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Prakaraṇa 50 · SK 2543–2546

तिङन्तरुधादिप्रकरणम्

tiṅantarudhādiprakaraṇam · 4 sūtras
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SK 2543 · A 3.1.78V
रुधादिभ्यः श्नम् ॥ २५४३ ॥
rudhādibhyaḥ śnam
rudhādibhyaḥ śnam — After rudh and the rest [the roots of the rudh-class], śnam [comes, in its own sense (svārthe), when a sārvadhātuka affix denoting the agent (kartṛ) follows — 'kartari' carried forward (anuvṛtti) from kartari śap, SK 2167, and 'sārvadhātuke' from sārvadhātuke yak, SK 2756].

Rule. After rudh and the roots that follow it, the affix śnam comes. It adds no meaning of its own (svārthe). It comes when a sārvadhātuka affix denoting the agent follows. "Agent" is carried forward from SK 2167. "sārvadhātuka" is carried forward from SK 2756, a rule taught later, in chapter 63.

Bhaṭṭoji first lists the root: rudhir "to obstruct". He adds that nine roots from here are svaritet, so they take both sets of endings. They are also irit, marked with ir.

śnam is an apavāda of śap: it comes instead of śap, so śap never comes. Its ś and m are markers; what is heard is na. Being marked with m (mit), it goes after the root's last vowel by SK 37. So rudh becomes ru-na-dh.

Being nitya, śnam also blocks guṇa. The guṇa of a light penultimate vowel is the later rule. One of Bhaṭṭoji's commentators explains the danger: if guṇa came first, rodh would give a wrong *\roṇaddhi. But śnam applies whether or not guṇa has been made, so it wins. Once it is in, the root's u is no longer the light penultimate, and there is no guṇa.

Example. The singular, with the pit ending ti:

rudh + śap + ti → śnam comes instead of śap and goes after the last vowel u

→ ru-na-dh + ti → t becomes dh (SK 2280), and the root's dh becomes d (jaśtva)

→ ru-na-d-dhi → n becomes ṇ after r

→ ruṇaddhi "he obstructs".

The dual, with tas, which is a kṅit sārvadhātuka:

ru-na-dh + tas → the a of śnam is lost (SK 2469)

→ run-dh + tas → n becomes anusvāra (SK 123), then the nasal of the dh's class (SK 124)

→ rundh + tas → the ending's t becomes dh (SK 2280)

→ rundh + dhas → the root's dh becomes d (jaśtva); final s ends as visarga

→ runddhaḥ. Bhaṭṭoji writes rundhaḥ "the two obstruct", with one stop; see Watch out.

Applies when / blocked by. Two questions arise on rundhaḥ.

First, why does the n not become ṇ after the r, as in ruṇaddhi? The rule for ṇ (ṇatva) is asiddha with respect to SK 123. So anusvāra comes first, and then parasavarṇa (SK 124). The n that parasavarṇa produces is in turn asiddha for ṇatva. So it stays n.

Second, the lost a of śnam is a vowel-substitute. Should it be treated as still present (sthānivat)? Then the n would not stand before a consonant, and SK 123 could not apply. Bhaṭṭoji answers with SK 51. That sūtra says a lost vowel is not sthānivat for anusvāra and parasavarṇa. So both apply.

One of Bhaṭṭoji's commentators adds why śnam has the marker ś. The ś names śnam in two rules: śnasor allopaḥ (SK 2469) and śnān nalopaḥ (SK 2544). It is not there to make śnam sārvadhātuka. An apit sārvadhātuka is ṅit and blocks guṇa of the base before it. But ru before śnam is not a base (aṅga), so that cannot be the purpose either.

Other forms of rudh. The plural is rundhanti. The ātmanepada is rundhe. In luṭ and lṛṭ the affixes tās and sya are ārdhadhātuka, so there is no śnam: roddhā, rotsyati.

In loṭ: ruṇaddhu, rundhāt (with tātaṅ), rundhi (madhyama singular). In the uttama, āṭ makes the ending pit, so the a of śnam stays: ruṇadhāni, and in the ātmanepada ruṇadhai.

In laṅ: aruṇat (ti loses its i, and t is lost after the consonant by SK 252; the root's final dh then becomes t at the end of the word, by cartva). The dual is arundhām. In the madhyama singular the s is lost the same way. Then ru may replace the root's final consonant, giving aruṇaḥ; otherwise aruṇat. SK 2468 allows this ru for a root's final d at the end of a word, when the ending s has been lost. The uttama singular is aruṇadham.

In luṅ the root is irit, so aṅ is optional (SK 2269): arudhat. Without aṅ, sic comes with vṛddhi: arautsīt. In the ātmanepada, sic is lost between two jhal sounds (SK 2281): aruddha.

Watch out. Bhaṭṭoji writes rundhaḥ, rundhe, bhinte, abhinta with one stop before the ending. One of his commentators writes runddhaḥ, bhintte, with two. The two spellings differ only by one stop, and scholars discuss this. This chapter keeps Bhaṭṭoji's forms.

The roots that follow. Bhaṭṭoji then lists the rest of the nine irit roots. Each takes śnam in the same way.

  • bhidir "to split": bhinatti, bhinte, bhettā, bhetsyati / bhetsyate. laṅ abhinat, abhintām, abhinadam; ātmanepada abhinta. luṅ abhidat / abhaitsīt; ātmanepada abhitta, sic lost by SK 2281.
  • chidir "to make into two": luṅ acchidat / acchaitsīt; ātmanepada acchitta.
  • ricir "to empty": riṇakti, riṅkte. liṭ rireca, ririce; luṭ rektā; laṅ ariṇak. luṅ aricat / araikṣīt; ātmanepada arikta.
  • vicir "to separate": vinakti, viṅkte.
  • kṣudir "to pound": kṣuṇatti, kṣunte, kṣottā. luṅ akṣudat / akṣautsīt; ātmanepada akṣutta.
  • yujir "to join": luṭ yoktā.
  • ucchṛdir "to shine; to play". Its u is a marker, for an optional iṭ before the affix ktvā. Forms: chṛṇatti, chṛnte, liṭ caccharda. By SK 2506, iṭ is optional before the s-initial ending se (liṭ ātmanepada, madhyama singular): cacchṛdiṣe / cacchṛtse. luṭ charditā; lṛṭ chardiṣyati / chartsyati. luṅ acchṛdat / acchardīt; ātmanepada acchardiṣṭa.
  • utṛdir "to injure; to disregard": tṛṇatti and the rest, like chṛṇatti.

Then come roots outside the nine.

  • kṛtī "to encircle" is parasmaipadin only: kṛṇatti. In the ārdhadhātuka forms it is like the tudādi kṛtī (SK 2542): cakarta, kartitā, kartiṣyati / kartsyati, akartīt.
  • ñi-indhī "to kindle". With it begin three ātmanepadin roots: indh, khid and vid. Their forms follow under SK 2544.
Siddhānta-kaumudī
{$ {!1438 रुधिर्!} आवरणे$} । नव स्वरितेत इरितश्च ॥ शपोऽपवादः । मित्त्वादन्त्यादचः परः । नित्यत्वाद्गुणं बाधते । रुणद्धि ।श्नसोरल्लोपः SK 2469 । णत्वस्यासिद्धत्वादनुस्वारः परसवर्णः । तस्यासिद्धत्वाण्णत्वं न न पदान्त - SK 51 इति सूत्रेणानुस्वारपरसवर्णयोरल्लोपो न स्थानिवत् । रुन्धः । रुन्धन्ति । रुन्धे । रोद्धा । रोत्स्यति । रुणद्धु । रुन्धात् । रुन्धि । रुणधानि । रुणधै । अरुणत् । अरुन्धाम् । अरुणत् । अरुणः । अरुणधम् । अरुधत् । अरौत्सीत् । अरुद्ध ।{$ {!1439 भिदिर्!} विदारणे$} । भिनत्ति । भिन्ते । भेत्ता । भेत्स्यति । भेत्स्यते । अभिनत् । अभिन्ताम् । अभिनदम् । अभिन्त । अभिदत् । अभैत्सीत् । अभित्त ।{$ {!1440 छिदिर्!} द्वैधिकरणे$} । अच्छिदत् । अच्छैत्सीत् । अच्छित्त ।{$ {!1441 रिचिर्!} विरेचने$} । रिणक्ति । रिङ्क्ते । रिरेच । रिरिचे । रेक्ता । अरिणक् । अरिचत् । अरैक्षीत् । अरिक्त ।{$ {!1442 विचिर्!} पृथग्भावे$} । विनक्ति । विङ्क्ते ।{$ {!1443 क्षुदिर्!} संपेषणे$} । क्षुणत्ति । क्षुन्ते । क्षोत्ता । अक्षुदत् । अक्षौत्सीत् । अक्षुत्त ।{$ {!1444 युजिर्!} योगे $}। योक्ता ।{$ {!1445 उच्छृदिर्!} दीप्तिदेवनयोः$} । छृणत्ति । छृन्ते । चच्छर्द । सेसिचि - SK 2506 इति वेट् । चच्छृदिषे । चच्छृत्से । छर्दिता । छर्दिष्यति । छर्त्स्यति । अच्छृदत् । अच्छर्दीत् । अच्छर्दिष्ट ।{$ {!1446 उतृदिर्!} हिंसानादरयोः$} । तृणत्तीत्यादि छृणत्तिवत् ।{$ {!1447 कृती!} वेष्टने$} । परस्मैपदी । कृणत्ति । आर्धधातुके तौदादिकवत् ।{$ {!1448 ञिइन्धी!} दीप्तौ$} ॥ त्रय आत्मनेपदिनः ॥

(1438) rudhir — in obstructing (āvaraṇe). Nine [roots, from rudhir on,] are svaritet, and irit as well. [śnam] is an apavāda of śap. Being m-marked (mit), it comes after the last vowel [of the root, by mid aco 'ntyāt paraḥ, SK 37]. Being nitya [since it applies whether or not guṇa has been made], it blocks guṇa [of the light penultimate, which, as the later rule (para), would otherwise come first and give *roṇaddhi; once śnam is in, the penultimate is no longer light]. ruṇaddhi [laṭ, prathama-puruṣa singular: from ru-na-dh + ti, dh for t by jhaṣas tathor dho 'dhaḥ, SK 2280, and ṇ for n]. [In the dual, with ru-na-dh + tas:] śnasor allopaḥ (SK 2469) [deletes the a of śnam, the ending being a kṅit sārvadhātuka]. [With rundh + tas standing, the n would take ṇatva; but] because ṇatva is asiddha, anusvāra [comes first, by naś cāpadāntasya jhali, SK 123, and then] parasavarṇa [by anusvārasya yayi parasavarṇaḥ, SK 124]. Because that [n produced by parasavarṇa] is asiddha, there is no ṇatva. By the sūtra na padānta… (SK 51), the deletion of a is not sthānivat with respect to anusvāra and parasavarṇa. rundhaḥ [prathama-puruṣa dual]. rundhanti [plural]. rundhe [ātmanepada, prathama-puruṣa singular]. roddhā [luṭ]. rotsyati [lṛṭ]. ruṇaddhu [loṭ, prathama-puruṣa singular]. rundhāt [loṭ, with tātaṅ]. rundhi [loṭ, madhyama-puruṣa singular]. ruṇadhāni [loṭ, uttama-puruṣa singular]. ruṇadhai [loṭ, ātmanepada, uttama-puruṣa singular]. aruṇat [laṅ, prathama-puruṣa singular]. arundhām [laṅ, prathama-puruṣa dual]. aruṇat, aruṇaḥ [laṅ, madhyama-puruṣa singular: after the deletion of s, ru is optional by daś ca, SK 2468]. aruṇadham [laṅ, uttama-puruṣa singular]. arudhat, arautsīt [luṅ: aṅ optionally, the root being irit; without aṅ, sic with vṛddhi]. aruddha [luṅ, ātmanepada, prathama-puruṣa singular]. (1439) bhidir — in splitting (vidāraṇe). bhinatti [laṭ]. bhinte [ātmanepada]. bhettā [luṭ]. bhetsyati, bhetsyate [lṛṭ]. abhinat [laṅ, prathama-puruṣa singular]. abhintām [dual]. abhinadam [uttama-puruṣa singular]. abhinta [laṅ, ātmanepada]. abhidat, abhaitsīt [luṅ, parasmaipada: aṅ optionally, the root being irit]. abhitta [luṅ, ātmanepada: sic deleted by jhalo jhali]. (1440) chidir — in making into two (dvaidhīkaraṇe). acchidat, acchaitsīt [luṅ, parasmaipada]. acchitta [luṅ, ātmanepada]. (1441) ricir — in emptying (virecane). riṇakti [laṭ]. riṅkte [ātmanepada]. rireca, ririce [liṭ]. rektā [luṭ]. ariṇak [laṅ]. aricat, araikṣīt [luṅ, parasmaipada]. arikta [luṅ, ātmanepada]. (1442) vicir — in separating (pṛthagbhāve). vinakti. viṅkte. (1443) kṣudir — in pounding (saṃpeṣaṇe). kṣuṇatti. kṣunte. kṣottā [luṭ]. akṣudat, akṣautsīt [luṅ, parasmaipada]. akṣutta [luṅ, ātmanepada]. (1444) yujir — in joining (yoge). yoktā [luṭ]. (1445) ucchṛdir [the u being an it-marker] — in shining and in playing (dīptidevanayoḥ). chṛṇatti. chṛnte. caccharda [liṭ]. By se 'sici… (SK 2506), iṭ is optional: cacchṛdiṣe, cacchṛtse [liṭ, ātmanepada, madhyama-puruṣa singular]. charditā [luṭ]. chardiṣyati, chartsyati [lṛṭ]. acchṛdat, acchardīt [luṅ, parasmaipada]. acchardiṣṭa [luṅ, ātmanepada]. (1446) utṛdir — in injuring and in disregarding (hiṃsānādarayoḥ). tṛṇatti and the rest, like chṛṇatti. (1447) kṛtī — in encircling (veṣṭane). It is parasmaipadin. kṛṇatti. In the ārdhadhātuka [forms it is] like the tudādi [kṛtī]. (1448) ñi-indhī — in kindling (dīptau). Three [roots, from this one,] are ātmanepadin.

Tattvabodhinī
NSP p. 422–423
रुधादिभ्यः श्नम् ॥ प्रत्ययत्वेऽपि मित्त्वादन्त्यादचः परः । प्रत्ययसंज्ञाफलं तु शस्येत्संज्ञा । शस्योच्चारणं तु ‘श्नसोरल्लोपः’ ‘श्नान्नलोपः’ इत्यत्र विशेषणार्थं न तु सार्वधातुकसंज्ञार्थं फलभावात् । न चापित्सार्वधातुकस्य ङित्त्वे गुणनिषेधः फलमिति शङ्क्यम् । इगन्तस्याङ्गत्वाभावात् ॥—अरुण इति । सिपि दश्चेति रुर्वा । एवमभिन इत्यत्रापि । उच्छृदिर् । उकारः क्त्वायामिड्विकल्पार्थः । छृत्वा । छर्दित्वा । इट्पक्षे ‘न क्त्वा सेट्’ इति कित्त्वनिषेधाद् गुणः
Bālamanoramā
रुधादिभ्यः श्नम् - रुधादिभ्यः श्नम् । कर्त्रर्थे सार्वधातुके परे रुधादिभ्यः श्नम्प्रत्ययः स्यात्स्वार्थे इत्यर्थः । तदाह-शपोऽपवाद इति । श्नमि शमावितौ । मित्त्वस्य फलमाह - मित्त्वादन्त्यादचः पर इति । प्रत्ययत्वाच्छकारस्येत्संज्ञा । शकारनिर्देशस्तु 'श्नसोरल्लोपः' 'श्नान्नलोपः' इत्यत्र विशेषणाऽर्थः, नतु सार्वधातुकसंज्ञार्थः, फलाऽभावात् । न च 'सार्वधातुकमपि' दिति ङित्त्वे गुणनिषेधः फलमिति शङ्कयं, श्नमः पूर्वस्य इगन्तस्य अङ्गत्वाऽभावादेव गुणाऽप्रसक्तेः । ननु श्नमः प्राक् परत्वाल्लघूपधगुणे कृते पश्चात् श्नमि रोणद्धीति स्यादित्यत आह - नित्यत्वाद्गुणं बाधते इति । कृते अकृते च गुणे प्रवृत्तेः श्नम् नित्यः । तस्मिन् सति लघूपधत्वाऽभावान्न गुण इति भावः । रुणद्धीति । रुनध् तीति स्थिते 'झषस्तथो' रितधत्वे णत्वमिति भावः । रुनध् तस् इति स्थिते प्रक्रियां दर्शयति - श्नसोरल्लोप इति । क्ङिति सार्वधातुके तद्विधेरिति भावः । रुन्ध् तस् इति स्थिते नस्य णत्वमाशङ्क्याह - णत्वस्यासिद्धत्वादिति । ननु कृते परसवर्णे तस्य नस्य णत्वमस्त्वित्यत आह - तस्यासिद्धत्वादिति । परसवर्णसंपन्नस्येत्यर्थः । नन्विह अल्लोपस्यअचः परस्मि॑न्निति स्थानिवत्त्वात् कथमनुस्वारपरसवर्णावित्यत आह - न पदान्तेति । रुन्द्ध इति ।झषस्तथो॑रिति धः । रुन्धन्तीति । रुणत्सि रुन्द्धः रुन्द्ध । रुणध्मि रुन्ध्वः रुन्ध्मः । रुन्द्धे इति । रुन्धाते रुन्धते । रुन्त्से रुन्धाथे रुन्द्ध्वे । रुन्धे रुन्ध्वहे रुन्ध्महे । रुरोध । रुरोधिथ । अरुणदिति । लङि हल्ङ्यादिना तिपो लोपः । धस्य चर्त्वविकल्पः । सिपि तु हल्ङ्यादिना लुप्तेदश्चे॑ति रुत्वविकल्पं मत्वाह -अरुणत् अरुण इति । रुन्ध्यात् । रुन्धीत । रुत्सीष्ट । इरित्त्वादङ्विकल्पं मत्वाह — अरुधत् अरौत्सीदिति । अङभावे सिचि हलन्तलक्षणा वृद्धिः । लुङस्तङ्याह - अरुद्धेति ।जलो झली॑ति सिज्लोपः । भिनत्तीति । भिन्त्तः भिन्दन्ति । भिनत्सि भिन्त्त्थः भिन्त्थ । भिनद्मि भिन्द्वः भिन्द्मः । भिन्त्ते इति । भिन्दाते भिन्दते । भिन्त्से भिन्दाथे । भिन्द्ध्वे । भिन्दे भिन्द्वहे । बिभेद । बिभेदिथ । बिभिदिव । बिभिदे । बिभिदिषे । अभिनत् अभिन इति । 'दश्चे' ति रुर्वेति भावः । अभिन्त्तेति । लङि तङि रूपम् । लुङः परस्मैपदे आह - अभिदत् अभैत्सीदिति । इरित्त्वादङ्वेति भावः । लुङि तङ्याह अभित्तेति । 'झलो झली' ति सिज्लोपः । अभित्सातामित्यादि । उच्छृदिरिति । उकार इत् ।उदितो वे॑ति क्त्वायामिड्विकल्पार्थः । ञि इन्धी दीप्तौ । ईदित्त्वं 'श्वीदितः' इत्येतदर्थम् । श्नमि कृते इन न् ध् ते इति स्थिते -
translator notes
  • commentary BM: 'the affix śnam comes after rudh etc. when a sārvadhātuka in the sense of the agent follows, in its own sense (svārthe)'; hence Bhaṭṭoji's 'śapo 'pavādaḥ'. Followed: the bracketed conditions in sutra_en.
  • translator BM supplies the sense without naming the source rules; that 'kartari' and 'sārvadhātuke' are carried forward from kartari śap (SK 2167) and sārvadhātuke yak (SK 2756) is the translator's identification.
  • commentary BM on 'nityatvād guṇaṃ bādhate': objection — laghūpadha-guṇa, being para, would be made before śnam, and then śnam would give *roṇaddhi. Answer: śnam applies whether guṇa has been made or not, so it is nitya; once it is in, the penultimate is not light and there is no guṇa. Followed: the bracketed reasoning in k1.
  • commentary BM on the derivation: ruṇaddhi — with ru-na-dh + ti, dh by jhaṣas tathoḥ and ṇatva. For ru-na-dh + tas, śnasor allopaḥ, because it applies before a kṅit sārvadhātuka. With rundh + tas standing, ṇatva is anticipated, hence 'ṇatvasyāsiddhatvāt'. Objection: let the n take ṇatva once parasavarṇa is made — hence 'tasyāsiddhatvāt', i.e. of the n produced by parasavarṇa (parasavarṇasaṃpannasya). Objection: since the a-deletion is sthānivat by acaḥ parasmin pūrvavidhau, how can anusvāra and parasavarṇa apply? — hence 'na padānta…'. Followed: the bracketed steps and 'that [n produced by parasavarṇa]' in k1.
  • commentary TB (sk.2543.t1): though śnam is an affix, being mit it comes after the last vowel; the point of its being an affix is that ś is an it; the ś is pronounced to specify śnam in śnasor allopaḥ and śnān nalopaḥ, not to give the sārvadhātuka designation, which would have no effect. Nor is guṇa-prohibition (an apit sārvadhātuka being ṅit) the effect, because the ik-final [part before śnam] is not an aṅga. Recorded.
  • commentary TB (sk.2543.t1): aruṇaḥ — in sip, ru optionally by daś ca; likewise abhinaḥ. Followed: the bracket on aruṇat, aruṇaḥ.
  • commentary BM: aruṇat — in laṅ, tip deleted by halṅyādi, with optional cartva of dh; in sip, likewise deleted, and considering the option of ru by daś ca, aruṇat / aruṇaḥ; abhinat / abhinaḥ — ru optionally by daś ca. Followed: the bracket on aruṇat, aruṇaḥ.
  • commentary BM: arudhat, arautsīt — the option of aṅ is because the root is irit; without aṅ, sic with the vṛddhi of a hal-final root; aruddha — sic deleted by jhalo jhali; abhidat, abhaitsīt likewise; abhitta — sic deleted by jhalo jhali. Followed for the brackets on these luṅ forms.
  • commentary TB (sk.2543.t1) on ucchṛdir: the u is for optional iṭ before ktvā (chṛtvā, charditvā; in the iṭ option there is guṇa, na ktvā seṭ having removed kit-ness). BM: 'the u is an it', for optional iṭ in ktvā by udito vā. Followed: '[the u being an it-marker]'.
  • commentary BM's pratīkas read 'runddha iti' and 'runddhe iti' (dh by jhaṣas tathoḥ), and its paradigms give bhintte, abhintta, where the kaumudī (ours and the print) has rundhaḥ, rundhe, bhinte, abhinta. Recorded; the English keeps the kaumudī's forms.
  • textual The digital source reads 'dvaidhikaraṇe' (chidir); NSP p. 413 (scan page-0423) prints 'dvaidhīkaraṇe', and Wikisource agrees (collation batch03). The English follows the print. The dhātu numbers in our markup run one lower than the print (print 1439 rudhir … 1449 ñi indhī); they are given as transmitted. Otherwise the kaumudī matches the print, including rundhaḥ, rundhe and arundhām.
  • textual TB on this sūtra ('rudhādibhyaḥ śnam … na ktvā seṭ iti kittvaniṣedhād guṇaḥ'), printed after the TB on tudādi, was filed in ours at the tail of sk.2541.t1; it was re-filed here as sk.2543.t1 on 2026-10-05.
  • translator The lakāra, pada and puruṣa labels are the translator's. rundhaḥ, rundhe, rundhi, arundhām, bhinte, abhintām, abhinta, kṣunte and chṛnte show a single d or t where the full forms (runddhaḥ, bhintte etc.) have two; the loss is presumably by the optional jharo jhari savarṇe (SK 71), which BM invokes under SK 2544 (śiṇḍhi / śiṇḍḍhi). The kaumudī does not say so. 'Like the tudādi [kṛtī]' refers to kṛtī chedane in SK 2542 (cakarta, kartitā, kartiṣyati / kartsyati, akartīt).
SK 2544 · A 6.4.23V
श्नान्नलोपः ॥ २५४४ ॥
śnānnalopaḥ
śnān nalopaḥ — After śna[m], n is deleted (nalopa).

Rule. After śnam, an n is lost (lopa). Bhaṭṭoji's gloss: "the n that follows śnam is lost". The word śnāt in the sūtra is śnam with its marker m dropped. One of Bhaṭṭoji's commentators names anakti and bhanakti as its main examples.

Example. The ātmanepada of indh, with the ṅit ending te:

indh + śap + te → śnam comes instead of śap, after the last vowel i

→ i-na-ndh + te → the root's n is lost (this rule)

→ i-na-dh + te → the a of śnam is lost (SK 2469)

→ in-dh + te → anusvāra and parasavarṇa on the n; t becomes dh (SK 2280)

→ in-dh-dhe → the root's dh becomes d (jaśtva)

→ in-d-dhe → inddhe. Bhaṭṭoji writes indhe "he kindles", with one stop; see Watch out.

The uttama singular of loṭ, with āṭ:

i-na-ndh + ai → the root's n is lost (this rule); the ending is pit, so the a of śnam stays

→ inadhai "let me kindle".

Applies when / blocked by. For indhe alone, SK 415 would have been enough. The root's n stands next to the last consonant, and te is ṅit. Bhaṭṭoji still cites this sūtra, as the proper rule. It is needed for anakti (SK 2545).

inadhai shows why it is needed. With āṭ the ending is pit, not ṅit. So the a of śnam stays. SK 415 needs a kit or ṅit ending, so it cannot remove the root's n. Only this rule can.

In indhe, could SK 415 now remove the n of śnam itself? One of Bhaṭṭoji's commentators says no. For that rule the loss of a is treated as not yet made (asiddhavat), or the a as still present (sthānivat). So the n of śnam takes anusvāra and parasavarṇa instead.

Watch out. One of Bhaṭṭoji's commentators writes inddhe, ainddha, with two stops. Bhaṭṭoji writes indhe, aindha. This is the same question as rundhaḥ under SK 2543.

Other forms of indh. intse (madhyama singular), luṭ indhitā. laṅ aindha, aindhāḥ.

The roots that follow.

  • khida "to be depressed": khinte, khettā.
  • vida "to deliberate": vinte, vettā.

Bhaṭṭoji then announces the parasmaipadin roots.

  • śiṣḷ "to distinguish". It is aniṭ, without iṭ. śinaṣṭi; dual śiṃṣṭaḥ, with the a lost and anusvāra; plural śiṃṣanti. liṭ śiśeṣitha: here iṭ is obligatory by the krādi restriction. The root neither ends in a vowel nor contains a. luṭ śeṣṭā; lṛṭ śekṣyati.
  • The loṭ madhyama singular of śiṣ shows several sandhi steps:

śi-na-ṣ + hi → the a of śnam is lost (SK 2469)

→ śin-ṣ + hi → hi becomes dhi (SK 2425)

→ śin-ṣ + dhi → jaśtva: ṣ becomes ḍ; ṣṭutva: dh becomes ḍh

→ śin-ḍ-ḍhi → the ḍ is optionally lost (SK 71)

→ anusvāra and parasavarṇa turn n into ṇ

→ śiṇḍhi or śiṇḍḍhi.

Whether parasavarṇa may apply here at all is a point scholars discuss; this chapter keeps Bhaṭṭoji's two forms.

  • Other forms of śiṣ: loṭ uttama śinaṣāṇi, with the a kept before āṭ. laṅ aśinaṭ: t is lost after the consonant; ṣ becomes ḍ (jaśtva), and ṭ at the end of the word (cartva). The root is ḷdit, so luṅ takes aṅ: aśiṣat.
  • piṣḷ "to grind": like śiṣ. pinaṣṭi.
  • bhañjo "to break". One of Bhaṭṭoji's commentators says its marker o is for the n of the niṣṭhā: bhagnaḥ "broken".

The root's ñ still counts as n, because parasavarṇa, which made it ñ, is asiddha (see anakti, SK 2545).

bhañj + śap + ti → śnam comes instead of śap, after the last vowel a

→ bha-na-ñj + ti → the root's nasal is lost (this rule)

→ bha-na-j + ti → j becomes g (kutva), then k before t (cartva)

→ bhanakti "he breaks".

liṭ babhañjitha / babhaṅktha: iṭ is optional in thal by the Bhāradvāja restriction. luṭ bhaṅktā.

  • bhuja "to protect; to eat": bhunakti, bhoktā, bhokṣyati, laṅ abhunak. One of Bhaṭṭoji's commentators notes that its ātmanepada, bhuṅkte, comes by a later rule, bhujo 'navane.
  • tṛha and hisi "to injure" are named here. Their forms follow under SK 2545.
Siddhānta-kaumudī
श्नमः परस्य नस्य लोपः स्यात् । श्नसोरल्लोपः । इन्धे । इन्त्से । इन्धिता । इनधै । ऐन्ध । ऐन्धाः ।{$ {!1449 खिद!} दैन्ये खिन्ते$} । खेत्ता ।{$ {!1450 विद!} विचारणे$} । विन्ते । वेत्ता । अथ परस्मैपदिनः ।{$ {!1451 शिष्लृ!} विशेषणे$} । शिनष्टि । शिंष्टः । शिंषन्ति । शिशेषिथ । शेष्टा । शेक्ष्यति । हेर्धिः । जश्त्वम् । ष्टुत्वं । झरो झरि -SK 71इति वा डलोपः । अनुस्वारपरसवर्णौ । शिण्ढि । शिण्ड्ढि । शिनषाणि । अशिनट् । लृदित्वादङ् । अशिषत् ।{$ {!1452 पिषॢ!} संचूर्णने$} । शिषिवत् । पिनष्टि ।{$ {!1453 भञ्जो!} आमर्दने$} । भनक्ति । बभञ्जिथ । बभङ्क्थ । भङ्क्ता ।{$ {!1454 भुज!} पालनाभ्यवहारयोः$} । भुनक्ति । भोक्ता । भोक्ष्यति । अभुनक् ।{$ {!1455 तृह!} {!1456 हिसि!} हिंसायाम्$} ॥

The n that follows śnam is deleted. śnasor allopaḥ [SK 2469, then deletes the a of śnam]. indhe [laṭ, ātmanepada, prathama-puruṣa singular: from i-na-n-dh + te]. intse [madhyama-puruṣa singular]. indhitā [luṭ]. inadhai [loṭ, uttama-puruṣa singular: the ending, having āṭ, is pit and so not ṅit; the a of śnam therefore stays, and the n is deleted by this rule, aniditām… (SK 415) requiring a kṅit ending]. aindha [laṅ, prathama-puruṣa singular]. aindhāḥ [madhyama-puruṣa singular]. (1449) khida — in depression (dainye). khinte. khettā [luṭ]. (1450) vida — in deliberating (vicāraṇe). vinte. vettā [luṭ]. Now the parasmaipadin [roots]. (1451) śiṣḷ — in distinguishing (viśeṣaṇe). śinaṣṭi [laṭ, prathama-puruṣa singular]. śiṃṣṭaḥ [dual]. śiṃṣanti [plural]. śiśeṣitha [liṭ, madhyama-puruṣa singular]. śeṣṭā [luṭ]. śekṣyati [lṛṭ]. [In the loṭ madhyama-puruṣa singular, with śinṣ + hi after the deletion of a:] hi becomes dhi [by hujhalbhyo her dhiḥ, SK 2425]. jaśtva [ḍ for ṣ]. ṣṭutva [ḍh for dh]. By jharo jhari… (SK 71) the ḍ is optionally deleted. anusvāra and parasavarṇa [ṇ for the n]. śiṇḍhi, śiṇḍḍhi. śinaṣāṇi [loṭ, uttama-puruṣa singular]. aśinaṭ [laṅ, prathama-puruṣa singular]. Because the root is ḷdit, aṅ [in luṅ]: aśiṣat. (1452) piṣḷ — in grinding (saṃcūrṇane). Like śiṣ. pinaṣṭi. (1453) bhañjo — in breaking (āmardane). bhanakti [the n of the root deleted by this rule]. babhañjitha, babhaṅktha [liṭ, madhyama-puruṣa singular]. bhaṅktā [luṭ]. (1454) bhuja — in protecting and in eating (pālanābhyavahārayoḥ). bhunakti. bhoktā [luṭ]. bhokṣyati [lṛṭ]. abhunak [laṅ]. (1455) tṛha, (1456) hisi — in injuring (hiṃsāyām).

Tattvabodhinī
NSP p. 423
—श्नान्नलोपः । अस्य मुख्योदाहरणम् । अनक्ति । भनक्ति । श्नादित्युत्सृष्टमकारानुबन्धस्य श्नमो ग्रहणमित्याह—श्नमः परस्येति । एवं च ‘यजयाच—’ इति विश्नशब्दस्यापि नुटि विश्नानामित्यत्र लक्षणप्रतिपदोक्तप्रत्ययग्रहणपरिभाषयोः प्रवृत्त्या नलोपशङ्कैव नास्तीत्याहुः । इन्धे इन्त्से । श्नमो नकारस्यानुस्वारपरसवर्णौ । ‘अनिदिताम्—’ इति नलोपस्तु न भवति । अल्लोपस्य ‘असिद्धवदत्र—’इत्यसिद्धत्वात्स्थानिवत्त्वाद्वा । भञ्जो । ओदित्करणं निष्ठानत्वार्थम् । भग्नः । भुज पालनादौ । ‘भुजोऽनवने’ इत्यात्मनेपदं वक्ष्यते । भुङ्क्ते । भुञ्जाते
Bālamanoramā
श्नान्नलोपः - श्नान्नलोपः । श्नसोरल्लोप इति । तताच इन्ध् ते इति स्थितेझषस्तथो॑रिति तकारस्य धत्वे पूर्वधस्य जश्त्वे परिनिष्टितमाह - इन्द्धे इति । यद्यपिअनिदिता॑मित्येवात्र नलोपः सिध्यति, तथापि अनक्तीत्याद्यर्थं सूत्रमिहापि न्याय्त्वादुपन्यस्तमिति बोध्यम् । इन्धते । इन्द्ध्वे । इन्द्धाम् । इन्तस्व.इन्द्ध्वम् । इनधै इति । श्नमि उत्तमस्य इट एत्वे आटि वृद्धौ इन न् ध् ऐ इति स्थिते श्नान्नलोपे आटः पित्त्वेन ङित्त्वाऽबावात् 'श्नसोरल्लोपः' इत्यभावे रुपमिति भावः । अत्र नलोपार्थमपि श्नान् लोप इत्यावश्यकम्, आटः पित्त्वेन ङित्त्वाऽभावात्अनिदिता॑मित्यस्याऽप्रवृत्तेः । इनधावहै । लह्राह - ऐन्द्धेति । ऐन्द्धा इति ।झषस्तथो॑रिति थस्य धः । इन्धीत । लुहि - ऐन्धिष्ट । शिष्लृ ।अनिट् । शिशेषिथेति । अजन्ताऽकारवत्त्वाऽभावात्क्रादिनियमान्नित्यमिट् । शिनष् हीति स्थिते अल्लोपे शिन्ष् हि इति स्थिते आह — हेर्धिरित । शिन् ष् धीति स्थिते आह — जश्त्वमिति ।झलां जश् झशी॑ति षस्यड इति भावः । ष्टुत्वमिति प्रक्रियाप्रदर्शनमात्रपरं, क्रमस्तु न विवक्षितः । झर इति । जश्त्वसंपन्नस्य डस्य लोपविकल्प इत्यर्थः । अनुस्वारपरसवर्णाविति । नकारस्यनश्चे॑त्यनुस्वारे सति तस्य परसवर्णो णकार इत्यर्थः ।न पदान्ते॑ति निषेधान्नाऽल्लोपः स्थानिवत् । ढस्य लोपपक्षे उदाहरति — शिण्ढीति । ढस्य लोपाऽभावे उदाहरति - शिण्ड्ढीति । वस्तुतस्तु सानुस्वार एव पाठ उचितः,दीर्घादाचार्याणा॑मित्युत्तरम्अनुस्वारस्य ययि परसवर्णः॑ 'वा पदान्तस्य' 'तोर्लि'उदः स्थास्तम्भोः पूर्वस्य॑ 'झयो होऽन्यतरस्यां'शश्छोऽरटी॑ति षट्सूत्रपाठोत्तरं 'झलां जश् झशि' 'अभ्यासे चर्च' 'खरि च' 'वाऽवसाने'अणोऽप्रगृह्रस्यानुनासिकः॑ इति पञ्चसूत्रीपाठ इति भाष्यसंमताऽष्टाध्यायीपाठे परसवर्णदृष्टआझलां जश् झशी॑त्यस्यझरो झरी॑त्यस्य चाऽसिद्धत्वेन यय्परत्वाऽभावे परसवर्णाऽप्राप्तेरिति शब्देन्दुशेखरे स्थितम् ।शिंष्टात् । शिंष्टम् शिंष्ट । शिनषाणीति । आटः पित्त्वेन ङित्तवाऽभावात्श्नसो॑रित्यल्लोप नेति भावः । अशिनडिति । लङस्तिपो हल्ङ्यादिलोपे षस्य जश्त्वमिति बावः । अशिंष्टाम् । अशिंषन् । अशिनट् । अशिष्टम् । अशिंष्ट । अशिनषमशिंष्व अशिंष्म । भञ्जो । भनक्तीति । श्नमि भ न न् ज् तीति स्थिते 'श्नान्न लोपः' इति नलोप इति भावः । भङ्क्तः भञ्जन्तीत्याद्यूह्रम् । भारद्वाजनियमात्थलि वेडिति मत्वाह — वबञ्जिथ बङङ्क्थेति । भङ्क्तेति । अनिडिति भावः । भुज पालनेति । 'भुजोऽनवने' इति तङ् वक्ष्यते । भुङ्क्ते भुञ्जाते इत्यादि.तृह हिसि.आद्य ऋदुपधः । सेट् । श्नमि कृते तृणह् तीति स्थिते —
translator notes
  • commentary TB (sk.2544.t1): the main examples of this rule are anakti and bhanakti; 'śnāt' takes śnam with its m-anubandha dropped (utsṛṣṭa), hence Bhaṭṭoji's 'śnamaḥ parasya'. So in viśnānām (viśna + nuṭ), by the paribhāṣās on lakṣaṇa/pratipadokta and on pratyayagrahaṇa, there is not even a doubt of n-deletion. Followed: 'śna[m]' in sutra_en and 'after śnam' in k1.
  • commentary BM: in indhe, with i-na-n-dh + te, the root's n goes by this rule and the a of śnam by śnasor allopaḥ; t becomes dh by jhaṣas tathoḥ and the first dh becomes d by jaśtva, giving the finished form 'inddhe'. Although the n-deletion here could be had from aniditām… alone, the sūtra is cited here because that is proper, and it is needed for anakti and the like. In inadhai, since āṭ is pit and so not ṅit, śnasor allopaḥ does not apply, and aniditām does not apply either; here 'śnān nalopaḥ' is indispensable. Followed: the bracket on inadhai. BM's pratīkas also give inddhe, ainddha, ainddhāḥ (with dh by jhaṣas tathoḥ) where the kaumudī has indhe, aindha, aindhāḥ: recorded, the English keeps the kaumudī's forms.
  • commentary TB (sk.2544.t1): indhe, intse — the n of śnam takes anusvāra and parasavarṇa; it is not deleted by aniditām…, because the a-deletion is asiddha by asiddhavad atrābhāt, or else sthānivat. Recorded.
  • commentary BM on śiṣḷ: aniṭ; śiśeṣitha — iṭ is obligatory by the krādi restriction, the root being neither vowel-final nor a-containing. With śinaṣ + hi, a is deleted, then 'her dhiḥ'; with śin-ṣ-dhi, jaśtva makes ṣ into ḍ by jhalāṃ jaś jhaśi; 'ṣṭutva' only displays the procedure, the order is not intended. jharo jhari: the ḍ produced by jaśtva is optionally deleted. anusvāra by naś ca and parasavarṇa ṇ; by the na padānta prohibition the a-deletion is not sthānivat. śiṇḍhi with the ḍ deleted, śiṇḍḍhi without. Followed: the bracketed steps in k1.
  • commentary BM dissents on śiṇḍhi / śiṇḍḍhi: 'in fact the reading with anusvāra alone is proper'. The Śabdenduśekhara holds that in the Aṣṭādhyāyī order sanctioned by the Bhāṣya, anusvārasya yayi parasavarṇaḥ precedes jhalāṃ jaś jhaśi and jharo jhari, so these are asiddha for it, no yay follows, and parasavarṇa cannot apply. Recorded; the English keeps Bhaṭṭoji's śiṇḍhi, śiṇḍḍhi (§16).
  • commentary BM: śinaṣāṇi — āṭ is pit and so not ṅit, hence no a-deletion by śnasoḥ; aśinaṭ — tip deleted by halṅyādi and jaśtva of ṣ; bhanakti — with bha-na-n-j + ti, n deleted by śnān nalopaḥ; babhañjitha, babhaṅktha — iṭ optional in thal by the Bhāradvāja restriction; bhaṅktā — aniṭ. Followed: the bracket on bhanakti; the rest recorded.
  • commentary TB (sk.2544.t1): bhañjo — the o-marking is for n in the niṣṭhā (bhagnaḥ); bhuja pālanādau — ātmanepada will be taught by bhujo 'navane (bhuṅkte, bhuñjāte). Recorded.
  • textual In the digital markup the form khinte stands inside the dhātu-gloss brackets ('khida dainye khinte'); the print (NSP p. 413, scan page-0423) likewise runs '1450 khid dainye khinte'. It is translated as a form. Dhātu numbers are one lower than the print's; given as transmitted. The collation report (batch03) lists SK 2544 as clean.
  • translator Labels in brackets are the translator's. The three ātmanepadin roots announced at the end of sk2543 are ñi-indhī, khida and vida (1448–1450). The two roots named at the end (tṛha, hisi) are conjugated under SK 2545.
SK 2545 · A 7.3.92V
तृणह इम् ॥ २५४५ ॥
tṛṇaha im
tṛṇaha im — To tṛh with śnam [already added] (tṛṇah), the augment im is added [before a hal-initial (hali — carried forward (anuvṛtti) from uto vṛddhir luki hali, SK 2443) pit (piti — carried forward (anuvṛtti) from nābhyastasyāci piti sārvadhātuke, SK 2503) sārvadhātuka].

Rule. When śnam has been added to tṛh, giving tṛṇah, the augment (āgama) im is added. It comes before a sārvadhātuka ending that begins with a consonant (hali) and is pit (piti). "Beginning with a consonant" is carried forward from SK 2443. "pit" is carried forward from SK 2503.

Example. The singular, with ti, which is pit and begins with a consonant:

tṛ-na-h + ti → im, being mit, goes after the last vowel, the a of śnam

→ tṛ-na-i-h + ti → a and i become e (guṇa); n becomes ṇ after ṛ

→ tṛṇeh + ti → h becomes ḍh; t becomes dh; ṣṭutva makes it ḍh; the first ḍh is lost

→ tṛṇeḍhi "he injures".

The dual, with tas, which is not pit:

tṛ-na-h + tas → no im; the a of śnam is lost (SK 2469)

→ h to ḍh, t to dh to ḍh, first ḍh lost; the n of śnam takes anusvāra and parasavarṇa (ṇ)

→ tṛṇḍhaḥ "the two injure".

Applies when / blocked by. Why does the sūtra say tṛṇah, "tṛh with śnam", and not just tṛh? So that im, a specially taught rule, does not block śnam. One of Bhaṭṭoji's commentators explains the danger with a maxim (yena nāprāpti). A special rule sets aside a general one even where both could apply. The stock example: "give curds to the brāhmaṇas, buttermilk to Kauṇḍinya" — Kauṇḍinya gets no curds. Naming śnam in the sūtra shows that both apply. One commentator adds that the purpose is not to keep out the tudādi tṛh: there the class-sign already stands between root and ending, so im could not apply anyway.

Exactly how "pit" and "beginning with a consonant" are carried forward here is a point scholars discuss. Bhaṭṭoji's gloss reads both.

Other forms of tṛh. liṭ tatarha; luṭ tarhitā. laṅ atṛṇeṭ: im and guṇa as in tṛṇeḍhi (t is hal-initial and pit); t is lost by SK 252; h becomes ḍh, jaśtva gives ḍ, and at the end of the word ṭ (cartva).

hisi. This root is idit, so it has the augment num: hiṃs.

  • hinasti "he injures": after śnam, the n of num is lost by SK 2544.
  • liṭ jihiṃsa: there is no śnam here, and the root being idit, its n is never lost, even before a kit affix.
  • luṭ hiṃsitā.

undī "to moisten". One of Bhaṭṭoji's commentators glosses "moistening" as becoming wet.

  • unatti, dual untaḥ, plural undanti.
  • liṭ undāñcakāra, with ām by SK 2237.
  • laṅ aunat, auntām, aundan. madhyama singular aunaḥ / aunat; uttama aunadam.

añjū "to manifest; to anoint; to be beautiful; to go". One of Bhaṭṭoji's commentators glosses "manifesting" as discerning and "anointing" as making smooth.

añj + śap + ti → śnam comes instead of śap, after the last (here the only) vowel a

→ a-na-ñj + ti → the root's nasal is lost by SK 2544

→ a-na-j + ti → j becomes g by kutva; g becomes k by cartva

→ anakti "he anoints".

Why is the root's ñ still an n for SK 2544? Because parasavarṇa (SK 124), which made it ñ, is asiddha. So the nasal still counts as n, and can be lost.

a-na-ñj + tas → the root's n and the a of śnam are lost

→ an-j + tas → j becomes g, then k; n becomes anusvāra (SK 123), then ṅ by parasavarṇa (SK 124)

→ aṅktaḥ "the two anoint".

Further forms: plural añjanti. liṭ ānañja; madhyama singular ānañjitha / ānaṅktha. luṭ aṅktā / añjitā: iṭ is optional because the root is ūdit (SK 2279). loṭ aṅgdhi, with dhi for hi. loṭ uttama anajāni: āṭ is pit, so the a of śnam is kept. laṅ ānak.

The aorist of añj needs the next sūtra.

Siddhānta-kaumudī
तृहः श्नमि कृते इमागमः स्याद्धलादौ पिति । तृणेढि । तृण्ढः । ततर्ह । तर्हिता । अतृणेट् । हिनस्ति । जिहिंस । हिंसिता ।{$ {!1457 उन्दी!} क्लेदने$} । उनत्ति । उन्तः । उन्दन्ति । उन्दाञ्चकार । औनत् । औन्ताम् । औन्दन् । औनः । औनत् । औनदम् ।{$ {!1458 अञ्जू!} व्यक्तिम्रक्षणकान्तिगतिषु $}। अनक्ति । अङ्क्तः । अञ्जन्ति । आनञ्ज । आनञ्जिथ । आनङ्क्थ । अङ्क्ता । अञ्जिता । अङ्ग्धि । अनजानि । आनक् ॥

When śnam has been added to tṛh [— the sūtra names tṛh together with śnam so that im, a specially enjoined rule, does not block śnam —], the augment im is added [to it] before a hal-initial pit [sārvadhātuka]. tṛṇeḍhi [laṭ, prathama-puruṣa singular: tṛṇah + ti, im, guṇa of a + i, then ḍh for h, dh for t, ṣṭutva and deletion of the first ḍh]. tṛṇḍhaḥ [dual: tas is not pit, so no im; the a of śnam deleted by śnasoḥ]. tatarha [liṭ]. tarhitā [luṭ]. atṛṇeṭ [laṅ, prathama-puruṣa singular]. [hisi:] hinasti [laṭ: the num of the i-marked root deleted by śnān nalopaḥ]. jihiṃsa [liṭ; the n is never deleted, even before a kit affix, the root being idit]. hiṃsitā [luṭ]. (1457) undī — in moistening (kledane). unatti [laṭ, prathama-puruṣa singular]. untaḥ [dual]. undanti [plural]. undāñcakāra [liṭ, periphrastic with ām]. aunat [laṅ, prathama-puruṣa singular]. auntām [dual]. aundan [plural]. aunaḥ, aunat [madhyama-puruṣa singular]. aunadam [uttama-puruṣa singular]. (1458) añjū — in manifesting, anointing, beauty and going (vyaktimrakṣaṇakāntigatiṣu). anakti [laṭ, prathama-puruṣa singular: the root's n deleted by śnān nalopaḥ, j to g by kutva, g to k by cartva]. aṅktaḥ [dual: n and a deleted; the n of śnam becomes ṅ by parasavarṇa]. añjanti [plural]. ānañja [liṭ]. ānañjitha, ānaṅktha [liṭ, madhyama-puruṣa singular]. aṅktā, añjitā [luṭ]. aṅgdhi [loṭ, madhyama-puruṣa singular: hi becomes dhi]. anajāni [loṭ, uttama-puruṣa singular: āṭ being pit, the a of śnam is not deleted]. ānak [laṅ, prathama-puruṣa singular].

Tattvabodhinī
NSP p. 423–424
—तृणह इम् । तृह् इति वक्तव्ये सश्नमो ग्रहणं विशेषविहितेन इमा श्नमो वाधो मा भूदित्येवमर्थम् । न च तौदादिकस्य तृह इत्यस्य व्यावृत्त्यर्थमेवास्त्विति शङ्क्यम् । ततः परस्य हलादेः पितः सार्व-धातुकस्य विकरणेन व्यवधानात् । ‘नाभ्यस्तस्याचि पिति—’ इत्यतः पितीति ‘उतो वृद्धिः’ इत्यतो हलीति च वर्तते तदाह—हलादौ पितीति । ‘प्रत्ययलोपे प्रत्ययलक्षणम्’ इति सूत्रस्थभाष्यकारीयनिष्कर्षे तु हलीति नानुवर्तते किं तु पितीति अनुवर्तत एव । तेन तृढ इत्यत्र नातिप्रसङ्गः । न च हलीत्यननुवृत्तौ तृणहानीत्यत्रातिप्रसङ्ग इति वाच्यम् । अचि नेत्यनुवर्तनात् । उन्दी । क्लेदनमार्द्रीभावः । अञ्जू । व्यक्तिर्विवेचनम् । म्रक्षणं स्निग्धता
Bālamanoramā
तृणह इम् - तृणह इम् । 'तृणह' इति षष्ठी । कृतश्नमस्तृहधातोर्निर्देशः । 'नाभ्यस्तस्ये॑त्यतः पितीति,उतो वृद्धि॑रित्यतो हलीति चानुवर्तते । फलितमाह - तृहः श्नमि कृते इति । मित्तवादन्त्यादचः परः । 'श्नमि कृते' इत्यनुक्तौ तु येन नाप्राप्तिन्यायेन इमागमेन श्नम्बाध्येत,सत्यपि संभवे बाधनं भवती॑ति नयायात् । अन्यथा ब्राह्मणेभ्यो दधि दीयतां, तक्रं कौण्डिन्याये॑त्यत्र तक्रेण दधि न बाध्येत, श्नमा शप्च न बाध्येत, देशभेदेन उभयसंभवादिति भावऋ । तृणेढीति । तृणह् तस् इति इमागमे आद्गुणे तृणेह् ति स्थिते ढत्वधत्वष्टुत्वढलोपा इति भावः । तृण्ढ इति । तसि श्नमि कृते, तृणह् तस् इति स्थिते , तसोऽपित्त्वादिमागमाऽभावेश्नसो॑रित्यल्लोपे ढत्वधत्वष्टुत्वढलोपा इति भावः । तृंहन्ति । तृणेक्षि तृण्ढः तृण्ढ । तृणेह्मि तृंह्वः तृंह्मः । ततर्हेति.ततृहतुः । ततर्हिथ । ततृहिव । तर्हितेति । सेडिति भावः । तर्हिष्यति । तृणेढु - तृण्ढात् तृण्ढाम् तृंहन्तु । तृण्ढि - तृण्ड्ढि - तृण्ढात् तृण्ढम् तृण्ढ । तृणहानि तृणहाव तृणहाम । अतृणेडिति । लङ स्तिपि श्नमि इम् हल्ङ्यादिलोपः ढत्वजश्त्वे इति भावः । अतृण्ढाम् अतृंहन् । अतृणेट् अतृण्ढमतृण्ढ । अतृणहमतृंह्व अतृंह्म । तृंह्रात् । तृह्रात् । अतर्हीत् । अतर्हिष्यत् । हिसिधातोरुदाहरति - हिनस्तीति । इह श्नमि इदित्त्वान्नुमि च कृते 'श्नान्न लोपःर' इति नुमो लोप इति भावः । हिंस्तः हिंसन्ति । हिनस्सि हिंस्थः हिंस्थ । हिनस्मि हिंस्वः हिंस्मः । जिहिंसेति । किति इदित्तवान्नलोपो न । जिहिंसतुः । जिहिंसिथ । हिंसितेति । सेडिति भावः । हिंसिष्यति । हिनस्तु हिंस्ताम् । हौ श्नमि नुमि कृते 'श्नान्नलोपः' इतिनुमो लोपे हेरपित्त्वेन ङित्त्वात्श्नसो॑रित्यल्लोपेधिचे॑ति सलोपे, हिन्धीति रूपम् । हिंस्तात् । हिनसानि । अहिनत् अहिस्तामहिंसन् । सिपि रुर्वा - अहिनः अहिनत्, अहिंस्तम् । अहिनसमहिंस्व । हिंस्यात् हिंस्याताम् । आशीर्लिङ श्नमभावान्नुमेव । इदित्त्वान्नलोपो न । हिंस्यादित्येव । हिंस्यास्ताम् । अहिंसीत् । अहिंसिष्यत् । उन्दी क्लेदने । उन्दन्तीति । उनत्सि उन्त्थः । उनद्मि उन्द्वः । उन्दामिति । इजादेश्चेत्याम् । उन्दिता । उन्दिष्यति । उनत्तु - उन्त्तात् । उन्द्धि । उनदानि । लह्राह - औनदिति । औत्त्वाद्वेट् । अनक्तीति । श्नमि कृते परसवर्णस्याऽसिद्धत्वात् 'श्नान्न लोपः' इति नकारलोपे जस्य कुत्वेन गः, तस्य चर्त्वेन क इत भावः । अङ्क्त इति । नलोपे अल्लोपे जस्य कुत्वेन गः । गस्य चर्त्वेन कः । श्नमो नस्य परसवर्णो ङ इति भावः । अञ्जन्तीति । नलोपाऽल्लोपौ । श्नमो नस्य परसवर्णो ञ इति भावः । अनक्षि अङ्क्थः । अनज्मि अञ्ज्वः । अङ्ग्धीति । हौ श्नमि धिभावे नलोपाऽल्लोपौ । जस्य कुत्वेन गकारः । नस्य परसवर्णो ङकार इति भावः । अनजानीति । श्नान्नलोपः । आटः पित्त्वादल्लोपो न । लह्राह - आनगिति । आङ्क्ताम् । आञ्जन् । अञ्ज्यात् । अज्यात् ।
translator notes
  • commentary BM: 'tṛṇahaḥ' is a sixth-case word (ṣaṣṭhyanta), naming the root tṛh with śnam made. 'piti' is carried forward (anuvartate) from nābhyastasyāci piti, and 'hali' from uto vṛddhiḥ; hence Bhaṭṭoji's gloss. Followed: the bracketed anuvṛtti in sutra_en and k1.
  • commentary TB (sk.2545.t1): likewise 'piti' from nābhyastasyāci piti and 'hali' from uto vṛddhiḥ are carried forward, hence 'halādau piti'. It adds that on the Bhāṣya's conclusion under pratyayalope pratyayalakṣaṇam, 'hali' is not carried forward but 'piti' is, so there is no over-application in tṛḍha; nor does tṛṇahāni then go wrong, because 'aci na' is carried forward. Recorded; the English follows Bhaṭṭoji's 'halādau piti'.
  • commentary BM on 'śnami kṛte': were it not said, im would block śnam by the yena nāprāpti maxim, since blocking occurs even where both could apply (as in 'brāhmaṇebhyo dadhi dīyatāṃ takraṃ kauṇḍinyāya'). Otherwise even there takra would not block dadhi, nor śnam block śap, since both are possible in different positions. Followed: the bracketed purpose in k1.
  • commentary TB (sk.2545.t1): where 'tṛh' would have sufficed, the sūtra names it with śnam so that śnam is not blocked by im, which is specially enjoined. It is not merely to exclude the tudādi tṛh, because there the vikaraṇa intervenes before the following hal-initial pit sārvadhātuka. Followed: the bracketed purpose in k1.
  • commentary BM: tṛṇeḍhi — with tṛṇah + ti, im, guṇa of ā[t] + i giving tṛṇeh + ti, then ḍhatva, dhatva, ṣṭutva and ḍh-deletion; tṛṇḍhaḥ — in tas, no im because tas is not pit, a-deletion by śnasoḥ, then the same steps; atṛṇeṭ — in laṅ, tip deleted by halṅyādi, then ḍhatva and jaśtva. hinasti — with śnam and, the root being idit, num, the num is deleted by śnān nalopaḥ; jihiṃsa — [BM remarks that] before a kit [affix] the n is not deleted, because the root is idit. hiṃsitā is seṭ. Followed: the brackets on these forms.
  • commentary BM: undāñcakāra — ām by ijādeś ca. anakti — with śnam made, since parasavarṇa is asiddha, the n is deleted by śnān nalopaḥ; j becomes g by kutva and g becomes k by cartva. aṅktaḥ — n-deletion, a-deletion, g and k; the n of śnam becomes ṅ by parasavarṇa. añjanti — n-deletion and a-deletion, the n of śnam becomes ñ by parasavarṇa. aṅgdhi — dhi for hi, n and a deleted, g for j, ṅ for n. anajāni — śnān nalopaḥ; no a-deletion because āṭ is pit. Followed: the brackets on the añj forms.
  • commentary TB (sk.2545.t1): undī — kledana is becoming wet (ārdrībhāva); añjū — vyakti is discernment (vivecana), mrakṣaṇa is unctuousness (snigdhatā). Followed: 'moistening' and 'anointing'.
  • textual The collation report (batch03) lists SK 2545 as clean against NSP pp. 413–414 (scans page-0423, page-0424). Dhātu numbers are one lower than the print's (print 1458 undī, 1459 añjū); given as transmitted. TB on this sūtra, including its tail ('…aci nety anuvartanāt | undī | … snigdhatā'), is complete in sk.2545.t1; only in the print does the TB band of p. 414 (scan page-0424) begin with '…vartanāt | undī …', its opening being at the foot of p. 413 (scan page-0423).
  • translator The labels are the translator's. aṅktā, añjitā: the optional iṭ follows from the root's ū-marking (svaratisūtisūyatidhūñūdito vā, SK 2279), which the kaumudī does not state. The tṛh and hisi roots were listed at the end of sk2544.
SK 2546 · A 7.2.71V
अञ्जेः सिचि ॥ २५४६ ॥
añjeḥ sici
añjeḥ sici — After añj, [iṭ — carried forward (anuvṛtti) from iḍ atty artivyayatīnām, SK 2384 — is added to] sic [obligatorily].

Rule. After añj, iṭ is always added to sic. "iṭ" is carried forward from SK 2384.

Example.

añj + sic + t (luṅ) → iṭ added to sic (this rule); the augment āṭ at the front (SK 2254)

→ āñj + iṭ + sic + t → the rest as for ātīt in chapter 44

→ āñjīt "he anointed".

Applies when / blocked by. The root is ūdit, so SK 2279 already gave an optional iṭ. This rule exists to make it obligatory. The word "optionally" is not carried forward into it.

Why does the sūtra say "before sic"? Because elsewhere the option stays. In luṭ, iṭ is still optional: aṅktā (SK 2545).

The roots that follow.

  • tañcū "to contract": tanakti; luṭ taṅktā / tañcitā. One of Bhaṭṭoji's commentators says its penultimate sound is really n. The root is quoted with parasavarṇa already made. Its forms are worked like those of añjū.
  • ovijī "to fear; to shake". Its o is a marker. It takes iṭ (seṭ): only the irit vij is among the aniṭ roots.
  • vinakti, dual viṅktaḥ.
  • By SK 2536, an affix beginning with iṭ is ṅit after vij. So there is no guṇa: liṭ vivijitha, luṭ vijitā.
  • laṅ avinak; luṅ avijīt.
  • vṛjī "to avoid": vṛṇakti, luṭ varjitā.
  • pṛcī "to be in contact": pṛṇakti, liṭ paparca. One of Bhaṭṭoji's commentators notes that, being ī-marked, it takes no iṭ in the niṣṭhā: pṛktaḥ. In the rule apṛkta ekāl…, the word apṛkta is this pṛkta with the negative a-.

The section closes: "Here end the rudhādi roots." The next chapter opens with the tanādi roots, beginning with tanu.

Siddhānta-kaumudī
अञ्जेः सिचो नित्यमिट् स्यात् । आञ्जीत् ।{$ {!1459 तञ्चू!} सङ्कोचने$} । तनक्ति । तङ्क्ता । तञ्चिता ।{$ {!1460 ओविजी!} भयचलनयोः$} । विनक्ति । विङ्क्तः । विज इट् SK 2536 इति ङित्त्वम् । विविजिथ । विजिता । अविनक् । अविजीत् ।{$ {!1461 वृजी!} वर्जने$} । वृणक्ति । वर्जिता ।{$ {!1462 पृची!} संपर्के$} । पृणक्ति । पपर्च ॥

iṭ is obligatorily added to sic after añj. āñjīt [luṅ]. (1459) tañcū — in contracting (saṅkocane). tanakti. taṅktā, tañcitā [luṭ]. (1460) ovijī — in fearing and in shaking (bhayacalanayoḥ). vinakti. viṅktaḥ. By vija iṭ (SK 2536), [an iṭ-initial affix] is ṅit: vivijitha [liṭ, madhyama-puruṣa singular]. vijitā [luṭ]. avinak [laṅ]. avijīt [luṅ]. (1461) vṛjī — in avoiding (varjane). vṛṇakti. varjitā [luṭ]. (1462) pṛcī — in contact (saṃparke). pṛṇakti. paparca [liṭ]. [Here end the rudhādi roots.]

Tattvabodhinī
NSP p. 424–425
—अञ्जेः सिचि । नित्यमिद् स्यादिति । विभाषाग्रहणं नानुवर्तते इति भावः । सिचि किम् । अङ्क्ता । पृची । ईदित्त्वान्निष्ठायां नेट् । पृक्तः । ‘अपृक्त एकाल्—’ इत्यत्र नञ्पूर्वः ॥ इति रुधादयः ॥
Bālamanoramā
अञ्जेः सिचि - अञ्जेः सिचि । 'इडत्त्यर्ती' त्यत इडित्यनुवर्तते । ऊदित्तवादेव सिद्धे नित्यार्थमिदम् । तदाह — अञ्जेरित्यादिना । तञ्चू सङ्कोचने । नोपधः कृतपरसवर्णनिर्देशः । अञ्जूवद्रूपाणि यथायोग्यमूह्रानि । ओ विजीति । ओकार इत् । अनिट्सु इरितो ग्रहणादयं सेट् । रुधादयः ॥ इति बालमनोरमायाम् रुधादयः॥अथ समासान्तप्रकरणम् । — — — — — — — -
translator notes
  • commentary BM: 'iṭ' is carried forward (anuvartate) from iḍ atty arti…; since [optional iṭ] would follow from the root's ū-marking anyway, this rule is for obligatoriness, hence Bhaṭṭoji's gloss. Followed: the bracketed anuvṛtti and 'obligatorily' in sutra_en.
  • commentary TB (sk.2546.t1): 'nityam iṭ syāt' — the word vibhāṣā is not carried forward. Why 'sici'? aṅktā. Followed: 'obligatorily'.
  • commentary BM: tañcū — its penultimate is n, the root being cited with parasavarṇa already made; its forms are to be worked out like añjū's. ovijī — the o is an it; since only the irit vij is taken among the aniṭ roots, this one is seṭ. BM's rudhādi colophon follows ('rudhādayaḥ || iti bālamanoramāyāṃ rudhādayaḥ'). Recorded.
  • commentary TB (sk.2546.t1): pṛcī — being ī-marked, no iṭ in the niṣṭhā: pṛktaḥ; in apṛkta ekāl… the word is [pṛkta] with the negative nañ. Then 'iti rudhādayaḥ'. Recorded.
  • textual Collation against the 1915 print (NSP p. 414, scan page-0424, read; batch03, class M): the print ends the unit and the gaṇa 'pṛṇakti | paparca || iti rudhādayaḥ ||'. Ours ends at 'paparca ||' and lacks the colophon. It is supplied in brackets in the English ('[Here end the rudhādi roots.]'). TB (sk.2546.t1) and BM (sk.2546.b1) close with the same words. Dhātu numbers are one lower than the print's (print 1460 tañcū … 1463 pṛcī); given as transmitted.
  • textual sk.2546.t1 used to carry far more than TB on this sūtra: after TB on SK 2546 ('—añjeḥ sici …') and 'iti rudhādayaḥ' came TB on the tanādi section (SK 2547–2550, ending 'iti tanādayaḥ', with an NSP footnote, '1 ātreyādaya iti — …', printed at the foot of p. 414 and run by the OCR into the text) and then the head of TB on kryādi. On 2026-10-05 these were re-filed to sk.2547.t1 and sk.2554.t1.
  • translator The labels are the translator's. vija iṭ (SK 2536) makes an iṭ-initial affix after vij ṅit-like, so there is no guṇa in vivijitha and vijitā.
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