Prakaraṇa 51 · SK 2547–2553

तिङन्ततनादिप्रकरणम्

tiṅantatanādiprakaraṇam · 7 sūtras

SK 2547 · A 2.4.79V

तनादिभ्यस्तथासोः ॥ २५४७ ॥

tanādibhyastathāsoḥ

tanādibhyas tathāsoḥ — After tan and the rest [the roots of the tan-class], [luk — carried forward (anuvṛtti) from ṇyakṣatriyārṣañito yūni lug aṇiñoḥ, SK 1276 — of sic — 'sicaḥ' carried forward (anuvṛtti) from gātisthāghupābhūbhyaḥ sicaḥ parasmaipadeṣu, SK 2223 — occurs optionally — 'vibhāṣā' carried forward (anuvṛtti) from vibhāṣā ghrādheṭśācchāsaḥ, SK 2376 —] before ta and thās.

Rule. After tan and the roots that follow it, luk (deletion) of sic happens optionally when ta or thās follows. "luk" is carried forward from SK 1276, "of sic" from SK 2223, and "optionally" from SK 2376.

Example.

tan + luṅ → aṭ and cli → sic → a-tan-s-ta (ātmanepada, ta)

→ this rule: luk of sic → a-tan-ta

→ SK 2428: the nasal n of the root drops → a-ta-ta → atata "he extended".

Without luk: iṭ comes before sic → a-tan-i-s-ta → ataniṣṭa. (The s becomes ṣ after i, and the t after it becomes ṭ. These are sound changes taught elsewhere. They recur in asaniṣṭa, akṣaṇiṣṭa and ataniṣṭhāḥ.)

In the same way, before thās: atathāḥ / ataniṣṭhāḥ "you extended".

Applies when / blocked by. Only the singular ta counts. ta is named together with thās, and that association (sāhacarya) restricts it to the singular. So the ta that replaces tha in the parasmaipada plural does not count. In yūyam ataniṣṭa "you (plural) extended" there is no luk. Bhaṭṭoji himself gives this counter-example; his commentators explain that this ta replaces tha.

The roots of the class. Bhaṭṭoji opens the class with the words "now seven roots are svaritet". They take both sets of endings. In every one the affix u replaces śap, by SK 2466.

tanu "to extend". tanoti (present). tanvaḥ / tanuvaḥ "we two extend": the u may drop before v (SK 2333). tanute (ātmanepada). Perfect tatāna, tene. Imperative tanu "extend!": hi drops after the u (SK 2334). Parasmaipada aorist atanīt / atānīt.

ṣaṇu "to give". Its initial is ṣ as taught, and it appears as san. sanoti, sanute. In the benedictive, ā comes optionally before y (SK 2319): sāyāt / sanyāt.

In the ātmanepada aorist, sic drops by this rule. The affix ta now begins with t, a jhal (a consonant other than a nasal or semivowel). So ā replaces the n by SK 2504: asāta. Without luk, iṭ comes, and the affix after the root begins with the vowel i. Bhaṭṭoji's commentators note that no jhal then follows, so SK 2504 cannot apply and there is no ā: asaniṣṭa. Before thās: asāthāḥ / asaniṣṭhāḥ.

kṣaṇu "to injure". kṣaṇoti, kṣaṇute. In the aorist there is no vṛddhi, by SK 2299, which names kṣaṇ: akṣaṇīt. Ātmanepada aorist akṣata / akṣaṇiṣṭa, akṣathāḥ / akṣaṇiṣṭhāḥ.

kṣiṇu, also "to injure". Its penultimate i is light. Should it take guṇa before the affix u, by SK 2189? Ātreya and others say no. They rely on a paribhāṣā, a rule about reading rules: "an operation enjoined by a technical name is not obligatory". SK 2189 enjoins guṇa by that name, without naming the vowel. So, on their view, this guṇa need not come. Others say it does come. Scholars discuss this. Forms: kṣiṇoti / kṣeṇoti; periphrastic future kṣeṇitāsi, kṣeṇitāse; aorist akṣeṇīt; ātmanepada aorist akṣita / akṣeṇiṣṭa.

ṛṇu "to go". Bhaṭṭoji's commentators say guṇa and its absence go as with kṣiṇu: ṛṇoti / arṇoti. Dual arṇutaḥ. In the plural the u becomes v before the vowel (yaṇ): arṇvanti. Perfect ānarṇa, ānṛṇe. Periphrastic future arṇitāsi. Aorist ārṇīt. Ātmanepada aorist ārta / ārṇiṣṭa, ārthāḥ / ārṇiṣṭhāḥ.

tṛṇu "to eat": tṛṇoti / tarṇoti, tṛṇute / tarṇute. ghṛṇu "to shine": perfect jagharṇa, jaghṛṇe.

Then two roots are anudāttet, so they take ātmanepada. vanu "to ask": vanute, perfect vavane. In Candra's view it takes parasmaipada: vanoti, vavāna. manu "to understand": manute, perfect mene.

The root kṛ. Last comes ḍukṛñ "to do". It is named on its own in SK 2466, so it too takes u.

kṛ + u + ti

→ the ṛ takes guṇa because of the affix u, with r after it → kar-u-ti

→ the u takes guṇa because of tip, the ending ti of "he" → kar-o-ti → karoti "he does".

Bhaṭṭoji's commentators give these two steps.

kar-u + tas → tas is the ending of "the two". It is ṅit, so the u takes no guṇa

→ SK 2467: the a of kar becomes u → kur-u-tas → kurutaḥ "the two do".

kuru + anti (anti, the ending of "they") → yaṇ: the u becomes v before the vowel → kurv-anti.

A rule called hali ca would now lengthen the u of kur. SK 1629, na bhakurchurām, blocks it → kurvanti "they do".

Watch out. The ta of SK 2547 must be the singular ātmanepada ta. The parasmaipada ta that replaces tha does not count, so yūyam ataniṣṭa keeps its sic.

Siddhānta-kaumudī

अथ सप्त स्वरितेतः ।{$ {!1463 तनु!} विस्तारे$} । तनादिकृञ्भ्य उः SK 2466 । तनोति । तन्वः-तनुवः । तनुते । ततान । तेने । तनु । अतनीत्-अतानीत् ॥ तनादेः सिचो वा लुक् स्यात्तथासोः परतः । थासा साहचर्यादेकवचनं तशब्दो गृह्यते । तेनेह न । यूयमतनिष्ट । अनुदात्तोपदेश - SK 2428 इत्यनुनासिकलोपः । तङि । अतत । अतनिष्ट । अतथाः । अतनिष्ठाः ।{$ {!1464 षणु!} दाने$} । सनोति । सनुते । ये विभाषा SK 2319 । सायात् । सन्यात् । जनसन - SK 2504इत्यात्वम् । असात । असनिष्ट । असाथाः । असनिष्ठाः ।{$ {!1465 क्षणु!} हिंसायाम्$} । क्षणोति । क्षणुते । ह्मयन्त - SK 2299 इति न वृद्धिः । अक्षणीत् । अक्षत । अक्षणिष्ट । अक्षथाः । अक्षणिष्ठाः ।{$ {!1466 क्षिणु!} च$} । उप्रत्ययनिमित्तो लघूपधगुणः । [(परिभाषा - ) संज्ञापूर्वको विधिरनित्यः] इति न भवतीत्यात्रेयादयः । भवत्येवेत्यन्ये । क्षिणोति । क्षेणोति । क्षेणितासि । क्षेणितासे । अक्षेणीत् । अक्षित । अक्षेणिष्ट ।{$ {!1467 ऋणु!} गतौ ऋणोति$} । अर्णोति । अर्णुतः । अर्ण्वन्ति । आनर्ण । आनृणे । अर्णितासे । आर्णीत् । आर्त । आर्णिष्ट । आर्थाः । आर्णिष्ठाः ।{$ {!1468 तृणु!} अदने$} । तृणोति । तर्णोति । तृणुते ।{$ {!1469 घृणु!} दीप्तौ$} । जघर्ण । जघृणे ॥ अथ द्वावनुदात्तेतौ ॥{$ {!1470 वनु!} याचने$} । वनुते । ववने । चान्द्रमते परस्मैपदी । वनोति । ववान ।{$ {!1471 मनु!} अवबोधने$} । मनुते । मेने ।{$ {!1472 डुकृञ्!} करणे$} । करोति । अत उत्सार्वधातुके SK 2467 कुरुतः । यण् । न भकुर्छुराम् SK 1629 इति न दीर्घः । कुर्वन्ति ॥

Now seven [roots] are svaritet. (1463) tanu — in extending (vistāre). tanādikṛñbhya uḥ (SK 2466) [u comes, in place of śap]. tanoti [laṭ, prathama-puruṣa singular]. tanvaḥ, tanuvaḥ [uttama-puruṣa dual, with and without deletion of the u]. tanute [ātmanepada]. tatāna, tene [liṭ]. tanu [loṭ, madhyama-puruṣa singular]. atanīt, atānīt [luṅ]. luk of sic occurs optionally after tan and the rest when ta or thās follows. Because of its association (sāhacarya) with thās, the ta that is singular is taken. Hence not here: yūyam ataniṣṭa ['you (plural) extended' — luṅ, parasmaipada, madhyama-puruṣa plural, whose ta replaces tha]. The nasal (anunāsika) is deleted by anudāttopadeśa… (SK 2428) in taṅ [— before ta and thās, once sic has gone by luk]. atata, ataniṣṭa [luṅ, ātmanepada, prathama-puruṣa singular, with and without luk of sic]. atathāḥ, ataniṣṭhāḥ [madhyama-puruṣa singular]. (1464) ṣaṇu — in giving (dāne). sanoti. sanute. ye vibhāṣā (SK 2319) [ā optionally before a y-initial affix]: sāyāt, sanyāt [āśīrliṅ]. By janasana… (SK 2504), ā: asāta [luṅ, ātmanepada, prathama-puruṣa singular, with luk of sic], asaniṣṭa [without luk: with iṭ, and no ā, since no jhal follows]. asāthāḥ, asaniṣṭhāḥ [madhyama-puruṣa singular]. (1465) kṣaṇu — in injuring (hiṃsāyām). kṣaṇoti. kṣaṇute. By hmyanta… (SK 2299) there is no vṛddhi: akṣaṇīt [luṅ]. akṣata, akṣaṇiṣṭa [luṅ, ātmanepada, prathama-puruṣa singular]. akṣathāḥ, akṣaṇiṣṭhāḥ [madhyama-puruṣa singular]. (1466) kṣiṇu — also [in injuring]. The guṇa of the light penultimate conditioned by the affix u does not occur, by (paribhāṣā) 'an operation enjoined by means of a technical name (saṃjñā) is not obligatory' (saṃjñāpūrvako vidhir anityaḥ) — so Ātreya and others. Others [hold] that it does occur. kṣiṇoti, kṣeṇoti. kṣeṇitāsi, kṣeṇitāse [luṭ, madhyama-puruṣa singular]. akṣeṇīt [luṅ]. akṣita, akṣeṇiṣṭa [luṅ, ātmanepada]. (1467) ṛṇu — in going (gatau). ṛṇoti, arṇoti. arṇutaḥ [dual]. arṇvanti [plural]. ānarṇa, ānṛṇe [liṭ]. arṇitāsi [luṭ, madhyama-puruṣa singular]. ārṇīt [luṅ]. ārta, ārṇiṣṭa [luṅ, ātmanepada, prathama-puruṣa singular]. ārthāḥ, ārṇiṣṭhāḥ [madhyama-puruṣa singular]. (1468) tṛṇu — in eating (adane). tṛṇoti, tarṇoti. tṛṇute[, tarṇute]. (1469) ghṛṇu — in shining (dīptau). jagharṇa, jaghṛṇe [liṭ]. Now two [roots] are anudāttet. (1470) vanu — in asking (yācane). vanute. vavane [liṭ]. In Candra's view (cāndramate) it is parasmaipadin: vanoti, vavāna. (1471) manu — in understanding (avabodhane). manute. mene [liṭ]. (1472) ḍukṛñ — in doing (karaṇe). karoti [guṇa of ṛ, with r, on account of the affix u; guṇa of the u on account of tip]. By ata ut sārvadhātuke (SK 2467): kurutaḥ [dual: tas being ṅit, the u takes no guṇa]. yaṇ [for the u of kuru + anti]. By na bhakurchurām (SK 1629) there is no lengthening [of the u of kurv-, which hali ca would otherwise cause]: kurvanti.

Tattvabodhinī

NSP p. 424–425

अतनिष्ट । अतानिष्टेति । ‘तस्यस्यमिपाम्—’ इति तादेशः । ‘अतो हलादेः—’ इति वा वृद्धिः ॥—अततेति । ‘तनादिभ्यस्तथासोः’ इति सिज्लुक्यनुनासिकलोपः ॥—अतनिष्टेति । लुगभावपक्षे इट् । षणु दाने । नान्तोऽयं णकारस्तु लाक्षणिकः । तेन यङ्लुकि संसन्ति संसन्त इत्यादावनुस्वारपरसवर्णौ । क्षणु हिंसायाम् । क्षिणु च । इमावपि लाक्षणिकणकारौ । तेन विक्षन्ति । वेक्षन्ति इत्यत्रानुस्वारपरसवर्णौ ॥—सिचो लोप इति । न चास्मिन्पक्षे प्रत्ययलक्षणप्र१ आत्रेयादय इति—अत्रारुचिस्तु संज्ञापूर्वकस्य विधेरनित्यत्वे भाष्यानुक्तत्वम् । वृत्त्या अकृतेत्यत्र गुणः स्यादिति वाच्यम् । ‘उश्च’ इति सिचः कित्वेन तन्निषेधात् ॥ ‘संपर्युपेभ्यः—’ इति वृत्तिस्थपाठं विहाय भाष्यवार्तिकानुसारेणाह—संपरिभ्यामिति ॥ इति तनादयः ॥

Bālamanoramā

अथ तनादयः ।अथ उविकरणधातवो निरूप्यन्ते । तनुधातुरुदित् ।उदितो वे॑ति प्रयोजनम् । तनादिकृञ्भ्य उः । कत्र्रर्थे सार्वधातुके तनादिभ्यः कृञश्च उप्रत्ययः स्यात्स्वार्थेइत्र्थः । शपोऽपवादः । तनोतीति । उप्रत्ययस्य तिपमाश्रित्य गुणः । तसादौ तु ङित्त्वान्न गुणः । तनुतः । झोऽन्तादेशे कृतेइको यणची॑ति यण् । तन्वन्ति । तनोषि तनुथः । तनुथ । तनोमि ।लोपश्चाऽस्यान्यतरस्या॑मित्यकारलोपविकल्पमभिप्रेत्याह — तन्वः तनुव इति । तङ्याह - तनुते इति । तन्वाते तन्वते ।तनुषे तन्वाथेतनुध्वे । तन्वे तनुवहे - तन्वहे तनुमहे - तन्हे । ततानेति । तेनतुः । तेनिथ । तेन । तेनिव । तङ्याह - तेने इति । तेनात् तेनिरे । तेनिषे तेनाथे तेनिध्वे । तेने तेनिवहे तेनिमहे ।तनिता । तनिष्यति । तनिष्यते । तनोतु- तनुतात् तनुताम् तन्वतु ।उतश्चप्रत्यया॑दिति हेर्लुकं मत्वाह — तन्विति । तनुतात् तनुतम् तनुत । तनवानि । तनवाव तनवाम । अतनोत् अतनुतामतन्वन् । अतनोः । अतनम्, अतन्व- अतनुव । तनुयात् । तन्वीत । तनिषीष्ट ।अतो हलादे॑रिति वृद्धिविकल्पं मत्वाऽऽह - अतनीत् अतानीदिति । अतनिष्टामतनिषुः । अतनीः अतनिष्टमतनिष्ट । अतनिषमतनिष्व अतनिष्म । वृद्धिपक्षे अतानिष्टामित्यादि । अतनिष्यत् । लुङस्तङि प्रतमैकवचने, मध्यमपुरुषैकवचने च विशेषमाह - तनादिभ्यस्तथासोः - तनादिभ्यस्तथासोः ।गातिस्ते॑त्यतः सिचेति, 'ण्यक्षत्रियार्षे' त्यतो लुगिति,विभाषा घ्राधे॑डित्यतो विभाषेति चानुवर्तते । तदाह - तनादेरित्यादिना । एकवचनशब्दो गृह्रत इति । नतु लुङादेशपरस्मैपदमध्यमपुरुषबहुवचनतादेशोऽपीत्यर्थः । यूयमिति । लुङि मध्यमपुरुषबुहवचने सिचि वृद्धिविकल्पे सति अतनिष्ट अतानिष्टेत्यत्र सिचो नायं लुग्विकल्प इत्यर्थः । तदेवं प्रत्युदाहरममुक्त्तवा सूत्रस्योदाहरणं वक्ष्यन्प्रक्रियां दर्शयति — अनुदात्तोपदेशेत्यनुनासिकलोपस्तङीति । तङि प्रथमैकवचने, तशब्दे मध्यमपुरुषैकवचने, तशब्दे मध्यमपुरुषैकवचने थासि च सिचो लुकिअनुदात्तोपदेसे॑ति नकारस्य लोप इत्यर्थः । तदाह — अतत अतनिष्टेति । अतथाः अतनिष्ठा इति च । अतनिषातामित्यादि सुगमम् । षणु दाने । षोपदेशोऽयम् । तनुवद्रूपाणि । असातेति । सिचो लुक्पक्षे रूपम् । असनिष्टेति । इट् । झलादिपरकत्वाऽभावादात्त्वं नेति भावः । क्षणुधातुरदुपधः ।वज्रेऽध्वर्युः क्षण्वीते॑ति तैत्तिरीये । क्षिणु चेति । इदुपधः । अयमपि हिंसायमित्यर्थः ।वज्रेऽध्वर्युः क्षिण्वीते॑ति शाखान्तरं शाबरभाष्ये उदाहृतम् । ननु क्षिणोतीत्यत्र उप्रत्ययमाश्रित्य इकारस्य लघूपधगुणः कस्मान्नेत्यत आह — उप्रत्ययनिमित्त इति । ऋणु गतौ । अत्रापि क्षिणुवन्मतभेदाल्लघूपधगुणतदभावौ । तदाह — ऋणोति अर्मोतीति.एवमग्रेऽपि । अर्ण्वन्तीति ।इको यणची॑ति यणिति भावः । डु कृञ् करणे । करोतीति । उप्रत्यमाश्रित्य ऋकारस्य गुणः । रपरत्वम् । उकारस्य तु तिपमाश्रित्यगुणः । कुरुत इति । तसो ङित्त्वादुकारस्य न गुणः । कुरु अन्तीति स्थिते आह — यणिति ।इको यणचीत्यनेने॑ति शेषः । उकारस्य यणि कुर्व् अन्तीति स्थितेहलि चे॑ति दीर्घमाशङ्क्याह — नभेति । वसि मसि चलोपस्चास्यान्यतरस्या॑मित्युकारलोपविकल्पे प्राप्ते — नित्यं करोतेः ।उतश्च प्रत्यया॑दित्यनुवर्तते,लोपश्चास्यान्यतरस्या॑मित्यतो लोपः, म्वोरिति च । तदाह- - करोतेरिति । चकर्थेति ।कृसृभृवृ॑इति नेडिति भावः । अजन्तत्वेऽपि ऋदन्तत्वाद्भारद्वाजमतेऽपि नेट् । करिष्यतीति । करोतु- कुरुतात् । कुरु । करवाणि । कुरुताम् । कुर्वाताम् । करवै करवावहै करवामहै । अकरोत् अकुरुताम् । अकुरुत अकुर्वाताम् । विधिलिङि कुरु यात् इति स्थिते — ये च ।लोपश्चास्यान्यतरस्या॑मित्यतो लोप इति, अस्येति चानुवर्तते । अस्येत्यनेन पूर्वसूत्रे उत इत्युपात्त उत्परामृस्यते ।नित्यं करोते॑रित्यतः करोतेरित्यनुवर्तते । अङ्गाक्षिप्तः प्रत्ययो यकारेण विशेष्यते, तदादिविधिः । तदाह - कृञ उलोप इति । आशिषि क्रियादिति । 'रिङ् शयग्लिङ्क्षु' इति रिङिति भावः । कृषीष्टेति ।उश्चे॑ति कित्त्वान्न गुण इति भावः । अकार्षीदिति । सिचि वृद्धौ रपरत्वमिति भावः । ननु लुङ्स्तङि अकृ स् त इति स्थितेतनादिभ्यस्तथासो॑रिति सिचो लुकि अकृतेतीष्टं सिद्ध्यति । सिचो लुगभावे तु सकारः श्रूयेतेत्यत आह - तनादिभ्य इत्यादि ।

translator notes

commentary BM, opening of sk.2547.b1 ('atha tanādayaḥ'): now the roots with the vikaraṇa u are set out; tanu is u-marked (udit), the purpose being udito vā [SK 3328]; tanādikṛñbhya uḥ [SK 2466] means that before a sārvadhātuka in the agent sense the affix u comes after tan and the rest and after kṛñ, in the root's own sense, as an exception (apavāda) to śap. Followed: '[u comes, in place of śap]'.
commentary BM (opening of sk.2547.b1) on tanoti: guṇa of the affix u depends on tip; before tas etc. there is none, these being ṅit (tanutaḥ); tanvanti — yaṇ once ant has replaced jhi. tanvaḥ, tanuvaḥ — optional deletion by lopaś cāsyānyatarasyāṃ mvoḥ [SK 2333] (our OCR 'akāralopa', Wikisource 'ukāralopa'); tanu — luk of hi by utaś ca pratyayāt [SK 2334]; atanīt, atānīt — vṛddhi optional by ato halādeḥ [SK 2284]. It also runs through the full paradigms (tanoṣi … tanmahe, tatāna … tenimahe, tanitā, taniṣyati, loṭ, laṅ, liṅ, luṅ). Followed: the brackets on tanoti, tanvaḥ / tanuvaḥ, tanu and atanīt / atānīt; the rules are now credited to BM in the translator's note.
commentary BM: 'sicā' [i.e. 'sicaḥ'] is carried forward (anuvartate) from gātisthā…, 'luk' from ṇyakṣatriyārṣa…, and 'vibhāṣā' from vibhāṣā ghrādheṭ…; hence Bhaṭṭoji's gloss. Followed: the bracketed anuvṛtti in sutra_en.
commentary BM on 'ekavacanaṃ taśabdo gṛhyate': not also the ta that replaces the madhyama-puruṣa plural of the parasmaipada. In yūyam ataniṣṭa / atāniṣṭa (luṅ, madhyama-puruṣa plural, with sic and optional vṛddhi) there is no optional luk of sic. Followed: the bracket on yūyam ataniṣṭa.
commentary TB (sk.2547.t1): ataniṣṭa, atāniṣṭa — ta [for tha] by tasthasthamipām…, and vṛddhi optionally by ato halādeḥ…. Followed: 'whose ta replaces tha' in the bracket on yūyam ataniṣṭa.
commentary BM reads 'anudāttopadeśety anunāsikalopas taṅīti' as one statement: in taṅ — before ta (prathama-puruṣa singular) and thās (madhyama-puruṣa singular) — with luk of sic, the n is deleted by anudāttopadeśa…; hence atata / ataniṣṭa, atathāḥ / ataniṣṭhāḥ. Followed: 'in taṅ' construed with the nasal-deletion, and the labels.
commentary TB (sk.2547.t1): atata — with luk of sic by tanādibhyas tathāsoḥ, the nasal is deleted; ataniṣṭa — iṭ in the option without luk. Followed: the labels on atata / ataniṣṭa.
commentary BM: ṣaṇu has initial ṣ in upadeśa; forms like tanu; asāta — the form with luk of sic; asaniṣṭa — iṭ; with no jhal-initial [affix] following, there is no ā. Followed: the brackets on asāta and asaniṣṭa.
commentary TB (sk.2547.t1): ṣaṇu is n-final, its ṇ being secondary (lākṣaṇika); hence in yaṅluk saṃsanti, saṃsante, with anusvāra and parasavarṇa. kṣaṇu and kṣiṇu likewise have secondary ṇ, with anusvāra and parasavarṇa in the forms TB cites. Recorded.
commentary BM: kṣaṇu is a-penultimate ('vajre 'dhvaryuḥ kṣaṇvīta', in the Taittirīya); kṣiṇu ca is i-penultimate, 'this too [is] in injuring' ('vajre 'dhvaryuḥ kṣiṇvīta', a reading of another śākhā cited in the Śābarabhāṣya). Objection: why no guṇa of the light penultimate i in kṣiṇoti on account of the affix u? Hence Bhaṭṭoji's 'upratyayanimittaḥ'. On ṛṇu: 'here too, as with kṣiṇu, guṇa and its absence by difference of views: ṛṇoti, arṇoti; so also further on'; arṇvanti — yaṇ by iko yaṇ aci. Followed: 'also [in injuring]'.
commentary BM on karoti: guṇa of ṛ on account of the affix u, with raparatva; guṇa of the u on account of tip. kurutaḥ: since tas is ṅit, the u takes no guṇa. With kuru + anti, yaṇ by iko yaṇ aci; with kurv + anti, lengthening by hali ca is anticipated, hence 'na bha…'. Followed: the brackets on karoti, kurutaḥ, yaṇ and kurvanti.
textual Collation against the 1915 print (NSP p. 414, scan page-0424, read; batch03). (1) Ours 'hmayanta' has lost the virāma of 'hmyanta' (SK 2299 hmyantakṣaṇa…); the print reads 'hmyanta–2299'. (2) Ours 'arṇitāse'; the print and Wikisource read 'arṇitāsi'. (3) After 'tṛṇute' the print has 'tarṇute', which ours omits; Wikisource has 'tṛṇute-tarṇute'. The English follows the print, supplying '[, tarṇute]' in brackets. Dhātu numbers are one lower than the print's (print 1464 tanu … 1473 ḍukṛñ); given as transmitted.
textual The digital source marks the paribhāṣā as '[(paribhāṣā –) saṃjñāpūrvako vidhir anityaḥ]'; the print marks it with '(pa)' before the words. The label '(paribhāṣā)' is kept; the brackets are editorial. In the markup 'ṛṇoti' stands inside the dhātu-gloss brackets ('ṛṇu gatau ṛṇoti'); the print has '1468 ṛṇu gatau | ṛṇoti |'.
textual NSP footnote, printed at the foot of p. 414 (scan page-0424) and run by the OCR into the TB now filed as sk.2547.t1 (formerly in sk.2546.t1): '1 ātreyādaya iti — atrārucis tu saṃjñāpūrvakasya vidher anityatve bhāṣyānuktatvam' (read from the scan; the OCR has 'atrāracittu saṃśvā…'). It means: 'on the words ātreyādayaḥ — the reason for dissatisfaction [with this view] is that the Bhāṣya does not state that an operation enjoined by means of a saṃjñā is not obligatory'.
textual BM on SK 2548 (nityaṃ karoteḥ) and SK 2549 (ye ca) is filed at the tail of sk.2547.b1 ('nityaṃ karoteḥ | utaś ca pratyayād ity anuvartate … tanādibhya ityādi'); Wikisource (uttara-2/0072) has the same text there.
textual Filing: the opening of sk.2547.b1, from 'atha tanādayaḥ | atha uvikaraṇadhātavo nirūpyante' to the lead-in 'luṅas taṅi prathamaikavacane … viśeṣam āha', is BM on the tanādi heading and on tanu (k1, first paragraph); it was re-filed 2026-10-05 from the tail of sk.1278.b1 (p28) and prepended here. Against Wikisource (uttara-2/0070) it agrees in substance, except that for tanvanti ours has yaṇ by iko yaṇ aci where Wikisource has yaṇ by huśnuvoḥ, blocking uvaṅ; the English gives no rule for tanvanti and is unaffected.
translator The labels, and the brackets on tanvaḥ / tanuvaḥ and tanu, are the translator's. tanvaḥ shows the optional deletion of u before v by lopaś cāsyānyatarasyāṃ mvoḥ (SK 2333). tanu is loṭ with hi deleted by utaś ca pratyayād asaṃyogapūrvāt (SK 2334). The kaumudī does not cite these rules; BM (opening of sk.2547.b1) does. 'Candra' is the grammarian Candragomin (cāndra = of Candra); the identification is the translator's.

SK 2548 · A 6.4.108V

नित्यं करोतेः ॥ २५४८ ॥

nityaṃ karoteḥ

nityaṃ karoteḥ — [The u of an affix — 'utaḥ pratyayāt' carried forward (anuvṛtti) from utaś ca pratyayād asaṃyogapūrvāt, SK 2334 —] after kṛ [is deleted — 'lopaḥ' and 'mvoḥ' carried forward (anuvṛtti) from lopaś cāsyānyatarasyāṃ mvoḥ, SK 2333 — before m or v], obligatorily.

Rule. After kṛ, the u of the affix is always deleted when m or v follows. "The u of an affix" comes from SK 2334; "deletion" and "before m or v" come from SK 2333. Bhaṭṭoji's commentators give these sources.

Example.

kṛ + u + vas (vas, the ending of "we two"; mas is that of "we") → guṇa of ṛ → kar-u-vas

→ vas is ṅit, so SK 2467 gives kur-u-vas

→ this rule: the u drops before v → kur-vas → kurvaḥ "we two do".

Likewise kuru + mas → kurmaḥ "we do".

Applies when / blocked by. The word nityam "always" is the point of the rule. It sets kṛ apart from SK 2333, where the drop is optional. So tan keeps two forms, tanvaḥ / tanuvaḥ, but kṛ has only kurvaḥ.

Other forms of kṛ. Bhaṭṭoji lists more forms here.

Perfect cakartha "you did". There is no iṭ, by SK 2293. Bhaṭṭoji's commentators add that the root ends in ṛ, so even Bhāradvāja's view (SK 2296) gives no iṭ.
Perfect cakṛva "we two did", ātmanepada cakṛṣe "you did".
Periphrastic future kartā, simple future kariṣyati.
Bhaṭṭoji's commentators run through the imperative and imperfect as well: karotu / kurutāt, kuru, karavāṇi, akarot, akuruta.

Watch out. The m or v is that of an ending, as in vas and mas. Before a vowel the u does not drop; it becomes v (kurvanti, SK 2547).

Siddhānta-kaumudī

करोतेः प्रत्ययोकारस्य नित्यं लोपः स्यान्म्वोः परयोः । कुर्वः । कुर्मः । चकर्थ । चकृव । चकृषे । कर्ता । करिष्यति ॥

The u of the affix after kṛ is obligatorily deleted when m or v follows. kurvaḥ, kurmaḥ [laṭ, uttama-puruṣa dual and plural]. cakartha [liṭ, madhyama-puruṣa singular, without iṭ]. cakṛva [uttama-puruṣa dual]. cakṛṣe [ātmanepada, madhyama-puruṣa singular]. kartā [luṭ]. kariṣyati [lṛṭ].

translator notes

commentary BM, filed at the tail of sk.2547.b1: 'utaś ca pratyayāt' is carried forward (anuvartate); from lopaś cāsyānyatarasyām, 'lopaḥ' and 'mvoḥ'; hence Bhaṭṭoji's gloss. Followed: the bracketed anuvṛtti in sutra_en and the gloss in k1.
commentary BM, filed at the tail of sk.2547.b1: cakartha — no iṭ, by kṛsṛbhṛvṛ… [SK 2293]; although the root is vowel-final, it ends in ṛ, so there is no iṭ even in Bhāradvāja's view. BM then runs through karotu / kurutāt, kuru, karavāṇi, kurutām, kurvātām, karavai, karavāvahai, karavāmahai, akarot, akurutām, akuruta, akurvātām, and leads into ye ca with 'kuru + yāt' in vidhiliṅ. Followed: 'without iṭ' on cakartha; the rest recorded.
textual sk2548 has no BM or TB block of its own; its BM is at the tail of sk.2547.b1 (Wikisource uttara-2/0072 has the same). TB has no remark on this sūtra. The collation report (batch03) lists SK 2548 as clean against NSP p. 414 (scan page-0424); Wikisource lacks cakṛṣe.
translator The labels are the translator's. The m or v is that of an ending (kurvaḥ, kurmaḥ from kuru + vas, mas). 'nityam' contrasts with the option of lopaś cāsyānyatarasyāṃ mvoḥ (SK 2333), by which tanvaḥ / tanuvaḥ (SK 2547).

SK 2549 · A 6.4.109V

ये च ॥ २५४९ ॥

ye ca

ye ca — And before y [— i.e. a y-initial affix —, the u ('asya', referring to 'utaḥ' of SK 2334) after kṛ ('karoteḥ' — carried forward (anuvṛtti) from nityaṃ karoteḥ, SK 2548) is deleted ('lopaḥ' and 'asya' — carried forward (anuvṛtti) from lopaś cāsyānyatarasyāṃ mvoḥ, SK 2333)].

Rule. The u of kṛ is also deleted when an affix beginning with y follows. "Deletion" and "of this" come from SK 2333, and "of kṛ" from SK 2548. The y describes the affix, so a y-initial affix is meant. Bhaṭṭoji's commentators explain this.

Example.

kṛ + u + yāt (optative, vidhiliṅ) → kur-u-yāt

→ this rule: the u drops before y → kur-yāt → kuryāt "he should do".

Other forms of kṛ. Bhaṭṭoji continues the paradigm.

In the benedictive (āśīrliṅ) there is no u at all. The ṛ becomes ri by SK 2367: kriyāt "may he do".
Ātmanepada benedictive kṛṣīṣṭa. The affix is kit by SK 2368, so there is no guṇa.
Parasmaipada aorist akārṣīt: vṛddhi before sic, with r after it.
Ātmanepada aorist akṛta, akṛthāḥ. With luk of sic by SK 2547, this form is reached directly. Without luk, sic is deleted anyway, by SK 2369, after the short ṛ. Either way no s is heard.

Applies when / blocked by. In the second path, could the deleted sic still cause guṇa, by pratyayalakṣaṇa? Bhaṭṭoji's commentators say no. sic here is kit by SK 2368, and a kit affix prohibits guṇa. So the form stays akṛta.

Watch out. SK 2548 and SK 2549 apply only to kṛ. For tan, the drop before m and v is optional (SK 2333).

Siddhānta-kaumudī

कृञ उलोपः स्याद्यादौ प्रत्यये परे । कुर्यात् । आशिषि । क्रियात् । कृषीष्ट । अकार्षीत् ।तनादिभ्यः -SK 2547 इति लुकोऽभावे ह्रस्वादङ्गात् SK 2369 इति सिचो लोपः । अकृत । अकृथाः ॥

The u of kṛñ is deleted when a y-initial affix follows. kuryāt [vidhiliṅ]. In the āśīḥ [liṅ]: kriyāt [with riṅ]. kṛṣīṣṭa [āśīrliṅ, ātmanepada: no guṇa, the affix being kit]. akārṣīt [luṅ: vṛddhi before sic, with r]. Where there is no luk by tanādibhyaḥ… (SK 2547), sic is deleted by hrasvād aṅgāt (SK 2369) [so that the s is not heard in either case]: akṛta [luṅ, ātmanepada, prathama-puruṣa singular], akṛthāḥ [madhyama-puruṣa singular].

translator notes

commentary BM, filed at the tail of sk.2547.b1: 'lopaḥ' and 'asya' are carried forward (anuvartate) from lopaś cāsyānyatarasyām; by 'asya' the u taken up as 'utaḥ' in the earlier sūtra is referred to; 'karoteḥ' is carried forward from nityaṃ karoteḥ. The affix implied by the aṅga is qualified by y, so a y-initial affix is meant (tadādividhi). Hence Bhaṭṭoji's 'kṛña ulopaḥ … yādau pratyaye'. Followed: the bracketed anuvṛtti in sutra_en and 'y-initial' in k1.
commentary BM, filed at the tail of sk.2547.b1: kriyāt — riṅ by riṅ śayagliṅkṣu; kṛṣīṣṭa — no guṇa, the affix being kit by uś ca; akārṣīt — vṛddhi before sic, with raparatva. Objection: in luṅ taṅ, with a-kṛ-s-ta, luk of sic by tanādibhyas tathāsoḥ gives the desired akṛta, but without luk the s would be heard — hence 'tanādibhya…' [i.e. hrasvād aṅgāt deletes sic in that option]. Followed: the brackets on kriyāt, kṛṣīṣṭa, akārṣīt, and '[so that the s is not heard in either case]'.
commentary TB, filed in sk.2547.t1, on 'sico lopaḥ': nor should it be said that, in this option, guṇa would occur in akṛta by pratyayalakṣaṇa [the deleted sic still counting], since sic is kit by uś ca, which prohibits guṇa. Recorded.
textual sk2549 has no BM or TB block of its own: BM is at the tail of sk.2547.b1, and TB is in sk.2547.t1 (re-filed from sk.2546.t1 on 2026-10-05). In the TB the words 'pratyayalakṣaṇagra-' (sk.2547.t1) are, on the scans, 'pratyayalakṣaṇapra-' at the foot of NSP p. 414 (scan page-0424) continued by 'vṛttyā' at the foot of p. 415 (scan page-0425), i.e. 'pratyayalakṣaṇapravṛttyā'. The OCR has run the footnote on ātreyādayaḥ into the break. The collation report (batch03) lists SK 2549 as clean.
translator The labels are the translator's. riṅ is taught by riṅ śayagliṅkṣu (SK 2367) and the kit-ness of the ātmanepada liṅ and sic by uś ca (SK 2368); the kaumudī names neither rule.

SK 2550 · A 6.1.137V

संपरिभ्यां करोतौ भूषणे ॥ २५५० ॥

saṃparibhyāṃ karotau bhūṣaṇe

saṃparibhyāṃ karotau bhūṣaṇe — After sam and pari, [suṭ — carried forward (anuvṛtti) from suṭ kāt pūrvaḥ, SK 2553 — is added] to kṛ, when adorning (bhūṣaṇa) [is meant].

Rule. After sam and pari, the augment suṭ is added to kṛ when adorning (bhūṣaṇa) is meant. "suṭ" is carried forward from SK 2553, which Bhaṭṭoji teaches just after this group.

Example.

sam + kṛ + u + ti, in the sense "adorn"

→ this rule: suṭ for kṛ → sam + skṛ + u + ti

→ as for karoti, and m becomes ṃ before s → saṃskaroti "he adorns", that is, alaṃkaroti.

Applies when / blocked by. Bhaṭṭoji gives no gloss under this sūtra by itself. He explains it together with the next one, SK 2551, and the example saṃskaroti is given there.

Watch out. The sūtra names only sam and pari. Bhaṭṭoji's commentators note that he reads it so, following the Bhāṣya and the vārttika. upa gets its own sūtra, SK 2552.

Bālamanoramā

सम्परिभ्यां (॰पर्युपेभ्यः) करोतौ भूषणे - संपरिभ्याम् ।

saṃparibhyāṃ (—paryupebhyaḥ) karotau bhūṣaṇe — saṃparibhyām.

translator notes

commentary BM, under 'saṃparibhyām | samavāye ca' (sk.2551.b1; Wikisource uttara-2/0072 gives both pratīkas and the pratīka 'suṭ syād iti'): Bhaṭṭoji's gloss holds because of anuvṛtti from suṭ kāt pūrvaḥ and from nityaṃ karoteḥ — suṭ from the former, karoteḥ from the latter. Followed: the bracketed suṭ in sutra_en.
translator BM's 'tad-anuvṛtteḥ' is taken distributively: nityaṃ karoteḥ (SK 2548) contains no suṭ, so it can supply only 'karoteḥ' (in Bhaṭṭoji's order SK 2548 precedes SK 2550), while suṭ comes from suṭ kāt pūrvaḥ.
commentary TB, filed in sk.2547.t1: leaving aside the reading 'saṃparyupebhyaḥ' found in the Vṛtti, [Bhaṭṭoji] states 'saṃparibhyām' in accordance with the Bhāṣya and the vārttika. Followed: the sūtra is rendered with sam and pari only.
textual The kaumudī has no gloss of its own on this sūtra. The print (NSP p. 414, scan page-0424, read) likewise gives SK 2550 and passes straight to SK 2551, whose gloss ('saṃparipūrvasya karoteḥ suṭ syād bhūṣaṇe saṃghāte cārthe') covers both sūtras; see sk2551. The collation report (batch03) lists SK 2550 as clean.
textual sk.2550.b1 (re-filed here from sk.176.b1 on 2026-10-05) is only the pratīka and the first word saṃparibhyām; the parenthetical (—paryupebhyaḥ) in the pratīka is a recorded variant reading of the compound.

SK 2551 · A 6.1.138V

समवाये च ॥ २५५१ ॥

samavāye ca

samavāye ca — And when aggregation (samavāya) [is meant, suṭ is added to kṛ after sam and pari — 'saṃparibhyāṃ karotau' carried forward (anuvṛtti) from SK 2550, and 'suṭ' from suṭ kāt pūrvaḥ, SK 2553].

Rule. suṭ is also added to kṛ after sam and pari when aggregation (samavāya, coming together) is meant. "After sam and pari, to kṛ" runs on from SK 2550. Bhaṭṭoji glosses the two sūtras as one: suṭ comes to kṛ after sam or pari in the senses of adorning and of coming together (saṃghāta).

Example.

sam + kṛ + u + anti, in the sense "come together"

→ this rule: suṭ → sam + skṛ + u + anti

→ as for kurvanti, and m becomes ṃ before s → saṃskurvanti "they come together", that is, saṅghībhavanti.

Applies when / blocked by. After sam, suṭ sometimes comes even when adorning is not meant. The sign of this is the wording saṃskṛtaṃ bhakṣāḥ (SK 1217). There saṃskṛta means "prepared", not "adorned". Such a sign in the wording of a sūtra is a jñāpaka.

After pari, the s of suṭ becomes ṣ, by SK 2275: pariṣkaroti.

When aṭ stands between pari and the s, the ṣ is optional, by SK 2359: aorist paryaṣkārṣīt / paryaskārṣīt.

Siddhānta-kaumudī

संपरिपूर्वस्यकरोतेः सुट् स्याद्भूषणे संघाते चार्थे । संस्करोति । अलंकरोतीत्यर्थः । संस्कुर्वन्ति । सङ्घीभवन्तीत्यर्थः । संपूर्वस्य क्वचिदभूषणेऽपि सुट् । संस्कृतं भक्षाः SK 1217 इति ज्ञापकात् । परिनिविभ्यः SK 2275 इति षः । परिष्करोति ॥ सिवादीनां वा - ॥ पर्यष्कार्षीत् । पर्यस्कार्षीत् ॥

suṭ is added to kṛ preceded by sam or pari, in the sense of adorning (bhūṣaṇa) and of aggregation (saṃghāta). saṃskaroti — that is, 'he adorns' (alaṃkaroti). saṃskurvanti — that is, 'they come together' (saṅghībhavanti). After sam, suṭ occurs sometimes even when adorning is not meant, because of the jñāpaka saṃskṛtaṃ bhakṣāḥ (SK 1217). By parinivibhyaḥ… (SK 2275), ṣ [replaces the s of suṭ after pari]: pariṣkaroti. sivādīnāṃ vā… (SK 2359) [ṣ optionally, even when aṭ intervenes]: paryaṣkārṣīt, paryaskārṣīt [luṅ].

Bālamanoramā

समवाये च - समवाये च । करोतेः सुट् स्यादिति । 'सुट् कात्पूर्वः' इत्यतो,नित्यं करोते॑रित्यतश्च तदनुवृत्तेरिति भावः ।

translator notes

commentary BM (sk.2551.b1): 'karoteḥ suṭ syāt' — because of anuvṛtti from suṭ kāt pūrvaḥ and from nityaṃ karoteḥ: suṭ from the former, karoteḥ from the latter. Followed: the bracketed suṭ in sutra_en and k1.
translator BM's 'tad-anuvṛtteḥ' is taken distributively, since nityaṃ karoteḥ (SK 2548, before SK 2551 in Bhaṭṭoji's order) contains no suṭ. That 'saṃparibhyāṃ karotau' is carried forward from SK 2550 is the translator's, following Bhaṭṭoji's joint gloss.
textual Collation (NSP p. 414, scan page-0424, read; batch03, class M): the print sets the vārttika sign (✻) before 'sivādīnāṃ vā–'; ours has no mark. The words are in fact the opening of sūtra 8.3.71 sivādīnāṃ vāḍvyavāye 'pi (SK 2359); Wikisource cites it '(sū 2359)'. The English cites it as the sūtra and does not label it a vārttika.
translator Bhaṭṭoji's gloss covers both SK 2550 and SK 2551: saṃskaroti illustrates bhūṣaṇa and saṃskurvanti illustrates samavāya. In saṃskṛtaṃ bhakṣāḥ (SK 1217), saṃskṛta means 'prepared', not 'adorned'. The bracket on sivādīnāṃ vā… gives the sense of the full sūtra, SK 2359.

SK 2552 · A 6.1.139V

उपात्प्रतियत्नवैकृतवाक्याध्याहारेषु च ॥ २५५२ ॥

upātpratiyatnavaikṛtavākyādhyāhāreṣu ca

upāt pratiyatnavaikṛtavākyādhyāhāreṣu ca — After upa, [suṭ is added to kṛ] when pratiyatna ('imparting a quality'), vaikṛta ('alteration') or vākyādhyāhāra ('supplying [part of] a sentence') [is meant], and [by 'ca'] also [in the two senses stated before, adorning (bhūṣaṇa) and aggregation (samavāya)].

Rule. After upa, suṭ is added to kṛ in three senses. They are pratiyatna, vaikṛta and vākyādhyāhāra. By the word ca "and", suṭ comes after upa in the two senses of SK 2550–2551 as well.

Bhaṭṭoji defines the three senses:

pratiyatna is imparting a quality (guṇādhāna);
vaikṛta is just vikṛta "altered", that is, alteration (vikāra);
vākyādhyāhāra, "supplying a sentence", is filling in a part that is expected (ākāṅkṣita).

Example. Bhaṭṭoji gives five examples, one for each sense.

upaskṛtā kanyā "an adorned girl" (alaṃkṛtā): adorning.
upaskṛtā brāhmaṇāḥ "the brāhmaṇas have assembled" (samuditāḥ): coming together.
edho dakasyopaskurute "the fuel imparts a quality to the water": pratiyatna.
upaskṛtaṃ bhuṅkte "he eats what has been altered": vaikṛta.
upaskṛtaṃ brūte "he speaks, supplying what the sentence lacks": vākyādhyāhāra.

Step by step for the first:

upa + kṛ + ta (past participle), in the sense "adorn"

→ this rule: suṭ → upa + skṛ + ta → upaskṛta → feminine upaskṛtā.

Applies when / blocked by. Bhaṭṭoji's commentators read "the two senses stated before" as adorning and coming together.

Siddhānta-kaumudī

उपात्कृञः सुट् स्यादेष्वर्थेषु चात्प्रागुक्तयोरर्थयोः । प्रतियत्नो गुणाधानम् । विकृतमेव वैकृतं विकारः । वाक्यस्याध्याहार आकाङ्क्षितैकदेशपूरणम् । उपस्कृता कन्या । अलंकृतेत्यर्थः । उपस्कृता ब्राह्मणाः । समुदिता इत्यर्थः । एधो दकस्योपस्कुरुते । गुणाधानं करोतीत्यर्थः । उपस्कृतं भुङ्क्ते । विकृतमित्यर्थः । उपस्कृतं ब्रूते । वाक्याध्याहारेण ब्रूत इत्यर्थः ॥

After upa, suṭ is added to kṛñ in these senses, and, by 'ca', in the two senses stated before [— adorning (bhūṣaṇa) and aggregation (samavāya)]. pratiyatna is the imparting of a quality (guṇādhāna). vaikṛta is just vikṛta ['altered'], [that is,] alteration (vikāra). vākyasya adhyāhāraḥ, 'supplying [part] of a sentence', is the filling in of a part that is expected (ākāṅkṣita). upaskṛtā kanyā — that is, 'an adorned girl' (alaṃkṛtā). upaskṛtā brāhmaṇāḥ — that is, 'the brāhmaṇas have assembled' (samuditāḥ). edho dakasyopaskurute — that is, 'the fuel imparts a quality to the water' (guṇādhānaṃ karoti). upaskṛtaṃ bhuṅkte — that is, 'he eats what has been altered' (vikṛtam). upaskṛtaṃ brūte — that is, 'he speaks supplying [what is missing in] the sentence' (vākyādhyāhāreṇa brūte).

Bālamanoramā

उपात् प्रतियत्नवैकृतवाक्याध्याहारेषु - प्रागुक्तयोरिति । भूषणसमवाययोरित्यर्थः । ननुसंपरिभ्या॑मिति सुट् पदद्वयोपेक्षत्वाद्बहिरङ्गः ।लिटि धातो॑रिति द्वित्वं तु प्रकृतिप्रत्ययमात्रोपेक्षत्वादन्तरङ्गम् । ततस्च संचस्कारेत्यत्र परमपि सुटं बाधित्वा द्वित्वे कृतेऽभ्यासात्प्रागेव सुटि प्राप्ते —

translator notes

commentary BM (sk.2552.b1): 'prāguktayoḥ' — that is, of adorning (bhūṣaṇa) and aggregation (samavāya). Followed: the bracket in sutra_en and k1.
commentary BM (sk.2552.b1) then leads into SK 2553: objection — the suṭ of saṃparibhyām… depends on two words and is bahiraṅga, while reduplication by liṭi dhātoḥ… depends only on base and affix and is antaraṅga. So in saṃcaskāra, reduplication would block suṭ even though suṭ is the later rule (para), and suṭ would then come before the abhyāsa. Hence suṭ kāt pūrvaḥ. Recorded (it bears on sk2553).
textual The collation report (batch03) lists SK 2552 as clean against NSP p. 414 (scan page-0424). The page OCR omits the opening of the gloss, but the scan has it: 'upāt kṛñaḥ suṭ syād eṣv artheṣu cāt prāguktayor arthayoḥ | pratiyatno guṇādhānam | vikṛtam eva vaikṛtaṃ vi-'. TB has no remark on this sūtra.
translator In edho dakasyopaskurute, dakasya is taken as udakasya ('of the water'). The kaumudī does not explain the sixth-case word or the ātmanepada here. The four upaskṛta examples illustrate, in order, bhūṣaṇa, samavāya, vaikṛta and vākyādhyāhāra; the third example (upaskurute) illustrates pratiyatna.

SK 2553 · A 6.1.135सूट्कात्पूर्व इत्यधिकारः

सुट् कात् पूर्वः ॥ २५५३ ॥

suṭ kāt pūrvaḥ

suṭ kāt pūrvaḥ — suṭ [is placed] before the k [of kṛ following sam, pari and so on; a heading (adhikāra), to be understood from saṃparibhyām…, samavāye ca and upāt pratiyatna… up to, but not including, anudāttaṃ padam ekavarjam].

Rule. The augment suṭ is placed before the k of kṛ. Bhaṭṭoji's commentators explain that this sūtra is a heading (adhikāra). In the Aṣṭādhyāyī it governs the rules after it, up to but not including anudāttaṃ padam ekavarjam. SK 2550, SK 2551 and SK 2552 are among them. Because it says "before" (pūrvaḥ), they add, suṭ never stands before the abhyāsa.

Example. This is the sūtra's own route: the root is doubled first, and suṭ then goes before the k of the root, across the abhyāsa.

sam + kṛ + ṇal, that is sam + kṛ + a (ṇal is the perfect ending a of "he")

→ doubling (SK 2177) → sam + kṛ-kṛ + a

→ in the abhyāsa, ṛ becomes a (SK 2244), only one consonant is kept (SK 2179), and k becomes c (SK 2245) → ca

→ the second kṛ takes vṛddhi before ṇal, which is marked with ṇ (SK 254) → kār → sam + ca-kār-a

→ this rule, with the vārttika given at SK 2539: suṭ goes before the k of the root, even though the abhyāsa stands between → sam + ca-s-kār-a

→ m becomes ṃ before c → saṃcaskāra "he adorned".

In the imperfect, suṭ goes before the k across aṭ: samaskarot.

Applies when / blocked by. Bhaṭṭoji says the point was already stated under SK 2539. A vārttika there puts suṭ before the k even when aṭ or the abhyāsa stands between. So saṃcaskāra, with the abhyāsa between, and samaskarot, with aṭ between. Bhaṭṭoji's commentators explain why it is needed. In saṃskaroti nothing stands between, and the rule is satisfied there. Without the vārttika, suṭ could not reach the k of the root past the abhyāsa or aṭ.

The Bhāṣya's view. The Bhāṣya rejects the words "before the k" and the rest. On its view suṭ alone is the heading. Its reason: "first the root is joined with the upasarga", and only then with the affix. So suṭ, which depends on root and upasarga, is the inner operation. It comes first; doubling follows. Bhaṭṭoji's commentators derive saṃcaskāra this way:

sam + skṛ + a (suṭ already in place)

→ doubling (SK 2177) → sam + skṛ-skṛ + a

→ in the abhyāsa, ṛ becomes a with r after it (SK 2244) → skar

→ only the k is kept, since it follows the sibilant s (SK 2259) → ka

→ k becomes c (SK 2245) → ca

→ the second skṛ takes vṛddhi before ṇal (SK 254) → skār

→ saṃ-ca-skār-a → saṃcaskāra.

On this route the s of the abhyāsa is copied and then dropped. On the sūtra's route it never enters the abhyāsa. The form is the same.

Consequences for kṛ with suṭ. With suṭ made first, the root is skṛ. It now begins with a consonant cluster (saṃyoga). Bhaṭṭoji draws out four results.

1. Guṇa in the perfect. By SK 2379, a root in ṛ that begins with a cluster takes guṇa in liṭ. So:

saṃ-ca-skṛ + atus → SK 2379: guṇa, with r after it → saṃ-ca-skar + atus → saṃcaskaratuḥ "the two adorned".

Bhaṭṭoji's commentators add: had the root met its affix first, there would be no such guṇa.

2. iṭ in the perfect. A vārttika says SK 2293 and SK 2296 apply to kṛ only without suṭ (kṛño 'suṭaḥ). These are the rules that deny iṭ to kṛ in liṭ. So kṛ with suṭ takes iṭ:

saṃ-ca-skṛ + tha → iṭ → saṃ-ca-skṛ + i + tha → guṇa → saṃcaskaritha "you adorned".

Likewise saṃcaskariva "we two adorned". Compare plain cakartha, cakṛva (SK 2548).

3. No guṇa in the benedictive. SK 2380 gives guṇa before the y of the benedictive to a root in ṛ that begins with a cluster. But in that sūtra the word nityam "always" runs on from SK 3587. So the rule means a root that is always cluster-initial. skṛ begins with a cluster only because of suṭ. So there is no guṇa, and riṅ comes as in kriyāt:

sam + skṛ + yāt → riṅ (SK 2367) → saṃskriyāt "may he adorn".

4. No iṭ in the ātmanepada benedictive and aorist. SK 2526 gives an optional iṭ to liṅ and sic after a cluster-initial root in ṛ. That iṭ does not come here. The rule carries the word upadeśe "as taught" from SK 2246. So it covers only a root that begins with a cluster in its original form. kṛ as taught is not such a root. So:

benedictive saṃskṛṣīṣṭa; aorist samaskṛta, dual samaskṛṣātām.

Bhaṭṭoji's commentators present the last three as answers to objections. With this the tanādi roots end.

Watch out. Keep the two kinds of cluster apart. For SK 2379 any cluster at the start of the root counts, even one made by suṭ: saṃcaskaratuḥ. For SK 2380 the cluster must be there always; for SK 2526 it must be there as the root is taught. skṛ's cluster is neither: saṃskriyāt, saṃskṛṣīṣṭa.

Siddhānta-kaumudī

अडभ्यासव्यवायेऽपीत्युक्तम् । संचस्कार । कात्पूर्व इत्यादि भाष्ये प्रत्याख्यातम् । तथाहि । पूर्वं धातुरूपसर्गेण युज्यते । अन्तरङ्गत्वात्सुट् । ततो द्वित्वम् । एवं च ऋतश्च संयोगादेर्गुणः SK 2389 संचस्करतुः । कृसृभृ - SK 2293 इति सूत्रे ऋतो भारद्वाजस्य SK 2296 इति सूत्रे च ।

It has been stated [in the vārttika under SK 2539] that [suṭ comes before the k] even when aṭ or the abhyāsa intervenes (aḍabhyāsavyavāye 'pi). saṃcaskāra [liṭ, prathama-puruṣa singular]. 'kāt pūrvaḥ' and the rest [— so that suṭ alone would be the heading —] are rejected (pratyākhyāta) in the Bhāṣya. For: 'first the root is joined with the upasarga' [and only then with the affix]; [hence] suṭ [comes first], because it is antaraṅga; then reduplication. And thus, by ṛtaś ca saṃyogāder guṇaḥ (SK 2379) [guṇa, the root with suṭ being conjunct-initial]: saṃcaskaratuḥ [liṭ, prathama-puruṣa dual]. Under the sūtra kṛsṛbhṛ… (SK 2293), and under the sūtra ṛto bhāradvājasya (SK 2296):

vārttika

कृञोऽसुट इति वक्तव्यम्

(vārttika) 'kṛño 'suṭaḥ' — '[these apply to] kṛñ without suṭ' — this should be stated.

(वार्तिकम्) ॥ तेन ससुट्कात्परस्येट् । संचस्करिथ । संचस्करिव । गुणोर्ति - SK 2380 इति सूत्रे नित्यं छन्दसि SK 3587 इति सूत्रान्नित्यमत्यनुवर्तते । नित्यं यः संयोगादिस्तस्येत्यर्थात्सुटि गुणो न । संस्क्रियात् । ऋतश्च संयोगादेः - SK 2526 इति लिङ्सिचोर्नेट् । एकाच उपदेशे SK 2276 इति सूत्रादुपदेश इत्यनुवर्त्य उपदेशे यः संयोगादिरिति व्याख्यानात् । संस्कृषीष्ट । समस्कृत । समस्कृषाताम् ॥

Hence iṭ is added after [kṛ] that has suṭ: saṃcaskaritha [liṭ, madhyama-puruṣa singular], saṃcaskariva [uttama-puruṣa dual]. Under the sūtra guṇo 'rti… (SK 2380), 'nityam' is carried forward (anuvṛtti) from the sūtra nityaṃ chandasi (SK 3587); since the sense is '[a root] that is always conjunct-initial', there is no guṇa when [the conjunct is due to] suṭ: saṃskriyāt [āśīrliṅ]. The iṭ in liṅ and sic taught by ṛtaś ca saṃyogādeḥ (SK 2526) does not come [here], because, with 'upadeśe' carried forward (anuvṛtti) from the sūtra ekāca upadeśe… (SK 2246), that rule is explained as '[a root] that is conjunct-initial in upadeśa': saṃskṛṣīṣṭa [āśīrliṅ, ātmanepada]. samaskṛta, samaskṛṣātām [luṅ, ātmanepada, prathama-puruṣa singular and dual]. [Here end the tanādi roots.]

Bālamanoramā

सुट् कात् पूर्वः (अडभ्यासव्यवायेऽपि) - सुट् कात्पूर्वः । षष्ठस्याद्यपादे इदं सूत्रम् ।संपरिभ्यां करोतौ भूषणे॑ 'समवाये च'उपात्प्रतियत्ने॑त्यारभ्यअनुदात्तं पदमेकवर्जमित्यतः प्रागिदमधिकृतं वेदितव्यमित्यर्थः । एवं च कात्पूर्व इत्युक्तेरभ्यासात्प्राङ्नं सुडिति भावः । नन्वभ्यासेन व्यवधानात्कथमिह उत्तरखण्डस्य सुट्, संस्करोतीत्यादौ अव्यहिते सुड्विधेश्चरितार्थत्वात् । किंच समस्करोदित्यत्राऽटा व्यवधानात्कथं सुट् । नह्रडागमः कृञ्भक्तःत्वात् । विकरणान्तस्यैवाङ्गत्वादित्यत आह — अडभ्याससव्यवायेऽपीत्युक्तमिति ।वार्तिक॑मिति शेषः । अटा अभ्यासेन च व्यवधानेऽपि संपर्यादिभ्यः परस्मात्कात्पूर्वः सुडित्यर्थः । इत्यादीति । सुडित्येवाधिकृतमस्तु, 'कात्पूर्वः' इतिअडभ्यासव्यवायेऽपी॑ति मास्त्वित्येवं भाष्ये प्रत्याख्यातमित्यर्थः । तदेवोपपादयितुं प्रतिजानीते — तथा हीति । पूर्वं धातुरुपसर्गेण युज्यते इति ।पश्चात्साधनेने॑ति शेषः । ततश्च पूर्वोपनिपतितधातूपसर्गसम्बन्धनिमित्तकं कार्यं पश्चादनुपतिष्यद्धातुप्रत्ययसंबन्धनिमित्तकात्कार्यादन्तरङ्गम्, प्रथमोपस्थितत्वात् । तदुक्तं भाष्ये — पूर्वं धातुरुपसर्गेणेति कृत्वा धातूपसर्गयोः कार्यमन्तरङ्ग॑ मिति । तदाह — अन्तरङ्गत्वात्सुट् । ततो द्वित्वमिति । तथा सुटि कृते 'स्कृ' इत्यस्य द्वित्वे उरदत्त्वे रपरत्वे 'शर्पूर्वाः खयः' इति रेफसकारयोर्निवृत्तौ अभ्यासचुत्वे संचस्कारेति रूपसिद्धेः 'कात्पूर्वः' इति,अडभ्यासव्यवायेऽपी॑ति च न कर्तव्यमिति भावः । एवं समस्करोदित्यत्रापि विकरणान्ताऽङ्गभक्ताऽडागमापेक्षयाऽन्तरङ्गत्वात्प्रथमं सुड्भविष्यतीति कृत्वाअड्व्यवायेऽपी॑त्यंशो न कर्तव्य इत्यूह्रम् ।पूर्वं धातुरुपसर्गेणे॑त्याश्रयणे फलान्तरमप्याह — एवं चेति । उक्तरीत्या अन्तरङ्गत्वात्सुटि कृते संस्कृ इत्यस्माल्लिटोऽतुसिऋतश्च संयोगादेर्गुणः॑ इति गुणे संचरस्करतुरिति सिद्ध्यति ।पूर्वं धातुः साधनेन युज्यते॑ इत्याश्रयणे तु चक्रतुरिति परिनिष्ठितस्य समित्युपसर्गयोगात्संयोगादित्वाऽभावाद्गुणस्याऽसिद्धिरिति भावः । ननु संचस्करिव, संचस्करिथ इत्यत्र चकृसृवृभृ॑इतिऋतो भारद्वाजस्ये॑ति च इण्निषेधः स्यादित्यत आह — कृसृभृवृसूत्रे इत्यादि । नन्वाशीर्लिङि संस्क्रियादित्यत्रगुणोऽर्तिसंयोगाद्यो॑रिति गुणः कुतो नेत्यत आह — गुणोऽर्तीत्यादि । ननु तङि संस्कृषीष्ट इति लिङि, समस्कृत समस्कृत समस्कृषातामिति लुङि चऋतश्च संयोगादे॑रिति इट् कुतो नेत्यत आह-ऋतश्चेत्यादि ॥ इति बालमनोरमायाम् तनादयः॥अथ तत्पुरुषसमासप्रकरणम् । — — — — — — — — — —

suṭ kāt pūrvaḥ (aḍabhyāsavyavāye 'pi) — suṭ kāt pūrvaḥ. This sūtra is in the first pāda of the sixth [adhyāya] (6.1.135). The meaning is that this [suṭ] is to be understood as an adhikāra governing [the rules] from "samparibhyāṃ karotau bhūṣaṇe" (6.1.137), "samavāye ca" (6.1.138), "upāt pratiyatne" (6.1.139), up to before "anudāttaṃ padam ekavarjam" (6.1.158). And thus, since it says "before the k (kāt pūrvaḥ)," the idea is that the suṭ [comes] before the k [but] not before the abhyāsa (reduplicative syllable).

Objection (nanu): Because of the separation by the abhyāsa, how [can there be] suṭ of the latter portion here [in a reduplicated form], since the injunction of suṭ finds its scope (caritārthatva) in the unseparated (avyavahita) case, as in "saṃskaroti"? Moreover, in "samaskarot," because of the separation by the augment aṭ, how [can there be] suṭ — for the aṭ augment does not belong to √kṛ [as a portion of it], since only [the stem] ending in the vikaraṇa is the aṅga? To this he says: "the vārttika aḍabhyāsavyavāye 'pi has been stated" — "vārttika" is to be supplied. (vārttika) aḍabhyāsavyavāye 'pi: even when there is separation by the aṭ and by the abhyāsa, the suṭ [comes] before the k that follows sam, pari, etc.

[Bhaṭṭoji's] "ityādi" (and so on): the meaning is — let "suṭ" alone be the adhikāra; let "kāt pūrvaḥ" and "aḍabhyāsavyavāye 'pi" not be [needed] — thus [it is] set aside (pratyākhyāta) in the Bhāṣya. To establish precisely this, he propounds [it] with "tathā hi" (for so): "first the root is joined with the preverb (upasarga)" — "afterward with the means (sādhana)" is to be supplied. And therefore an operation conditioned by the earlier-arising connection of root-and-preverb is antaraṅga (inner/prior) relative to an operation conditioned by the later-arriving connection of root-and-affix, because it presents itself first. This is stated in the Bhāṣya: "because 'first the root [is joined] with the preverb,' an operation on root-and-preverb is antaraṅga." This he states: "because of being antaraṅga, [there is] suṭ."

"then the doubling (dvitva)": once suṭ is thus done, then [there follow] the doubling of "skṛ," the ur-substitution [of ṛ] with the r following (rapara), then by "śarpūrvāḥ khayaḥ" the dropping of the repha and the sa-kāra [in the reduplicate, only the khay after śar being retained], then the cu-substitution of the abhyāsa (abhyāsa-cutva) — [yielding] the form "saṃcaskāra." So the additions "kāt pūrvaḥ" and "aḍabhyāsavyavāye 'pi" need not be made. Likewise in "samaskarot" too, since [suṭ] is antaraṅga relative to the aṭ augment which belongs to the aṅga ending in the vikaraṇa, the suṭ will occur first; so it is to be inferred (ūhyam) that the portion "aḍvyavāye 'pi" need not be made.

He also states another consequence of adopting "first the root [joins] with the preverb," [with] "evaṃ ca" (and thus): in the manner stated, once suṭ is done because of being antaraṅga, from "saṃskṛ," before the atus of the liṭ [3rd person dual perfect], by "ṛtaś ca saṃyogāder guṇaḥ" (7.4.10) the guṇa [of ṛ], the form "saṃcaskaratuḥ" is established. But if one adopts "first the root joins with the means (sādhana)," then, since the completed form "cakratuḥ" is [only afterward] joined with the preverb "sam," the stem does not [count as] beginning with a conjunct (saṃyogādi), and so the guṇa is not established — this is the idea.

Objection: In "saṃcaskariva, saṃcaskaritha," the prohibition of iṭ by "cakṛsṛbhṛ[…]" and by "ṛto bhāradvājasya" would [wrongly] apply. To this he refers [to the discussion] "in the kṛsṛbhṛvṛ sūtra" etc. Objection: In the benedictive (āśīr-liṅ) "saṃskriyāt," why does the guṇa by "guṇo 'rti-saṃyogādyoḥ" (7.4.29) not apply? To this he says "guṇo 'rti" etc. Objection: in the ātmanepada (taṅ) "saṃskṛṣīṣṭa" in the liṅ, and in "samaskṛta, samaskṛta, samaskṛṣātām" in the luṅ (aorist), why is there no iṭ by "ṛtaś ca saṃyogādeḥ" (7.2.43)? To this he says "ṛtaś ca" etc. — Thus, in the Bālamanoramā, the tanādi [class of roots is concluded]. Now [begins] the tatpuruṣa-compound section (tatpuruṣa-samāsa-prakaraṇa).

translator notes

commentary BM (sk.2553.b1, re-filed from sk.337.b1 on 2026-10-05; Wikisource uttara-2/0073): this sūtra stands in the first pāda of the sixth adhyāya. It is to be understood as a heading (adhikāra) from saṃparibhyām…, samavāye ca and upāt pratiyatna… up to, but not including, anudāttaṃ padam ekavarjam. Since it says 'pūrvaḥ', there is no suṭ before the abhyāsa. Followed: the bracketed scope in sutra_en.
commentary BM (Wikisource uttara-2/0073). How can suṭ reach the second member when the abhyāsa intervenes, since it is already satisfied in saṃskaroti where nothing intervenes? And how in samaskarot, where aṭ intervenes, aṭ belonging not to kṛ but to the aṅga ending in the vikaraṇa? Hence 'aḍabhyāsavyavāye 'pīty uktam' ('vārttikam' to be supplied): even with aṭ or the abhyāsa intervening, suṭ comes before the k that follows sam, pari etc. On 'ityādi': let 'suṭ' alone be the heading, without 'kāt pūrvaḥ' and 'aḍabhyāsavyavāye 'pi'; that is the Bhāṣya's rejection. Followed: '[in the vārttika under SK 2539]' and the bracket on 'kāt pūrvaḥ' and the rest.
commentary BM (Wikisource uttara-2/0073), on 'pūrvaṃ dhātur upasargeṇa yujyate': 'afterwards with the means [the affix]' is to be supplied. An operation conditioned by the root–upasarga connection, which comes about first, is antaraṅga relative to one conditioned by the later root–affix connection. The Bhāṣya says so ('pūrvaṃ dhātur upasargeṇeti kṛtvā dhātūpasargayoḥ kāryam antaraṅgam'). So with suṭ made, skṛ is reduplicated, with ur-at, raparatva, removal of r and s by śarpūrvāḥ khayaḥ and cutva of the abhyāsa: saṃcaskāra. Similarly samaskarot, suṭ being antaraṅga to aṭ. 'evaṃ ca': with suṭ made first, skṛ + atus takes guṇa by ṛtaś ca saṃyogāder guṇaḥ, giving saṃcaskaratuḥ; if the root were joined first with the affix, the finished form would be joined with sam and there would be no such guṇa. Followed: '[and only then with the affix]' and the bracket on saṃcaskaratuḥ.
commentary BM (Wikisource uttara-2/0073–0074) takes the three points as answers to objections. (1) Objection: in saṃcaskariva, saṃcaskarima the iṭ-prohibitions of kṛsṛbhṛvṛ… and ṛto bhāradvājasya would apply — hence the vārttika. (2) Objection: why no guṇa in saṃskriyāt by guṇo 'rtisaṃyogādyoḥ? — hence 'guṇo 'rti…'. (3) Objection: why no iṭ by ṛtaś ca saṃyogādeḥ in saṃskṛṣīṣṭa (liṅ), samaskṛta, samaskṛṣātām (luṅ)? — hence 'ṛtaś ca…'. Followed: 'there is no guṇa when [the conjunct is due to] suṭ' and the scope of the vārttika.
textual Our text and the print (NSP p. 414, foot of the right column, scan page-0424, read) both cite ṛtaś ca saṃyogāder guṇaḥ as '2389'. That number is sthā ghvor ic ca (p44/sk2389); the sūtra (7.4.10) is SK 2379 (p44/sk2379). The English gives SK 2379. Wikisource also has '(sū 2389)'.
textual The digital source tags the vārttika with an editorial '(vārttikam)' at the head of k3. The print (NSP p. 415, scan page-0425, read) instead sets the vārttika sign (✻) before 'kṛño 'suṭa iti vaktavyam'; Wikisource numbers it '(vā 4401)'. The label '(vārttika)' is given on k2 only; the collation report (batch03) confirms the vārttika boundary.
textual Collation against the print (NSP p. 415, scan page-0425, read; batch03). (1) Ours 'nityam aty anuvartate' has lost an i; the print reads 'nityam ity anuvartate', and the English follows it. (2) The print ends 'samaskṛṣātām || iti tanādayaḥ ||'. Ours lacks the colophon; it is supplied in brackets ('[Here end the tanādi roots.]'). TB (in sk.2547.t1) closes its tanādi section with the same words. (3) Ours and the print both cite ekāca upadeśe… as '2276'. That number is prāk sitād aḍvyavāye 'pi (8.3.63); the print itself numbers ekāca upadeśe 'nudāttāt 2246 (NSP p. 347, page-0357 OCR), and the English gives SK 2246.
textual BM on this sūtra, which is long, was formerly misfiled under sk.337 and was re-filed here as sk.2553.b1 on 2026-10-05; it also survives in Wikisource (uttara-2/0073–0074, closing 'iti … bālamanoramāyāṃ uvikaraṇanirūpaṇaṃ samāptam'). Its lead-in ('nanu saṃparibhyām iti suṭ … suṭi prāpte —') is at the end of sk.2552.b1. TB has no remark on SK 2551–2553 beyond 'saṃparibhyām' (see sk2550).
translator The vārttika 'aḍabhyāsavyavāye 'pi suṭ kāt pūrva iti vaktavyam' is given at SK 2539 (sk.2539.k2); in the Aṣṭādhyāyī the same words form 6.1.136. The labels are the translator's. kṛsṛbhṛ… (SK 2293) and ṛto bhāradvājasya (SK 2296) are the rules that deny iṭ to kṛ in liṭ; the vārttika restricts them to kṛ without suṭ, so saṃcaskaritha and saṃcaskariva take iṭ.
textual The source phrase 'nahraḍāgamaḥ kṛñbhaktaḥtvāt' is garbled; it is read as 'na hy aḍāgamaḥ kṛñ-bhaktaḥ' (the aṭ augment is not a portion of √kṛ). Rule numbers are supplied only where the pratīka is securely identifiable; 'śarpūrvāḥ khayaḥ,' 'cakṛsṛbhṛ,' 'ṛto bhāradvājasya,' and 'guṇo 'rti-saṃyogādyoḥ' are cited by the commentary only by pratīka.

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