartva. Although [this form] would result even with num after the a, the 'before the final' [of the vārttika] has as its fruit the deletion of n in magna and the like, since otherwise the n, not being penultimate, would not be deleted. maṅkṣyati has in addition ṣ for s. Followed for the bracketed steps of saṃyogādilopa and mamaṅktha; the purpose of the vārttika is recorded.
  • commentary BM on the next roots: from 'rujo bhaṅge' up to [but not including] 'viccha gatau' they are aniṭ; spraṣṭā / sparṣṭā with optional am by 'anudāttasya cardupadhasya…'; from 'viśa praveśane' to 'śadḷ śātane' they are aniṭ, the one with a having optional iṭ in thal, and the others obligatory iṭ [so ours; Wikisource 'nityaṃ neṭ']; for mṛś, optional am by 'anudāttasya ca…', sic optional by 'spṛśamṛśa…', and, where there is no sic, ksa by 'śala igupadhāt' — amṛkṣat. Followed for the brackets on spraṣṭā / sparṣṭā and amrākṣīt / amārkṣīt / amṛkṣat.
  • commentary TB (sk.2541.t1) on viccha: by the force of its being read in tudādi, śa, not śap, comes even after the āya-final, so vicchāyatī / vicchāyantī with the option of num. Some, taking āya to be optional by the force of the tudādi reading, cite vicchatī / vicchantī with the option of num and vicchati, vicchataḥ, vicchanti and so on; on their view the tudādi reading is fulfilled on the bare root, so after the āya-final only śap comes, and vicchāyantī has num obligatorily by 'śapśyanoḥ…'. Recorded; the English keeps Bhaṭṭoji's vicchāyati without deciding.
  • commentary BM on ṇuda and ṣadḷ: ṇuda has ṇ in upadeśa; it was already read among the svaritet roots, so the re-reading is explained by 'kartrabhiprāye 'pi'. Since sīdati etc. follow from the bhvādi reading, the reading here is for the option of num in sīdantī: after śatṛ with the vikaraṇa śa and then ṅīp, 'āc-chīnadyoḥ' gives num optionally, whereas with the bhvādi reading alone 'śapśyanor nityam' would make it obligatory; the jvalādi reading is for ṇa in the agent sense by 'jvalitikasantebhyaḥ', as in sāda; a further fruit of the double reading is accent: śap is anudātta by 'anudāttau suppitau', being pit; śa is udātta by '[pratyayaḥ,] ādyudāttaś ca'. For śadḷ the re-reading is only for the accent difference made by pit and apit. Followed: '[feminine of the śatṛ participle]' and the accent sentence.
  • commentary BM on 'śatā tu nāsti' (in Wikisource only; absent from ours): the laṭ of śad takes only śānac, not the śatṛ substitute, because of 'śadeḥ śitaḥ'. On mila (also Wikisource only): 'paṭhitasya' means read in this very tudādi gaṇa among the parasmaipadin roots; 'taṅartha' — the earlier reading is for parasmaipada even when the fruit accrues to the agent. Followed for the rendering of 'śatā tu nāsti' and for '[earlier, among this gaṇa's parasmaipadins,]'.
  • commentary TB (sk.2541.t1) on mila: 'paṭhitasya' means read in this very gaṇa among the parasmaipadin roots; 'taṅartha' — the earlier reading (saṃśleṣaṇe) is for parasmaipada even when the fruit accrues to the agent. Agrees with BM; followed.
  • textual Collation against the print (NSP p. 412, scan page-0422, read; batch03): (1) ours 'choptāṃ' → print 'choptā'; (2) ours 'tālavyantau' → print 'tālavyāntau'; (3) ours 'viśaraṇagatyavapasādaneṣu' → print 'viśaraṇagatyavasādaneṣu'; (4) ours 'jvālādau' → print 'jvalādau'. Wikisource agrees with the print in (1)–(3). The English follows the print.
  • textual Ours and the print (NSP p. 412, scan page-0422, read) both read 'sīdati | sīdantī'; Wikisource has 'sīdatī–sīdantī'. The option of num that Bhaṭṭoji is illustrating concerns the feminine śatṛ participle (BM: śatṛ, then ṅīp), so the pair must be sīdatī / sīdantī; the English gives sīdatī. A mūla item for Ajai's printed copy.
  • textual The '(vārttikam)' tag that opens k3 in ours is editorial; the print marks 'masjer antyāt pūrvo num vācyaḥ' with its vārttika sign and closes it with '||'. The print has all four luṭ forms garitā, garītā, galitā, galītā (Wikisource lacks garītā and galītā). Dhātu numbers: ours runs one lower than the print (print 1412 dṛṅ … 1431 mucḷ); given as transmitted.
  • textual Filing: sk.2541.b1 in ours stops at 'mucḷ mokṣaṇe' and lacks the end of BM on this unit ('śatā tu nāstīti…', 'mila saṅgame', 'paṭhitasyeti', 'taṅartha iti'), which Wikisource (uttara-2/0064) has. sk.2541.t1 runs on past this unit into TB on SK 2542; the TB on SK 2543 (rudhādi) that followed was re-filed to sk.2543.t1 on 2026-10-05.
  • translator The bracketed lakāra, puruṣa and number labels are the translator's; the other bracketed steps follow BM (and TB) as recorded. The long iṭ in garītā / galītā is by vṝto vā (SK 2391), which BM names for karitā / karītā under SK 2538 but not here. 'Bhāradvāja's restriction' renders BM's 'bhāradvājaniyama'. The five kirādi are kṝ, gṝ, dṛṅ, dhṛṅ and pracch (SK 2538–2541).
  • translator BM asks why ṇuda is read here when it was already read 'tanādigaṇa eva asmin' among the svaritets (so ours and Wikisource); ṇuda preraṇe is read among the svaritet roots at the head of this tudādi list, so 'tanādi' looks like an error for 'tudādi'. The rule for ksa in amṛkṣat is śala igupadhād aniṭaḥ ksaḥ (SK 2336), named by BM; the SK number is the translator's.
SK 2542 · A 7.1.59V
शे मुचादीनाम् ॥ २५४२ ॥
śe mucādīnām
śe mucādīnām — When śa follows, [num (carried forward (anuvṛtti) from idito num dhātoḥ, SK 2262) is added] to muc and the rest.

Rule. When śa follows, the augment num is added to muc and the roots after it. "num" is carried forward from SK 2262, idito num dhātoḥ.

num is marked with m, so it comes after the last vowel (SK 37). Only n is heard.

Example.

muc + śa + ti → num after the vowel (this rule) → mu + n + c + a + ti

→ the n becomes anusvāra, then ñ to match the palatal c (parasavarṇa, as in mamaṅktha)

→ muñcati "he releases". Ātmanepada muñcate.

Outside śa there is no n:

  • luṭ moktā; āśīrliṅ mucyāt.
  • āśīrliṅ ātmanepada mukṣīṣṭa: the affix is kit by SK 2300, so there is no guṇa.
  • luṅ amucat: aṅ, because the root is marked with ḷ (SK 2343).
  • luṅ ātmanepada amukta, amukṣātām. In amukta the s of sic is lost by SK 2281.

Watch out. The n belongs to the present system only. muñcati, but moktā and amucat.

The roots that follow.

  • lup "to cut" (taught lupḷ): lumpati, lumpate; luṅ alupat, alupta.
  • vid "to obtain" (taught vidḷ): vindati, vindate; liṭ viveda, vivide.
  • On the view of Vyāghrabhūti and others it takes iṭ: veditā. On the view of the Bhāṣya and others it does not: vettā.
  • parivettā: pari means passing over. A parivettā is one who, passing over his eldest brother, has taken wives and the sacred fires. The affix is tṛn or tṛc.
  • lip "to smear": limpati, limpate, leptā. luṅ takes aṅ by SK 2418: alipat. In the ātmanepada aṅ is optional (SK 2419): alipata or alipta.
  • sic "to sprinkle" (taught ṣica): siñcati, siñcate.
  • luṅ asicat; ātmanepada asicata or asikta.
  • abhiṣiñcati: ṣ after the prefix, by SK 2270.
  • laṅ abhyaṣiñcat: ṣ even with aṭ between, by SK 2276.
  • liṭ abhiṣiṣeca: ṣ by SK 2277.
  • One of Bhaṭṭoji's commentators rejects a reading ṣicir as purposeless.

Then three parasmaipadin roots.

  • kṛt "to cut" (taught kṛtī): kṛntati, cakarta, kartitā; lṛṭ kartiṣyati or kartsyati (iṭ optional by SK 2506); luṅ akartīt.
  • khid "to strike": khindati, cikheda, khettā. In the sense of dejection it is read in the divādi and rudhādi classes.
  • piś "in an action on parts", as Bhaṭṭoji's commentators gloss it: piṃśati, peśitā. It is also used for "to light up": tvaṣṭā rūpāṇi piṃśatu "may Tvaṣṭṛ light up the forms".

Then vṛt: the mucādi roots end, and with them the tudādi roots. Here end the tudādi roots.

Siddhānta-kaumudī
नुम् स्यात् । मुञ्चति । मुञ्चते । मोक्ता । मुच्यात् । मुक्षीष्ट । अमुचत् । अमुक्त । अमुक्षाताम् ।{$ {!1431 लुपॢ!} छेदने$} । लुम्पति । लुम्पते । अलुपत् । अलुप्त ।{$ {!1432 विदॢ!} लाभे$} । विन्दति । विन्दते । विवेद । विविदे । व्याघ्रभूत्यादिमते सेट्कोऽयम् । वेदिता । भाष्यादिमतेऽनिट्कः । वेत्ता । परिवेत्ता । परिर्वर्जने । ज्येष्ठं परित्यज्य दारानग्नींश्च लब्धवानित्यर्थः । तृन्तृचौ ।{$ {!1433 लिप!} उपदेहे$} । उपदेहो वृद्धिः । लिम्पति । लिम्पते । लेप्ता । लिपिसिचि - SK 2418 इत्यङ् । तङि तु वा । अलिपत् । अलिपत । अलिप्त ।{$ {!1434 षिच!} क्षरणे$} । सिञ्चति । सिञ्चते । असिचत् । असिचत । असिक्त । अभिषिञ्चति । अभ्यषिञ्चत् । अभिषिषेच ॥ अथ त्रयः परस्मैपदिनः ॥{$ {!1435 कृती!} छेदने$} । कृन्तति । चकर्त । कर्तिता । कर्तिष्यति । कर्त्स्यति । अकर्तीत् ।{$ {!1436 खिद!} परिघाते$} । खिन्दति । चिखेद । खेत्ता । अयं दैन्ये दिवादौ रुधादौ च ।{$ {!1437 पिश!} अवयवे$} । पिंशति । पेशिता । अयं दीपनायामपि । त्वष्टा रूपाणि पिंशतु । वृत् । मुचादयो वृत्ताः तुदादयश्च ॥

num is added [— carried forward (anuvṛtti) from idito num dhātoḥ, SK 2262]. muñcati, muñcate [laṭ]. moktā [luṭ]. mucyāt [āśīrliṅ, parasmaipada]. mukṣīṣṭa [āśīrliṅ, ātmanepada: no guṇa, the affix being kit by liṅsicāv ātmanepadeṣu, SK 2300]. amucat [luṅ, parasmaipada, with aṅ, the root being ḷ-marked]. amukta, amukṣātām [luṅ, ātmanepada, prathama-puruṣa singular, dual; in amukta sic is deleted by jhalo jhali, SK 2281]. (1431) lupḷ — in cutting (chedane). lumpati, lumpate [laṭ]. alupat, alupta [luṅ]. (1432) vidḷ — in obtaining (lābhe). vindati, vindate [laṭ]. viveda, vivide [liṭ]. On the view of Vyāghrabhūti and others it is seṭ: veditā. On the view of the Bhāṣya and others it is aniṭ: vettā. parivettā: pari [is used] in the sense of exclusion (varjana); the meaning is 'one who, passing over the eldest [brother], has taken wives and [the sacred] fires'. [The affix is] tṛn or tṛc. (1433) lipa — in smearing (upadehe). upadeha is vṛddhi (increase). limpati, limpate [laṭ]. leptā [luṭ]. By lipisici… (SK 2418), aṅ [comes]; but in taṅ, optionally [by ātmanepadeṣv anyatarasyām, SK 2419]: alipat; alipata, alipta [luṅ]. (1434) ṣica — in sprinkling (kṣaraṇe). siñcati, siñcate [laṭ]. asicat; asicata, asikta [luṅ]. abhiṣiñcati [ṣ by upasargāt sunoti…, SK 2270]. abhyaṣiñcat [laṅ; ṣ even with aṭ intervening, by prāk sitād aḍvyavāye 'pi, SK 2276]. abhiṣiṣeca [liṭ; ṣ by sthādiṣv abhyāsena cābhyāsasya, SK 2277]. Now three parasmaipadin [roots]. (1435) kṛtī — in cutting (chedane). kṛntati [laṭ]. cakarta [liṭ]. kartitā [luṭ]. kartiṣyati, kartsyati [lṛṭ, iṭ being optional by se 'sici…, SK 2506]. akartīt [luṅ]. (1436) khida — in striking (parighāte). khindati [laṭ]. cikheda [liṭ]. khettā [luṭ]. This [root is read] in the sense of dejection (dainya) in divādi and in rudhādi. (1437) piśa — in [an action on] parts (avayave). piṃśati [laṭ]. peśitā [luṭ]. This [root is used] also in the sense of lighting up (dīpana): tvaṣṭā rūpāṇi piṃśatu — 'may Tvaṣṭṛ light up the forms'. vṛt: the mucādi [roots] are ended, and [with them] the tudādi [roots]. [Here end the tudādi roots.]

translator notes
  • commentary BM (Wikisource uttara-2/0064 only; see the filing note): 'nuṃ syāt' completes the sense (śeṣapūraṇa), because [num] is carried forward (anuvṛtti) from 'idito num'. Followed: bracketed in sutra_en and k1.
  • commentary BM (Wikisource only): mukṣīṣṭa — no guṇa, being kit by 'liṅsicau…'; amucat — aṅ because [the root] is ḷ-marked; amukta — in luṅ with taṅ, sic deleted by 'jhalo jhali'; 'taṅi tu vā' [in lipa] — [supply] 'by ātmanepadeṣv anyatarasyām'; abhiṣiñcati — ṣ by 'upasargāt sunoti…'; abhyaṣiñcat — ṣ by 'prāk sitād aḍvyavāye 'pi'; abhiṣiṣeca — ṣ by 'sthādiṣv abhyāsena…'; kṛtī — the ī-marking is for 'śvīdito [niṣṭhāyām]'; kartiṣyati / kartsyati by 'se 'sici…'; piśa avayave — 'in the action on parts' (avayavakriyāyām); piṃśatu — 'let him make manifest (prakāśayatu)'. Followed for all the bracketed rule citations and for '[an action on] parts'.
  • commentary TB, printed under sk.2541.t1 (tail), on ṣica: some read it as ṣicir, with ir as it; that is to be disregarded as purposeless: here aṅ for cli is taught by 'lipisicihvaś ca', and that is an injunction of what is not otherwise due (aprāptavidhi); if the root were ir-marked, [aṅ] would already be due optionally and the rule would merely make it obligatory — so the ir-marking has no purpose. Recorded.
  • commentary TB, printed under sk.2541.t1 (tail): 'piṃśatv iti' means 'let him light up (dīpayatu)'; then 'iti tudādayaḥ'. Followed for 'light up'; BM's 'make manifest' is close.
  • textual Collation against the 1915 print (NSP p. 413, scan page-0423, read; batch03, class M): the print ends the unit and the gaṇa '… vṛt | mucādayo vṛttāḥ tudādayaś ca || iti tudādayaḥ ||', followed by the heading of rudhādi. Ours ends at 'tudādayaś ca ||' and lacks the colophon. Supplied in brackets in the English ('[Here end the tudādi roots.]'). TB (at the tail of sk.2541.t1) closes with the same words. The rest of the kaumudī matches the print (alipat, alipata, alipta; asicat, asicata, asikta; cakarta; parighāte; piśa).
  • textual Filing: the block formerly filed as sk.2542.b1 was a verbatim duplicate of sk.2541.b1 (BM on aci vibhāṣā) and was dropped on 2026-10-05; the BM on SK 2542 is absent from ours. It is recorded above from Wikisource (uttara-2/0064), which also ends with the BM colophon for the śa-vikaraṇa [section]. sk2542 has no t1 of its own; its TB is at the tail of sk.2541.t1, where the OCR reads 'vicca kṣaraṇe' for 'ṣica kṣaraṇe' (scan page-0423, read).
  • textual Dhātu numbers: ours runs one lower than the print (print 1432 lupḷ … 1438 piśa); given as transmitted. Wikisource reads 'cakartha', 'parikhāte' and 'piśi'; the print, like ours, has cakarta, parighāte and piśa.
  • translator The bracketed lakāra, pada, puruṣa and number labels are the translator's; the rule citations in brackets follow BM (Wikisource), with SK numbers supplied by the translator. 'upadeho vṛddhiḥ' is rendered literally ('increase', i.e. the added coating); no commentator glosses it. vṛt closes both the mucādi sub-list and the tudādi gaṇa. The translation of the Vedic line follows TB's gloss; the line is not identified here.
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