Prakaraṇa 55 · SK 2608–2628

तिङन्तसन्प्रकरणम्

tiṅantasanprakaraṇam · 21 sūtras

SK 2608 · A 3.1.7V

धातोः कर्मणः समानकर्तृकादिच्छायां वा ॥ २६०८ ॥

dhātoḥ karmaṇaḥ samānakartṛkādicchāyāṃ vā

dhātoḥ karmaṇaḥ samānakartṛkād icchāyāṃ vā — [san — carried forward (anuvṛtti) from guptijkidbhyaḥ san, SK 2393 —] optionally comes, in the sense of wishing (icchā), after a dhātu that is the object (karman) [of the wishing] and has the same agent [as the wishing].

Rule. The affix san comes optionally, in the sense of wishing (icchā), after a dhātu. Two conditions hold. The dhātu's action must be the object (karman) of the wishing. And it must have the same agent (samānakartṛka) as the wishing. Bhaṭṭoji's gloss: "let the affix san optionally come, in the sense of wishing, after a dhātu that is the object of iṣ 'to wish' and has one and the same agent as iṣ".

The word san is carried forward (anuvṛtti) from guptijkidbhyaḥ san (SK 2393), one of Bhaṭṭoji's commentators notes. Both commentators say that "object" and "same agent" are measured against the wishing alone, since the sūtra names the wishing.

Bhaṭṭoji adds the key point. This san is prescribed "after a dhātu" (dhātoḥ). So it is ārdhadhātuka, and so it takes iṭ. One of his commentators explains why the word dhātoḥ matters. Only an affix taught with that word is ārdhadhātuka. The san of jugupsate (SK 2393) is not taught so. If it were ārdhadhātuka, its light penultimate would take guṇa.

Example.

paṭhitum icchati, "he wishes to read":

paṭh + san (this rule); n is a marker → paṭh + sa

→ san is ārdhadhātuka and begins with s, a val consonant; it takes iṭ (SK 2184) → paṭh + i + sa

→ s after i becomes ṣ (SK 212) → paṭh-iṣa

→ the form ends in san, so it is doubled (SK 2395) → paṭh paṭhiṣa

→ only the first consonant stays in the abhyāsa (SK 2179) → pa paṭhiṣa

→ a of the abhyāsa becomes i before san (SK 2317, sanyataḥ) → pi paṭhiṣa

→ pipaṭhiṣa ends in san, so it is a dhātu (SK 2304)

→ laṭ, the ending tip, the class-sign śap → pipaṭhiṣa + a + ti

→ a + a gives one a (pararūpa, SK 191) → pipaṭhiṣati.

One of Bhaṭṭoji's commentators gives the sense: "he wishes reading done by himself". The san shows that the reading is what is wished, and that the reader is the one who wishes.

Applies when / blocked by. Bhaṭṭoji tests each word of the sūtra.

Why "the object"? In gamanena icchati, "he wishes by going", the going is the instrument (karaṇa). So no san.
Why "the same agent"? In śiṣyāḥ paṭhantv iti icchati guruḥ, "the teacher wishes, 'Let the pupils read'", the readers are not the one who wishes. So no san.
Why "optionally"? So that the analytic sentence (vākya) paṭhitum icchati is also used.

Example 2: jighatsati. attum icchati, "he wishes to eat". Bhaṭṭoji recalls two rules from earlier chapters.

ad + sa

→ ghas replaces ad before san (SK 2427, luṅsanor ghasḷ) → ghas + sa

→ no iṭ: ghas is a one-vowelled root that refuses it (SK 2246) → ghas + sa

→ the s of ghas becomes t before an ārdhadhātuka in s (SK 2342) → ghat + sa

→ doubling (SK 2395) → ghat ghatsa → the first consonant stays (SK 2179) → gha ghatsa

→ in the abhyāsa gh becomes a palatal (SK 2245) and then unaspirated (SK 2182) → ja ghatsa

→ i for a (SK 2317) → jighatsa → jighatsati.

One of Bhaṭṭoji's commentators gives these steps, with the two changes in the abhyāsa.

Example 3: īrṣyiyiṣati, īrṣyiṣiṣati. From īrṣy "to envy". In chapter 54 you met the vārttika īrṣyates tṛtīyasya, "for īrṣy, [doubling] of the third". Bhaṭṭoji now applies it to san: "there is doubling of yi or of san". Both his commentators match each form to one reading of the vārttika.

"The third consonant": r is not doubled (SK 2446), and the third consonant is y. īrṣy + i + ṣa → yi is doubled → īrṣ yi yi ṣa → īrṣyiyiṣati.
"The third single-vowelled part (ekāc)": the parts are īrṣ, ṣyis, sa. The third, sa, is doubled → īrṣyi sa sa → i in the abhyāsa → īrṣyi si sa → both s become ṣ (SK 212) → īrṣyiṣiṣati.

How the first form should be spelled, scholars discuss this.

Watch out. Two *san*s now stand side by side. The san of SK 2393 (jugupsate) is in the root's own sense and is not ārdhadhātuka. The san of this rule is the desiderative, and it is ārdhadhātuka. A third use, san in the sense of apprehension, comes as a vārttika under SK 2622. Whether a desiderative san can follow another san is settled at the end of the chapter, under SK 2628.

Siddhānta-kaumudī

इषिकर्मणः इषिणैककर्तृकाद्धातोः सन्प्रत्ययो वा स्यादिच्छायाम् । धातोर्विहितत्वादिह सन आर्धधातुकत्वम् । इट् । द्वित्वम् । सन्यतः SK 2317 । पठितुमिच्छति पिपठिषति । कर्मणः किम् । गमनेनेच्छतीति करणान्मा भूत् । समानकर्तृकात्किम् । शिष्याः पठन्त्वितीच्छति गुरुः । वाग्रहणात्पक्षे वाक्यमपि । लुङ्सनोर्घसॢ SK 2427 एकाच उपदेशे - SK 2246 इति नेट् । सस्य तत्वम् । अत्तुमिच्छति जिघत्सति ॥ ईर्ष्यतेस्तृतीयस्येति यिसनोर्द्वित्वम् । ईर्ष्यियिषति । ईर्ष्यिषिषति ॥

Let the affix (pratyaya) san optionally come, in the sense of wishing, after a dhātu that is the object of iṣi ('wishing') and has one and the same agent as iṣi [— 'san' carried forward (anuvṛtti) from SK 2393]. Because it is prescribed after a dhātu ('dhātoḥ'), san here is ārdhadhātuka. [Hence] iṭ. Doubling. sanyataḥ (SK 2317) [i for the a of the abhyāsa]. paṭhitum icchati ('wishes to read') = pipaṭhiṣati. Why 'karmaṇaḥ' ('[a dhātu that is] the object')? So that [san] does not come after [a dhātu that is] the instrument (karaṇa), as in gamanena icchati ('wishes by going'). Why 'samānakartṛkāt' ('having the same agent')? [Consider] śiṣyāḥ paṭhantv iti icchati guruḥ ('the teacher wishes, "Let the pupils read"'). Because 'vā' ('optionally') is mentioned, in the alternative the [analytic] sentence (vākya) too [is used]. By luṅsanor ghasḷ (SK 2427) [ghas replaces ad before san], and by ekāca upadeśe… (SK 2246) there is no iṭ. t replaces the s [of ghas, by saḥ syārdhadhātuke, SK 2342]. attum icchati ('wishes to eat') = jighatsati. By the vārttika 'īrṣyates tṛtīyasya' [stated under SK 2607] there is doubling of yi or of san [according to the two interpretations of that vārttika]: īrṣyiyiṣati; īrṣyiṣiṣati.

Bālamanoramā

धातोः कर्मणः समानकर्तृकादिच्छायां वा - धातोः कर्मणः । 'गुप्तिज्किद्भ्यः' इत्यतः सन्नित्यनुवर्तते । इच्छायाः श्रुतत्वात्तां प्रत्येव कर्मत्वं विवक्षितम् । तथा समानकर्तृकत्वमपि इच्छानिरूपितमेव विवक्षितम् । कर्मेति स्ववाचकशब्दद्वारा धातौ सा मानाधिकरण्येनान्वेति । एवं च इच्छासमानकर्तृकत्वे सति इच्छाकर्मीभूतो यो व्यापारस्तद्वाचकाद्धातोरिच्छायां सन् वा स्यादिति फलति । तदाह — इषिकर्मण इत्यादि । इषिरिच्छा । इषिणा एककर्तृकत्वादिषिकर्मीभूतव्यापारवाचकाद्धातोरित्यर्थः । ननु समानकर्तृकादित्युक्त्यैव धातोरिति लब्धम्, धात्वर्थव्यापाराश्रयस्यैव कर्तृत्वादित्यत आह — धातोरिति । धातोरिति विहितस्यैव प्रत्ययस्यार्धधातुकत्वं, नतु धातोः परस्य । अन्यथा जुगुप्सते इत्यत्र आर्धधातुकत्वे फलमाह — इडिति । द्वित्वमिति ।सन्यङो॑रित्यनेनेति भावः । अभ्यासस्य इत्त्वविधिं स्मारयति — सन्यत इति । पठितुमिच्छतीति । भावस्तुमुनर्थः । 'अव्ययकृतो भावे' इत्युक्तेः । धात्वर्थ एव भाव इत्युच्यते । तथा च पठितुमित्यस्य पठनक्रियैऽवार्थः । तस्मिन् पठने #इच्छाकर्मत्वम्, इच्छासमानकर्तृकत्वं च सना गम्यते । तथा च स्वकर्तृकं पठनमिच्छतीत्यर्थे पिपठिषतीति शब्दो वर्तत इत्युक्तं भवति । अथ 'अद भक्षणे' इति धातोः सनि घस्लृभावं स्मारयति — लुङ्सनोर्घस्लृ इति । घस् स इति स्थिते इटमाशङ्क्य आह — एकाचेति नेडिति । घस् स इति स्थिते आह — सस्य तत्वमिति ।सः स्यार्धधातुके॑ इत्यनेनेति भावः । जिघत्सतीति । द्वित्वे अभ्यासजश्त्वचुत्वे इति भावः । यिसनोर्द्वित्वमिति ।तृतीयस्य व्यञ्जनस्ये॑ ति पक्षे ईर्ष्य् इस इत्यत्र यकारमात्रस्य द्वित्वे, सनः षत्वेसं युक्तद्वियकारं रूपमिति भावः । तदाह — ईर्ष्य्यिषतीति । तथा च सन्नन्ते ईकाररेफषकारयकारद्वित्वेकारषकाराः । 'तृतीयस्यैकाच' इति पक्षे ईर्ष्य् इ स इत्यत्र स इत्यस्य द्वित्वे अभ्यासेत्तवे सकारद्वयस्यापि षत्वे रूपं मत्वा आह — ईर्ष्यिषिषतीति । अत्र तु सन्नन्ते ईकाररेफषकारयकारेकारषकारेकारषकाराऽकाराः ।

translator notes

commentary BM: 'san' is carried forward (anuvartate) from 'guptijkidbhyaḥ' [SK 2393]. Because icchā is heard [in the sūtra], being the object is meant with respect to the wishing only, and having the same agent is likewise meant as determined by the wishing. 'karmaṇaḥ' construes with dhātoḥ by co-reference through the word that denotes [the action]. The result is: san optionally comes, in the sense of wishing, after a dhātu denoting an activity that is the object of the wishing, the agent being the same as that of the wishing. Followed: the anuvṛtti bracket and '[of the wishing]' / '[as the wishing]' in sutra_en, and the bracket in k1.
commentary TB (NSP p. 433, scan page-0443, read; absent from our source.json, see the textual note): on 'iṣikarmaṇa ityādi' — since 'icchāyām' is heard, both being the object and being the agent are taken in relation to it alone. Followed; agrees with BM.
commentary BM on 'dhātoḥ': objection — 'dhātoḥ' is already got from 'samānakartṛkāt', since only the locus of the activity a dhātu denotes is an agent. Reply: 'dhātoḥ' is stated because ārdhadhātuka status belongs only to an affix prescribed with 'dhātoḥ', not to every affix that merely follows a dhātu; otherwise in jugupsate the san prescribed by 'guptijkidbhyaḥ' [SK 2393], though not prescribed with 'dhātoḥ', would become ārdhadhātuka, and guṇa of the light penultimate would follow. (Our BM text has lost these words by an eye-skip after 'anyathā jugupsate ity atra'; supplied from Wikisource uttara-2/0112: 'dhātor ity avihitasyāpi guptijkidbhyaḥ iti sana ārdhadhātukatvāpattau laghūpadhaguṇāpatter iti bhāvaḥ | asya sana'.) The result of the ārdhadhātuka status is given by 'iṭ'. Followed: '[Hence] iṭ'.
commentary BM: 'dvitvam' is by sanyaṅoḥ [SK 2395]; 'sanyataḥ' recalls the rule giving i to the abhyāsa. In paṭhitum icchati, tumun is in the sense of bhāva, which is the dhātu's own meaning, the action of reading; san conveys that the reading is the object of the wishing and has the same agent as the wishing, so pipaṭhiṣati means 'wishes reading done by oneself'. Followed: '[i for the a of the abhyāsa]'.
commentary TB (scan page-0443, read; not in our source.json) on 'paṭhitum icchati': the meaning is a present wish, residing in one [agent], having reading as its scope. Recorded.
commentary BM: 'luṅsanor ghasḷ' recalls ghas for ad ('ada bhakṣaṇe') before san; with ghas sa standing and iṭ suspected, 'ekāca… neṭ'; then 'sasya tatvam' by saḥ syārdhadhātuke [SK 2342]; jighatsati with doubling and, in the abhyāsa, jaś- and cu-substitution. Followed: the bracketed ghas for ad and the citation of SK 2342.
commentary TB (scan page-0443, read; not in our source.json) on 'yisanoḥ': on the 'third consonant' interpretation, doubling of y; on the 'third ekāc' interpretation, of san. Followed: '[according to the two interpretations]', with the first form assigned to the first interpretation and the second to the second.
commentary BM's lemma is uncertain between its witnesses: our OCR of BM reads 'ysanoḥ' (y and san), while Wikisource (uttara-2/0113) reads 'yisanoḥ', as the kaumudī does. On the 'third consonant' interpretation, in īrṣy is the y alone is doubled and the s of san becomes ṣ, giving a form with two conjoined y's, which BM spells īrṣyyiṣati (ī r ṣ y y i ṣ a). On the 'third ekāc' interpretation, sa is doubled in īrṣy i sa, the abhyāsa takes i, and both s become ṣ: īrṣyiṣiṣati. Recorded: the kaumudī (ours = NSP p. 433, scan page-0443, read) has 'yi' and īrṣyiyiṣati, and TB under SK 2607 (sk.2607.t1) cites 'īrṣyiyiṣati' as the form to be given here. The English keeps the kaumudī's 'yi' and its form. Only BM's first form, on which both BM witnesses agree, differs from the kaumudī; it parallels BM's 'airṣyyat' under SK 2607.
textual TB on this sūtra (on 'iṣikarmaṇa ityādi', 'paṭhitum icchatīti' and 'yisanoḥ'), and the opening of TB on SK 2609 ('rudavida— | rudasāhacaryād vetter eva grahaṇam | iha rudavidamuṣāṇāṃ grahaṇaṃ ralo vyupadhāt— iti vikalpe prāpte graheḥ na ktvā seṭ iti niṣedhāt ktvāyām aprāpte svapipracchyos tu'), are printed at the foot of NSP p. 433 (scan page-0443, read). They are missing from our source.json: the OCR page text stops at 'iti ṇyantaprakriyā', and the rest of TB on SK 2609 ('ktvaḥ kittve 'pi sanaḥ…'), which in ours ran on at the tail of sk.2607.t1, was re-filed to sk.2609.t1 on 2026-10-05.
textual The print (NSP p. 433, scan page-0443, read) places its vārttika sign before 'īrṣyatestṛtīyasyeti'; ours has no mark. Wikisource cites it as (vā 3403). Wikisource's kaumudī gives the first form as 'īrṣyyiṣati', as BM does; ours and the print read 'īrṣyiyiṣati'. Otherwise ours matches the print. The print also has the colophon 'iti ṇyantaprakriyā' and the heading 'tiṅante sannantaprakriyā 52' immediately before this unit.
translator The kaumudī's 'yi' in 'yisanoḥ' matches the doubled element of its own form īrṣyiyiṣati (īrṣ-yi-yi-ṣa-ti). TB and BM speak of the doubling of y. The English keeps 'yi'.

SK 2609 · A 1.2.8कित्त्वातिदेशः

रुदविदमुषग्रहिस्वपिप्रच्छः सँश्च ॥ २६०९ ॥

rudavidamuṣagrahisvapipracchaḥ sam̐śca

rudavidamuṣagrahisvapipracchaḥ saṃś ca — After rud, vid, muṣ, grah (grahi), svap (svapi) and pracch, san and [ktvā — gathered in by ca from the preceding sūtra, mṛḍamṛda…ktvā, SK 3323 —] are [kit — carried forward (anuvṛtti) from asaṃyogāl liṭ kit, SK 2242].

Rule. After rud "to weep", vid "to know", muṣ "to steal", grah "to seize", svap "to sleep" and pracch "to ask", the affix san is kit. So is the affix ktvā, the -tvā of the gerund, taught later. Bhaṭṭoji's gloss: "after these, san and ktvā are kit".

One of Bhaṭṭoji's commentators gives the carried words. The word ca, "and", gathers in ktvā from the preceding sūtra, mṛḍamṛda… (SK 3323, taught later). The word kit is carried forward from asaṃyogāl liṭ kit (SK 2242).

Example.

rud + san → iṭ (SK 2184) → rud + i + sa → ṣ (SK 212) → rud-iṣa

→ guṇa of the light penultimate u (SK 2189) would give rod-; but san is kit (this rule), so guṇa is blocked (SK 2217) → rud-iṣa

→ doubling (SK 2395) → rud rudiṣa → first consonant only (SK 2179) → ru rudiṣa

→ sanyataḥ changes only an a, so the u stays → rurudiṣa → rurudiṣati.

Likewise vividiṣati "he wishes to know" and mumuṣiṣati "he wishes to steal".

Applies when / blocked by. Why name these six? Bhaṭṭoji's commentators agree on the purpose, root by root.

For rud, vid and muṣ, a san with iṭ would otherwise be kit only optionally, by SK 2617. This rule makes it always kit.
For grah, the naming serves ktvā. A ktvā with iṭ is not kit by na ktvā seṭ (SK 3322, taught later). This rule overrides that.
For svap and pracch, ktvā is kit anyway. They are named for the sake of san, which would not otherwise be kit.

The san forms of grah, svap and pracch need further rules. They come in group C: jighṛkṣati, suṣupsati (SK 2610) and pipṛcchiṣati (SK 2611).

Which vid is meant, scholars discuss this. One of Bhaṭṭoji's commentators takes only vid "to know", since it is named beside rud.

Watch out. Here san is kit even though it begins with iṭ. The next two rules need a san that begins with a consonant. This one does not.

Siddhānta-kaumudī

एभ्यः सन् क्त्वा च कितौ स्तः । रुरुदिषति । विविदिषति । मुमुषिषति ॥

After these, san and ktvā are kit [— 'kit' carried forward (anuvṛtti) from SK 2242; ktvā gathered in by ca from SK 3323]. rurudiṣati. vividiṣati. mumuṣiṣati.

Tattvabodhinī

NSP p. 443–444

क्त्वः कित्त्वेऽपि सनः कित्त्वस्याप्राप्तौ वचनम् । रुदित्वा । विदित्वा मुषित्वा । एतेषु गुणाभावः कित्त्वस्य फलम् । गृहीत्वा । सुप्त्वा । पृष्ट्वा । एतेषु संप्रसारणमपि फलम्

Bālamanoramā

रुदविदमुषग्रहिस्वपिप्रच्छः सँश्च - रुदविद । इका निर्देशात् संप्रसारणे गृहीति निर्देशः । स्वपीति इकारस्तु उच्चारणार्थः, न त्विका निर्देशः, सुपीति संप्रसारणप्रसङ्गात् । चकारात्मृडमृदगुधे॑ति पूर्वसूत्रस्थं क्त्वेति समुच्चीयते । तदाह — सन् क्त्वा चेति । किताविति ।असंयोगाल्लि॑डित्यतस्तदनुवृत्तेरिति भावः । रुदसाहचर्याद्वेत्तेरेव ग्रहणमिति केचित् । अविशेषात्सर्वस्येत्यन्ये ।हलन्ताच्चे॑ति सिद्धे रुदविदमुषां ग्रहणंरलो व्युपधा॑दिति विकल्पबाधनार्थम् । ग्रहेस्तु क्त्वायांन क्त्वा से॑डिति निषेधबाधनार्थम् ।स्वपिप्रच्छयोस्तु क्त्वायां कित्त्वेऽपि सनोऽप्राप्तकित्तवविधानार्थम् । रुरुदिषतीत्यादौ सनः कित्वाल्लघूपधगुणाऽभावः ।

translator notes

commentary BM: by the ca, 'ktvā' of the preceding sūtra 'mṛḍamṛdagudha…' [SK 3323] is gathered in (samuccīyate); hence 'san ktvā ca'. 'kitau' is carried forward (anuvṛtti) from 'asaṃyogāl liṭ [kit]' [SK 2242]. On grahi BM has the terse remark 'ikā nirdeśāt saṃprasāraṇe gṛhīti nirdeśaḥ' (the naming is with ik; its bearing on 'gṛhi' is unclear in ours and in Wikisource); the i of 'svapi' is only for pronunciation, not a naming with ik, since that would bring in saṃprasāraṇa 'supi'. Followed: both brackets in sutra_en and k1, and 'grah (grahi)', 'svap (svapi)'.
commentary BM on scope: some hold that only vid 'to know' (vetti) is meant, because it is named alongside rud; others that every vid is meant, since no distinction is made. Recorded; the English keeps 'vid' unqualified.
commentary TB (opening: NSP p. 433 (scan page-0443, read), absent from our source; the rest: sk.2609.t1): only vid 'to know' (vetti) is taken, because it is named alongside rud. TB takes one side of the view BM reports as 'some'. Recorded; the English keeps 'vid' unqualified (§16).
commentary BM on the purpose of the sūtra: halantāc ca [SK 2613] would already make san kit, so rud, vid and muṣ are named to set aside the option of 'ralo vyupadhāt' [SK 2617]; grah is named to set aside, for ktvā, the prohibition 'na ktvā seṭ' [SK 3322]; svap and pracch, though their ktvā is already kit, are named to make san kit, which it otherwise would not be. In rurudiṣati etc., san being kit, there is no guṇa of the light penultimate. Recorded.
commentary TB (NSP p. 433 (scan), absent from our source, continued in sk.2609.t1) on the purpose: rud, vid and muṣ are named because the option of 'ralo vyupadhāt' would obtain; grah because by 'na ktvā seṭ' ktvā would not be kit; for svap and pracch, ktvā is already kit and the statement is for san, whose kittva is not otherwise obtained. In ruditvā, viditvā, muṣitvā the result of kittva is the absence of guṇa; in gṛhītvā, suptvā, pṛṣṭvā it is saṃprasāraṇa as well. Recorded; agrees with BM.
textual TB on this sūtra begins at the foot of NSP p. 433 (scan page-0443, read): 'rudavida— | rudasāhacaryād vetter eva grahaṇam | iha rudavidamuṣāṇāṃ grahaṇaṃ ralo vyupadhāt— iti vikalpe prāpte graheḥ na ktvā seṭ iti niṣedhāt ktvāyām aprāpte svapipracchyos tu'. That opening is missing from our source.json. The remainder ('ktvaḥ kittve 'pi sanaḥ kittvasyāprāptau vacanam…'), from the top of NSP p. 434, is filed as sk.2609.t1 (re-filed from the tail of sk.2607.t1 on 2026-10-05). The kaumudī matches the print (NSP pp. 433–434, scans page-0443/0444, read).

SK 2610 · A 7.2.12V

सनि ग्रहगुहोश्च ॥ २६१० ॥

sani grahaguhośca

sani grahaguhoś ca — Before san, [iṭ is] not [added — na and iṭ carried forward (anuvṛtti) from neḍ vaśi kṛti, SK 2981 —] after grah and guh, and [after a dhātu ending in uk — ukaḥ drawn in by ca from śryukaḥ kiti, SK 2381].

Rule. Before san, iṭ is not added after grah and guh, nor after a dhātu ending in an uk vowel (u, ṛ, ḷ). Bhaṭṭoji's gloss: "let iṭ not come to san after grah, after guh, and after [a dhātu] ending in uk".

The words "not" and "iṭ" are carried forward from neḍ vaśi kṛti (SK 2981, taught later). The word ca draws in "ending in uk" from śryukaḥ kiti (SK 2381). Bhaṭṭoji's commentators agree that śri is not drawn in with it. SK 2618 gives śri an option of its own. They also say why the rule is needed: otherwise grah would take iṭ always, and guh, being ūdit, optionally.

Example.

grahītum icchati, "he wishes to seize":

grah + san → no iṭ (this rule) → grah + sa

→ san is kit after grah (SK 2609)

→ r takes saṃprasāraṇa before a kit affix (SK 2412), and ṛ + a gives ṛ → gṛh + sa

→ the s now follows h, an iṇ sound, so ṣ for it (SK 212) is due. But that ṣ is asiddha: treated as not yet made for earlier rules.

→ so the form still ends in h before s: h → ḍh (SK 324) → gṛḍh + sa

→ g takes aspiration before s, since the root now ends in an aspirate (bhaṣbhāva, SK 326) → ghṛḍh + sa

→ ḍh → k before s (SK 295) → ghṛk + sa → s → ṣ after k (SK 212) → ghṛkṣa

→ doubling (SK 2395) → ghṛk ghṛkṣa → first consonant only (SK 2179) → ghṛ ghṛkṣa

→ a for ṛ in the abhyāsa (SK 2244) → i for a (SK 2317) → ghi ghṛkṣa

→ gh → jh (SK 2245) → j (SK 2182) → jighṛkṣa → jighṛkṣati.

Bhaṭṭoji's own reason is "because the ṣ of san is asiddha, there is bhaṣbhāva". Both his commentators say "because the change to k is asiddha" would have been the better wording. How to read his words, scholars discuss this.

Example 2: suṣupsati. From svap "to sleep", without iṭ.

svap + sa → kit (SK 2609) → saṃprasāraṇa of v (SK 2409): sup-sa; no guṇa

→ doubling → sup supsa → first consonant only → su supsa

→ the root's s follows the u of the abhyāsa and becomes ṣ (SK 212) → suṣupsati.

One of Bhaṭṭoji's commentators gives these steps.

Example 3. One of Bhaṭṭoji's commentators gives bubhūṣati as the example for "ending in uk". The other adds jughukṣati for guh (worked under SK 2613).

Watch out. The "no iṭ" of this rule feeds SK 2612. Bhū has no iṭ, so its san begins with s and is kit.

Siddhānta-kaumudī

ग्रहेर्गुहेरुगन्ताच्च सन इण्न स्यात् । ग्रहिज्या - SK 2412 इति संप्रसारणम् । सनः षत्वस्यासिद्धत्वाद्भष्भावः । जिघृक्षति । सुषुप्सति ॥

Let iṭ not come to san after grah, after guh, and after [a dhātu] ending in uk [— 'ukaḥ' drawn in by ca from SK 2381; 'na' and 'iṭ' carried forward (anuvṛtti) from SK 2981]. By grahijyā… (SK 2412) [the r of grah undergoes] saṃprasāraṇa. Because the ṣ-substitution (ṣatva) of san is asiddha, bhaṣ-substitution (bhaṣbhāva) [takes place]: jighṛkṣati. suṣupsati.

Tattvabodhinī

NSP p. 444

—सनि ग्रहगुहोश्च । ग्रहेर्नित्यं गुहेर्विकल्पेन प्राप्ते निषेधोऽयम् ॥—सनः षत्वस्यासिद्धत्वाद्भष्भाव इति । कुत्वस्यासिद्धत्वाद्भष्भाव इत्येव सुवचम् । केचित्तु ढत्वे सति भष्भाव इत्यध्याहारेण योजयन्ति । तथा च जगृह् स इति स्थिते इणः परत्वेन सस्य षत्वं प्राप्तं तस्यासिद्धत्वाड्ढत्वे भष्भावः । ततश्च कत्वे कवर्गात्परस्य षत्वमिति विधिक्रमः । अन्ये तु षत्वे ढत्वे च कृते पश्चाद्भूषभावे कर्तव्ये सकारपरत्वाभावाद्भष्भावो न स्यादित्याशङ्कायां सनः षत्वस्यासिद्धत्वादिति ग्रन्थः प्रवृत्त इति कार्यासिद्धिपक्षावलम्बनेन व्याचक्षते ॥—जिघृक्षतीति । गुहेर्जुघुक्षति । सूत्रे चकारात् ‘श्र्युकः किति’ इत्यत उक इत्यनुकृष्यते । उगन्तात् । बुभूषति । लुलूषति । श्रयतिस्तु नानुकृष्यते । तस्य ‘सनीवन्तर्ध’ इति विकल्पविधानात्

Bālamanoramā

सनि ग्रहगुहोश्च - सनि ग्रहगुहोश्च । चकारात्श्र्युकः किती॑त्यत उक इत्यनुकृष्यते, न तु श्रयतिः, तस्यसनीवन्तर्धे॑ति विकल्पस्य वक्ष्यमाणत्वात् ।नेड्वशि कृती॑त्यतो नेडिति स इति स्थिते सनः कित्त्वात्ग्रहीज्ये॑ति रेफस्य संप्रसारणमृकार इत्यर्थः । ननु गृह् स इति स्थिते हस्य ढत्वे भष्भावापेक्षया परत्वात्कत्वे सस्य षत्वे च कृते झषन्तत्वाऽभावे कथं भष्भाव इत्यत आह — सनः षत्वस्येति । कत्वस्याऽसिद्धत्वादित्येव सुवचम् । जिघृक्षतीति । गृह् स इति स्थिते हकारादिणः परस्य सस्य षत्वं परत्वात् प्राप्तं, तस्याऽसिद्धत्वात् हस्य ढत्वे भष्भावः, ततः कत्वे कात्परस्य षत्वमिति क्रम इतिभावः । गुहेः जुघुक्षतीत्युदाहार्यम् । उगन्तात् - - बुभूषति । अत्रश्र्युकः किती॑त्यनेन तु न सिध्यति, तत्र कित एव निषेधात् । परत्वादिडागमेइको झ॑लित्यस्याऽप्राप्तेः । स्पष्टं चेदं शब्देन्दुशेखरे । सुषुप्सतीति । सनः कित्त्वात्वचिस्वपी॑ति संप्रसारणं, लघूपधगुणाऽभावश्च ।

translator notes

commentary BM: by the ca, 'ukaḥ' is drawn in (anukṛṣyate) from 'śryukaḥ kiti' [SK 2381], but not śri, since an option for śri will be stated by 'sanīvantardha…' [SK 2618]. 'neṭ' is carried forward from 'neḍ vaśi kṛti' [SK 2981]. Followed: the brackets in sutra_en and k1.
commentary TB (sk.2610.t1): for grah iṭ would be obligatory and for guh optional; this is a prohibition of that. By the ca in the sūtra 'ukaḥ' is drawn in from 'śryukaḥ kiti'; ending in uk: bubhūṣati. śri is not drawn in, since an option is prescribed for it by 'sanīvantardha'. Followed: the uk bracket; agrees with BM.
commentary BM: with grah sa standing, since san is kit, the r undergoes saṃprasāraṇa to ṛ by 'grahijyā' [SK 2412]. Objection: with gṛh s, after ḍha for h, k-substitution (being para relative to bhaṣbhāva) and ṣ for s, there is no jhaṣ-final, so how can there be bhaṣbhāva? Hence 'sanaḥ ṣatvasya…'. BM adds that 'because kutva is asiddha' would have been the better thing to say. The order is: ṣatva of the s after the h (an iṇ), being para, is obtained; being asiddha, ḍha for h and bhaṣbhāva come first; then k-substitution, and ṣ after k. guh gives jughukṣati, which should be added as its example. Followed: '[the r of grah]'; the kaumudī's wording is kept.
commentary TB (sk.2610.t1): 'because kutva is asiddha, bhaṣbhāva' would be the better wording. Some construe the text by supplying 'when ḍhatva is done, bhaṣbhāva', with the order: in gṛh s the ṣatva of s after the iṇ, being para, is obtained; being asiddha, ḍhatva and bhaṣbhāva; then katva, and ṣ after the velar. Others explain the text on the kāryāsiddhi view: once ṣatva and ḍhatva are done, bhaṣbhāva would not occur because no s follows, and the text 'sanaḥ ṣatvasyāsiddhatvāt' answers this doubt. Recorded; the English keeps the kaumudī's reason without choosing between these explanations.
commentary BM on suṣupsati: since san is kit [by SK 2609], saṃprasāraṇa by 'vacisvapi…' [SK 2409] and no guṇa of the light penultimate. On uk-final bubhūṣati: 'śryukaḥ kiti' alone would not give it, since that prohibits only before a kit affix; and once iṭ came, being para, 'iko jhal' [SK 2612] would not apply (citing Śabdenduśekhara). Recorded. Our BM has lost words by an eye-skip: our 'neḍ iti sa iti sthite' corresponds to Wikisource (uttara-2/0113) 'neḍ iti cānuvartate | tad āha — graher ityādi | grahadhātor nityam iṭi prāpte guheḥ ūdittvād vikalpe prāpte vacanam | grahijyeti | grah sa iti sthite', i.e. the rule is stated because grah would otherwise take iṭ obligatorily and guh, being ūdit, optionally. That is a lacuna in ours, not a different text. Only the closing bubhūṣati passage genuinely differs between the witnesses: ours argues as above and cites the Śabdenduśekhara, while Wikisource says that, although [the prohibition for] what ends in uk is already established by 'śryukaḥ kiti', without the ca here there would be the restriction that before san [the prohibition of] iṭ holds only for grah and guh, and the ca is meant to exclude that ('yadyapi śryukaḥ kiti… niyamaḥ syāt | tannivṛttyarthaś cakāraḥ').
textual The kaumudī matches the print (NSP p. 434, scan page-0444, read). The TB lemma in our t1 reads 'sanaḥ patvasyāsiddhatvād bhūṣabhāva', an OCR misreading of 'ṣatva' and 'bhaṣbhāva'.

SK 2611 · A 7.2.75V

किरश्च पञ्चभ्यः ॥ २६११ ॥

kiraśca pañcabhyaḥ

kiraś ca pañcabhyaḥ — And after the five [dhātus] beginning with kṝ (kir), [iṭ — carried forward (anuvṛtti) from iḍ atyartivyayatīnām, SK 2384 — is added to san — sani carried forward from smipūṅrañjvaśāṃ sani, SK 2626].

Rule. After five tudādi roots, san takes iṭ. The five are kṝ "to scatter", gṝ "to swallow", dṛṅ "to respect", dhṛṅ "to stay" and pracch "to ask". Bhaṭṭoji's gloss: "let iṭ come to san after these: kṝ, gṝ, dṛṅ, dhṛṅ, pracch".

One of Bhaṭṭoji's commentators gives the carried words. "Iṭ" comes from iḍ atyartivyayatīnām (SK 2384). "Before san" comes from SK 2626, taught later in this chapter. He also gives the purpose. For kṝ and gṝ, SK 2625 would make iṭ optional. For the others, SK 2246 would deny it. This rule overrides both.

Example.

praṣṭum icchati, "he wishes to ask":

pracch + san → iṭ (this rule) → pracch + i + sa → ṣ → pracch-iṣa

→ san is kit after pracch (SK 2609), so r takes saṃprasāraṇa (SK 2412) → pṛcch-iṣa

→ doubling → first consonant only → pṛ pṛcchiṣa → a for ṛ (SK 2244) → i (SK 2317) → pipṛcchiṣati.

kṝ: kṝ + i + ṣa → san with iṭ is not kit, so guṇa of the final ṝ (SK 2168), with r after it → kar-iṣa

→ doubling → ka kariṣa → i (SK 2317) → k → c (SK 2245) → cikariṣati.

gṝ: jigariṣati; and with l for r, optional before a vowel by aci vibhāṣā (SK 2541), jigaliṣati.

Vārttika: atreṭo dīrgho neṣṭaḥ. "Here the lengthening of iṭ is not wanted." After a root in ṝ, SK 2391 would make iṭ optionally long, which would give an unwanted long ī in cikariṣati. This statement forbids it here. Bhaṭṭoji sets it apart as a vārttika. Where it comes from, scholars discuss this.

dṛṅ and dhṛṅ: didariṣate, didhariṣate. One of Bhaṭṭoji's commentators says they take the ātmanepada by pūrvavat sanaḥ (SK 2734), since the roots are marked with ṅ.

Applies when / blocked by. Bhaṭṭoji raises a doubt. How then is uddidhīrṣuḥ "wishing to hold up" correct, with no iṭ? His answer: "Take it as from dhṛṅ and dhṛñ of the bhvādi class." The tudādi dhṛṅ is in this rule; the bhvādi roots are not. Bhaṭṭoji's commentators agree that the lengthening then comes from SK 2614. One of them gives the steps:

dhṛ + sa (no iṭ) → long vowel before a jhal-initial san (SK 2614) → dhṝ-sa

→ i for ṝ, with r after it (SK 2390) → dhir-sa → i lengthened before a consonant (SK 354) → dhīr-sa → ṣ → dhīrṣa

→ doubling, short vowel, dh → d → didhīrṣa → with ud and the affix u (taught later) → uddidhīrṣuḥ.

Watch out. The rule speaks of the tudādi roots only. The same sounds in another class need not take iṭ.

Siddhānta-kaumudī

कॄ गॄ दृङ् धृङ् प्रच्छ् एभ्यः सन इट् स्यात् ॥ पिपृच्छिषति । चिकरिषति । जिगरिषति । जिगलिषति । अत्रेटो दीर्घो नेष्टः ॥ दिदरिषते । दिधरिषते । कथमुद्दिधीर्षुरिति । भौवादिकयोर्धृङ्धृञोरिति गृहाण ॥

Let iṭ come to san [— 'sani' and 'iṭ' carried forward (anuvṛtti) from SK 2626 and SK 2384] after these: kṝ, gṝ, dṛṅ, dhṛṅ, pracch. pipṛcchiṣati. cikariṣati. jigariṣati. jigaliṣati. (vārttika) Here the lengthening of iṭ is not wanted. didariṣate. didhariṣate. How then [is] uddidhīrṣuḥ [correct]? Take it as [formed from] dhṛṅ and dhṛñ of the bhvādi class.

Tattvabodhinī

NSP p. 444

—किरश्च पञ्चभ्यः । पञ्चग्रहणमुत्तरार्थं स्पष्टप्रतिपत्तये इहैव कृतम् । एवं च प्रच्छधातोरनन्तरं गणपाठस्थं वृत्करणं त्यक्तुं शक्यम् । अत्रत्यपञ्चभ्य इत्यनेनैव वृत्करणं यत्तदपाणिनीयमिति व्याख्येयमित्याहुः । केचित्तु ‘भूषाकर्मकिरादिसनाम्’ इति वार्तिके किरादिज्ञानार्थं वृत्करणमावश्यकमित्याहुः । अत्र ‘इट’ इति ‘वॄतो वा’ इति प्राप्ते भाष्यकारेष्टिरियम् ॥—भौवादिकयोरिति । तथाच ‘अज्झनगमाम्’ इति वक्ष्यमाणेन दीर्घ इति भावः

Bālamanoramā

किरश्च पञ्चभ्यः - किरश्च पञ्चभ्यः । किर इति पञ्चमी । किरादिभ्य इति विवक्षितम् । तुदादौकृ विक्षेपे॑,गृ निगरणे॑,दृङ् आदरणे॑,धृङ् अवस्थाने॑,प्रच्छ ज्ञीप्साया॑मिति स्थिताः । तदाह — कृ गृ इत्यादिना । सन इडिति ।स्मिपूङ्ञ्जवशां सनी॑त्यतः,इडत्त्यर्ती॑त्यतश्च तदनुवृत्तेरिति भावः । किरतिगिरत्योःइट्सनि वे॑ति विकल्पे, अन्येषां च 'एकाच' इति निषेधे प्राप्तेऽयमिड्विधिः । शब्देन्दुशेखरे तुसनि ग्रहेटति 'एकाच' इति च निषेधे प्राप्ते वचनमित्युक्तम् । पिपृच्छिषतीति । सनः कित्त्वात्ग्रहिज्ये॑ति संप्रसारणम् । चिकरिषतीति ।अचि विभाषे॑ति लत्वविकल्प इति भावः ।इट् सनि वे॑त्यस्यायमपवादः । चिकरिषति, जिगरिषतीत्यत्रवृतो वे॑ति दीर्घमाशङ्क्याह — अत्रेटो दीर्घो नेष्ट इति । वार्तिकमिदं वृत्तौ स्थितम् । भाष्ये तु न दृश्यते । दिदरिषते दिधरिषते इति । दृङो धृङश्च सनि इटि रूपम् । 'पूर्ववत्सनः' इत्यात्मनेपदम् । कथमिति ।उद्दिधीर्षुटरिति कथमित्यन्वयः । किरादित्वेन इट्प्रसङ्गादिति भावः । भौवादिकयोरिति ।धृङ् अवस्थानेट, 'धृञ् धारणे' इत्यनयोर्भौवादिकयोः सनि किरादित्वाऽभावेअज्झनगमां सनी॑ति दीर्घेऋत इद्धातो॑रिति इत्त्वे, रपरत्वे,हलि चे॑ति दीर्घे, षत्वे, उद्दिधीर्ष इत्स्मात्, 'सनाशंसभिक्ष उः' इत्युप्रत्यये उद्दिधीर्षुरिति रूपमिति गृहाण- जानीहीति शङ्ककं प्रत्युत्तरम् ।

translator notes

commentary BM: 'kiraḥ' is a fifth-case word (pañcamyanta); 'from kir and the rest' is meant. In the tudādi class stand 'kṝ vikṣepe', 'gṝ nigaraṇe', 'dṛṅ ādaraṇe', 'dhṛṅ avasthāne' and 'praccha jñīpsāyām'. 'sanaḥ iṭ' is carried forward (anuvṛtti) from 'smipūṅrañjvaśāṃ sani' [SK 2626] and 'iḍ atyartivyayatīnām' [SK 2384]. Followed: the brackets in sutra_en and k1, and 'the five [dhātus] beginning with kṝ (kir)'.
commentary BM on the purpose: for kṝ and gṝ the option of 'iṭ sani vā' [SK 2625] would apply, and for the others the prohibition of 'ekācaḥ' [SK 2246]; this rule prescribes iṭ against both (Śabdenduśekhara instead speaks of the prohibitions by 'sani graha…' and 'ekācaḥ'). It is an exception (apavāda) to 'iṭ sani vā'. Wikisource's BM (uttara-2/0114) says only that the statement is made because these are aniṭ. Recorded.
commentary TB (sk.2611.t1): 'pañca' is stated here, for clarity, for the sake of the following [rule]; so the vṛt-marker placed in the gaṇapāṭha after pracch can be dropped, and the vṛt-marker there is to be explained as non-Pāṇinian, since 'pañcabhyaḥ' here already does its work. Some (kecit), however, hold the vṛt-marker necessary to identify the kirādi group in the vārttika 'bhūṣākarmakirādisanām'. Recorded.
commentary BM: pipṛcchiṣati has saṃprasāraṇa by 'grahijyā' [SK 2412] because san is kit [by SK 2609]. jigaliṣati has l by the option 'aci vibhāṣā' [SK 2541]. In cikariṣati and jigariṣati lengthening [of iṭ] by 'vṝto vā' [SK 2391] is suspected, hence 'atreṭo dīrgho neṣṭaḥ'. This vārttika stands in the vṛtti; it is not seen in the Bhāṣya. Followed: the label '(vārttika)'.
commentary TB (sk.2611.t1) on 'atra iṭaḥ': with lengthening obtained by 'vṝto vā', this is a wish (iṣṭi) of the Bhāṣyakāra. BM calls it a vārttika found in the vṛtti and not in the Bhāṣya. Recorded: the two commentators disagree on the source of the statement. The English labels it '(vārttika)' because the print marks it with its vārttika sign and BM calls it a vārttika; see the textual note.
commentary BM: didariṣate and didhariṣate are the forms of dṛṅ and dhṛṅ with san and iṭ; ātmanepada by 'pūrvavat sanaḥ' [SK 2734]. 'katham': iṭ would be expected because [dhṛ] is in the kirādi group. Reply: from the bhvādi 'dhṛṅ avasthāne' and 'dhṛñ dhāraṇe', which are not kirādi, with no iṭ: lengthening by 'ajjhanagamāṃ sani' [SK 2614], i by 'ṝta id dhātoḥ' [SK 2390], r after it (raparatva), lengthening by 'hali ca' [SK 354], ṣatva, then u by 'sanāśaṃsabhikṣa uḥ' after uddidhīrṣa: uddidhīrṣuḥ. 'gṛhāṇa' means 'understand', addressed to the objector. Followed: 'Take it as [formed from]'.
commentary TB (sk.2611.t1) on 'bhauvādikayoḥ': then the lengthening is by 'ajjhanagamām', to be stated [SK 2614]. Recorded; agrees with BM.
textual The print (NSP p. 434, scan page-0444, read) marks 'atreṭo dīrgho neṣṭaḥ' with its vārttika sign. Ours has no mark, and Wikisource gives it as plain text. The English labels it '(vārttika)' and sets it on its own line. Otherwise ours matches the print.

SK 2612 · A 1.2.9कित्त्वातिदेशः

इको झल् ॥ २६१२ ॥

iko jhal

iko jhal — [A san — carried forward (anuvṛtti) from rudavidamuṣa…, SK 2609 —] beginning with a jhal [is kit — kit carried forward from asaṃyogāl liṭ kit, SK 2242 —] after [a dhātu ending in] ik.

Rule. After a dhātu ending in an ik vowel (i, u, ṛ, ḷ), a san that begins with a jhal consonant is kit. A jhal is any non-nasal stop, a sibilant, or h; the s of san is one. Bhaṭṭoji's gloss: "let a san beginning with a jhal be kit after [a dhātu] ending in ik".

The words san and kit are carried forward from SK 2609 and SK 2242. Bhaṭṭoji's commentators explain "ending in ik". The dhātu is implied by san, and ik qualifies it. So the rule covers a dhātu that ends in ik (tadantavidhi).

Example.

bhū + san → bhū ends in u, an uk vowel, so it takes no iṭ (SK 2610) → bhū + sa

→ san begins with s, a jhal, after an ik-final root → kit (this rule)

→ guṇa of the final ū (SK 2168) is blocked (SK 2217) → bhū-sa → ṣ (SK 212) → bhūṣa

→ doubling (SK 2395) → bhū bhūṣa → the abhyāsa vowel is shortened (SK 2180) → bhu bhūṣa

→ bh becomes b in the abhyāsa (SK 2182) → bubhūṣa → bubhūṣati "he wishes to be".

Example 2: didīṣate. From dīṅ "to waste away". Dātum icchati, "he wishes to waste away".

dī + sa (the form has no iṭ) → kit (this rule): no guṇa → dī-sa → ṣ → dīṣa

→ doubling and shortening → di dīṣa → didīṣa

→ dīṅ is marked with ṅ, so the desiderative takes the ātmanepada, by pūrvavat sanaḥ (SK 2734, taught later) → didīṣate.

Bhaṭṭoji draws a lesson. Dīṅ takes ā for its vowel by SK 2508, but only where an e would stand (the ej-viṣaya). Here san is kit, so no guṇa e can arise. Bhaṭṭoji's commentators gloss it so: "guṇa does not obtain, because of kittva". So the ā does not come.

"For this very reason", Bhaṭṭoji adds, SK 2623 names mī apart from mā. His commentators explain. If ā came even outside the domain of e, mī would become mā, and the mention of mā would cover it. The separate mention of mī would then be pointless.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives counter-examples.

Why "after ik"? pipāsati "he wishes to drink" and tiṣṭhāsati "he wishes to stand" end in ā. The rule does not reach them.
Why "beginning with a jhal"? śiśayiṣate "he wishes to lie down" has iṭ. Its san begins with i, so it is not kit, and śī takes guṇa.

Watch out. Iṭ decides kittva. Whenever san takes iṭ, it begins with a vowel, and this rule cannot apply.

Siddhānta-kaumudī

इगन्ताज्झलादिः सन् कित्स्यात् । बुभूषति । दीङ् । दातुमिच्छति दिदीषते । एज्विषयत्वाभावात् मीनातिमिनोति - SK 2508 इत्यात्वं न । अत एव सनि मीमा - SK 2623 इति सूत्रे माधातोः पृथङ्मीग्रहणं कृतम् ॥

Let a san beginning with a jhal be kit after [a dhātu] ending in ik [— 'san' and 'kit' carried forward (anuvṛtti) from SK 2609 and SK 2242]. bubhūṣati. dīṅ: dātum icchati ('wishes to waste away') = didīṣate. Since there is no domain of e (ej-viṣaya) [— guṇa being barred because san is kit —], ā-substitution (ātva) by mīnātiminotidīṅāṃ… (SK 2508) does not take place. For this very reason, in the sūtra sani mīmā… (SK 2623) mī is mentioned separately from the dhātu mā.

Tattvabodhinī

NSP p. 444

—इको झल् । ‘रुदविद्’ इत्यतः सननुवर्तते, सनाक्षिप्तो धातुरिका विशेष्यते, विशेषणेन च तदन्तविधिरित्याह—इगन्तादिति । इगन्तात् किम् । पिपासति । तिष्ठासति । झलिति किम् । शिशयिषते ॥—कित्स्यादिति । ‘असंयोगाल्लिट् कित्’ इत्यतः किदनुवर्तते इति भावः ॥—एज्विषयत्वाभावादिति । कित्त्वेन गुणाप्राप्तेरित्यर्थः ॥—अत एवेति । यद्येज्विषयादन्यत्राप्यात्वं भवेत्तदा मीग्रहणं तत्र न कुर्याद्गामादाग्रहणेष्वविशेषादिति भावः

Bālamanoramā

इको झल् - इको झल् । इगन्तादिति । सना आक्षिप्तधातुविशेषणत्वात्तदन्तविधिरिति भावः । सन् किदिति ।रुदविदमुषग्रही॑त्यतः,असंयोगाल्लिट्कि॑दित्यश्च तदनुवृत्तेरिति भावः । बुभूषतीति । कित्त्वान्न गुणः । उकः परत्वान्नेट् । दिदीषते इति । सनः कित्त्वान्न गुणः । दीङो ङित्त्वात् 'पूर्ववत्सनः' इत्यात्मनेपदम् । एज्विषयत्वाभावादिति । कित्त्वे गुणनिषेधादिति भावः । अत एवेति । यद्येज्विषयादन्यत्राप्यात्वं स्यात्तदा मीमेति पृथग्ग्रहणमनर्थकं स्यात्,गामादाग्रहणेष्विशेषः॑ इत्युक्तेरिति भावः ।

translator notes

commentary BM: 'igantāt': because ik qualifies the dhātu that san implies (ākṣipta), there is tadantavidhi ('ending in'). 'san' and 'kit' are carried forward (anuvṛtti) from 'rudavidamuṣagrahi…' [SK 2609] and 'asaṃyogāl liṭ kit' [SK 2242]. Followed: the anuvṛtti brackets and '[a dhātu ending in] ik'.
commentary TB (sk.2612.t1): 'san' is carried forward (anuvartate) from 'rudavida…'; the dhātu implied by san is qualified by ik, and by the qualifier there is tadantavidhi; 'kit' is carried forward from 'asaṃyogāl liṭ kit'. Counterexamples: why 'after ik'? pipāsati, tiṣṭhāsati; why 'jhal'? śiśayiṣate. Followed; agrees with BM.
commentary BM: bubhūṣati: no guṇa because [san] is kit; no iṭ because it follows uk [by SK 2610] (our BM reads 'ikaḥ paratvān neṭ', Wikisource uttara-2/0114 'ukaḥ paratvān neṭ'; the Wikisource reading is followed). didīṣate: no guṇa because san is kit; ātmanepada by 'pūrvavat sanaḥ' [SK 2734], dīṅ being ṅit. 'ejviṣayatvābhāvāt' means that guṇa is prohibited by kittva. 'ata eva': if ātva applied outside the domain of e too, the separate mention of mī in 'sani mīmā…' would be pointless, given the statement 'gāmādāgrahaṇeṣv aviśeṣaḥ'. Followed: '[— guṇa being barred because san is kit —]'.
commentary TB (sk.2612.t1): 'ejviṣayatvābhāvāt' means 'because guṇa does not obtain, owing to kittva'. 'ata eva': if ātva occurred outside the domain of e, mī would not be mentioned there, since there is no distinction in the mention of gā, mā and dā. Followed; agrees with BM.
textual The kaumudī matches the print (NSP p. 434, scan page-0444, read).
translator dātum is the tumun-form of dīṅ (kṣaye) with ātva, which applies before tumun because that is a domain of e. The gloss 'wishes to waste away' is supplied from the dhātu's listed sense; the kaumudī gives no gloss.

SK 2613 · A 1.2.10कित्त्वातिदेशः

हलन्ताच्च ॥ २६१३ ॥

halantācca

halantāc ca — And [a san — carried forward (anuvṛtti) from rudavidamuṣa…, SK 2609 — beginning with a jhal — jhal carried forward from iko jhal, SK 2612 —] after a hal that stands near (anta) [an ik — ikaḥ likewise carried forward from SK 2612 — is kit — from asaṃyogāl liṭ kit, SK 2242].

Rule. A san beginning with a jhal is also kit after a consonant (hal) that stands near an ik vowel. Bhaṭṭoji's gloss: "let a san beginning with a jhal, that follows a hal standing near an ik, be kit".

The words ik and jhal are carried forward from SK 2612, san from SK 2609, and kit from SK 2242. Bhaṭṭoji's commentators explain the word anta. Usually it means "end". But a consonant cannot be the end of a vowel. So here anta means "near".

Example.

bhid + san (the form has no iṭ) → bhid + sa

→ d is a hal next to the ik vowel i; san begins with the jhal s → kit (this rule)

→ guṇa of the light penultimate (SK 2189) is blocked → bhid-sa

→ d becomes t before s (SK 121) → bhitsa

→ doubling, first consonant only → bhi bhitsa → bh → b (SK 2182) → bibhitsa → bibhitsati "he wishes to split".

Example 2: jughukṣati. From guh (guhū) "to hide".

guh + sa: guh takes no iṭ before san (SK 2610), though it is an ūdit root → kit (this rule): no guṇa

→ h → ḍh (SK 324) → g takes aspiration, gh (SK 326) → ḍh → k before s (SK 295) → s → ṣ after k (SK 212) → ghukṣa

→ doubling (SK 2395) → ghu ghukṣa → gh → palatal jh (SK 2245) → unaspirated j (SK 2182) → jughukṣati.

One of Bhaṭṭoji's commentators gives these steps.

Applies when / blocked by. Bhaṭṭoji tests the words.

Why "near an ik"? yiyakṣate "he wishes to sacrifice", from yaj. The j stands near a, not an ik, so san is not kit. One of his commentators adds: were it kit, yaj would take saṃprasāraṇa.
Why "beginning with a jhal"? vivardhiṣate "he wishes to grow", from vṛdh. With iṭ, the san begins with a vowel. It is not kit, and vṛdh takes guṇa.

Bhaṭṭoji then says: "the word hal refers to the class (jāti)". It means one or more consonants of the class, not just one. He shows why with tṛṃh (written tṛnhū) "to hurt".

In tṛṃh, the anusvāra and the h both stand between ṛ and san. Taken one by one, neither is "a hal near an ik" with san right after it. Taken as a class, the two together are. Tṛṃh is ūdit, so its iṭ is optional (SK 2279).

Without iṭ: tṛṃh + sa

→ kit (this rule, on the class reading)

→ the penultimate n is lost before a kit affix (SK 415) → tṛh-sa

→ ḍh, k, ṣ (SK 324, 295, 212) → tṛkṣa

→ doubling → tṛ tṛkṣa → a for ṛ in the abhyāsa (SK 2244) → i (SK 2317) → titṛkṣati.

With iṭ: tṛṃh-iṣa → not jhal-initial, so not kit, and the n stays → titṛṃhiṣati.

One of Bhaṭṭoji's commentators gives this reasoning; the other agrees on the loss of n.

Watch out. The class reading returns under SK 2621, with dambh: dhipsati.

Siddhānta-kaumudī

इक्समीपाद्धलः परो झलादि सन् कित्स्यात् । गुहू । जुघुक्षति । बिभित्सति । इकः किम् । यियक्षते । झल्किम् । विवर्धिषते । हल्ग्रहणं जातिपरम् । तृन्हू । तितृक्षति । तितृंहिषति ॥

Let a san beginning with a jhal that follows a hal standing near an ik be kit [— 'ik' and 'jhal' carried forward (anuvṛtti) from SK 2612, 'san' from SK 2609, 'kit' from SK 2242]. guhū: jughukṣati. bibhitsati. Why 'ikaḥ' ('[near] an ik')? yiyakṣate. Why 'jhal'? vivardhiṣate. The word hal refers to the class (jāti). tṛnhū (tṛṃhū): titṛkṣati; titṛṃhiṣati.

Tattvabodhinī

NSP p. 444

—हलन्ताच्च । इगित्यनुवर्तते तदवयवत्वं हलो न संभवतीति समीपवाच्यत्रान्तशब्द इत्याशयेन व्याचष्टे ॥—इक्समीपादिति । सौत्रत्वाद्विशेषणस्यान्तशब्दस्य परनिपातः ॥—तितृक्षतीति । कित्त्वे सति ‘अनिदिताम्’ इति नलोपः

Bālamanoramā

हलन्ताच्च - हलन्ताच्च ।इको झ॑लिति पूर्वसूत्रमनुवर्तते ।रुदविदमुषे॑त्यतः सनिति,॒असंयोगाल्लि॑डित्यतः किदिति च ।ह॑लिति लुप्तपञ्चमीकं पदम् । अन्तशब्दः समीपवाची । तदाह — इक्समीपादित्यादि । जुघुक्षतीति । सनः कित्त्वान्न गुणः ।सनि ग्रहगुहोश्चे॑त्यूदित्त्वेऽपि नित्यं नेट् । हस्य ढत्वे भष्भावे कत्वषत्वे इति भावः । बिभित्सतीति । भिदेः सनः कित्त्वान्न गुणः । यियक्षते इति । अत्र हलः इक्समीपत्वाऽभावान्न कित्त्वम् । सति तु कित्त्वे यजेः संप्रसारणं स्यादिति भावः । विवर्धिषते इति । वृधेः सनि रूपम् । अत्र सन इटि झलादित्वं नेति भावः । ननु 'तृंहू हिंसायाम्' तुदादिर्नोपधोऽयम् । कृतानुस्वारस्य निर्देशः । अस्मात्सनःअनिदिता॑मिति नलोपार्थं कित्त्वमिष्यते । तन्नोपपद्यते । न ह्यत्र इक्समीपादनुस्वारात्सन् परो भवति, हकारेण व्यवधानात् । हकारात्तु परः सन् इक्समीपाद्धलः परो न भवति, अनुस्वारेण व्यवधानादित्यत आह — हल्ग्रहणं जातिपरमिति । हल्त्वजात्याक्रान्तैकाऽनेकव्यक्तिपरमित्यर्थः । तृंह्विति । तृंहूधातोः प्रदर्शनमिदम् ।तितृक्षतीति.ऊदित्त्वादिडभावपक्षे रूपम् । सनः कित्त्वान्नलोपः, लघूपधगुणाऽभावश्च । ढत्वकत्वषत्वानि । इट्पक्षे आह — तितृंहिषत#ईति । झलादित्वाऽभावेन कित्त्वाऽभावान्नलोपो नेति भावः ।

translator notes

commentary BM: the preceding sūtra 'iko jhal' [SK 2612] is carried forward (anuvartate), 'san' from 'rudavidamuṣa…' [SK 2609], and 'kit' from 'asaṃyogāl liṭ' [SK 2242]. 'hal' is a word whose fifth-case ending has been elided (luptapañcamīka); the word anta means 'near'. Followed: all four anuvṛttis in sutra_en and k1, and 'near (anta)'.
commentary TB (sk.2613.t1): 'ik' is carried forward (anuvartate); since a hal cannot be a part of an ik, anta here means 'near'. In 'iksamīpāt', anta, the qualifier, is placed after [hal] by sūtra licence. Followed; agrees with BM.
commentary BM: jughukṣati — san being kit, no guṇa; though guh is ūdit, iṭ is never added, by 'sani grahaguhoś ca' [SK 2610]; ḍha for h, bhaṣbhāva, then k and ṣ. bibhitsati — san after bhid being kit, no guṇa. yiyakṣate — here the hal is not near an ik, so san is not kit; were it kit, yaj would undergo saṃprasāraṇa. vivardhiṣate — the form of vṛdh with san; with iṭ, san does not begin with a jhal. Recorded.
commentary BM on 'hal is the class': 'tṛṃhū hiṃsāyām' is a tudādi dhātu with n in the penultimate, cited with the anusvāra already made. kittva of san is wanted so that the n is deleted by 'aniditām…' [SK 415]. Objection: that is impossible, because san does not directly follow the anusvāra, which is near the ik, the h intervening; and a san after the h does not follow a hal near the ik, the anusvāra intervening. Reply: 'hal' denotes one or more individuals marked by the class hal-ness. 'tṛṃhū' shows the dhātu. titṛkṣati is the form without iṭ (optional, since the dhātu is ūdit): san being kit, n-deletion and no guṇa of the light penultimate; then ḍha, k, ṣ. titṛṃhiṣati is the form with iṭ: san does not begin with a jhal, so it is not kit and n is not deleted. Followed: 'tṛnhū (tṛṃhū)'.
commentary TB (sk.2613.t1) on titṛkṣati: with kittva, n-deletion by 'aniditām'. Recorded; agrees with BM.
textual Ours reads 'jhalādi san'. The print (NSP p. 434, scan page-0444, read) reads 'jhalādiḥ san', as does Wikisource; the visarga has been dropped in ours. The sense is unaffected. This is a mūla reading, for Ajai; source.json has not been edited. Ours writes the dhātu 'tṛnhū', as does the print; Wikisource and BM write 'tṛṃhū'.

SK 2614 · A 6.4.16V

अज्झनगमां सनि ॥ २६१४ ॥

ajjhanagamāṃ sani

ajjhanagamāṃ sani — Before san [beginning with a jhal], a long vowel [— dīrghaḥ carried forward (anuvṛtti) from ḍhralope pūrvasya dīrgho 'ṇaḥ, SK 174 —] replaces [the final of an aṅga (aṅgasya, the governing rule)] ending in ac, and [the penultimate — upadhāyāḥ carried forward from nopadhāyāḥ, SK 370 —] of han and of gam [that substitutes for an ac].

Rule. Before a san beginning with a jhal, a long vowel replaces the final of a stem (aṅga) ending in a vowel (ac). It also replaces the penultimate of han, and of gam when gam is a substitute for a vowel-root (ajādeśa). Bhaṭṭoji's gloss: "let there be a long vowel for [stems] ending in ac, for han, and for gam that is a substitute for an ac, before a san beginning with a jhal".

One of Bhaṭṭoji's commentators gives the carried words.

"A long vowel" (dīrghaḥ) comes from ḍhralope pūrvasya dīrgho 'ṇaḥ (SK 174).
"Of the penultimate" (upadhāyāḥ) comes from nopadhāyāḥ (SK 370). It goes with han and gam only, since a vowel-final stem has no vowel in that place.
"Of the stem" (aṅgasya) is the heading (adhikāra). Ac qualifies it, so the rule covers what ends in ac.

The words "beginning with a jhal" are not carried from any sūtra. The same commentator traces them to the Bhāṣya on cchvoḥ… (SK 2561), which says "we shall qualify san by jhal".

Example.

cetum icchati, "he wishes to gather":

ci + sa (no iṭ) → the stem ends in a vowel; san begins with a jhal → long vowel (this rule) → cī-sa

→ kit (SK 2612): no guṇa → ṣ (SK 212) → cīṣa

→ doubling, short vowel in the abhyāsa → ci cīṣa

→ optionally a velar for the c after the abhyāsa, by vibhāṣā ceḥ (SK 2525) → cicīṣati / cikīṣati.

ji "to conquer": jī-sa

→ doubling

→ ji jīṣa

→ a velar for j after the abhyāsa, by sanliṭor jeḥ (SK 2331)

→ jigīṣati.

Bhaṭṭoji recalls both rules here.

hantum icchati, "he wishes to kill":

han + sa (no iṭ) → the penultimate a is lengthened (this rule) → hān-sa

→ doubling → hān hānsa → first consonant only, short vowel (SK 2179, 2180) → ha hānsa → i (SK 2317) → hi hānsa

→ h → jh (SK 2245) → j (SK 2182) → ji hānsa

→ gh for the h after the abhyāsa (abhyāsāc ca, SK 2430) → ji ghānsa

→ n → anusvāra before s (SK 123) → jighāṃsati.

One of Bhaṭṭoji's commentators gives these steps. He adds that the a is lengthened, not the n. The word "long" calls up "a vowel" by itself.

Applies when / blocked by. Gam here means only the gam that replaces a vowel-root. SK 2615 and SK 2616 put it in place of iṇ and iṅ, and a vārttika in place of ik. Bhaṭṭoji's commentators agree on this. One says the Bhāṣya makes it clear. The other draws it from the wording: the word ac in the sūtra is not needed for the stems, so it is split off to qualify gam.

So gamḷ "to go", the ordinary root, is not lengthened: jigaṃsyate, saṃjigaṃsate (see SK 2615). One of Bhaṭṭoji's commentators also gives a counter-example to "jhal-initial": jigamiṣati, where iṭ comes by SK 2401.

Watch out. The lengthening needs a san without iṭ. With iṭ, the san begins with i, and there is no long vowel: compare śiśrīṣati and śiśrayiṣati (SK 2618).

Siddhānta-kaumudī

अजन्तानां हन्तेरजादेशगमेश्च दीर्घः स्याज्झलादौ सनि । सन्लिटोर्जेः SK 2331 जिगीषति । विभाषा चेः SK 2525 चिकीषति । चिचीषति । जिघांसति ॥

Let there be a long vowel [— 'dīrghaḥ' carried forward (anuvṛtti) from SK 174 —] for [aṅgas] ending in ac, for han, and for gam that is a substitute for an ac (ajādeśa) [— in han and gam, for the penultimate, 'upadhāyāḥ' carried forward from SK 370 —] before a san beginning with a jhal. By sanliṭor jeḥ (SK 2331) [a velar replaces the j after the abhyāsa]: jigīṣati. By vibhāṣā ceḥ (SK 2525) [optionally a velar replaces the c after the abhyāsa]: cikīṣati; cicīṣati. jighāṃsati.

Tattvabodhinī

NSP p. 444

—अज्झनगमाम्—। गमः सामान्येन ग्रहणे गम्ल गतावित्यस्मात् सज्जिगंसते इत्यत्रातिप्रसङ्गः स्यादतः ‘सनि च’ ‘इङश्च’ इति सूत्राभ्यां विहितस्येणिङोरादेशस्य ‘इण्वदिकः’ इति इक आदेशस्य च ग्रहणमित्याशयेनाह—अजादेशगमेरिति । एतच्च सूत्रेऽज्ग्रहणाल्लभ्यते । तथाहि । इह सनीत्येव सूत्रं कर्तव्यं दीर्घश्रुत्योपस्थितेनाच इत्यनेनाङ्गस्य विशेषणादजन्ताङ्गस्य दीर्घः । चिचीषति । ततो हनिगम्योरित्यपरं कर्तव्यम् । एवं चाज्ग्रहणमतिरिच्यमानं प्रवृत्तिभेदेन गमेर्विशेषणार्थम् । अजन्तस्य दीर्घो भवति ॥—अजादेशगमेश्चेति । झलादाविति किम् । जिगमिषति । ‘गमेरिट् परस्मैपदेषु’ इति इट्

Bālamanoramā

अज्झनगमां सनि - अज्झनगमां सनि । अच्, हन्, गम् — एषां द्वन्द्वः । 'नोपधायाः' इत्यत उपधाया इत्यनुवृत्तं हनगमोरन्वेति, न त्वजन्ते, असंभवात् । अङ्गस्येत्यधिकृतम् । अचस्तद्विशेषणत्वात्तदन्तविधिः । गमधातुरिह अजादेश एव विवक्षित इति प्रकृतसूत्रभाष्ये स्पष्टम् ।ढ्रलोपे पूर्वस्ये॑त्यतो दीर्घ इत्यनुवर्तते । तदाह — अजन्तानामित्यादिना । झलादौ सनीति ।च्छ्वोः शू॑डिति सूत्रभाष्येअज्झनगमा॑मित्यत्र सनं झला विशेषयिष्याम् इत्युक्तेरिति भावः । अथ जिधातोरभ्यासात्परस्य कुत्वविधिं स्मारयति — सन्लिटोर्जेरिति । जिगीषतीति । जिगीषतीति । जेर्दीर्घे अभ्यासात्परस्य कुत्वम् । अथ चिञ्धातोरभ्यासात्परस्य कुत्वविकल्पं स्मारयति — विभाषा चेरिति । चिकीषति- चिचीषतीति । अजन्तत्वाद्दीर्घः । जिघांसतीति । हनेः सनिअज्झने॑त्यकारस्य दीर्घः, न त्वन्त्यस्य नकारस्य, दीर्घश्रुत्याअचट इत्युपस्थितेः । द्वित्वम् ।अभ्यासाच्चे॑ति कुत्वम् ।नश्चे॑त्यनुस्वारः ।

translator notes

commentary BM: ac, han and gam form a dvandva. 'upadhāyāḥ', carried forward (anuvṛtta) from 'nopadhāyāḥ' [SK 370], construes with han and gam, not with the ac-final, where it is impossible. 'aṅgasya' is the governing rule (adhikṛta). Since ac qualifies it, there is tadantavidhi. The Bhāṣya on this sūtra makes clear that gam here means only the substitute for an ac. 'dīrghaḥ' is carried forward from 'ḍhralope pūrvasya…' [SK 174]. Followed: the anuvṛtti and adhikāra brackets in sutra_en and k1.
commentary BM on 'jhalādau sani': [the qualification comes from] the Bhāṣya on 'cchvoḥ śūṭh…' [SK 2561], which says 'in ajjhanagamām we shall qualify san by jhal'. Followed: '[beginning with a jhal]' in sutra_en, which is not an anuvṛtti.
commentary TB (sk.2614.t1): were gam taken generally, the rule would overreach in saṃjigaṃsate from 'gamḷ gatau'. So it takes the gam that 'sani ca' [SK 2615] and 'iṅaś ca' [SK 2616] substitute for iṇ and iṅ, and the gam substituted for ik by 'iṇvad ikaḥ'. This follows from the mention of ac in the sūtra. The sūtra could have been just 'sani', since the long vowel calls up 'acaḥ', which qualifies the aṅga and gives lengthening of an ac-final aṅga (cicīṣati); and then a separate rule 'hanigamyoḥ'. So the mention of ac, being superfluous, serves by a split application to qualify gam. Counterexample to 'jhalādau': jigamiṣati, with iṭ by 'gamer iṭ parasmaipadeṣu' [SK 2401]. Followed: 'gam that is a substitute for an ac (ajādeśa)'; agrees with BM.
commentary BM: 'sanliṭor jeḥ' recalls the rule giving a velar after the abhyāsa for ji; jigīṣati has the lengthening of ji and then the velar after the abhyāsa. 'vibhāṣā ceḥ' recalls the optional velar after the abhyāsa for ciñ; in cikīṣati and cicīṣati the lengthening is because [the aṅga] ends in ac. jighāṃsati: before san the a of han is lengthened by 'ajjhana…', not the final n, since the hearing of 'dīrgha' calls up 'acaḥ'; then doubling, the velar by 'abhyāsāc ca', and anusvāra by 'naś ca'. Followed: the bracketed velar substitutions.
textual The kaumudī matches the print (NSP p. 434, scan page-0444, read).

SK 2615 · A 2.4.47V

सनि च ॥ २६१५ ॥

sani ca

sani ca — And before san, [gam (gami) replaces iṇ, except in the sense of making known — 'iṇaḥ' carried forward (anuvṛtti) from iṇo gā luṅi, SK 2458, and 'gamir abodhane' from ṇau gamir abodhane, SK 2607].

Rule. Before san, gam replaces iṇ, but not in the sense of making known (bodhana). Bhaṭṭoji's gloss: "let gam (gami) replace iṇ before san, but not in the sense of making known". One of Bhaṭṭoji's commentators gives the carried words. "Of iṇ" comes from iṇo gā luṅi (SK 2458). "Gam, except in making known" comes from ṇau gamir abodhane (SK 2607). The other confirms that "except in making known" comes from SK 2607.

Example.

iṇ + san → gam replaces i (this rule) → gam + sa

→ iṭ by gamer iṭ parasmaipadeṣu (SK 2401) → gam-iṣa

→ the san begins with i, not a jhal, so SK 2614 does not lengthen

→ doubling → ga gamiṣa → i (SK 2317) → g → j (SK 2245) → jigamiṣati.

Applies when / blocked by. In the sense of making known, there is no gam: pratīṣiṣati, "he wishes to make known". One of Bhaṭṭoji's commentators gives the steps.

prati + i + sa → the root begins with a vowel, so the second part, sa, is doubled (SK 2176) → i sa sa

→ the abhyāsa takes i (SK 2317) → i si sa

→ i of prati + i → long ī (SK 85) → both s become ṣ → pratīṣiṣati.

Whether the abhyāsa should take i here, scholars discuss this; one commentator holds that it does.

Vārttika: iṇvad ikaḥ. "Ik is like iṇ." One of Bhaṭṭoji's commentators says it is stated for ik "to remember". So ik too takes gam before san: adhijigamiṣati, "he wishes to remember".

The passive. Bhaṭṭoji adds the passive (karmaṇi). There the endings are the ātmanepada ones (taṅ), by bhāvakarmaṇoḥ (SK 2679, taught later). Gamer iṭ speaks only of parasmaipada endings. So now there is no iṭ.

iṇ + san, passive → gam + sa (no iṭ) → jhal-initial, so long penultimate (SK 2614) → gām-sa → anusvāra → gāṃsa

→ doubling → ga gāṃsa → i, j → jigāṃsa

→ the passive sign yak (SK 2756, taught later) with te → jigāṃsyate, "it is wished to be gone to".

From ik: adhijigāṃsyate, "it is wished to be remembered". One of Bhaṭṭoji's commentators gives both glosses.

The ordinary root gamḷ is not a substitute for a vowel-root. So, Bhaṭṭoji says, it is not lengthened: jigaṃsyate; and with sam, saṃjigaṃsate. One of his commentators says the ātmanepada of saṃjigaṃsate comes by samo gamyṛcchibhyām through SK 2734.

Watch out. Iṭ depends on the endings. Active jigamiṣati has iṭ and a short a. Passive jigāṃsyate has no iṭ and a long ā.

Siddhānta-kaumudī

इणो गमिः स्यात्सनि ने तु बोधने । जिगमिषति । बोधने प्रतीषिषति ॥

Let gam (gami) replace iṇ before san [— 'iṇaḥ' carried forward (anuvṛtti) from SK 2458, 'gamir abodhane' from SK 2607], but not in the sense of making known (bodhana). jigamiṣati. In the sense of making known: pratīṣiṣati.

vārttika

इण्वदिकः

(vārttika) ik [is treated] like iṇ.

(वार्तिकम्) ॥ अधिजिगमिषति । कर्मणि तङ् । परस्मैपदेषु इत्युक्तेर्नेट् । झलादौ सनि इति दीर्घः । जिगांस्यते । अधिजिगांस्यते अजादेशस्येत्युक्तेर्गच्छतेर्न दीर्घः । जिगंस्यते । संजिगंसते ॥

adhijigamiṣati [adhi + ik]. In the passive (karmaṇi), taṅ [replaces the l-affix]. Because [gamer iṭ parasmaipadeṣu (SK 2401)] says 'parasmaipadeṣu' ('before parasmaipada endings'), there is no iṭ. By [the qualification] 'before a san beginning with a jhal' [in ajjhanagamāṃ sani (SK 2614)], there is lengthening: jigāṃsyate [from iṇ]; adhijigāṃsyate [from ik]. Because 'gam that is a substitute for an ac' was said [under SK 2614], there is no lengthening for gacchati [i.e. gamḷ]: jigaṃsyate. saṃjigaṃsate.

Tattvabodhinī

NSP p. 444–445

—सनि च । ‘णौ गमिरबोधने’ इत्यतोऽबोधन इत्यनुवर्तते ॥—प्रतीषिषतीति । तक्रकौण्डिन्यन्यायस्यानित्यत्वात्सन्रूपस्याभ्यासस्येत्त्वम् । अनित्यत्वे लिङ्गं तु ‘नित्यं कौटिल्ये गतौ’ इत्यत्र नित्यग्रहणमिति वक्ष्यते ॥—संजिगंसते इति । ‘समो गम्यृच्छिभ्याम्’ इति तङ् ‘पूर्ववत्सनः’ इति सन्नन्तादपि भवति ॥—रलो व्युपधा—। ‘न क्त्वा सेट्’ इत्यतः सेडिति वर्तते । चकारेण क्त्वायाः संग्रहः ‘असंयोगात्’ इत्यतः किदिति ‘नोपधात्’- इत्यतो वेति चानुवर्तते तदाह—क्त्वासनावित्यादि । सेट् किम् । भित्त्वा । छित्त्वा । बुभुक्षते

Bālamanoramā

सनि च - सनि च ।इणो गा लुङी॑त्यत इण इति, 'णौ गमिरबोधने' इत्यतो 'गमिरबोधने' इति चानुवर्तते । तदाह — इणो गमिरित्यादि । जिगमिषतीति ।गमे॑रिति इट् । अत्रअज्झनगमा॑मिति दीर्घो स्थितेअजादेर्द्वितीयस्ये॑ति सनो द्वित्वे अभ्यासेत्त्वम् । प्रतिना सवर्णदीर्घे सकारद्वयस्यापि षत्वमिति भावः । 'इक स्मरणे' इत्यस्याह — इण्वदिक इति । अनेन वार्तिकेन इक्धातुरिण्वद्भवतीत्यर्थः । ततस्चसनि चे॑ति गमिरादेश इति भावः । कर्मणि तङिति । इण्धातोरिग्धातोश्च सन्नन्तात्कर्मणि लटस्तङित्यर्थः ।भावकर्मणो॑रित्यनेनेति भावः । परस्मैपदेष्विति ।गमेरिट्परस्मैपदेषु॑ इत्युक्तेस्तङि नेडित्यर्थः । झलादाविति ।अज्झने॑ति झलादौ सनि विहितो दीर्घ इत्यर्थः । जिगांस्यते इति । गन्तुमिष्यते इत्यर्थः । इणो रूपम् । अधिजिगांस्यते इति । स्मर्तुमिष्यत इत्यर्थः । इको रूपम् । जिगंस्यते इति । गम्लृधातोः सन्नन्तात्कर्मणि तङि रूपम् । गमेरजादेशत्वाऽभावान्न दीर्घः ।

translator notes

commentary BM: 'iṇaḥ' is carried forward (anuvartate) from 'iṇo gā luṅi' [SK 2458], and 'gamir abodhane' from 'ṇau gamir abodhane' [SK 2607]; hence 'iṇo gamiḥ…'. Followed: the anuvṛtti brackets in sutra_en and k1.
commentary TB (sk.2615.t1): 'abodhane' is carried forward (anuvartate) from 'ṇau gamir abodhane'. Followed; agrees with BM.
commentary BM: jigamiṣati has iṭ by 'gameḥ…' [SK 2401]; [Wikisource uttara-2/0115–0116: here there is no lengthening by 'ajjhanagamām', since that applies before a jhal-initial san. pratīṣiṣati means 'wishes to make known'; being in the sense of making known, iṇ does not take gami;] with i sa standing, san is doubled by 'ajāder dvitīyasya' [SK 2176], the abhyāsa takes i, savarṇa-lengthening with prati, and both s become ṣ. Followed for the derivation, which the kaumudī leaves implicit. In ours the bracketed portion is lost (see the textual note).
commentary TB (sk.2615.t1) on pratīṣiṣati: because the takrakauṇḍinya maxim is not binding (anitya), the abhyāsa that has the form of san takes i [by sanyataḥ]. The sign of that non-bindingness is the word 'nityam' in 'nityaṃ kauṭilye gatau', as will be stated. Recorded.
commentary BM: 'iṇvad ikaḥ' is said for 'ik smaraṇe'; by this vārttika the dhātu ik behaves like iṇ, so 'sani ca' substitutes gami. 'karmaṇi taṅ': from the san-final of iṇ and of ik, in the passive, taṅ replaces laṭ by 'bhāvakarmaṇoḥ' [SK 2679]. 'parasmaipadeṣu': because 'gamer iṭ parasmaipadeṣu' is stated, there is no iṭ before taṅ. 'jhalādau': the lengthening prescribed by 'ajjhana…' before a jhal-initial san. jigāṃsyate means 'it is wished to be gone to', the form of iṇ; adhijigāṃsyate means 'it is wished to be remembered', the form of ik. jigaṃsyate is the passive taṅ form of the san-final of gamḷ; gam is not a substitute for an ac, so there is no lengthening. Followed: '[gamer iṭ parasmaipadeṣu (SK 2401)]', '[in ajjhanagamāṃ sani (SK 2614)]', '[from iṇ]', '[from ik]', and '[adhi + ik]'.
commentary TB (sk.2615.t1) on saṃjigaṃsate: [ātmanepada] taṅ by 'samo gamyṛcchibhyām', which by 'pūrvavat sanaḥ' [SK 2734] also applies after the san-final. Recorded.
textual Ours reads 'syāt sani ne tu bodhane'. The print (NSP p. 434, scan page-0444, read) and Wikisource read 'na tu bodhane'; 'ne' is a slip. The English follows the print. Ours reads 'pratīṣiṣati', with Wikisource and with TB's lemma on the same printed page; the print's kaumudī has 'pratiṣiṣati', with a short i, probably a misprint. These are mūla readings, for Ajai; source.json has not been edited.
textual The '(vārtikam)' tag at the head of our k3 is editorial. The print (NSP p. 434, scan page-0444, read) marks 'iṇvad ikaḥ' with its vārttika sign placed before it, and Wikisource cites it as (vā 1577). The English labels k2 as the vārttika and leaves Bhaṭṭoji's prose in k3 unlabelled. Our BM block is garbled at 'atra ajjhanagamām iti dīrgho sthite ajāder dvitīyasyeti': the words between 'dīrgho' and 'sthite' (Wikisource: 'na | jhalādau sanīty ukteḥ | pratīṣiṣatīti || bodhayitum icchatīty arthaḥ | atra bodhanārthatvād iṇo na gamiḥ | i sa iti') are missing.

SK 2616 · A 2.4.48V

इङश्च ॥ २६१६ ॥

iṅaśca

iṅaś ca — And [gam (gami) — carried forward (anuvṛtti) from ṇau gamir abodhane, SK 2607 — replaces] iṅ [before san — sani carried forward from sani ca, SK 2615].

Rule. Gam also replaces iṅ "to study" before san. Bhaṭṭoji's gloss: "let gam replace iṅ before san". One of his commentators says "gam" is carried forward from SK 2607 and "before san" from SK 2615.

Example.

adhi + iṅ + san → gam (this rule) → adhi gam + sa

→ iṅ is marked with ṅ, so the desiderative takes the ātmanepada (SK 2734)

→ gamer iṭ holds only before parasmaipada endings, so no iṭ

→ jhal-initial san: long penultimate (SK 2614) → gāṃsa → doubling → jigāṃsa → adhijigāṃsate, "he wishes to study".

One of Bhaṭṭoji's commentators gives these steps; Bhaṭṭoji gives only the form.

Watch out. With a ṇi between root and san, iṅ may instead take gāṅ. That form, adhijigāpayiṣati, is set out in group G.

Siddhānta-kaumudī

इङो गमिः स्यात्सनि । अधिजिगांसते ॥

Let gam (gami) replace iṅ before san [— 'gamiḥ' and 'sani' carried forward (anuvṛtti) from SK 2607 and SK 2615]. adhijigāṃsate.

Bālamanoramā

इङश्च - इङश्च । गमिः स्यात्सनीति ।णौ गमि॑रित्यतः,सनि चे॑त्यतश्च तदनुवृत्तेरिति भावः । इङो ङित्त्वात् 'पूर्ववत्सनः' इति तङ् । परस्मैपदेष्वित्युक्तेर्नेट् ।अज्झने॑ति दीर्घ इति भावः ।

translator notes

commentary BM: 'gamiḥ syāt sani' — these are carried forward (anuvṛtti) from 'ṇau gamiḥ…' [SK 2607] and 'sani ca' [SK 2615]. Followed: the brackets in sutra_en and k1.
commentary BM on adhijigāṃsate: iṅ being ṅit, taṅ by 'pūrvavat sanaḥ' [SK 2734]; because [gamer iṭ] says 'parasmaipadeṣu', no iṭ; lengthening by 'ajjhana…' [SK 2614]. Recorded; the kaumudī gives only the form.
textual There is no TB on this sūtra. On NSP p. 434 (scan page-0444, read) the TB passes straight from 'saṃjigaṃsate' (SK 2615) to 'ralo vyupadhā—' (SK 2617), and our TB layer agrees. The kaumudī matches the print.

SK 2617 · A 1.2.26अकित्त्वातिदेशः

रलो व्युपधाद्धलादेः संश्च ॥ २६१७ ॥

ralo vyupadhāddhalādeḥ saṃśca

ralo vyupadhād dhalādeḥ saṃś ca — After [a dhātu] that begins with a hal, ends in ral and has u or i as its penultimate, san and [ktvā — drawn in by ca from pūṅaḥ ktvā ca, SK 3051 —, when they take iṭ — seṭ carried forward (anuvṛtti) from na ktvā seṭ, SK 3322 —, are optionally — vā from nopadhāt thaphāntād vā, SK 3324 — kit — kit from asaṃyogāl liṭ kit, SK 2242].

Rule. Take a dhātu that begins with a consonant (halādi), ends in a ral consonant, and has u or i as its penultimate (vyupadha). After it, san and ktvā that take iṭ (seṭ) are optionally kit. Ral is the pratyāhāra of every consonant except y and v. Bhaṭṭoji's gloss: "u and i are 'vī'. After [a dhātu] that begins with a hal and ends in ral, whose penultimate is one of these, ktvā and san with iṭ are optionally kit".

Bhaṭṭoji's commentators give four carried words. Ktvā is gathered by ca from pūṅaḥ ktvā ca (SK 3051). "With iṭ" comes from na ktvā seṭ (SK 3322). "Optionally" comes from nopadhāt thaphāntād vā (SK 3324). Kit comes from SK 2242. The first three are taught later.

Example.

dyut "to shine": dyut + iṣa

→ kit (this rule): no guṇa → dyut-iṣa

→ doubling → dyut dyutiṣa

→ the abhyāsa's y takes saṃprasāraṇa (SK 2344): diut, and i + u gives i → dit dyutiṣa

→ first consonant only (SK 2179) → di dyutiṣa

→ ātmanepada, as for the bare root (SK 2734, taught later) → didyutiṣate.

Not kit: guṇa of the light penultimate (SK 2189) → dyot-iṣa → didyotiṣate.

Likewise ruc "to shine": ruruciṣate / rurociṣate; likh "to write": lilikhiṣati / lilekhiṣati. In each pair the first form has a kit san.

Applies when / blocked by. Bhaṭṭoji tests the three conditions.

Why "ending in ral"? dideviṣati, from div. Div ends in v, which is not ral. So san is not kit, and guṇa applies.
Why "with u or i as penultimate"? vivartiṣate, from vṛt. Its penultimate is ṛ.
Why "beginning with a consonant"? eṣiṣiṣati, from iṣ "to wish". One of Bhaṭṭoji's commentators derives it. iṣ does not begin with a consonant, so san is not kit. iṣ + iṣa → guṇa → eṣ-iṣa → the second part, ṣis, is doubled (SK 2176) → e ṣi ṣiṣa → eṣiṣiṣati.

The other commentator asks why iṭ is a condition. His counter-examples are bhittvā, chittvā and bubhukṣate.

One of Bhaṭṭoji's commentators states the doubt that Bhaṭṭoji answers next, about eṣiṣiṣati. Doubling is nitya: it applies whether or not a rival applies first. If doubling came first, the i of iṣ would no longer be penultimate. Guṇa could never arise, and the word "beginning with a consonant" would do nothing. Bhaṭṭoji's answer: "Here doubling, though nitya, is set aside by guṇa. For an operation on the penultimate (upadhā) is stronger than doubling." His proof (jñāpaka) is that Pāṇini marks the root oṇ with ṛ. That sign, he says, speaks of the whole class of penultimate operations.

One of his commentators sets out the proof. With ṇic and the caṅ-aorist, the ṛ-marking forbids shortening of oṇ's penultimate (SK 2572). That prohibition would be pointless if doubling always came first. So shortening, a penultimate operation, must come before doubling. The same commentator notes that the Bhāṣya's proof speaks only of shortening. Whether it covers guṇa too, scholars discuss this.

Watch out. This option applies only to a san with iṭ. Without iṭ, SK 2612 and SK 2613 decide.

Siddhānta-kaumudī

उश्च इश्च वी ते उपधे यस्य तस्माद्धलादे रलन्तात्परौ क्त्वासनौ सेटौ वा कितौ स्तः । द्युतिस्वाप्योः संप्रसारणम् SK 2344 । दिद्युतिषते । दिद्योतिषते । रुरुचिषते । रुरोचिषते । लिलिखिषति । रलः किम् । दिदेविषति । व्युपधात्किम् । विवर्तिषते । हलादेः किम् । एषिषिषति । इह नित्यमपि द्वित्वं गुणेन बाध्यते । उपधाकार्यं हि द्वित्वात्प्रबलम् । ओणेर्ऋदित्करणस्य सामान्यापेक्षाज्ञापकत्वत् ॥

u and i [together] are 'vī'. After [a dhātu] that begins with a hal and ends in ral, and whose penultimate (upadhā) is one of these, ktvā and san that take iṭ are optionally kit [— 'ktvā' drawn in by ca from SK 3051; 'seṭ' carried forward (anuvṛtti) from SK 3322; 'vā' and 'kit' from SK 3324 and SK 2242]. By dyutisvāpyoḥ saṃprasāraṇam (SK 2344) [the abhyāsa undergoes saṃprasāraṇa]: didyutiṣate; didyotiṣate. ruruciṣate; rurociṣate. lilikhiṣati; [lilekhiṣati]. Why 'ralaḥ' ('ending in ral')? dideviṣati. Why 'vyupadhāt' ('having u or i as penultimate')? vivartiṣate. Why 'halādeḥ' ('beginning with a hal')? eṣiṣiṣati. Here doubling, though nitya, is set aside by guṇa. For an operation on the penultimate (upadhā) is stronger than doubling, because the marking of oṇ with ṛ as it (ṛdit) is an indicator (jñāpaka) that has regard to the general [class of penultimate operations].

Bālamanoramā

रलो व्युपधाद्धलादेः संश्च - रलो । क्त्वासनाविति । चकारेण पूङः क्त्वा चे॑त्यतः क्त्वाया अनुकर्षादिति भावः । सेटाविति ।न क्त्वा सेडि॑त्यतस्तदनुवृत्तेरिति भावः । वा किताविति ।नोपधात्थफान्ताद्वे॑त्यतःअसंयोगाल्लिट्कि॑दित्यतश्च तदनुवृत्तेरिति भावः । दिद्युतिषते इति । 'द्युत दीप्तौ' अनुदात्तेत् । सनि द्वित्वे कित्त्वात्द्युतिस्वाप्यो॑रित्यभ्यासस्य संप्रसारणे पूर्वरूपे सनः कित्त्वान्न लघूपधगुण इति भावः । सनः कित्त्वाऽभावे आह — दिद्योतिषते इति । 'पूर्ववत्सनः' इत्यात्मनेपदम् । एषिषिषतीति । इष्धातोः सन् । इट् । हलादित्वाऽभावेन कित्तवाऽभावाद्गुणे एष् इस तीति स्थितेअजादेर्द्वितीयस्ये॑ति षिस् इत्यस्य द्वित्वे हलादिशेषे सनः षत्वे रूपम् । नन्विह सत्यपि कित्त्वे नित्यत्वात्परमपि गुणं बाधित्वा षिसित्यस्य द्वित्वे धात्ववयवस्य इकारस्य उपधात्वाऽभावादेव गुणाऽप्रसक्तेर्हलादेरिति व्यर्थमित्यत आह — इह नित्यमपि द्वित्वं गुणेन बाध्यते इति । कुत इत्यत आह — उपधाकार्यं हि द्वित्वात्प्रबलमिति । तच्च कुत इत्यत आह — ओणेरिति । ओणेः ऋदित्करणस्य ज्ञापकत्वादित्यन्वयः । तथाहि — ओणृधातोर्ण्यन्ताल्लुङि चङि 'णौ चङ्युपधायाः' ह्रस्वस्यनाग्लोपिशास्वृदित#आ॑ मिति निषेधे सति ओणि अ त् इति स्थिते णि इत्यस्य द्वित्वे मा भवानोणिणदिति रूपम् । अत्र उपधाह्रस्वनिषेधार्थमोणेरृदित्करणम् । उपधाह्रस्वे कृते तु उण् इ अ त् इति स्थिते णीत्यस्य द्वित्वे मा भवानुणिणदिति स्यात्, ओकारो न श्रूयेयेति स्थितिः । यदि तु नित्यत्वादुपधाह्रस्वात्प्रागेव ओण् इ अ त् इत्यस्यां दशायां द्वित्वं स्यात्तदा ओकारस्य उपधात्वाऽभावादेव ह्रस्वाऽप्रसक्तेस्तन्निषेधार्थमृदित्करणमनर्थकं स्यात् ।तस्मादुपधाह्रस्वात्मकमुपधाकार्यं द्वित्वात्प्रबलमिति विज्ञायते इत्यर्थः । ननु भवतु उपधाह्रस्वो द्वित्वात्प्रबलः, प्रकृते तु उपधागुणः कथं द्वित्वात्प्रबलः स्यादित्यत आह — सामान्यापेक्षेति । उपधाह्रस्वस्य उपधाकार्यत्वेन रूपेण द्वित्वात्प्राबल्यविज्ञानादित्यर्थः । वस्तुतस्तु 'णौ चङ्युपधायाः' इति सूत्रे॒यदमोणिमृदितं करोति तज्ज्ञापयति द्विर्वचनाद्ध्रस्वत्वं बलीय॑ इति विशिष्य उपधाह्रस्वग्रहणात्सामान्यापेक्षत्वं ज्ञापकस्य चिन्त्यमिति शब्देन्दुशेखरे प्रपञ्चितम् ।

translator notes

commentary BM: 'ktvāsanau': by the ca, ktvā is drawn in (anukarṣa) from 'pūṅaḥ ktvā ca' [SK 3051]. 'seṭau': carried forward (anuvṛtti) from 'na ktvā seṭ' [SK 3322]. 'vā kitau': carried forward from 'nopadhāt thaphāntād vā' [SK 3324] and 'asaṃyogāl liṭ kit' [SK 2242]. Followed: all four brackets in sutra_en and k1.
commentary TB (printed at the tail of sk.2615.t1, garbled in the OCR; NSP pp. 434–435, scans page-0444/0445, read): 'seṭ' is carried forward (vartate) from 'na ktvā seṭ'; by the ca, ktvā is included; 'kit' is carried forward from 'asaṃyogāt…' and 'vā' from 'nopadhāt…'; hence 'ktvāsanau…'. Why 'seṭ'? bhittvā, chittvā, bubhukṣate. Followed; agrees with BM.
commentary BM: didyutiṣate — 'dyuta dīptau' is anudāttet; with san and doubling, since san is kit, the abhyāsa undergoes saṃprasāraṇa by 'dyutisvāpyoḥ', then pūrvarūpa; san being kit, no guṇa of the light penultimate. didyotiṣate is the form when san is not kit; ātmanepada by 'pūrvavat sanaḥ' [SK 2734]. Followed: the bracket on the abhyāsa.
commentary BM on eṣiṣiṣati: iṣ with san and iṭ; as it does not begin with a hal, san is not kit, so guṇa gives eṣ is ti; 'ṣis' is doubled by 'ajāder dvitīyasya' [SK 2176], halādiḥ śeṣa, and ṣ for the s of san. Objection: even if san were kit, doubling, being nitya, would set aside guṇa though guṇa is para; once 'ṣis' is doubled, the dhātu's i is no longer penultimate and guṇa could not arise anyway, so 'halādeḥ' is useless. The reply is 'iha nityam api…'. Recorded.
commentary BM on the jñāpaka: from oṇṛ with ṇic, in luṅ with caṅ, shortening of the penultimate by 'ṇau caṅy upadhāyā hrasvaḥ' is prohibited by 'nāglopiśāsvṛditām', and with oṇ i a t standing, 'ṇi' is doubled: mā bhavān oṇiṇat. The ṛ-marking of oṇ serves to prohibit that shortening; with shortening, uṇ i a t would give mā bhavān uṇiṇat and the o would not be heard. If doubling, being nitya, came first at the stage oṇ i a t, the o would not be penultimate, shortening could not arise, and the ṛ-marking that prohibits it would be pointless. Hence a penultimate operation, shortening, is known to be stronger than doubling. To the objection that this shows it only for shortening, not for guṇa of the penultimate, 'sāmānyāpekṣa…' replies that it is known as stronger in its character as a penultimate operation. Followed: '[class of penultimate operations]'.
commentary BM closes: in fact, under 'ṇau caṅy upadhāyāḥ' the Bhāṣya's indicator speaks specifically of shortening ('yad ayam oṇim ṛditaṃ karoti taj jñāpayati dvirvacanād dhrasvatvaṃ balīyaḥ'), so that the indicator has regard to the general [class] is doubtful (cintya), as set out at length in the Śabdenduśekhara. Recorded; the English keeps the kaumudī's claim.
textual Ours lacks the second form of likh. The print (NSP p. 435, scan page-0445, read) reads 'lilikhiṣati | lilekhiṣati | ralaḥ kim', and Wikisource agrees. The English supplies '[lilekhiṣati]' in brackets. Ours also reads 'sāmānyāpekṣājñāpakatvat'; the print reads 'sāmānyāpekṣajñāpakatvāt', and Wikisource agrees. The English follows the print. These are mūla readings, for Ajai; source.json has not been edited.
translator The kaumudī gives the six forms without saying which is kit. In each pair the first (didyutiṣate, ruruciṣate, lilikhiṣati) is the form with kit san (no guṇa), and the second the form without kittva (guṇa).

SK 2618 · A 7.2.49V

सनीवन्तर्धभ्रस्जदम्भुश्रिस्वृयूर्णुभरज्ञपिसनाम् ॥ २६१८ ॥

sanīvantardhabhrasjadambhuśrisvṛyūrṇubharajñapisanām

sanīvantardhabhrasjadambhuśrisvṛyūrṇubharajñapisanām — Before san, [iṭ — carried forward (anuvṛtti) from iṇ niṣṭhāyām, SK 3045 — is optionally — vā carried forward from svaratisūtisūyatidhūñūdito vā, SK 2279 — added] after [dhātus] ending in iv, and after ṛdh, bhrasj, dambh (dambhu), śri, svṛ, yu, ūrṇu, bhar (bhara), jñap (jñapi) and san.

Rule. Before san, iṭ is optional after these: roots ending in iv; ṛdh "to prosper"; bhrasj; dambh; śri; svṛ; yu; ūrṇu; bhṛ (bhara); jñapi; and the root san. Bhaṭṭoji's gloss: "let iṭ optionally come to san after [roots] ending in iv, and after ṛdh and the rest".

One of Bhaṭṭoji's commentators gives the carried words. "Optionally" comes from svaratisūti… (SK 2279). "Iṭ" comes from iṇ niṣṭhāyām (SK 3045, taught later).

Example.

devitum icchati, "he wishes to play", without iṭ:

div + sa → v is a hal next to the ik vowel i; san begins with a jhal → kit (SK 2613)

→ v is replaced by ūṭh, that is ū (SK 2561) → di ū sa

→ y for i before a vowel (yaṇ, SK 47) → dyū sa → ṣ → dyūṣa

→ doubling (SK 2395) → dyū dyūṣa → first consonant only (SK 2179) → short vowel (SK 2180) → du dyūṣa → dudyūṣati.

With iṭ: div + iṣa → the san does not begin with a jhal, so it is not kit; no ūṭh

→ guṇa of the light penultimate (SK 2189) → dev-iṣa → doubling, short vowel → dideviṣati.

One of Bhaṭṭoji's commentators explains the second form so.

siv "to sew": susyūṣati / siseviṣati. Here the s after the abhyāsa stays s. Bhaṭṭoji cites the restriction stautiṇyor eva… (SK 2627), to be stated: only stu and a ṇi-final stem take that ṣ.

The other roots of the list. Bhaṭṭoji works most of them under SK 2620 and SK 2621. Each comes in two forms: without iṭ and with it.

ṛdh and bhrasj: īrtsati / ardidhiṣati; bibhrakṣati, bibharkṣati / bibhrajjiṣati, bibharjiṣati (under SK 2620).
dambh: dhipsati, dhīpsati / didambhiṣati (under SK 2621).
jñapi: jñīpsati / jijñapayiṣati (under SK 2621).

The rest are worked here.

śri: without iṭ, śri + sa

→ long vowel (SK 2614)

→ śrī-sa

→ kit (SK 2612): no guṇa

→ śrīṣa

→ doubling, first consonant, short vowel

→ śiśrīṣati.

With iṭ: no lengthening and no kittva. The doubling sees the original śri (SK 2243)

→ śi śri-iṣa

→ guṇa and ay in the second part (SK 61)

→ śiśrayiṣati.

One of Bhaṭṭoji's commentators notes the lengthening and the kittva in the first form, and their absence in the second.

svṛ: without iṭ, svṛ + sa

→ long ṝ (SK 2614)

→ kit (SK 2612)

→ u for ṝ after the labial v, with r (SK 2494)

→ svur-sa

→ u lengthened (SK 2265)

→ svūrṣa

→ doubling

→ su svūrṣa

→ susvūrṣati.

With iṭ: svṛ doubled

→ a for ṛ in the abhyāsa (SK 2244)

→ i (SK 2317)

→ si

→ guṇa in the second part

→ sisvariṣati.

yu: without iṭ, yu + sa → long vowel (SK 2614) → kit → yūṣa → yuyūṣati.

With iṭ: guṇa is held back while doubling is due (SK 2243)

→ yu yu-iṣa

→ guṇa and av in the second part

→ yu yav-iṣa

→ the abhyāsa u becomes i before y + a (SK 2577)

→ yiyaviṣati.

ūrṇu: without iṭ, ūrṇu + sa

→ long vowel (SK 2614)

→ kit (SK 2612): no guṇa

→ the root begins with a vowel, so its second part, nū with the s, is doubled; r is not doubled (SK 2446)

→ short vowel in the abhyāsa

→ ūrṇunūṣati.

With iṭ, san is optionally ṅit by vibhāṣorṇoḥ (SK 2447). One of Bhaṭṭoji's commentators explains both results.

Ṅit: no guṇa; nu is doubled, and uv replaces the second u (uvaṅ) → ūrṇunuviṣati.
Not ṅit: nu is doubled; the second part takes guṇa and av → ūrṇunaviṣati.

Why the abhyāsa of ūrṇunaviṣati shows u. Bhaṭṭoji meets an objection. Guṇa and av, being later rules (para), would apply first. Then nav would be doubled, its a would become i, and no u would be heard. He answers: when doubling is to be done, dvirvacane 'ci (SK 2243) works in one of two ways. Either the substitute takes on the original's form (sthānirūpātideśa), or the substitute is not made at all (ādeśaniṣedha). One of his commentators explains: on either reading, nu is what gets doubled. So u is heard in the abhyāsa.

A second objection follows. SK 2243 works only when a vowel causing the doubling follows. Here that vowel is the i of san. But the whole sannanta undergoes doubling. Can a thing that undergoes an operation (kāryin) also be its cause (nimitta)? Bhaṭṭoji answers with a maxim (paribhāṣā): "it is only while undergoing an operation that the undergoer is not taken as its cause". "And here," he adds, "san does not undergo the doubling." Bhaṭṭoji's commentators gloss: it is nu that is doubled.

bhṛ: without iṭ, bhṛ + sa

→ long ṝ (SK 2614)

→ kit

→ u with r after the labial bh (SK 2494)

→ lengthened (SK 354)

→ bhūrṣa

→ doubling, short vowel, and bh becomes b (SK 2182)

→ bubhūrṣati.

With iṭ: doubling, a for ṛ in the abhyāsa, i → guṇa in the second part → bibhariṣati.

One of Bhaṭṭoji's commentators gives these steps.

The root san: without iṭ, san + sa

→ ā for the n before a jhal-initial san (janasana…, SK 2504)

→ sā-sa

→ doubling, short vowel, i

→ si sāsa

→ the s after the abhyāsa's i becomes ṣ (SK 212)

→ siṣāsati.

With iṭ: no ā, since san does not begin with a jhal → sisaniṣati.

One of Bhaṭṭoji's commentators explains the s in each. In siṣāsati the san has not become ṣ (it follows ā), so SK 2627 does not apply, and the ṣ stands. In sisaniṣati the san has become ṣ, so SK 2627 keeps the s.

Vārttika under SK 2621: tanipatidaridrātibhyaḥ sano vā iḍ vācyaḥ. "It should be stated that san optionally takes iṭ after tan, pat and daridrā." One of Bhaṭṭoji's commentators calls it an option where iṭ would otherwise apply. Its forms come later: titaniṣati (SK 2622), pipatiṣati (SK 2622), and didaridriṣati / didaridrāsati (SK 2623).

Watch out. Each root in the list has two desideratives, and they differ in more than iṭ. Without iṭ, san is usually kit, and lengthening (SK 2614) may apply. With iṭ, san is not kit, so guṇa usually applies, and there is no lengthening.

Siddhānta-kaumudī

इवान्तेभ्य ऋधादिभ्यश्च सन इड्वा स्यात् । इडभावे हलन्ताच्च SK 2613 इति कित्वम् । छ्वोः - SK 2561 इति वस्य ऊठ् । यण् द्वित्वम् । दुद्यूषति । दिदेविषति । स्तौतिण्योरेव - SK 2627 इति वक्ष्यमाणनियमान्न षः । सुस्यूषति । सिसेविषति ॥

Let iṭ optionally come to san after [dhātus] ending in iv, and after ṛdh and the rest [— 'vā' carried forward (anuvṛtti) from SK 2279, 'iṭ' from SK 3045]. When there is no iṭ, kittva [of san] by halantāc ca (SK 2613); by cchvoḥ… (SK 2561), ūṭh replaces the v; yaṇ [for the i]; doubling [of dyū]: dudyūṣati. [With iṭ:] dideviṣati. Because of the restriction (niyama) stautiṇyor eva… (SK 2627), to be stated, there is no ṣ [for the s after the abhyāsa]: susyūṣati. siseviṣati.

Bālamanoramā

सनीवन्तर्धभ्रस्जदम्भुश्रिस्वृयूर्णुभरज्ञपिसनाम् - सनीवन्तर्ध । सनि इवन्तेति च्छेदः । इवन्त, ऋध, भ्रस्ज, दन्भु, श्रि, स्वृ, यु, ऊर्णु, भर , ज्ञपि , सन्, — एषां द्वन्द्वः । इव् अन्ते येषां ते इवन्ताः ।स्वरती॑त्यतो वेति,इण्निष्ठाया॑मित्यत इडिति चानुवर्तते । तदाह — इवन्तेब्य इत्यादि । वन्तस्य दिव्धातोरुदाहरिष्यन्नाह — इडभावे इति । वस्येति । वकारस्येत्यर्थः । यणिति ।दकारादिकारस्ये॑ति शेषः । द्वित्वमिति ।द्यु इत्यस्ये॑ति शेषः । दुद्यूषतीति ।अज्झने॑ति दीर्घः । इट्पक्षे आह — दिदेविषतीति । अझलादित्वान्न सनः कित्त्वम्, अतो नोठ्, किन्तु लघूपधगुण इति भावः । इवन्तस्योदाहरणान्तरं सिवुधातोः सुस्यूषतीति वक्ष्यते । तत्र द्वितीयस्य षत्वमाशङ्क्य आह — स्तौतिण्योरिति । सुस्युषतीति । सिवुधातोः सनि इडभावे दुद्यूषतीतिवद्रूपम् । इट्पक्षे आह — सिसेविषतीति । ऋध्धातोः सनि ईर्त्सतीति रूपं वक्ष्यन्नाह —

translator notes

commentary BM: the sūtra is split 'sani' + 'ivanta…'. ivanta, ṛdh, bhrasj, dambhu, śri, svṛ, yu, ūrṇu, bhara, jñapi and san form a dvandva; ivantāḥ are those that have iv at the end. 'vā' is carried forward (anuvartate) from 'svarati…' [SK 2279], and 'iṭ' from 'iṇ niṣṭhāyām' [SK 3045]. Followed: the anuvṛtti brackets in sutra_en and k1.
commentary BM: 'iḍabhāve' introduces the example of div, which ends in v. 'vasya' means 'of the v'. 'yaṇ': 'of the i' is the remainder (śeṣa). 'dvitvam': 'of dyu' is the remainder. dudyūṣati: [BM adds] lengthening by 'ajjhana…' [SK 2614]. dideviṣati is the form with iṭ: san does not begin with a jhal, so it is not kit; hence no ūṭh, but guṇa of the light penultimate. Followed: '[for the i]', '[of dyū]' and '[With iṭ:]'.
commentary BM: susyūṣati, from siv, is another example of an iv-final; ṣ for the second [s] is suspected, hence 'stautiṇyoḥ…'. susyūṣati is formed like dudyūṣati, without iṭ; siseviṣati is the form with iṭ. Followed: '[for the s after the abhyāsa]'. BM ends with the lead-in to SK 2619 ('ṛdh with san gives īrtsati; about to state that, he says —').
textual Ours reads 'ivāntebhya'. The print (NSP p. 435, scan page-0445, read) reads 'ivantebhya', matching the sūtra, and Wikisource reads 'ivantebhyaḥ'. The English follows the print. This is a mūla reading, for Ajai; source.json has not been edited. There is no TB on this sūtra: on NSP p. 435 the TB passes from the end of SK 2617 ('bubhukṣate') straight to 'āpjñapyṛ—' (SK 2619).
translator The 'cchvoḥ' rule replaces the v of div with ūṭh, giving di ū s; yaṇ then gives dyū. The kaumudī's 'yaṇ dvitvam' is terse; the brackets '[for the i]' and '[of dyū]' follow BM's 'ikārasya' and 'dyu ity asya'.

SK 2619 · A 7.4.55V

आप्ज्ञप्यृधामीत् ॥ २६१९ ॥

āpjñapyṛdhāmīt

āpjñapyṛdhām īt — ī replaces [the ac — 'acaḥ' carried forward (anuvṛtti) from sani mīmā…, SK 2623 —] of āp, jñap and ṛdh [before a san — 'sani' carried forward from the same — beginning with s — 'si' carried forward from saḥ sy ārdhadhātuke, SK 2342].

Rule. Ī replaces the vowel of āp "to obtain", jñap and ṛdh "to prosper", before a san beginning with s. Bhaṭṭoji's gloss: "let ī be substituted for the ac of these before a san beginning with s".

Bhaṭṭoji's commentators give the carried words. "Of the vowel" (acaḥ) comes from sani mīmā… (SK 2623); both commentators say so. One of them adds that "before san" comes from it too. That sūtra stands just before this one in Pāṇini's order. "S" comes from saḥ sy ārdhadhātuke (SK 2342). It qualifies san, so the rule means a san that begins with s.

Example. The forms come under the next two sūtras: īpsati, īrtsati (SK 2620) and jñīpsati (SK 2621).

With iṭ, the san begins with i, not s, so there is no ī: ardidhiṣati (SK 2620).

Watch out. "Beginning with s" in effect means "without iṭ". The option of SK 2618 decides which form you get for ṛdh and jñap.

Siddhānta-kaumudī

एषामच ईत्स्यात्सादौ सनि ॥

Let ī be substituted for the ac of these [three — āp, jñap and ṛdh] before a san beginning with s [— 'sani' and 'acaḥ' carried forward (anuvṛtti) from sani mīmā… (SK 2623); 'si' carried forward from saḥ sy ārdhadhātuke (SK 2342), qualifying san].

Tattvabodhinī

NSP p. 445

—आप्ज्ञप्यृ—। ‘सनि मीमा’- इत्यतः अच इत्यनुवर्तते ‘सः स्यार्धधातुके’ इत्यतः सीति च तदाह—अच ईत्स्यात्सादाविति । सीत्यस्य सनो विशेषणात्सादाविति लाभः ॥—ईप्सतीति । ‘अजादेर्द्वितीयस्य’ इति प्सशब्दस्य द्वित्वम् ॥—विभ्रज्जिषतीति । इटि तदभावे च रमागमविकल्पाच्चत्वारि रूपाणि ॥—सुस्वूर्षतीति । ‘अज्झनगमाम्’- इति दीर्घे सत्युत्वम् ॥—यियविषतीति । ‘द्विर्वचनेऽचि’ इत्यादेशनिषेधाद्वित्वे कृते अभ्यासस्योवर्णस्येत्वम् ॥ —ऊर्णुनूपतीति । इडभावे ‘अज्झनगमाम्’- इति दीर्घः । इट्पक्षे तु ‘विभाषोणोः’ इति वा ङित्त्वम् ॥—न चेह सन्निति । किं तु नुशब्द इत्यर्थः ॥—कित्वान्न गुण इति । णिचः स्थाने इत्यर्थः ॥—श्वा मुमूर्षतीति । एकश्वविषया मरणशङ्केति बोधः । मरणशङ्काविषयो भवतीत्यन्ये । ‘पूर्ववत्सनः’ इत्यात्मनेपदमिह न शङ्क्यम् । ‘शदेः’ इत्यादिसूत्रद्वये सनो नेत्यनुवर्त्य वाक्यभेदेन व्याख्येयमिति वक्ष्यमाणत्वात्

Bālamanoramā

आप्ज्ञप्यृधामीत् - आप्ज्ञप्यृधामीत् । सादौ सनीति ।सनि मीमाघुरभे॑त्यतः सनीति, अचेति चानुवर्तते ।सः स्यार्धधातुके॑ इत्तः सीत्यनुवृत्तं सनो विशेषणम् । तदादिविधिरिति भावः ।

translator notes

commentary BM on 'sādau sani': 'sani' and 'acaḥ' are carried forward (anuvartate) from 'sani mīmāghurabha…' [SK 2623]; 'si', carried forward from 'saḥ sy ārdhadhātuke' [SK 2342], qualifies san, and a rule about what begins with [s] (tadādividhi) results. Followed: the anuvṛtti brackets in sutra_en and k1, and 'beginning with s'.
commentary TB (sk.2619.t1): 'acaḥ' is carried forward from 'sani mīmā…' and 'si' from 'saḥ sy ārdhadhātuke'; because 'si' qualifies san, 'sādau' ('beginning with s') is obtained. Followed; agrees with BM.
textual The kaumudī matches NSP p. 435 (scan page-0445, read; collation batch07: clean). BM's lead-in to this unit ('ṛdhdhātoḥ sani īrtsatīti rūpaṃ vakṣyann āha —') closes sk.2618.b1. sk.2619.t1 runs on past this unit: it also carries TB on SK 2620 (īpsati, vibhrajjiṣati), SK 2621 (the lemmas printed 'sustrūrṣati' [= susvūrṣati], yiyaviṣati, ūrṇunūṣati, 'na ceha san', 'kitvān na guṇa') and SK 2622 (śvā mumūrṣati). Those units have no TB block of their own; the TB is recorded under each of them.
translator The anuvṛtti runs in Aṣṭādhyāyī order (sani mīmā… is A 7.4.54, this rule A 7.4.55), although the Kaumudī places sani mīmā… later, at SK 2623. The forms with ī are given under SK 2620 (īpsati, īrtsati) and SK 2621 (jñīpsati).

SK 2620 · A 7.4.58अभ्यासलोपाधिकारः

अत्र लोपोऽभ्यासस्य ॥ २६२० ॥

atra lopo'bhyāsasya

atra lopo 'bhyāsasya — Here [i.e. where the preceding rules sani mīmā…, āpjñapyṛdhām īt, dambha ic ca and muco 'karmakasya guṇo vā apply], the abhyāsa is deleted (lopa).

Rule. "Here" the abhyāsa is deleted (lopa). "Here" means wherever SK 2623, 2619, 2621 or 2624 has applied. Bhaṭṭoji's gloss: "wherever [an operation] is stated from sani mīmā… onwards, let there be deletion of the abhyāsa". One of his commentators explains: once the operation of those four rules has been carried out.

Example.

āptum icchati, "he wishes to obtain":

āp + sa (no iṭ) → ī for ā (SK 2619) → īp-sa

→ the root begins with a vowel, so the second part, psa, is doubled (SK 2176) → ī psa psa

→ the abhyāsa is deleted (this rule) → ī psa → īpsati.

Bhaṭṭoji's commentators give the doubling of psa.

ardhitum icchati, "he wishes to prosper", without iṭ:

ṛdh + sa → ī for ṛ (SK 2619), with r after it (raparatva, SK 70) → īrdh-sa

→ dh → t before s (cartva, SK 121) → īrt-sa

→ r is not doubled (SK 2446), so tsa is doubled → īr tsa tsa

→ the abhyāsa is deleted (this rule) → īrtsati.

One of Bhaṭṭoji's commentators adds why t, not dh, is doubled. The statement pūrvatrāsiddhīyam advirvacane lets the doubling see the result of cartva.

With iṭ (SK 2618): no ī, since the san does not begin with s

→ guṇa with r → ardh-iṣa → dhis is doubled → ar dhi dhiṣa → dh → d in the abhyāsa → ardidhiṣati.

bhrasj gives four forms. The iṭ option of SK 2618 combines with the optional augment ram of SK 2535. One of Bhaṭṭoji's commentators sets them out.

With iṭ, without ram: the s becomes ś and then j → bhrajj-iṣa → bibhrajjiṣati. There is no saṃprasāraṇa (SK 2412), since this san is not kit.
With iṭ and ram: the r after bh and the s drop out, and r stands after the a → bharj-iṣa → bibharjiṣati.
Without iṭ, without ram: the j becomes k, and the s of san becomes ṣ → bibhrakṣati.
Without iṭ, with ram: bibharkṣati.

These four have no deleted abhyāsa. Bhrasj is not among the four rules.

Watch out. The abhyāsa goes only where one of the four rules has acted. In ardidhiṣati SK 2619 did not act, so the abhyāsa stays.

Siddhānta-kaumudī

सनिमीमा - SK 2623 इत्यारभ्य यदुक्तं तत्राभ्यासस्य लोपः स्यात् । आप्तुमिच्छति ईप्सति । अर्धितुमिच्छति । रपरत्वम् । चर्त्वम् । ईर्त्सति । अर्दिधिषति । बिभ्रज्जिषति । बिभर्जिषति । बिभ्रक्षति । बिभर्क्षति ॥

Wherever [an operation] is stated from sani mīmā… (SK 2623) onwards [— that is, once the operation of those four rules has been carried out —], let there be deletion (lopa) of the abhyāsa. āptum icchati ('he wishes to obtain'): īpsati. ardhitum icchati ('he wishes to prosper'): [the ṛ of ṛdh, replaced by ī (SK 2619), is] followed by r (raparatva); [the dh is replaced by t by] car-substitution (cartva): īrtsati. [With iṭ:] ardidhiṣati. bibhrajjiṣati. bibharjiṣati. bibhrakṣati. bibharkṣati.

Bālamanoramā

अत्र लोपोऽभ्यासस्य - अत्र लोपोऽभ्यासस्य ।सनि मीमे॑तिआप्ज्ञप्यृधामी॑दितिदम्भ इच्चे॑ति ,मुचोऽकर्मकस्य गुणो वे॑ति पूर्वसूत्रचतुष्टयविहितकार्यमत्रेत्यनेन परामृश्यते । तदाह — सनि मीमेत्यारभ्यते । सूत्रचतुष्टकार्ये कृते सतीत्यर्थः । ईप्सतीति । आप् धातोः सनि आकारस्य इत्त्वेअजादेर्द्वितीयस्ये॑ति प्स इत्यस्य द्वित्वेऽभ्यासलोप इति भावः । रपरत्वमिति । ऋधेः सनि इडभावे ऋकारस्य ईत्त्वे रपरत्वमित्यर्थः । चर्त्वमिति । ईर्ध् स इति स्थिते धस्य चर्त्वे 'न न्द्राः' इति रेफं वर्जयित्वाअजादेर्द्वितीयस्ये॑ति, 'त्स' इत्यस्य द्वित्वे अभ्यासस्य लोप इति भावः ।पूर्वत्राऽसिद्धीयमद्वित्वे॑ इति वचनाच्चर्त्वे कृते द्वित्वमिति बोध्यम् । इट्पक्षे आह — अर्दिधिषतीति । सनः सादित्वाऽभावादीत्त्वाऽभावे गुणे रपरत्वे अर्ध् इ स इति स्थिते धिस् इत्यस्य द्वित्वमिति भावः । भ्रस्ज्धातोः सन इटिभ्रस्जो रोपधयो॑रिति रमागमाऽभावे आह — बिभ्रज्जिषतीति । सस्य श्चुत्वेन शः, शस्य जश्त्वेन जः । क्ङिदभावात्ग्रहिज्ये॑ति संप्रसारणं न । बिभर्जिषतीति । इटि रमागमपक्षे भ्रस्ज् इस इति स्थिते अकारादुपरि साकरात्प्राग्रेफागमे भकाराद्रेफस्य सकारस्य च निवृत्तौ भर्ज् इस इति स्थिते भर्ज् इत्यस्य द्वित्वं हलादिशेषे अभ्यासस्य इत्त्वे जश्त्वे सनः षत्वे च रूपम् । तदेवमिट्पक्षे रमागमतदभावाभ्यां रूपद्वयम् । बिभ्रक्षतीति । इडभावे रमागमाऽभावे च रूपम् । जस्य कुत्वं सस्य षः । बिभर्क्षतीति । इडभावे रमागमे च रूपम् । तदेवमिडभावपक्षे रमागमतदभावाभ्यां द्वे रूपे ।

translator notes

commentary BM: 'atra' refers to the operation prescribed by the four preceding sūtras, 'sani mīme…', 'āpjñapyṛdhām īt', 'dambha ic ca' and 'muco 'karmakasya guṇo vā'. Bhaṭṭoji's 'sani mīmety ārabhya' means 'when the operation of those four sūtras has been done'. Followed: the bracket in sutra_en and k1.
commentary BM on the forms. īpsati: with san after āp, ā becomes ī, 'psa' is doubled by 'ajāder dvitīyasya' [SK 2176], and the abhyāsa is deleted. 'raparatvam': with san after ṛdh and no iṭ, ṛ becomes ī and takes r after it. 'cartvam': with īrdh s standing, dh is replaced by a car sound; r is excluded by 'na ndrāḥ' [SK 2446], 'tsa' is doubled by 'ajāder dvitīyasya', and the abhyāsa is deleted. By the statement 'pūrvatrāsiddhīyam advitve', the doubling follows cartva. ardidhiṣati is the iṭ option: the san does not begin with s, so there is no ī; guṇa and r give ar dh i s, and 'dhis' is doubled. Followed: the bracketed steps for īrtsati and '[With iṭ:]'.
commentary BM on bhrasj. bibhrajjiṣati: with iṭ and without the ram augment of 'bhrasjo ropadhayoḥ' [SK 2535]; s becomes ś by ścutva and ś becomes j by jaśtva; there is no saṃprasāraṇa by 'grahijyā…' [SK 2412], since the san is not kit or ṅit. bibharjiṣati: with iṭ and with ram; r is placed after the a and before the s, the r after bh and the s drop out, bharj is stands, bharj is doubled, then halādiḥ śeṣaḥ, i for the abhyāsa vowel, jaśtva and ṣ for the s of san. bibhrakṣati: no iṭ and no ram; j becomes k (kutva) and s becomes ṣ. bibharkṣati: no iṭ, with ram. So there are two forms with iṭ and two without it. Recorded; the kaumudī gives the four forms without derivation.
commentary TB on this unit is printed under sk.2619.t1. On īpsati: 'psa' is doubled by 'ajāder dvitīyasya'. On bibhrajjiṣati: there are four forms because the ram augment is optional both with iṭ and without it. Recorded; agrees with BM.
textual The kaumudī matches NSP p. 435 (scan page-0445, read; collation batch07: clean). The print's cross-reference reads 'sani mīmā–2623', as ours does; the OCR of that page garbles it. This unit has no TB block of its own; its TB is printed under sk.2619.t1.
translator The iṭ of ardidhiṣati and of the bhrasj forms is the option of sanīvantardha… (SK 2618), which names ṛdh and bhrasj. The kaumudī does not say so here.

SK 2621 · A 7.4.56V

दम्भ इच्च ॥ २६२१ ॥

dambha icca

dambha ic ca — i, and [by 'ca'] also ī [— 'īt' gathered from āpjñapyṛdhām īt, SK 2619 —], replaces the [ac — 'acaḥ' carried forward (anuvṛtti) from sani mīmā…, SK 2623 —] of dambh [before a san — 'sani' carried forward from the same — beginning with s — 'si' carried forward from saḥ sy ārdhadhātuke, SK 2342].

Rule. I, and by the word ca also ī, replaces the vowel of dambh before a san beginning with s. Then the abhyāsa is deleted (SK 2620). Bhaṭṭoji's gloss: "let i, and also ī, be substituted for the ac of dambh before a san beginning with s". One of his commentators gives the carried words: "before san" and "of the vowel" from SK 2623, ī from SK 2619, and s from SK 2342.

Example.

dambh + sa (no iṭ, SK 2618) → i for a (this rule) → dimbh-sa

→ is the san kit? The anusvāra and the bh stand between the i and the san. Bhaṭṭoji recalls that hal in SK 2613 means the class. So the san is kit (SK 2613)

→ the penultimate n is lost before a kit affix (SK 415) → dibh-sa

→ doubling → the abhyāsa is deleted (SK 2620) → dibh-sa

→ d takes aspiration before s, since the root ends in bh (SK 326) → dhibh-sa

→ bh → p before s (SK 121) → dhipsa → dhipsati.

With ī: dhīpsati. With iṭ: the san is not kit, so the n stays and there is no i → didambhiṣati.

jñapi. Bhaṭṭoji explains the jñapi of SK 2618. It is the short-vowelled (mit) ṇic-stem of jñā, with the augment puk. It is also the curādi root that ends in p of itself. One of his commentators adds that the first is jñā of the ghaṭādi list, whose penultimate is shortened before ṇi.

jñapi + sa (no iṭ) → the stem ends in i, an ik → kit (SK 2612), so the i of ṇi takes no guṇa

→ SK 2614 would lengthen it; but deletion of ṇi (SK 2313), being the later rule, applies instead → jñap-sa

→ ī for a (SK 2619) → jñīp-sa → doubling → the abhyāsa is deleted (SK 2620) → jñīpsati.

With iṭ: jñapi + iṣa → guṇa and ay of the ṇi → doubling → jijñapayiṣati.

From the stem that is not mit, jñāpi: jijñāpayiṣati. One of Bhaṭṭoji's commentators says this stem is not covered by SK 2618, so its iṭ is obligatory.

The other roots of SK 2618, which Bhaṭṭoji works in this kaumudī, are set out under SK 2618. So is the vārttika he states here on tan, pat and daridrā.

Watch out. In dhipsati three earlier rules do the work after this one: SK 2613 (kit by the class reading), SK 415 (n lost) and SK 2620 (abhyāsa gone).

Siddhānta-kaumudī

दम्भेरच इत्स्यादीच्च सादौ सनि । अभ्यासलोपः । हलन्ताच्च SK 2613 इत्यत्र हल्ग्रहणं जातिपरमित्युक्तम् । तेन सनः कित्त्वान्नलोपः । धिप्सति । धीप्सति । दिदम्भिषति । शिश्रीषति । शिश्रयिषति । उदोष्ठ्यपूर्वस्य SK 2494 । सुस्वूर्षति । सिस्वरिषति । युयूषति । यियविषति । ऊर्णुनूषति । ऊर्णुनुविषति । ऊर्णुनविषति । न च परत्वाद्गुणावादेशयोः सतोरभ्यासे उकारो न श्रूयेतेति वाच्यम् । द्विर्वचनेचि SK 2343 इति सूत्रेण द्वित्वे कर्तव्ये स्थानिरूपातिदेशादादेशमनिषेधाद्वा । न च सन्नन्तस्य द्वित्वं प्रति कार्यित्वान्निमित्तता कथमिति वाच्यम् ॥ [(परिभाषा - ) कार्यमनुभवन्हि कार्यी निमित्ततया नाश्रीयते न त्वननुभवन्नपि] ॥ न चेह सन् द्वित्वमनुभवति । बुभूर्षति । बिभरिषति । ज्ञपिः पुगन्तो मित्संज्ञकः पकारान्तश्चौरादिकश्च । इडभावे इको झल् SK 2612 इति कित्त्वान्न गुणः । अज्झन - SK 2614 इति दीर्घः परत्वाण्णिलोपेन बाध्यते । आप्ज्ञप् - SK 2619 इति ईत् । ज्ञीप्सति । जिज्ञपयिषति । अमितस्तु । जिज्ञापयिषति । जनसन - SK 2504 इत्यात्वम् । सिषासति । सिसनिषति ।

Let i, and also ī, be substituted for the ac of dambh before a san beginning with s. Deletion of the abhyāsa [by atra lopo 'bhyāsasya, SK 2620]. It has been stated [before] that the mention of hal in halantāc ca (SK 2613) refers to the class (jāti) [of hal sounds]. Hence the san is kit, and so the n is deleted (nalopa): dhipsati, dhīpsati. [With iṭ:] didambhiṣati. śiśrīṣati, śiśrayiṣati. [u by] udoṣṭhyapūrvasya (SK 2494): susvūrṣati, sisvariṣati. yuyūṣati, yiyaviṣati. ūrṇunūṣati, ūrṇunuviṣati, ūrṇunaviṣati. It should not be objected: "Since guṇa and the substitution of av (avādeśa) [take effect first] because they are later (para), u would not be heard in the abhyāsa." [It is heard,] because, when doubling is to be done, the sūtra dvirvacane 'ci (SK 2243) brings about either the extension of the original's form [to the substitute] (sthānirūpātideśa) or the prohibition of the substitute (ādeśaniṣedha). Nor should it be objected: "Since the sannanta is the undergoer of the operation (kāryin) with respect to doubling, how can [the san] be its cause (nimitta)?" (paribhāṣā) For it is [only] while undergoing an operation that the undergoer (kāryin) is not taken as its cause, not also when it is not undergoing it. And here the san does not undergo doubling [— it is nu that is doubled]. bubhūrṣati, bibhariṣati. jñapi [in sanīvantardha…, SK 2618] is the puk-final [ṇic-stem] that is termed mit, and also the curādi [root] that ends in p. In the absence of iṭ, the san is kit by iko jhal (SK 2612), so there is no guṇa [in place of ṇic]. The lengthening by ajjhana… (SK 2614) is blocked by the deletion of ṇi (ṇilopa), which is later (para). ī by āpjñap… (SK 2619): jñīpsati. [With iṭ:] jijñapayiṣati. But from the non-mit [jñāpi]: jijñāpayiṣati. ā [for the n] by janasana… (SK 2504): siṣāsati. [With iṭ:] sisaniṣati.

vārttika

तनिपतिदरिद्रातिभ्यः सनो वा इड्वाच्यः

(vārttika) It should be stated that san optionally takes iṭ after tan, pat and daridrā.

(वार्तिकम्) ॥

—

Bālamanoramā

दम्भ इच्च - दम्भ इच्च ।सनि मीमे॑त्यतः सनीति, अचेति चानुवर्तते । चकारात्आप्ज्ञप्यृधा॑मिति सूत्रादीदिति समुच्चीयते ।सः सी॑त्त सीत्यनुवृत्तं सनो विशेषणं, तदादिविधिः । तदाह — दम्भेरच इत्यादि । अभ्यासलोप इति । 'अत्र लोपः' इत्यनेने॑ति शेषः । दिम्भ् स इति स्थिते इक्समीपादनुस्वारादव्यवहितपरत्वाऽभावेऽपि हलन्तादित्यस्य प्रवृत्तिमुपपादयति — हलन्ताच्चेत्यत्रेति । हल्ग्रहणं हल्त्वजात्याक्रान्तैकाऽनेकव्यक्तिरपरिमिति प्रागुक्तमित्यर्थः । ततः किमित्यत आह — तेनेति । धिप्सतीति ।सनीवन्ते॑ति इडभावे इत्त्वे रूपम् । धीप्सतीति । इडभावे इत्त्वे च रूपम् । दिदम्भिषतीति । इट्पक्षे सनो झलादित्वाऽभावादकित्त्वान्नलोपो नेति भावः । शिश्रीषतीति ।सनीवन्ते॑ति इडभावेअज्झने॑ति दीर्घः । सनः कित्तवान्न गुणः । इट्पक्षे आह — शिश्रयिषतीति । अझलादित्वान्न कित्त्वं, नाप्यज्झनेति दीर्घः । स्वृधातोः सनि ऋकारस्य उत्त्वविधिं स्मारयति — उदोष्ठएति । सुस्वूर्षतीति ।सनीवन्ते॑ति इडभावे ऋकारस्यअज्झने॑ति दीर्घे कृते उत्त्वे रपरत्वेउपधायां चे॑ति दीर्घ इति भावः । सिस्वरिषतीति । 'स्वृ ' इत्स्य द्वित्वे उदरत्वे इत्तवमिति भाव- । युयूषतीति ।सनीवन्ते॑ति इडभावेअज्झने॑ति दीर्घः । यियविषतीति । इट्पक्षेद्विर्वचनेऽची॑ति गुणनिषेधात्यु॑इत्यस्य द्वित्वम् ।ओः पुयण्जी॑तीत्त्वमिति भावः । ऊर्णुनूषतीति ।सनीवन्ते॑ति इडभावपक्षे 'न न्द्रा' इति रेफं वर्जयित्वा नुस् इत्यस्य द्वित्वेअज्झने॑ति दीर्घः ।इको झलि॑ति सनः कित्त्वान्न गुणः । इट्पक्षे तुविभाषणोर्णो॑रिति सनो ङित्त्वविकल्पं मत्वाह -ऊर्णुनुविषति । ऊर्णुनविषतीति । ङित्त्वपक्षे गुणाऽभावान्नुशब्दस्य द्वित्वे उत्तरखण्डे उवङ् । ङित्त्वाऽभावपक्षेनु॑इत्यस्य द्वित्वे उत्तरखण्डस्य गुणावादेशाविति भावः । उभयत्राप्यभ्यासे उवर्णः श्रूयते । ननु ङित्त्वाऽभावपक्षे ऊर्णुं इस इति स्थिते द्वित्वात्, प्रागेव परत्वाद्गुणे अवादेशे च कृते नव्शब्दस्य द्वित्वेऽभ्यासस्याऽत इत्त्वे ऊर्णिनविषतीति अभ्यासे इकार एव श्रूयेत, नतु उकार इत्याशङ्क्य निराकरोति — द्विर्वचनेऽचीति । अस्मिन् सूत्रेस्थानिव॑दित्यनुवत्र्य रूपातिदेशं चाश्रित्य द्वित्वनिमित्ते अचि परे योऽजादेशः स द्वित्वे कर्तव्ये स्थानिरूपं प्रतिपद्यते इत्येकोऽर्थः ।न पदान्ते॑त्यतो नेत्यनुवर्त्त्य द्वित्वनिमित्ते अचि योऽजादेशः स न स्याद्द्वित्वे कर्तव्ये इत्यन्योऽर्थः । तत्र प्रथमव्याख्याने तु कृतस्यापि गुणस्य स्थानिभूतोकाररूपप्रतिपत्त्यानु॑इत्यस्य द्वित्वे अभ्यासे उकार एव श्रूयते । द्वितीव्याख्यानेऽपि द्वित्वात् प्राग्गुणस्य निषिद्धतया नुशब्दस्यैव द्वित्वे अभ्यासे उकार एव श्रूयते इति भावः । ननु ऊर्णु इस इति सन्नन्तस्य द्वित्वरूपकार्यभाक्त्वेन तदन्तर्गतसय् इस इत्यस्यापि कार्यित्वान्न द्वित्वनिमित्तत्वम्,नहि कार्यी निमित्ततया आश्रीयते॑ इत्युक्तेः । तथा च द्वित्वे कर्तव्ये द्वित्वनिमित्ताऽच्परकादेशस्य क्रियमाणो निषेधः कथमिह गुणस्य प्रसज्यते इत्याशङ्क्य निराकरोति — न च सन्नन्तस्येति । कार्यमनुभवन्निति । अत्र व्याख्यानमेव शरणम् । न चेह सन्निति । कितं नुशब्द इत्यर्थः । बुभूर्षतीति ।सनीवन्ते॑ति इडभावपक्षे भृ स इति स्थितेअज्झने॑ति दीर्घेउदोष्ठपूर्वस्ये॑त्युत्त्वे रपरत्वे उत्तरखण्डस्यहलि चे॑ति दीर्घः । सनः कित्त्वान्न गुण इति भावः । इट्पक्षे आह — बिभरिषतीति । भृ इस इति स्थिते द्वित्वे उरदत्वे रपरत्वे हलादिशेषे अभ्यासस्य अत इत्त्वे उत्तरखण्डस्य गुणे रपरत्वमिति भावः । ज्ञपिः पुगन्तो मित्संज्ञक इति ।सनीवन्ते॑ति सूत्रे गृह्रते॑ इति शेषः ।मारणतोषणनिशामनेषु ज्ञे॑ति घटादौ ।ततो हेतुमण्णौ पुकि घटादित्वेन मित्त्वादुपधाह्रस्वे ज्ञपीति ण्नय्तो गृह्रत इत्यर्थः । पकारान्तश्चौरादिकश्चेति ।ज्ञप मिच्चे॑ति यः स्वतः पकारान्तः पठितश्चुरादौ, न तु पुगन्तः, सोऽपिसनीवन्ते॑ति सूत्रे गृह्रते इत्यर्थः । इडभावे इति । उभयविधादपि ण्यन्ताज्ज्ञपीत्यस्मात्सनि इडभावपक्षे णेः परसय् सनः 'इको झल्' इति कित्त्वाण्णेर्गुणो नेत्यर्थः । परत्वादिति । णेर्लोपे सति अचोऽभावान्न दीर्घ इति भावः । तथा च 'ज्ञी' बित्यस्य द्वित्वे हलादिशेषे 'अत्र लोपःर' इत्यभ्यासलोपे परिनिष्ठितमाह — ज्ञीप्सतीति । इट्पक्षे आह — जिज्ञपयिषतीति । सनधातोः सनि आह — जनसनेत्यात्त्वमिति ।नकारस्ये॑ति शेषः । सिषासतीति । आत्त्वे कृते सा इत्यस्य द्वित्वे अभ्यासस्य ह्रस्वे अत इत्त्वे षत्वे रूपम् । नचस्तौतिण्योरेवे॑ति नियमान्न ष इति शङ्क्यं, सनः षत्वे सत्येव तत्प्रवृत्तेः । इट्पक्षे त्वाह — सिसनिषतीति । अत्रजनसने॑त्यात्त्वं तु न, सनो झलादित्वाऽभावात् ।स्तौतिण्योरेवे॑ति निमयान्न ष इति भावः । तनिपतीति । प्राप्तविभाषेयम् ।

translator notes

commentary BM: 'sani' and 'acaḥ' are carried forward (anuvartate) from 'sani mīme…' [SK 2623]; by the ca, 'īt' is gathered in from 'āpjñapyṛdhām…' [SK 2619]; 'si', carried forward from 'saḥ si…' [SK 2342], qualifies san, giving a tadādividhi. 'abhyāsalopaḥ': 'by atra lopaḥ' is the remainder (śeṣa). Followed: the anuvṛtti brackets and '[by atra lopo 'bhyāsasya, SK 2620]'.
commentary BM on 'halantāc ca…': with dimbh s standing, the anusvāra stands between the ik and the hal, so the hal does not immediately follow the ik; Bhaṭṭoji justifies the application of 'halantāt' by recalling that the mention of hal covers one or more individuals of the class hal. dhipsati: no iṭ by 'sanīvanta…' [SK 2618], with i. dhīpsati: no iṭ, with ī. didambhiṣati: with iṭ the san does not begin with a jhal, so it is not kit and there is no nalopa. Followed: '[With iṭ:]'.
commentary BM on śri, svṛ, yu and ūrṇu. śiśrīṣati: no iṭ by 'sanīvanta…', lengthening by 'ajjhana…'; the san is kit, so no guṇa. śiśrayiṣati: with iṭ, not kit, and no lengthening by 'ajjhana…'. susvūrṣati: no iṭ, ṛ lengthened by 'ajjhana…', then u, r, and lengthening by 'upadhāyāṃ ca'. sisvariṣati: svṛ doubled, urat, i. yuyūṣati: no iṭ, lengthening by 'ajjhana…'. yiyaviṣati: with iṭ, guṇa is prohibited by 'dvirvacane 'ci', yu is doubled, and i comes by 'oḥ puyaṇji…'. ūrṇunūṣati: no iṭ; r is excluded by 'na ndrāḥ', 'nus' is doubled and lengthened by 'ajjhana…'; the san is kit by 'iko jhal', so no guṇa. With iṭ, Bhaṭṭoji has in mind the optional ṅit-status of san by 'vibhāṣorṇoḥ' [SK 2447]: ūrṇunuviṣati is the ṅit option (no guṇa, nu doubled, uvaṅ in the second part); ūrṇunaviṣati is the other (nu doubled, guṇa and av in the second part). In both, u is heard in the abhyāsa. Followed: '[u by]' for udoṣṭhyapūrvasya.
commentary TB on this unit is printed under sk.2619.t1. 'sustrūrṣati' [OCR, = susvūrṣati]: u comes after lengthening by 'ajjhanagamām'. yiyaviṣati: the substitute is prohibited by 'dvirvacane 'ci', doubling is done, and then the u of the abhyāsa becomes i. ūrṇunūṣati: without iṭ, lengthening by 'ajjhanagamām'; with iṭ, optional ṅit-status by 'vibhāṣorṇoḥ'. Recorded; agrees with BM.
commentary BM on the first objection: with ūrṇu is standing, guṇa and av, being para, would come before doubling, nav would be doubled and the abhyāsa a would become i, so that i, not u, would be heard ('ūrṇinaviṣati'). Reply: 'dvirvacane 'ci' has two readings. (1) With 'sthānivat' carried forward and the extension taken as an extension of form (rūpātideśa): a substitute for an ac, made before an ac that causes doubling, takes on the form of the original when doubling is to be done. (2) With 'na' carried forward from 'na padānta…': such a substitute does not occur when doubling is to be done. On (1) the guṇa, though made, takes the form of the original u, so nu is doubled; on (2) guṇa is prohibited before doubling and nu itself is doubled. Either way u is heard in the abhyāsa. Followed: the two alternatives and '[to the substitute]'.
commentary BM on the second objection: since the sannanta ūrṇu is shares in the operation of doubling, the is within it is also a kāryin and cannot cause doubling ('nahi kāryī nimittatayā āśrīyate'); so how can the prohibition of a substitute made before an ac that causes doubling extend to the guṇa here? On 'kāryam anubhavan…': 'here only the explanation (vyākhyāna) is the refuge'. On 'na ceha san': rather, [it is] 'nu' [that undergoes doubling]. Followed: '[— it is nu that is doubled]'.
commentary TB (printed under sk.2619.t1) on 'na ceha sann iti': 'rather the word nu' is meant. Followed; agrees with BM.
commentary BM on bhṛ. bubhūrṣati: no iṭ by 'sanīvanta…'; with bhṛ s standing, lengthening by 'ajjhana…', u by 'udoṣṭhyapūrvasya', r, and lengthening of the second part by 'hali ca'; the san is kit, so no guṇa. bibhariṣati: with iṭ, bhṛ is standing; doubling, urat, r, halādiśeṣa, i for the abhyāsa a, guṇa of the second part and r. Recorded.
commentary BM on jñapi: the remainder (śeṣa) is 'is taken in the sūtra sanīvanta…'. It is jñā 'māraṇa-toṣaṇa-niśāmaneṣu' of the ghaṭādi list, with hetumaṇṇic and puk; being ghaṭādi it is mit, so its penultimate is shortened, giving the ṇic-final jñapi. 'pakārāntaś caurādikaś ca': the curādi root read as 'jñapa mic ca', which ends in p of itself and not through puk, is also taken. 'iḍabhāve': from either kind of ṇic-final jñapi, when san has no iṭ, the san after ṇi is kit by 'iko jhal', so ṇi takes no guṇa. 'paratvāt': ṇi is deleted, no ac remains, so there is no lengthening. Then jñīp is doubled, halādiśeṣa applies and the abhyāsa is deleted by 'atra lopaḥ': jñīpsati. jijñapayiṣati is the iṭ form. Followed: '[ṇic-stem]' and '[With iṭ:]'.
commentary TB (printed under sk.2619.t1) on 'kitvān na guṇa iti': [the guṇa meant is the one] in place of ṇic. Followed: '[in place of ṇic]'.
commentary BM on san (sana). 'janasanety ātvam': 'nakārasya' ('of the n') is the remainder. siṣāsati: after ā, sā is doubled, the abhyāsa is shortened, its a becomes i, and ṣ results. It is not to be suspected that 'stautiṇyor eva…' [SK 2627] blocks the ṣ, since that restriction operates only when the san has ṣ. sisaniṣati is the iṭ form: no ā, because the san does not begin with a jhal, and no ṣ, because of the restriction 'stautiṇyor eva'. Followed: '[for the n]' and '[With iṭ:]'.
commentary BM on 'tanipati…': this is an option for something that would otherwise apply (prāptavibhāṣā). Recorded.
textual Our kaumudī reads 'sthānirūpātideśād ādeśamaniṣedhād vā'. NSP p. 435 (scan page-0445, read; collation batch07) and Wikisource read 'ādeśaniṣedhād vā'. The English follows the print. Ours and the print both cite dvirvacane 'ci as '2343', but SK 2343 is puṣādidyutādy…; Wikisource cites 'sū 2243', and SK 2626 cites the same sūtra as 2243. The English gives SK 2243. Ours brackets the maxim as '[(paribhāṣā - ) kāryam anubhavan…]'; the print marks it '(pa)'. These are mūla readings, for Ajai; source.json has not been edited.
textual Our k3 is only the tag '(vārtikam)' and a daṇḍa. The tag is editorial: the print (NSP p. 435, scan page-0445, read) marks 'tanipatidaridrātibhyaḥ sano vā iḍ vācyaḥ' with its vārttika sign placed before it. Hence k3 is rendered '—' and the vārttika is labelled in k2.
textual This unit has no TB block of its own; its TB is printed under sk.2619.t1. Ours sk.2621.b1 lacks BM's gloss on 'amitas tu'. Wikisource (uttara-2/0120) has it: the hetumaṇṇic-final ghaṭādi [jñā] in senses other than māraṇa etc., and the curādi ṇic-final 'jñā niyoge', are not mit, so their penultimate is not shortened. They are therefore not taken by jñapi in 'sanīvanta…', and iṭ is obligatory: jijñāpayiṣati.
translator The nalopa is by aniditāṃ hala upadhāyāḥ kṅiti (SK 415), and the ṇilopa by ṇer aniṭi (SK 2313). The aspirate dh of dhipsati, dhīpsati comes by ekāco baśo bhaṣ… (SK 326). Neither the kaumudī nor the commentators name these rules here. '[jñāpi]' in 'from the non-mit [jñāpi]' is the translator's, from the form jijñāpayiṣati.

SK 2622 · A 6.4.17V

तनोतेर्विभाषा ॥ २६२२ ॥

tanotervibhāṣā

tanoter vibhāṣā — [Lengthening (dīrgha) — carried forward (anuvṛtti) from ḍhralope pūrvasya dīrgho 'ṇaḥ, SK 174 — of the penultimate (upadhā) — carried forward from nopadhāyāḥ, SK 370 — before a san beginning with a jhal — 'jhalādau sani' carried forward from ajjhanagamāṃ sani, SK 2614 —] optionally occurs for tan.

Rule. The penultimate of tan is optionally lengthened before a san beginning with a jhal. Bhaṭṭoji's gloss: "let the penultimate of this [root] optionally be lengthened before a san beginning with a jhal". One of his commentators gives the carried words: "penultimate" from SK 370, "long" from SK 174, and "before a jhal-initial san" from SK 2614.

Example.

tan + sa (no iṭ, by the option of the vārttika under SK 2621)

→ long penultimate (this rule) → tān-sa → anusvāra (SK 123) → tāṃsa

→ doubling → ta tāṃsa → i (SK 2317) → titāṃsati.

Without the lengthening → titaṃsati.

With iṭ, by that vārttika → titaniṣati.

Vārttika: āśaṅkāyāṃ san vaktavyaḥ. "San should be stated in the sense of apprehension (āśaṅkā)." One of Bhaṭṭoji's commentators explains. This san comes in its own sense (svārthe), after a root whose action is feared to be about to happen. Bhaṭṭoji's examples:

śvā mumūrṣati, "the dog is about to die". mṛ + sa → long ṝ (SK 2614) → kit (SK 2612) → u with r after the labial m (SK 2494) → lengthened (SK 354) → mūrṣa → doubling, short vowel → mumūrṣati.
kūlaṃ pipatiṣati, "the bank is about to fall". This is the iṭ form of pat, by the vārttika under SK 2621.

The same commentator glosses the first as "it is one whose death is apprehended". How to analyse the sense, scholars discuss this.

Watch out. The dog does not wish anything. This san is not the desiderative of SK 2608, though its forms look the same.

Siddhānta-kaumudī

अस्योपधाया दीर्घो वा स्याज्झलादौ सनि । तितांसति । तितंसति । तितनिषति ।

Let the penultimate (upadhā) of this [root tan] optionally be lengthened before a san beginning with a jhal [— 'upadhāyāḥ', 'dīrghaḥ' and 'jhalādau sani' carried forward (anuvṛtti) from SK 370, SK 174 and SK 2614]. titāṃsati, titaṃsati. [With iṭ:] titaniṣati.

vārttika

आशङ्कायां सन्वक्तव्यः

(vārttika) San should be stated in the sense of apprehension (āśaṅkā).

(वार्तिकम्) ॥ श्वा मुमूर्षति । कूलं पिपतिषति ॥

śvā mumūrṣati ('the dog is about to die' [— its death is apprehended]). kūlaṃ pipatiṣati ('the bank is about to fall' [— its fall is apprehended]).

Bālamanoramā

तनोतेर्विभाषा - तनोतेर्विभाषा । उपधाया दीर्घ इति । 'नोपधायाः' इत्यतो 'ढ्रलोपे' इत्यतश्च तदनुवृत्तेरिति भावः । झलादौ सनीति ।अज्झने॑त्यतस्तदनुवर्तते । तत्र झलादाविति भाष्ये स्थितमिति भावः । आशङ्कायामिति । आशङ्काविषयक्रियावृत्तेर्धातोः स्वार्थे सन्नित्यर्थः । श्वा मुमूर्षतीति । शङ्कितमरणो भवतीत्यर्थः । कूलं पिपतिषतीति । शङ्कितपतनं भवतीत्यर्थः ।तनिपती॑ति इट्पक्षे रूपम् । पतेःसनि इडभावपक्षे त्वाह —

translator notes

commentary BM: 'upadhāyā dīrghaḥ' — these are carried forward (anuvṛtti) from 'nopadhāyāḥ' [SK 370] and from 'ḍhralope…' [SK 174]. 'jhalādau sani' is carried forward from 'ajjhana…' [SK 2614]; 'jhalādau' there is established in the Bhāṣya. Followed: the anuvṛtti brackets in sutra_en and k1.
commentary BM on 'āśaṅkāyām': san in its own sense (svārthe) after a dhātu that denotes an action which is the object of apprehension. śvā mumūrṣati: 'it is one whose death is apprehended' (śaṅkitamaraṇo bhavati). kūlaṃ pipatiṣati: 'it is one whose fall is apprehended' (śaṅkitapatanaṃ bhavati). pipatiṣati is the iṭ form of the vārttika 'tanipati…' [SK 2621.k2]. BM ends with the lead-in to SK 2623: 'pateḥ sani iḍabhāvapakṣe tv āha —'. Followed: the bracketed glosses in k3.
commentary TB on this unit is printed under sk.2619.t1. On śvā mumūrṣati: the sense is 'an apprehension of death that has the one dog as its object'; others say 'it becomes the object of an apprehension of death'. The ātmanepada of 'pūrvavat sanaḥ' [SK 2734] is not to be suspected here, since it will be stated that in the two sūtras beginning 'śadeḥ…' 'sano na' is carried forward and they are explained by splitting the sentence (vākyabheda). Recorded, not followed: TB's own (first) analysis makes the apprehension of death, with the one dog as its object, the chief thing meant (the viśeṣya of the verbal cognition); only the view of 'others' (anye) makes the dog the chief thing meant, as the object of an apprehension of death. The English gloss in k3 ('[— its death is apprehended]') matches the 'others' view, and follows the BM note on k2, not TB's preferred construal.
textual Our k3 begins with the tag '(vārtikam)', which is editorial. The print (NSP p. 435, scan page-0445, read; collation batch07: clean) marks 'āśaṅkāyāṃ san vaktavyaḥ' with its vārttika sign placed before it, and then continues 'śvā mumūrṣati | kūlaṃ pipatiṣati ||' as Bhaṭṭoji's examples. The English labels the vārttika in k2 and leaves k3 unlabelled. This unit has no TB block of its own; its TB is printed under sk.2619.t1.
translator '[With iṭ:]' is the translator's: titaniṣati is the iṭ option given by the vārttika tanipatidaridrātibhyaḥ… (SK 2621.k2). Neither commentator glosses titaniṣati.

SK 2623 · A 7.4.54V

सनि मीमाघुरभलभशकपतपदामच इस् ॥ २६२३ ॥

sani mīmāghurabhalabhaśakapatapadāmaca is

sani mīmāghurabhalabhaśakapatapadām aca is — Before a san [beginning with s — 'si' carried forward (anuvṛtti) from saḥ sy ārdhadhātuke, SK 2342 —], is replaces the ac of mī, mā, the ghu roots, rabh, labh, śak, pat and pad.

Rule. Before a san beginning with s, is replaces the vowel of mī, mā, the ghu roots, rabh, labh, śak, pat and pad. The ghu roots are the dā and dhā roots. Bhaṭṭoji's gloss: "let is be substituted for the ac of these before a san beginning with s". "S" is carried forward from SK 2342. Then the abhyāsa is deleted (SK 2620).

Example.

patitum icchati, "he wishes to fall", without iṭ:

pat + sa → is for a (this rule) → p-is-t-sa → pist-sa

→ doubling, then the abhyāsa is deleted (SK 2620) → pist-sa

→ the s at the head of the cluster st is lost (skoḥ…, SK 380) → pitsa → pitsati.

Bhaṭṭoji gives the steps in this order.

daridrā, with and without iṭ (the vārttika under SK 2621): didaridriṣati, didaridrāsati.

mī: Bhaṭṭoji takes two roots, ḍumiñ and mīñ. Ḍumiñ has a short i, but SK 2614 lengthens it before san. "Even [the mi of] minoti, once lengthened, takes is, because its form mī is no different."

mī + sa

→ is

→ mis-sa

→ the s of is becomes t (SK 2342)

→ mitsa

→ doubling, abhyāsa deleted

→ mitsati, mitsate.

One of his commentators says the root is marked with ñ, so both padas are used (SK 2734). The other adds that the san is kit by SK 2613, so there is no guṇa.

That commentator also meets an objection. A maxim says that a form named directly is preferred to one made by a rule (lakṣaṇa-pratipadokta). Minoti's mī is made by a rule. He answers, citing Kaiyaṭa, that the maxim holds where the product of a rule is relied on, not where only the bare form is. So it is not binding (anitya).

mā "to measure": mitsati. Māṅ and meṅ: mitsate. One of Bhaṭṭoji's commentators notes that meṅ takes the form mā before san, so it is covered too.

The ghu roots:

do and dāṇ: ditsati; deṅ: ditsate; dāñ: ditsati, ditsate.
dheṭ: dhitsati; dhāñ: dhitsati, dhitsate.

dā + sa

→ is

→ dis-sa

→ t for the s of is (SK 2342)

→ ditsa

→ abhyāsa deleted

→ ditsati.

rabh: ripsate. labh: lipsate. śakḷ "to be able": śikṣati.

śak "to endure" (marṣaṇe) is a divādi root, marked by a svarita vowel, so it takes both padas: śikṣati, śikṣate.

One of Bhaṭṭoji's commentators asks whether both śak roots are meant. By a maxim about items named without their markers (niranubandhaka), only śak "to endure" would be taken. He answers that the maxim concerns affixes. So both roots are taken.

pad: pitsate.

Vārttika: rādho hiṃsāyāṃ sanīs vācyaḥ. "Is should be stated [for the ā] of rādh before san, in the sense of injuring (hiṃsā)." ritsati, "he wishes to injure". Why "in the sense of injuring"? In another sense: ārirātsati.

Watch out. Is here is a substitute for a vowel, not the augment iṭ. Its s may change: to t in mitsati (SK 2342), or drop in pitsati (SK 380).

Siddhānta-kaumudī

एषामच इस् स्यात्सादौ सनि । अभ्यासलोपः । स्कोः - SK 380 इति सलोपः । पित्सति । दिदरिद्रिषति । दिदरिद्रासति । डुमिञ् मीञ् आभ्यां सन् । कृतदीर्घस्य मिनोतेरपि मीरुपत्वाविशेषादिस् । सः सि - SK 2342 इति तः । मित्सति । दोदाणोः । दित्सति । देङ् । दित्सते । दाञ् । दित्सति । दित्सते । धेट् । धित्सति । धाञ् । धित्सति । धित्सते । रिप्सते । लिप्सते । शकि । शिक्षति । शक मर्षण इति दिवादिः । स्वरितेत् । शिक्षति । शिक्षते । पित्सते ।

Let is be substituted for the ac of these before a san beginning with s [— 'si' carried forward (anuvṛtti) from SK 2342]. Deletion of the abhyāsa [by atra lopo 'bhyāsasya, SK 2620]. Deletion of the s by skoḥ… (SK 380): pitsati [pat]. didaridriṣati, didaridrāsati [daridrā, with and without iṭ]. ḍumiñ and mīñ: san after these two. Even [the mi of] minoti, once lengthened, takes is, because its form mī is no different. t [for the s of is] by saḥ si… (SK 2342): mitsati, [mitsate. mā 'to measure' (māne): mitsati. māṅ and meṅ: mitsate.] do and dāṇ: ditsati. deṅ: ditsate. dāñ: ditsati, ditsate. dheṭ: dhitsati. dhāñ: dhitsati, dhitsate. ripsate [rabh]. lipsate [labh]. śakḷ: śikṣati. śaka 'to endure' (marṣaṇe) is divādi and has a svarita vowel as it-marker (svaritet): śikṣati, śikṣate. pitsate [pad].

vārttika

राधो हिंसायां सनीस् वाच्यः

(vārttika) is should be stated [in place of the ā] of rādh before san, in the sense of injuring (hiṃsā).

(वार्तिकम्) ॥ रित्सति । हिंसायां किम् । आरिरात्सति ॥

ritsati. Why 'in the sense of injuring'? ārirātsati.

Tattvabodhinī

NSP p. 445–446

—सनि मीमा- । ‘सः सि’ इत्यतः सीत्यनुवर्तते तस्य सनो विशेषणत्वात्सादौ सनीति लाभः ॥—मीरूपाविशेषादिति । ननु मिनोतेर्मीरूपस्य लाक्षणिकत्वात् मीग्रहणेन ग्रहणं न प्राप्नोति । नैष दोषः । यत्र लक्षणाभिनिर्वृत्तत्वेन शब्दरूपमपेक्ष्यते तत्र लक्षणप्रतिपदोक्तयोरिति परिभाषोपस्थानं न तु यत्र प्रयोगाश्रयणं तत्रेति ‘इको झल्’ इति सूत्रे कैयटेनोक्तत्वात् । तस्यायमाशयः । मीरूपमात्रस्य प्रयोगोऽत्राश्रितः ‘विभाषा दिक्समासे’ इत्यत्र तु लक्षणाभिनिर्वृत्तस्य समासशब्दस्याश्रयणात् ‘दिङ्नामान्यन्तराले’ इति प्रतिपदोक्त एव समास आश्रीयते इति । लक्षणप्रतिपदोक्तपरिभाषाया अनित्यत्वात्कचिदुपतिष्ठते क्वचिन्नोपतिष्ठते इति तु निष्कृष्टोऽर्थः ॥—मित्सतीति । ‘हलन्ताच्च’ इति कित्वान्नोपधागुणः ॥—शिक्षतीति । ननु निरनुबन्धपरिभाषया शक मर्षण इत्यस्यैव ग्रहणमुचितमिति चेत् । अत्राहुः । इयं हि परिभाषा प्रत्ययग्रहणविषया । अत एव ‘जॄन्नश्योः’ इत्यत्र जॄजॄषोरुभयोर्ग्रहणमिति न्यासकारेणोक्तमतोऽत्रापि स्वादिदैवादिकयोर्ग्रहणं युक्तमेवेति

Bālamanoramā

सनि मीमाघुरभलभशकपतपदामच इस् - सनि मीमा । सादौ सनीति । 'सः सि' इत्यतः सीत्यनुवृत्तेरिति भावः । अभ्यासलोप इति । 'अत्र लोपः' इत्यनेनेति भावः । पिस्त् स इति स्थिते आह — स्कोरिति । दरिद्रातेः सनितनिपती॑ति इड्विकल्पमुदाहरति — दिदरिद्रिषति । दिदरिद्रासतीति । डु मिञिति ।डु मिञ् प्रक्षेपणे॑ स्वादिः, 'मीञ् हिंसायाम्' क्र्यादिः, आभ्यां सन्नित्यर्थः ।सनि मीमे॑त्यतर्मीग्रहणेन एतयोरुभयोग्र्रहणमिति भावः । ननु मीति दीर्घश्रवणात् डु मिञ् इत्यस्य ह्रस्वान्तस्य कथं ग्रहणमित्यत आह — कृतदीर्घस्येति । डु मिञ्धातोः सनिअज्झने॑ति कृतदीर्घस्य, तथामीञ् हिंसाया॑मिति स्वतः सिद्धदीर्घस्य च मीरूपाऽविशेषादुभयोरपि ग्रहणमित्यर्थः । सः सीति । उभयोरपि धात्वोः मी स इति स्थितेसनि मीमे॑ति इसादेशे द्वित्वे 'अत्र लोपः' इत्यभ्यासलोपेसः सी॑ति सस्य तकार इत्यर्थः । मित्सति मित्सते इति । प्रकृतेर्ञित्त्वात् 'पूर्ववत्सनःर' इति उभयपदित्वम् । माङ्मेङोरिति । मेङः सनि 'आदेचः' सनि आत्त्वे कृते मारूपत्वाऽविशेषात्सनि मीमे॑त्यत्र उभयोरपि ग्रहणमिति भावः । दोदाणोरिति । 'दो अवखण्डने' इतिधातोः सनि आत्त्वे कृते दारूपाऽविशेषाद्धुत्वादुभयोग्र्रहणमिति भावः । दित्सतीति ।हलन्ताच्चे॑ति कित्तवान्नोपधागुणः । देङिति । तस्यापि कृतात्त्वस्य घुत्वात्सनि मीमे॑त्यत्र ग्रहणमिति भावः । रिप्सते इति । रभधातोः रूपम् । लिप्सते इति । लभधातो रूपम् । पित्सतीति । पत्लृधातो रूपम् । पदधातोः पित्सते इति रूपम् । सनि इस् वाच्य इति ।आकारस्ये॑ति शेषः ।ष रित्सतीति । सनि इसादेशः । 'अत्र लोपः' इत्यभ्यासलोपः ।

translator notes

commentary BM: 'sādau sani' because 'si' is carried forward (anuvṛtti) from 'saḥ si' [SK 2342]. 'abhyāsalopaḥ': by 'atra lopaḥ' [SK 2620]. 'skoḥ' is introduced with pist sa standing. Followed: the anuvṛtti bracket and '[by atra lopo 'bhyāsasya, SK 2620]'.
commentary TB (sk.2623.t1): 'si' is carried forward from 'saḥ si'; since it qualifies san, 'sādau sani' is obtained. Followed; agrees with BM.
commentary BM on daridrā: Bhaṭṭoji illustrates the optional iṭ of 'tanipati…' [SK 2621.k2] with didaridriṣati and didaridrāsati. Followed: '[daridrā, with and without iṭ]'.
commentary BM on ḍumiñ: 'ḍu miñ prakṣepaṇe' is svādi and 'mīñ hiṃsāyām' kryādi; both are taken by 'mī' in 'sani mīmā…'. Objection: 'mī' is heard with a long vowel, so how is the short-final ḍu miñ taken? Reply ('kṛtadīrghasya'): ḍu miñ, once lengthened before san by 'ajjhana…' [SK 2614], and mīñ, long by itself, have the same form mī, so both are taken. 'saḥ si': for both roots, with mī sa standing, is replaces the vowel, doubling is done, the abhyāsa is deleted by 'atra lopaḥ', and t replaces the s by 'saḥ si'. mitsati, mitsate: the root is ñit, so both padas by 'pūrvavat sanaḥ' [SK 2734]. Followed: '[the mi of]' and '[for the s of is]'.
commentary TB (sk.2623.t1) on 'mīrūpāviśeṣāt': objection — the mī-form of minoti is produced by a rule (lākṣaṇika), so [by the maxim on lakṣaṇa- and pratipadokta-forms] it is not taken by the mention of mī. Reply: Kaiyaṭa says under 'iko jhal' that that maxim applies where the word-form is required as the product of a rule, not where the bare usage-form is relied on. Here only the form mī is relied on; in 'vibhāṣā diksamāse', by contrast, the samāsa as the product of a rule is relied on, so only the samāsa directly prescribed by 'diṅnāmāny antarāle' is taken. The upshot: that maxim is not constant (anitya), and sometimes applies, sometimes not. Recorded.
commentary BM glosses the lemma 'māṅmeṅor iti': meṅ, once its e has become ā by 'ādecaḥ…' before san, has the form mā, so both māṅ and meṅ are taken in 'sani mīmā…'. Our kaumudī lacks 'māṅmeṅoḥ'; the print has it (see the textual note). BM also: 'dodāṇoḥ' — 'do avakhaṇḍane', once its vowel has become ā, has the form dā and is ghu, so both are taken. ditsati: kit by 'halantāc ca' [SK 2613], so no guṇa of the penultimate. deṅ: it too, with ā, is ghu. ripsate is from rabh, lipsate from labh, pitsati from patḷ; the form from pad is pitsate. Followed: the root labels in brackets.
commentary TB (sk.2623.t1): 'mitsati': no guṇa of the penultimate, because the san is kit by 'halantāc ca'. On 'śikṣati': objection — by the maxim on roots without anubandhas (niranubandhaka-paribhāṣā), only 'śaka marṣaṇe' should be taken. Reply: that maxim concerns the mention of affixes (pratyaya); so the Nyāsa takes both jṝ and jṝṣ in 'jṝnaśyoḥ', and here too both the svādi and the divādi root are rightly taken. Recorded.
commentary BM on 'sani is vācyaḥ': 'ākārasya' ('of the ā') is the remainder (śeṣa). ritsati: is replaces the ā before san, and the abhyāsa is deleted by 'atra lopaḥ'. Followed: '[in place of the ā]'.
textual Our kaumudī reads '…'saḥ si' iti taḥ | mitsati | dodāṇoḥ | ditsati…'. NSP p. 435 (scan page-0445, read; collation batch08) reads '…mitsati | mitsate | mā māne | mitsati | māṅmeṅoḥ | mitsate | dodāṇoḥ | ditsati…', and Wikisource agrees with the print. The English supplies the missing words in square brackets. BM in ours glosses 'māṅmeṅoḥ' and 'mitsati mitsate', which supports the print. This is a mūla omission, for Ajai; source.json has not been edited.
textual Our kaumudī reads 'śaki | śikṣati'. The print (NSP p. 435, scan page-0445, read) reads 'śakḷ | śikṣati' (the root śakḷ śaktau), and Wikisource reads 'śakl'. The English follows the print. Ours ends 'śikṣate | pitsate |', the print 'pitsate ||'; Wikisource reads 'pitsati'. BM assigns pitsate to pad, so the English keeps pitsate. Mūla readings, for Ajai.
textual Our k3 begins with the tag '(vārtikam)', which is editorial. The print (NSP p. 436, scan page-0446, read) marks 'rādho hiṃsāyāṃ sanīs vācyaḥ' with its vārttika sign placed before it. BM's lead-in to this unit ('pateḥ sani iḍabhāvapakṣe tv āha —') closes sk.2622.b1.
translator The order of steps for pitsati follows the kaumudī: is replaces the a of pat, giving pist; the abhyāsa is deleted; then the s of the conjunct st is dropped by skoḥ… The bracketed root labels identify which root each form belongs to; the kaumudī itself names only some of them.

SK 2624 · A 7.4.57V

मुचोऽकर्मकस्य गुणो वा ॥ २६२४ ॥

muco'karmakasya guṇo vā

muco 'karmakasya guṇo vā — Intransitive (akarmaka) muc optionally takes guṇa [before a san — 'sani' carried forward (anuvṛtti) from sani mīmā…, SK 2623 — beginning with s — 'si' carried forward from saḥ sy ārdhadhātuke, SK 2342].

Rule. Muc "to free", when intransitive (akarmaka), optionally takes guṇa before a san beginning with s. Bhaṭṭoji's gloss adds only "before a san beginning with s". One of his commentators gives the carried words, "before san" from SK 2623 and "s" from SK 2342.

Both commentators give the purpose. San after muc is kit by SK 2613, and kittva would bar guṇa. This rule restores it as an option.

Example.

vatsaḥ svayam eva, "the calf [wishes to get free] of its own accord":

muc + sa → guṇa (this rule) → moc-sa → c → k (SK 378) → ṣ (SK 212) → mokṣa

→ doubling, then the abhyāsa is deleted (SK 2620) → mokṣate.

Without guṇa: mukṣa → doubling; the abhyāsa stays → mumukṣate.

Why "intransitive"? mumukṣati vatsaṃ kṛṣṇaḥ, "Kṛṣṇa wishes to free the calf".

Further forms Bhaṭṭoji gives here.

vṛt "to turn": no iṭ before parasmaipada endings by na vṛdbhyaś caturbhyaḥ (SK 2348) → vivṛtsati. One of Bhaṭṭoji's commentators says the parasmaipada comes optionally by SK 2347. "But with taṅ": vivartiṣate.
nṛt "to dance": optional iṭ by se 'sici… (SK 2506) → ninartiṣati, ninṛtsati. One of Bhaṭṭoji's commentators notes that the second has a kit san (SK 2613), so no guṇa.

Watch out. The abhyāsa is lost only in mokṣate, where this rule has acted. mumukṣate keeps it.

Siddhānta-kaumudī

सादौ सनि । अभ्यासलोपः । मोक्षते मुमुक्षते वा वत्सः स्वयमेव । अकर्मकस्य किम् । मुमुक्षति वत्सं कृष्णः ।न वृद्भ्यश्चतुर्भ्यः SK 2348 । विवृत्सति । तङि तु । विवर्तिषते । सेऽसिचि - SK 2506 इति वेट् । निनर्तिषति । निनृत्सति ॥

[The rule applies] before a san beginning with s [— 'sani' and 'si' carried forward (anuvṛtti) from SK 2623 and SK 2342]. Deletion of the abhyāsa [by atra lopo 'bhyāsasya, SK 2620]. mokṣate or mumukṣate vatsaḥ svayam eva ('the calf wishes to get free of its own accord'). Why 'intransitive'? mumukṣati vatsaṃ kṛṣṇaḥ ('Kṛṣṇa wishes to free the calf'). na vṛdbhyaś caturbhyaḥ (SK 2348) [— no iṭ]: vivṛtsati. But with taṅ: vivartiṣate. Optional iṭ by se 'sici… (SK 2506): ninartiṣati, ninṛtsati.

Tattvabodhinī

NSP p. 446

—मुचोऽकर्मकस्य—। ‘हलन्ताच्च’ इति कित्त्वेन गुणाभावे प्राप्ते विधिरयम् ॥—विवृत्सतीति । ‘वृद्भ्यः स्यसनोः’ इति विकल्पेन परस्मैपदम्

Bālamanoramā

मुचोऽकर्मकस्य गुणो वा - मुचोऽकर्मकस्य । सादौ सनीति । शेषपूरणमिदम् ।सः सी॑त्यतः सीत्,सनि मीमे॑त्यतः सनीति चानुवृत्तेरिति भावः ।हलन्ताच्चे॑ति कित्तवाद्गुणनिषेधे प्राप्ते वचनम् । अभ्यासलोप इति । 'अत्र लोपः' इत्यनेने॑ति शेषः । मोक्षते इति । 'अत्र लोपः' इत्यभ्यासलोपः । तङि त्विति । 'न वृद्भ्यः' इत्यत्र परस्मैपदग्रहणानुवृत्तेरुक्तत्वादिति भावः । निनृत्सतीति । इडभावपक्षेहलन्ताच्चे॑ति कित्त्वान्न गुणः ।

translator notes

commentary BM: 'sādau sani' completes the remainder (śeṣapūraṇa), because 'si' is carried forward (anuvṛtti) from 'saḥ si' [SK 2342] and 'sani' from 'sani mīme…' [SK 2623]. The rule is stated for the case where guṇa would be prohibited because the san is kit by 'halantāc ca' [SK 2613]. 'abhyāsalopaḥ': 'by atra lopaḥ' is the remainder. mokṣate: the abhyāsa is deleted by 'atra lopaḥ'. Followed: the anuvṛtti brackets and '[by atra lopo 'bhyāsasya, SK 2620]'.
commentary TB (sk.2624.t1): this rule is enjoined where the absence of guṇa would follow from kit-status by 'halantāc ca'. Recorded; agrees with BM.
commentary BM on 'taṅi tu': because it has been said that the mention of parasmaipada continues in 'na vṛdbhyaḥ…' [SK 2348]. ninṛtsati: the iṭ-less option; the san is kit by 'halantāc ca', so no guṇa. Followed: '[— no iṭ]' after SK 2348.
commentary TB (sk.2624.t1) on vivṛtsati: parasmaipada comes optionally by 'vṛdbhyaḥ syasanoḥ' [SK 2347]. Recorded.
textual The kaumudī matches NSP p. 436 (scan page-0446, read; collation batch08: clean).

SK 2625 · A 7.2.41V

इट् सनि वा ॥ २६२५ ॥

iṭ sani vā

iṭ sani vā — [After vṛṅ, vṛñ and a root ending in ṝ — 'vṝtaḥ' carried forward (anuvṛtti) from vṝto vā, SK 2391 —] san optionally takes iṭ.

Rule. After vṛṅ and vṛñ, and after a root ending in ṝ, san optionally takes iṭ. Bhaṭṭoji's gloss: "let san optionally take iṭ after vṛṅ and vṛñ and after [a root] ending in ṝ".

One of Bhaṭṭoji's commentators gives the carried word: "after vṛ and ṝ" from vṝto vā (SK 2391). He calls the rule an exception (apavāda) to SK 2610. Both commentators add a limit. The word "in upadeśa" is carried forward from SK 2246. So the root must end in ṝ as first taught.

Example.

tṝ:

with iṭ: tṝ + iṣa

→ not kit

→ guṇa with r

→ tar-iṣa

→ doubling

→ ta tariṣa

→ i (SK 2317)

→ titariṣati;

with iṭ made long by SK 2391 → titarīṣati;

without iṭ: tṝ + sa

→ kit (SK 2612): no guṇa

→ i for ṝ, with r (SK 2390)

→ tir-sa

→ lengthened (SK 354)

→ tīrṣa

→ doubling, short vowel

→ titīrṣati.

One of Bhaṭṭoji's commentators gives these steps.

vṛñ: vivariṣati, vivarīṣati, and without iṭ vuvūrṣati (u by SK 2494 after the labial v).

vṛṅ: vuvūrṣate, vivariṣate; the ātmanepada comes because the root is marked with ṅ.

Applies when / blocked by. In cikīrṣati "he wishes to do", from kṛ, the ṝ is made by SK 2614. It was not there in upadeśa, so this rule does not apply. For the same reason, one of Bhaṭṭoji's commentators says, Bhaṭṭoji gives dudhvūrṣati without iṭ. Dhvṛ "to be crooked" ends in short ṛ in upadeśa.

dhvṛ + sa

→ long ṝ (SK 2614)

→ u with r (SK 2494)

→ lengthened (SK 354)

→ doubling

→ dudhvūrṣati.

Watch out. Vṛ and the ṝ-final roots end in uk. Without this rule, SK 2610 would deny them iṭ outright.

Siddhānta-kaumudī

वृङ्वृञ्भ्यामॄदन्ताच्च सन इड्वा स्यात् । तितरिषति । तितरीषति । तितीर्षति । विवरिषति । विवरीषति । वुवूर्षति । वृङ् । वुवूर्षते । विवरिषते । दुध्वूर्षति ॥

Let san optionally take iṭ after vṛṅ and vṛñ and after [a root] ending in ṝ [— 'vṝtaḥ' carried forward (anuvṛtti) from SK 2391]. titariṣati, titarīṣati, titīrṣati [tṝ]. vivariṣati, vivarīṣati, vuvūrṣati [vṛñ]. vṛṅ: vuvūrṣate, vivariṣate. dudhvūrṣati [dhvṛ, without iṭ].

Tattvabodhinī

NSP p. 446

— इट् सनि वा । चिकीर्षतीत्यादौ ‘अज्झनगमाम्’—इति दीर्घं कृते नेदं प्रवर्तते । ‘एकाच उपदेशे—’ इत्यतः उपदेश इत्यनुवर्त्य, उपदेशे ऋकारान्तादिति व्याख्यानात् । अत एवेटं विनैवोदाहरति—दुध्वूर्षतीति । ध्वृ कौटिल्ये । ‘अज्झन—’ इति दीर्घः । ‘उदोष्ठ्यपूर्वस्य’ इत्युत्वं रपरत्वं ‘हलि च’ इति दीर्घः

Bālamanoramā

इट् सनि वा - इट् सनि वा ।वतो वे॑त्यतो 'वृत' इत्यनुवर्तते इति मत्वाह — वृङ्वृञ्भ्यामित्यादि ।सनि ग्रहगुहोश्चे॑त्यस्यापवादः । चिकीर्षतीत्यादौअज्झने॑ति दीर्घ कृते सनि नेदं प्रवर्तते, 'एकाच उपदेशे' इत्यत उपदेशे इत्यनुवर्त्त्य उपदेशे ऋकारान्तादिति व्याख्यानात् । तितरिषति — तितरीषतीति । तृधातोः सनि लटिवृतो वे॑ति दीर्घः । इडभावे त्वाह- तितीर्षतीति ।इको झ॑लिति कित्त्वाद्गुणाऽभावेतृ इत्यस्य ऋकारस्य इत्त्वे रपरत्वेहलि चे॑ति दीर्घ इति भावः । विवरिषतीति । वृञ्धातोः सनि इटिवृतो वे॑ति दीर्घविकल्पः । इडभावे त्वाह — वुवूर्पतीति । उदोष्ठए॑त्युत्वे रपरत्वेहलि चे॑ति दीर्घः । वुवूर्षते इति । ङित्त्वादात्मनेपदेम् । दुध्वूर्षतीति ।ध्वृ कौटिल्ये॒॑अज्झने॑ति दीर्घः ।उदोष्ठए त्युत्वे,हलि चे॑ति दीर्घ इति भावः ।

translator notes

commentary BM: Bhaṭṭoji's gloss 'vṛṅvṛñbhyām…' assumes that 'vṝtaḥ' is carried forward (anuvartate) from 'vṝto vā' [SK 2391]. The rule is an exception (apavāda) to 'sani grahaguhoś ca' [SK 2610]. It does not apply in cikīrṣati etc., where [the ṛ] has been lengthened by 'ajjhana…' [SK 2614], because 'upadeśe' is carried forward from 'ekāca upadeśe…' [SK 2246] and the rule is explained as 'after what ends in ṝ in the upadeśa'. Followed: the anuvṛtti bracket.
commentary TB (sk.2625.t1): in cikīrṣati etc., after lengthening by 'ajjhanagamām', this rule does not apply, since 'upadeśe' is carried forward from 'ekāca upadeśe…' and the rule is explained as 'after what ends in ṝ in the upadeśa' (OCR 'kakārāntāt'). For this very reason Bhaṭṭoji gives dudhvūrṣati without iṭ: 'dhvṛ kauṭilye'; lengthening by 'ajjhana…', u by 'udoṣṭhyapūrvasya', r, and lengthening by 'hali ca'. Followed: '[dhvṛ, without iṭ]'.
commentary BM on the forms. titariṣati, titarīṣati: tṝ with san, in laṭ, [the iṭ] lengthened [optionally] by 'vṝto vā'. titīrṣati: without iṭ, the san is kit by 'iko jhal' [SK 2612], so no guṇa; the ṝ of tṝ becomes i, r follows, and 'hali ca' lengthens. vivariṣati: vṛñ with iṭ, optional lengthening by 'vṝto vā'. vuvūrṣati: without iṭ, u by 'udoṣṭhya…', r, lengthening by 'hali ca'. vuvūrṣate: ātmanepada because [vṛṅ] is ṅit. dudhvūrṣati: 'dhvṛ kauṭilye'; lengthening by 'ajjhana…', u by 'udoṣṭhya…', and lengthening by 'hali ca'. Followed: the root labels in brackets.
textual The kaumudī matches NSP p. 436 (scan page-0446, read; collation batch08: clean).

SK 2626 · A 7.2.74V

स्मिपूङ्रञ्ज्वशां सनि ॥ २६२६ ॥

smipūṅrañjvaśāṃ sani

smipūṅrañjvaśāṃ sani — San takes [iṭ — carried forward (anuvṛtti) from iḍ atty-arti-vyayatīnām, SK 2384 —] after smi, pūṅ, ṛ, añjū and aś.

Rule. San takes iṭ after smi "to smile", pūṅ, ṛ, añjū "to anoint" and aś "to pervade". Bhaṭṭoji's gloss: "let san take iṭ after smi, pūṅ, ṛ, añjū, aś". "Iṭ" is carried forward from SK 2384.

Example.

smi: smi + iṣa

→ guṇa held back while doubling is due (SK 2243)

→ smi smi-iṣa

→ first consonant only

→ si smi-iṣa

→ guṇa and ay in the second part → sismayiṣa → sismayiṣate.

The s after the abhyāsa stays s, by SK 2627. One of Bhaṭṭoji's commentators notes that smiṅ would otherwise take no iṭ.

pūṅ: pū doubled (SK 2243)

→ short vowel

→ guṇa and av in the second part

→ pu pav-iṣa

→ the abhyāsa u becomes i before p + a (SK 2577)

→ pipaviṣate.

Bhaṭṭoji's commentators note that pūñ, the root with ñ, is not named. It gives pupūṣati, with no iṭ by SK 2610.

ṛ: ṛ + iṣa

→ guṇa, with r

→ ar-iṣa

→ the root begins with a vowel, so the second part, ris, is doubled (SK 2176)

→ a ris risa

→ first consonant only

→ a ri riṣa

→ aririṣati.

Why guṇa comes first in aririṣati. Bhaṭṭoji says: "here ris is doubled". Does SK 2243 not hold guṇa back? No. "Since is, a part of the san, shares in the operation (kāryabhāk), and since what undergoes an operation cannot be its cause, dvirvacane 'ci does not apply." One of his commentators explains: through its part is, the whole isa undergoes the doubling. So it cannot be the vowel that causes the doubling.

añjū: añj + iṣa → the n is not doubled (SK 2446), so jis is doubled → añjijiṣati.

aś: aś + iṣa → śis doubled → aśiśiṣate.

Bhaṭṭoji's commentators note that both roots are ūdit, so iṭ would otherwise be optional (SK 2279). Here it is obligatory. Aś "to eat" of the kryādi class takes iṭ in any case.

Further forms Bhaṭṭoji gives here.

prāṇiṇiṣati "he wishes to breathe", from pra + an. By ubhau sābhyāsasya (SK 2606), the n becomes ṇ in both the abhyāsa and the second part.

ucicchiṣati, from ucch (ucchī):

→ the augment tuk (t) before ch (SK 146, che ca) → the t becomes c (SK 111) → ucch + iṣa

→ the second part, cchis, is doubled with its c and ch

→ only the first consonant stays in the abhyāsa (SK 2179) → u ci cchiṣa → ucicchiṣati.

Why is c, not t, doubled? Bhaṭṭoji cites the statement pūrvatrāsiddhīyam advirvacane: for doubling, the later rule's result is not treated as unmade. So the c made by SK 111 counts at the doubling.

A second doubt follows. In the abhyāsa, the ch is lost. The tuk was there only because of ch. Should its c not vanish too? Bhaṭṭoji answers that the maxim nimittāpāye naimittikasyāpy apāyaḥ, "when the cause goes, what it caused goes too", is not binding (anitya). He gives two signs (jñāpaka). One is SK 2561, which names ch together with its tuk. The other is the statement that prescribes restoring a base (prakṛtipratyāpatti). One of his commentators explains both. Each statement would be useless if the maxim always held.

The remaining forms of this kaumudī are san after ṇi-final stems. They are set out in group G, beside the rules on ṣ that they feed.

Watch out. Smi, ṛ and the rest would not take iṭ, or would take it only optionally. This rule makes it obligatory. So none of these *san*s is kit, and guṇa applies wherever the root has an i, u or ṛ (sismayiṣate, pipaviṣate, aririṣati).

Siddhānta-kaumudī

स्मि पूङ् ऋ अञ्जू अश् एभ्यः सन इट् स्यात् । सिस्मयिषते । पिपविषते । अरिरिषति । इह रिस्शब्दस्य द्वित्वम् । इस् इति सनोऽवयवः कार्यभागिति कार्यिणो निमित्तत्वायोगात् द्विर्वचनेऽचि - SK 2243 इति न प्रवर्तते । अञ्जिजिषति । अशिशिषते । उभौ साभ्यासस्य SK 2606 । प्राणिणिषति । उच्छेस्तुक् । चुत्वम् । पूर्वत्रासिद्धीयमद्विर्वचने इति चछाभ्यां सहितस्येटो द्वित्वम् । हलादिः शेषः SK 2179 । उचिच्छिषति । निमित्तापाये नैमित्तिकस्याप्यपायः इति त्वनित्यम् । च्छ्वोः - SK 2561 इति सतुग्ग्रहणाज्ज्ञापकात् । प्रकृतिप्रत्यापत्तिवचनाद्वा । णौ च संश्चङोः - SK 2579 इति सूत्राभ्यामिङो गाङ् श्वयतेः संप्रसारणं च वा । अधिजिगापयिषति । अध्यापिपयिषति । शिश्वाययिषति । शुशावयिषति । ह्वः संप्रसारणम् SK 2586 जुहावयिषति । णौ द्वित्वात्प्रागच आदेशो नेत्युक्तत्वादुकारस्य द्वित्वम् । पुस्फारयिषति । चुक्षाययिषति । ओः पुयण्ज्यपरे SK 2577 । पिपावयिषति । बिभावयिषति । जिजायिषति । पुयण्जि किम् । नुनावयिषति । अपरे किम् । बुभूषति । स्रवति - SK 2578 इतीत्वं वा । सिस्रावयिषति । सुस्रावयिषतीत्यादि । अपर इत्येव । शुश्रूषते ॥

Let san take iṭ after smi, pūṅ, ṛ, añjū and aś [— 'iṭ' carried forward (anuvṛtti) from SK 2384]. sismayiṣate. pipaviṣate. aririṣati. Here 'ris' is doubled. Since is, a part of the san, shares in the operation (kāryabhāk), and since what undergoes an operation (kāryin) cannot be its cause (nimitta), dvirvacane 'ci (SK 2243) does not apply. añjijiṣati. aśiśiṣate. ubhau sābhyāsasya (SK 2606): prāṇiṇiṣati. For ucch, tuk [by che ca]; ścutva [of the tuk]. By [the statement] 'pūrvatrāsiddhīyam advirvacane' ('the asiddhatva of pūrvatrāsiddham does not hold for doubling'), iṭ is doubled together with c and ch. halādiḥ śeṣaḥ (SK 2179): ucicchiṣati. But [the maxim] 'when the cause is gone, what it caused is gone too' (nimittāpāye naimittikasyāpy apāyaḥ) is not constant (anitya). This is indicated (jñāpaka) by the mention [of ch] together with tuk in cchvoḥ… (SK 2561), or else by the statement of the restoration of the base (prakṛtipratyāpatti). By the two sūtras ṇau ca saṃścaṅoḥ (SK 2579 [and SK 2601]), gāṅ in place of iṅ, and saṃprasāraṇa of śvi, are optional: adhijigāpayiṣati, adhyāpipayiṣati; śiśvāyayiṣati, śuśāvayiṣati. hvaḥ saṃprasāraṇam (SK 2586): juhāvayiṣati. Since it has been stated that, before ṇi, no substitute replaces an ac before doubling [is done], the u is doubled. pusphārayiṣati. cukṣāvayiṣati. oḥ puyaṇjy apare (SK 2577): pipāvayiṣati, bibhāvayiṣati, [yiyāvayiṣati, rirāvayiṣati, lilāvayiṣati,] jijāvayiṣati. Why 'before a labial (pu), a yaṇ or j'? nunāvayiṣati. Why 'followed by a'? bubhūṣati. Optional i by sravati… (SK 2578): sisrāvayiṣati, susrāvayiṣati, and so on. [The condition] 'followed by a' (apare) still holds: śuśrūṣate.

Tattvabodhinī

NSP p. 446

—स्मिपूङ्—। पूङिति ङकारानुबन्धग्रहणात् पूञः पुपूषतीत्येव । ‘सनिग्रह—’ इतीण्निषेधात् ॥—सिस्मयिषत इति । स्मिङ् ईषद्धसने अस्यानिट्त्वादिडागमस्याप्राप्तिः । ‘स्तौतिण्योरेव—’ इति नियमान्न पः ॥—अरिरिषतीति । अस्याप्यनिट्त्वादिडागमस्याप्राप्तिः ॥—रिसशब्दस्येति । सन इटि गुणे च कृते अरिस इति स्थिते ‘अजादेर्द्वितीयस्य’ इति रिस्शब्दस्य द्वित्वमित्यर्थः ॥—अञ्जिजिषतीत्यादि । अञ्जू व्यक्तिम्रक्षणादौ । अशू व्याप्तौ । अनयोरुदित्वाद्विकल्पे प्राप्ते नित्यमिट् । अश भोजने इति क्र्यादिस्तु नित्यं सेडेव ॥— सूत्राभ्यामिति । एकं द्वितीयेऽपरं तु षष्ठे । तत्राद्येन गाङादेशोऽपरेण संप्रसारणम् ॥—ह्वः संप्रसारणम् । इदं च णिजन्तेषु व्याख्यातमिह तु स्मारितम् ॥—जिजावयिषतीति । जुः सौत्रो धातुः ‘जुचंकम्य—’ इत्यत्रोक्तः ॥—शुश्रूषते इति । ‘ज्ञाश्रुस्मृदृशां सनः’ इत्यात्मनेपदम्

Bālamanoramā

स्मिपूङ्रञ्ज्वशां सनि - ॒इडत्त्यर्ती॑त्यतस्तदनुवृत्तेरिति भावः । पूञस्तु पुपूषतीत्येव ।सनि ग्रहे॑तीण्निषेधात् । सिस्मयिषते इति ।स्तौतिण्योरेवे॑ति नियमान्न षः । पिपविषते इति । पूङ्धातोः पू इत्स्य द्वित्वेओः पुयण्जी॑ति इत्त्वम् ।अरिरिषतीति । ऋधातोः सनि इटि रूपम् । रिस्शब्दस्येति । गुणे रपरत्वेअजादेर्द्वितीयस्ये॑ति रिस् इत्यस्य द्वित्वमित्यर्थः । ननुद्विर्वचनेऽची॑ति निषेधाद्गुणाऽसंभवात् रिस् इत्यस्य कथं द्वित्वमित्यत आह — न प्रवर्तते इति । कुत इत्यत आह — कार्यिणो निमित्तत्वाऽयोगादिति ।न हि कार्यी निमित्ततया आश्रीयते॑ इति निषेधादिडादेः सनो द्वित्वरूपकार्यिणो न द्वित्वनिमित्तत्वमिति भावः । ननु इडागमः सन्भक्तः, ततश्च इस् इत्यस्य द्वित्वेऽपि समुदायस्य इस इत्यस्य द्वित्वकार्यित्वाऽभावाद्द्वित्वनिमित्यत आह — इसितीति । इस् इति सनोऽवयवो द्वित्वबागितिकृत्वा अवयवद्वारा इस इति समुदायस्य कार्यित्वमिति भावः । अञ्जिजिषतीति । अञ्जेः सनि इटि 'न न्द्राः' इति नकारस्य निषेधात् जिसित्यस्य द्वित्वम् । ऊदित्तवादिड्विकल्पे प्राप्ते नित्यमिट् । अशिशिषते इति । 'अशू व्याप्तौ' ऊदित्त्वादिड्विकल्पे प्राप्ते नित्यमिट् । 'अश भोजने' इति क्र्यादिस्तु नित्यं सेडेव । उच्छेरिति ।उच्छी विवासे॑ । अत्र 'छे च' इति तुगित्यर्थः । श्चुत्वमिति । 'तुक' इति शेषः । ननु उच्छ् इस इति स्थिते श्चुत्वस्याऽसिद्धत्वात्तकारसहितस्यद्वित्वे अभ्यासे तकारः श्रूयेतेत्यत आह — पूर्वत्रेत्यादि । हलादि शेषः इति । च्छिस् द्वित्वे हलादिशेषादभ्यासे छकारसकारयोर्निवृत्तौ तुकश्चकार इकारश्च शिष्यते इत्यर्थः । तदाह- - उचिच्छिषतीति । उत्तरखण्डे छकारे परे इकारस्य तुकश्चुत्वेन चकारः । ननु च्छिस् इत्यस्य द्वित्वे हलादिशेषात्पूर्वखण्डे छकारसकारयोर्निवृत्तौनिमित्ताऽपाये नैमित्तिकस्याप्यपायः॑ इति न्यायेन तुकोऽपि निवृत्तेस्तदादेशचकारस्य कथमभ्यासे श्रवणमित्यत आह — निमित्तापाये इति । कथमनित्यत्वमित्यत आह — च्छ्वोरिति । पृष्टः पृष्टवानित्यादौ प्रच्छेः छकारस्यच्छ्वो॑रिति शकारे व्रश्चादिना शस्य षत्वे तुक्ककारस्य श्रवणप्राप्तौ तन्निवृत्त्यर्थं सतुक्कग्रहणम् । तत्र चकारस्य शकारे सति निमित्ताऽभावादेव तुकोऽपि निवृत्तिसिद्धेः सतुक्कग्रहणं व्यर्थमापद्यमानम् 'निमित्तापाये' इत्यस्याऽनित्यतां ज्ञापयतीत्यर्थः । प्रकृतिप्रत्यापत्तिवचनाद्वेति । 'हनश्च वधः' इति हनधातोरप्प्रत्यये प्रकृतेर्वधादेशे वधशब्दः । कंसवधमाचष्टे कंसं घातयतीत्यादौआख्यानात्कृतस्तदाचष्टे कृल्लुक्प्रकृतिप्रत्यापत्ति॑रित्यप्प्रत्ययस्य लुकि प्रकृतेर्वधादेशनिवृत्तिर्विहिता । तत्र कृतो लुकि निमित्ताऽपायादेव वधाद्यादेशनिवृत्तिसिद्धेः प्रकृतिप्रत्यापत्तिवचनं व्यर्थमापद्यमानं 'निमित्तापाये' इत्यस्य अनित्यतां ज्ञापयतीत्यर्थः । यद्यप्यत्र वधशब्दे अप्प्रत्ययो वधादेशश्च युगपद्विहितो, नतु प्रत्यये परे, तथापि संनियोगशिष्टत्वात् प्रत्ययस्य निमित्तत्वं पर्यवसानगत्येति बोध्यम् । वस्तुतस्तु पुष्ययोगं जानाति पुष्येण योजयतीत्येतत्साधकेपुष्ययोगे ज्ञी॑ति वचने भाष्योक्तप्रकृतिप्रत्यापत्तिरित्यनुवृत्तिरिह ज्ञापिका । तत्र हिचजो॑रिति घिति परतः कुत्वम् । अन्यथा कृल्लुकि निमित्ताऽपायपरिभाषयैव कुत्वनिवृत्तौ किं प्रकृतिप्रत्यापत्त्यनुवृत्त्येति शब्देन्दुशेखरे विस्तरः । अथ 'इङ् अध्ययने'टु ओ इआ गतिवृद्ध्योः॑ इत्याभ्यां ण्यन्ताभ्यां सनि विशेषमाह — णौ चेति ।णौ च संश्चङो॑रिति सूत्रं द्वितीयस्य चतुर्थे पादे, षष्ठस्य प्रथमे पादे च स्थितम् ।सन्परे चङ्परे च णौ इङो गाङ् वे॑ति प्रथमस्यार्थः ।सन्परे चङ्परे च णौ श्वयतेः संप्रसारणं वे॑त#इ द्वितीयस्यार्थः । प्रथमसूत्रेण इङो गाङ्, द्वितीयसूत्रेण श्वयतेः सम्प्रसारणमित्युभयमपि पाक्षिकं भवतीत्यर्थः । अधिजिगापयिषतीति । इङो णौ विवक्षिते गाङि पुकि गापीत्यस्मात्सनि रूपम् ।णौ च संश्चङो॑रिति गाङ्विधौ विषयसप्तमीति प्रागेवोक्तम् । गाङभावे आह — अध्यापिपयिषतीति ।क्रीङ्जीनां णौ॑इत्यात्त्वे पुक् । शिश्वाययिषतीति । श्विधातोर्णौ वृद्धावायादेशे श्वायि इत्यस्मात्सनि संप्रसारणाऽभावे रूपम् । संप्रसारणपक्षे आह — शुशावयिषतीति । ण्यन्तात्सनि इटि श्वि इ इस इति स्तितेसंप्रसारणं तदाश्रयं च कार्यं बलव॑दिति वचनात्प्रथमं संप्रसारणं संप्रसारणं पूर्वरूपम् । 'शु' इत्स्य द्वित्वे उत्तरखण्डे उकारस्य वृद्ध्यादेशौ, णिचो गुणाऽयादेशाविति भावः । ननु परत्वाद्द्वित्वात् प्रागेव उकारस्य वृद्ध्यावादेशयोः कृतयोर्हावित्यस्य द्वित्वे अभ्यासस्याऽत इत्त्वे इकार एव श्रूयेतेत्यत आह- णौ द्वित्वादिति । पुस्फारयिषतीति । स्फुरतेः ण्यन्तात्सनि इटि 'चिस्फुरोर्णौ' इत्यस्मात् प्रागेव स्फुरित्यस्य द्वित्वम्, द्वित्वे कार्ये णावच आदेशस्य निषेधात् ।ओ, पुयण्जी॑ति इत्त्वं तु न, फकारस्य सकारेण व्यवहिततया पवर्गपरत्वाऽभात् । चुक्षावयिषतीति । क्षुधातोर्ण्नय्तात्सनि इटिक्षु॑इत्यस्य द्वित्वम् । परिनिष्ठिते रूपे अवर्णपरत्वेन णावच आदेशस्य निषेधादिति भावः । ओः पुयणिति । हेतुमण्णिच्प्रक्रियायामिदं व्याख्यातमपि स्मार्यते । पिपावयिषतीत्यादि । पू, भू, यू, रु, लू, जु एभ्यो ण्य्नतेभ्यः सनि इटि द्वित्वे कार्येणावच आदेशनिषेधात् उवर्णान्तानामेव द्वित्वे अभ्यासोवर्णस्य इत्त्वमिति भावः । जुः सौत्रो धातुः,जुचङ्क्रम्ये॑त्यत्रोक्तः । अथस्रवति शृणोती॑ति सूत्रं हेतुमण्णिच्प्रक्रियायां व्याख्यातं स्मारयति — स्रवतीतीत्त्वं वेति । शुश्रूषते इति ।ज्ञाश्रुस्मृदृशां सनः॑इत्यात्मनेपदम् । स्तौतिण्योरेव ।षणी॑ति कृतषत्वस्य सनो ग्रहणम् ।अपदान्तस्य मूर्धन्यः॑ इत्यधिकृतम्,इण्को॑रिति च । तत्र कुग्रहमं निवर्तते, असंभवात् । णिग्रहणेन तदन्तग्रहणम् । 'सहेः साडः सः' इत्यतः स इति षष्ठन्तमनुवर्तते । तदाह — अभ्यासेण इत्यादि । षभूते इति । षकारं प्राप्ते सनीत्यर्थः । नान्यत्रेति । अभ्यासेणः परस्यचेत्सस्य षत्वं तर्हि स्तौतिण्यन्तयोरेवेत्यर्थः । न चआदेशप्रत्यययो॑रित्येव सिद्धे आरम्भसामर्थ्यादेव नियमलाभादेवकारो व्यर्थ इति शङ्क्यं, षण्येवेति नियमनिरसनार्थत्वात् ।षण्येव#ए॑ति नियमे सति तुष्टावेत्यत्र षत्वाऽनापत्तेः । स्तौतेरुदाहरति — तुष्टूषतीति ।अज्झने॑ति दीर्घः । ण्यन्तस्योदाहरिष्यन्नाह — द्युतीति । उत्त्वमिति । वकारस्य संप्रसारणमुकार इत्यर्थः । सुष्वापयिषतीति । स्वपेर्णौ उपधावृद्धौस्वापि इत्यस्मात्सनि इटि वकारस्य संप्रसारमे सुप् इत्यस्य द्वित्व णेर्गुणे अयादेशे सनः षत्वे अभ्यासेणः परस्य षत्वमिति भावः । सिषाधयिषतीति । त्रापि ण्यन्तत्वादभ्यासेणः परस्य षत्वमिति भावः । सिसिक्षतीति । सेक्तुमिच्छतीत्यर्थः । सिच्धातोः सन् ।हलन्ताच्चे॑ति कित्त्वान्न लघूपधगुणः ।अभ्यासेणः परस्य सस्य चेत् षत्वं, तर्हि स्तौतिण्योरेवे॑ति नियमान्न ष इति भावः । ननु परिषिषिक्षतीत्यत्र अभ्यासेणः परस्यसस्य कथं षत्वं,स्तौतिण्योरेवे॑ति नियमात्,स्थादिष्वभ्यासेन चे॑ति षत्वस्याप्यनेन नियमेन निवृत्तेरित्यत आह — उपसर्गादत्विति ।स्तौतिण्योरेवे॑ति नियमेन मद्येऽपवादन्यायबलात् 'आदेशप्रत्यययोः' इति षत्वमेव बाध्यत इति भावः । षणि किमिति । कृतषत्वनिर्देशः किमर्थ इति प्रश्नः । तिष्ठासतीति ।धात्वादे॑रिति षस्य सत्वे स्था इत्स्य द्वित्वे अभ्यासह्रस्वे इत्त्वेआदेशप्रत्यययो॑रिति ष्टवम् ।कृतषत्वे सन्येवायं नियमः, अत्र तु सनः ष्टवाऽभावेन नियमाऽप्रवृत्तेः षत्वं निर्बाधमिति भावः । सुषुप्सतीति । स्वप्धातोः सनि॒रुदविदमुषग्रहिस्वपी॑ति कित्त्वात्वचिस्वपी॑ति संप्रसारमे कृते द्वित्वम् । कित्त्वान्न लघूपधगुणः । इहापिस्तौतिण्योरेवे॑ति नियमो न भवति, सनः षत्वाऽभावादिति भावः । ननुषणि इणः परस्य सस्य चेत्षत्वं तर्हि स्तौतिण्योरेवे॑त्येतावदेवास्तु, अभ्यासादिति किमर्थमित्यत आह — अभ्यासादित्युक्तेर्नेहेति । प्रतीषिषतीति । इण्धातोः सनिजादेर्द्वितीयस्ये॑ति स इत्यस्य द्वित्वे अभ्यासेत्त्वम् । इह षभूते सनि 'इण् गतौ' इति धातोः परस्य सस्य षत्वं भवत्येव, अभ्यासेण परत्वे सत्येव नियमप्रवृत्तेरिति भावः । अधीषिषतीत्यप्येवम् ।

translator notes

commentary BM (as it survives in ours, sk.2626.b1, which opens mid-gloss): [iṭ is supplied] because it is carried forward (anuvṛtti) from 'iḍ atty-arti…' [SK 2384]. pūñ, by contrast, gives only pupūṣati, since iṭ is prohibited by 'sani graha…' [SK 2610]. sismayiṣate: no ṣ, by the restriction 'stautiṇyor eva' [SK 2627]. pipaviṣate: pū of pūṅ is doubled and i comes by 'oḥ puyaṇji…'. aririṣati: the form of ṛ with iṭ. Followed: the anuvṛtti bracket in sutra_en and k1.
commentary TB (sk.2626.t1): pūṅ is cited with the anubandha ṅ, so pūñ gives only pupūṣati, iṭ being prohibited by 'sani graha…'. sismayiṣate: 'smiṅ īṣaddhasane' is aniṭ, so iṭ would not otherwise come; no ṣ by 'stautiṇyor eva'. aririṣati: ṛ too is aniṭ. 'risśabdasya': with iṭ and guṇa, ar is stands, and 'ris' is doubled by 'ajāder dvitīyasya'. Recorded; agrees with BM.
commentary BM on 'risśabdasya': after guṇa and r, ris is doubled by 'ajāder dvitīyasya'. Objection: 'dvirvacane 'ci' prohibits the guṇa, so how is it ris that is doubled? Reply: by 'na hi kāryī nimittatayā āśrīyate', the iṭ-augmented san, which undergoes doubling, cannot be the cause of doubling. Objection: iṭ belongs to san; even when is is doubled, the whole isa does not undergo doubling, so it can be the cause. Reply ('is iti'): is, a part of san, shares in the doubling, and through the part the whole isa is a kāryin. Followed: the construal of 'is iti sano 'vayavaḥ kāryabhāk'.
commentary BM on añj and aś. añjijiṣati: with iṭ, the n is not doubled because of 'na ndrāḥ', so 'jis' is doubled; añjū is ūdit and would take iṭ optionally, but here iṭ is obligatory. aśiśiṣate: 'aśū vyāptau' is ūdit and would take iṭ optionally, but here iṭ is obligatory; 'aśa bhojane' of the kryādi class always takes iṭ anyway. Recorded.
commentary TB (sk.2626.t1) on 'añjijiṣatīty ādi': añjū 'vyakti-mrakṣaṇa…' and aśū 'vyāptau' are ūdit, so iṭ would be optional, but here it is obligatory; 'aśa bhojane' of the kryādi class always takes iṭ. Recorded; agrees with BM.
commentary BM on ucch: the root is 'ucchī vivāse', and the tuk is by 'che ca'. On 'ścutvam', 'of the tuk' is the remainder (śeṣa). Objection: with ucch is standing, ścutva is asiddha, so the t would be doubled with the rest and be heard in the abhyāsa; hence 'pūrvatra…'. 'halādiḥ śeṣaḥ': when cchis is doubled, ch and s drop in the abhyāsa, and the c from tuk and the i remain. In the second part the tuk becomes c by ścutva before ch. Followed: '[by che ca]' and '[of the tuk]'.
commentary BM on 'nimittāpāye': objection — once ch and s drop from the first part, the tuk should go too by this maxim, so how is its substitute c heard in the abhyāsa? Reply: the maxim is anitya. 'cchvoḥ': in pṛṣṭaḥ, pṛṣṭavān etc. from prach, ch becomes ś by 'cchvoḥ' and ś becomes ṣ by 'vraśca…'; ch is mentioned together with tuk so that the tuk's c is not heard. If the maxim held, the tuk would vanish anyway once ch became ś, and the mention would be useless; so it indicates that the maxim is anitya. 'prakṛtipratyāpatti': by 'hanaś ca vadhaḥ', han with ap becomes vadha. In 'kaṃsavadham ācaṣṭe' → kaṃsaṃ ghātayati, 'ākhyānāt kṛtas tad ācaṣṭe kṛlluk prakṛtipratyāpattiḥ…' prescribes luk of ap and the restoration of the base. If the maxim held, vadha would revert anyway once ap was elided, so this statement too indicates that the maxim is anitya. Although ap and vadha are prescribed together and not 'when the affix follows', the affix still counts as the cause, being taught along with it (saṃniyogaśiṣṭa). In fact (vastutas tu) the indicator is the anuvṛtti of 'prakṛtipratyāpatti', stated in the Bhāṣya, into the statement 'puṣyayoge jñi…' (for 'puṣyeṇa yojayati'), where kutva has applied by 'cajoḥ' before a ghit [affix]; otherwise the maxim alone would undo the kutva when the kṛt is elided. Details are in the Śabdenduśekhara. Recorded.
commentary BM on 'ṇau ca': the sūtra 'ṇau ca saṃścaṅoḥ' stands both in the fourth pāda of the second [adhyāya] and in the first pāda of the sixth. The first means: before ṇi followed by san or caṅ, gāṅ optionally replaces iṅ. The second means: before ṇi followed by san or caṅ, śvi optionally takes saṃprasāraṇa. adhijigāpayiṣati: gāṅ when ṇi is intended after iṅ, then puk, then san after gāpi (gāṅ is enjoined with a viṣayasaptamī, as said before). adhyāpipayiṣati: ā by 'krīṅjīnāṃ ṇau' [SK 2600], then puk. śiśvāyayiṣati: śvi with ṇi, vṛddhi and āy, san after śvāyi without saṃprasāraṇa. śuśāvayiṣati: with śvi i is standing, saṃprasāraṇa and pūrvarūpa come first, by 'saṃprasāraṇaṃ tadāśrayaṃ ca kāryaṃ balavat'; śu is doubled; in the second part the u takes vṛddhi and āv, and ṇic takes guṇa and ay. Followed: '[and SK 2601]' (the gāṅ rule) and the pairing of the forms.
commentary TB (sk.2626.t1) on 'sūtrābhyām': one sūtra is in the second [adhyāya], the other in the sixth; the first gives the substitute gāṅ, the other saṃprasāraṇa. On 'hvaḥ saṃprasāraṇam': it was explained among the ṇic-finals and is only recalled here. Followed; agrees with BM.
commentary BM on 'ṇau dvitvāt…': objection — since vṛddhi and āv are para, they would apply to the u before doubling, hāv would be doubled, the abhyāsa a would become i, and i would be heard. Bhaṭṭoji's sentence answers this. pusphārayiṣati: with ṇic, san and iṭ after sphur, sphur is doubled before [its vowel is replaced by] 'cisphuror ṇau' [SK 2569], because an ac-substitute before ṇi is prohibited when doubling is to be done; there is no i by 'oḥ puyaṇji…', since s stands between the u and the ph, so no labial follows the u. cukṣāvayiṣati: with ṇic, san and iṭ after kṣu, kṣu is doubled, since in the finished form a follows and the ac-substitute before ṇi is prohibited. Recorded.
commentary BM on 'oḥ puyaṇ…': explained in the hetumaṇṇic section and recalled here. pipāvayiṣati etc.: from pū, bhū, yu, ru, lū and ju with ṇic, san and iṭ, the ac-substitute before ṇi is prohibited when doubling is to be done, so the u-finals themselves are doubled and the abhyāsa u becomes i. ju is a sautra root, mentioned at 'jucaṅkramya…'. 'sravati…' is likewise recalled from the hetumaṇṇic section. śuśrūṣate: ātmanepada by 'jñāśrusmṛdṛśāṃ sanaḥ' [SK 2731]. Followed: the three bracketed forms (BM's list of six roots supports the print).
commentary TB (sk.2626.t1) on 'jijāvayiṣatīti': ju is a sautra root, mentioned at 'jucaṃkramya…'. On śuśrūṣate: ātmanepada by 'jñāśrusmṛdṛśāṃ sanaḥ'. Followed: TB's lemma confirms the print's jijāvayiṣati.
textual Our kaumudī reads 'cukṣāyayiṣati' and '…bibhāvayiṣati | jijāyiṣati | puyaṇji kim…'. NSP p. 436 (scan page-0446, read; collation batch08) reads 'cukṣāvayiṣati' and '…bibhāvayiṣati | yiyāvayiṣati | rirāvayiṣati | lilāvayiṣati | jijāvayiṣati | puyaṇji kim…'. Wikisource has all five forms, with yiyāvayiṣati before bibhāvayiṣati. BM's lemma 'cukṣāvayiṣati', BM's list of six roots (pū, bhū, yu, ru, lū, ju) and TB's lemma 'jijāvayiṣati' support the print. The English follows the print and supplies the three missing forms in square brackets. These are mūla readings, for Ajai; source.json has not been edited.
textual Ours and the print cite 'ṇau ca saṃścaṅoḥ' only as SK 2579 (6.1.31, the śvi rule). The 'two sūtras' include 2.4.51, the gāṅ rule (SK 2601), and Wikisource cites both (sū 2579, sū 2601), so the English adds '[and SK 2601]'. Note that in ours the kaumudī texts of sk2579 and sk2601 are swapped (see the p54 notes).
textual BM in ours is defective here. sk.2626.b1 has lost its opening, which Wikisource (uttara-2/0122) has: the sūtra is a dvandva of smi, pūṅ, ṛ, añjū and aś, and ṛ appears as r ('rañju') by yaṇ; 'iṭ syāt' is carried forward from 'iḍ atty-arti…'. It has also lost the gloss on 'hvaḥ saṃprasāraṇam' and juhāvayiṣati. Wikisource (0124) has it: hveñ with ṇic, san and iṭ takes saṃprasāraṇa and pūrvarūpa first, hu is doubled, the u takes vṛddhi and āv, and ṇic takes guṇa and ay. sk.2626.b1 also runs on into BM on SK 2627 (from 'stautiṇyor eva | ṣaṇīti…' to the end); sk2627 has no BM block of its own.
translator In 'pūrvatrāsiddhīyam advirvacane' the English renders '…īyam' as 'the asiddhatva of pūrvatrāsiddham'; neither commentator glosses the wording. In 'Since is, a part of the san…' the two fifth-case words (pañcamyanta) of the Sanskrit are taken as one reason stated in two steps, following BM's explanation.

SK 2627 · A 8.3.61V

स्तौतिण्योरेव षण्यभ्यासात् ॥ २६२७ ॥

stautiṇyoreva ṣaṇyabhyāsāt

stautiṇyor eva ṣaṇy abhyāsāt — [Within the adhikāra apadāntasya mūrdhanyaḥ, SK 210, with iṇkoḥ, SK 211, and with 'saḥ' (a sixth-case word, ṣaṣṭhyanta) carried forward (anuvṛtti) from saheḥ sāḍaḥ saḥ, SK 335 —] when san has [itself] become ṣ, ṣ replaces [the s] after an iṇ of the abhyāsa only in stu and in the ṇi-final.

Rule. When the san has itself become ṣ (ṣaṇ), an s that follows an iṇ vowel of the abhyāsa becomes ṣ only in stu and in a stem ending in ṇi. Bhaṭṭoji's gloss: "let ṣ be substituted for an s that follows an iṇ of the abhyāsa only in stu and in a ṇi-final [stem], when the san has become ṣ; not for [the s] of any other".

One of Bhaṭṭoji's commentators places the rule.

It stands under the heading apadāntasya mūrdhanyaḥ (SK 210), with iṇkoḥ (SK 211). The "velar" of SK 211 lapses here, because it has no place in this rule.
"Of s" (saḥ) is carried forward from saheḥ sāḍaḥ saḥ (SK 335).
"Ṇi" covers whatever ends in ṇi.
The rule is a restriction (niyama) on ādeśapratyayayoḥ (SK 212), which would give ṣ anyway.

He also explains the word eva, "only". Without it, the rule might be read as "only before ṣaṇ". Then stu would lose its ṣ in the perfect tuṣṭāva.

Example.

stotum icchati, "he wishes to praise":

stu + sa → no iṭ, since stu ends in uk (SK 2610) → long vowel (SK 2614) → stū-sa → kit (SK 2612)

→ the s of san becomes ṣ after ū (SK 212) → stūṣa: the san has become ṣ

→ doubling → stū stūṣa → in the abhyāsa the t after s stays (śarpūrvāḥ khayaḥ, SK 2259), and the vowel is short → tu stūṣa

→ the root's s follows u, an iṇ of the abhyāsa; the root is stu, so ṣ (this rule) → tu ṣtūṣa

→ t → ṭ after ṣ (SK 113) → tuṣṭūṣati.

One of Bhaṭṭoji's commentators names the lengthening by SK 2614.

ṇi-final stems:

suṣvāpayiṣati, "he wishes to make sleep". Svap + ṇic → vṛddhi → svāp-i → san with iṭ, guṇa and ay → doubling → the abhyāsa's v becomes u (SK 2344) → su svāpayiṣa → the stem ends in ṇi, so ṣ (this rule) → suṣvāpayiṣati.
siṣādhayiṣati, from the ṇi-stem sādhi. One of Bhaṭṭoji's commentators draws the lesson: the noun is siṣādhayiṣā, not sisādhayiṣā.

Applies when / blocked by. Bhaṭṭoji tests each word.

Why "only stu and the ṇi-final"? sisikṣati, "he wishes to sprinkle". sic + sa → kit (SK 2613): no guṇa → c → k (SK 378) → ṣ → sikṣa: the san has become ṣ → doubling → si sikṣa → sic is neither stu nor ṇi-final, so no ṣ → sisikṣati.
"But after an upasarga," Bhaṭṭoji adds, "ṣ comes by sthādiṣv abhyāsena ca… (SK 2277)": pariṣiṣikṣati. Bhaṭṭoji's commentators explain by the maxim of the intervening exception (madhye 'pavāda-nyāya). This restriction blocks only the ṣ of SK 212. It does not touch the ṣ of SK 2277, a later rule.
Why "when the san has become ṣ"? tiṣṭhāsati "he wishes to stand" and suṣupsati "he wishes to sleep". Their san follows ā or p, so it keeps its s. The restriction does not apply, and SK 212 gives ṣ freely. One of Bhaṭṭoji's commentators gives the steps for sthā: the abhyāsa is shortened and takes i, and ṣ comes by SK 212.
Why "after the abhyāsa"? pratīṣiṣati (from iṇ, SK 2615) and adhīṣiṣati (from ik). Here the s follows the root i, not an abhyāsa. So, Bhaṭṭoji says, there is no prohibition, and it becomes ṣ.

Watch out. Three conditions must all hold for the restriction to bite: the s follows an abhyāsa, the vowel is an iṇ, and the san has become ṣ. Then only stu and the ṇi-final take ṣ. This is why you met susyūṣati, sisaniṣati and sismayiṣate with plain s.

Siddhānta-kaumudī

अभ्यासेणः परस्य स्तौतिण्यन्तयोरेव सस्य षः स्यात्षभूते सनि नान्यस्य । तुष्टूषति । द्युतिस्वाप्योः - SK 2344 इत्युत्वम् । सुष्वापयिषति । सिषाधयिषति । स्तौतिण्योः किम् । सिसिक्षति । उपसर्गात्तु स्थादिष्वभ्यासेन च -SK 2277 इति षत्वम् । परिषिषिक्षचि । षणि किम् । तिष्ठासति । सुषुप्सति । अभ्यासादित्युक्तेर्नेह निषेधः । इण् । प्रतीषिषति । इक् । अधीषिषति ॥

Let ṣ be substituted for an s that follows an iṇ of the abhyāsa only in stu and in a ṇi-final [stem], when the san has become ṣ (ṣabhūte sani); not for [the s] of any other [root or stem] [— 'apadāntasya mūrdhanyaḥ' (SK 210) and 'iṇkoḥ' (SK 211) in force, 'saḥ' carried forward (anuvṛtti) from SK 335]. tuṣṭūṣati. u [for the v] by dyutisvāpyoḥ… (SK 2344): suṣvāpayiṣati. siṣādhayiṣati. Why 'only in stu and the ṇi-final'? sisikṣati. But after an upasarga there is ṣ by sthādiṣv abhyāsena ca… (SK 2277): pariṣiṣikṣati. Why 'when san has become ṣ'? tiṣṭhāsati. suṣupsati. Because 'abhyāsāt' ('after the abhyāsa') is stated, there is no prohibition here: iṇ: pratīṣiṣati. ik: adhīṣiṣati.

Tattvabodhinī

NSP p. 446

—स्तौतिण्योरेव—। एवं च सिषाधयिषेति प्रयोगस्य साधुत्वं न तु सिसाधयिषेत्यस्येति ज्ञेयम् ॥—उपसर्गात्त्विति । मध्येऽपवादन्यायात् ‘स्तौतिण्योः—’ इति नियमेन ‘आदेशप्रत्यययोः’ इति षत्वमेव बाध्यते न तु ‘स्थादिष्वभ्यासेन च—’ इत्युत्तरेण विहितमिति भावः ॥—सुषुप्सतीति । ‘रुदविद—’ इति सनः कित्त्वान्न गुणः ॥—प्रतीषिषतीति । इह षभूते सनीण् गताविति धातोः परस्य सस्य षत्वं भवत्येवेत्यर्थः

translator notes

commentary BM (printed at the tail of sk.2626.b1): 'ṣaṇi' takes in san once it has received ṣ. 'apadāntasya mūrdhanyaḥ' [SK 210] is the adhikāra, and 'iṇkoḥ' [SK 211] is in force, but its mention of ku lapses (nivartate) because it is impossible here. The mention of ṇi includes what ends in it (tadanta). 'saḥ', a sixth-case word (ṣaṣṭhyanta), is carried forward (anuvartate) from 'saheḥ sāḍaḥ saḥ' [SK 335]. 'ṣabhūte' means 'when san has reached [the form with] ṣ'. 'nānyatra': if the s after an iṇ of the abhyāsa becomes ṣ, then only for stu and the ṇi-final. Followed: the adhikāra and anuvṛtti brackets, 'ṇi-final [stem]', and 'has become ṣ'.
commentary BM on 'eva': objection — since ṣ would come anyway by 'ādeśapratyayayoḥ' [SK 212], the very undertaking of the rule yields a restriction (niyama), and 'eva' is superfluous. Reply: 'eva' excludes the restriction 'only before ṣaṇ' (ṣaṇy eva); under that restriction there would be no ṣ in tuṣṭāva. Recorded.
commentary BM on the forms. tuṣṭūṣati: lengthening by 'ajjhana…' [SK 2614]. 'utvam': saṃprasāraṇa of v, i.e. u. suṣvāpayiṣati: svap with ṇi takes penultimate vṛddhi; from svāpi, san with iṭ; v takes saṃprasāraṇa and pūrvarūpa, sup is doubled, ṇi takes guṇa and ay, san takes ṣ, and the s after the iṇ of the abhyāsa becomes ṣ. siṣādhayiṣati: here too the stem is ṇi-final. sisikṣati ('wishes to sprinkle'): sic with san, kit by 'halantāc ca', so no guṇa of the light penultimate; no ṣ, by the restriction. Followed: 'u [for the v]'.
commentary BM on 'upasargāt tu': objection — how does pariṣiṣikṣati get ṣ, since the restriction should also remove the ṣ of 'sthādiṣv abhyāsena ca'? Reply: by the maxim of the intervening exception (madhye 'pavāda-nyāya), the restriction 'stautiṇyor eva' blocks only the ṣ of 'ādeśapratyayayoḥ'. Recorded.
commentary TB (sk.2627.t1): accordingly the usage siṣādhayiṣā is correct, and not sisādhayiṣā. On 'upasargāt tu': by the maxim of the intervening exception (madhye 'pavāda-nyāya), the restriction 'stautiṇyoḥ…' blocks only the ṣ of 'ādeśapratyayayoḥ', not the ṣ prescribed by the later rule 'sthādiṣv abhyāsena ca…'. Recorded; agrees with BM.
commentary BM on 'ṣaṇi kim': the question is why the san is cited with ṣ already made. tiṣṭhāsati: ṣ becomes s by 'dhātvādeḥ…', sthā is doubled, the abhyāsa is shortened and takes i, and ṣ comes by 'ādeśapratyayayoḥ'; the restriction applies only to a san that has ṣ, and here the san has no ṣ, so the ṣ is unhindered. suṣupsati: svap with san is kit by 'rudavida…' [SK 2609], takes saṃprasāraṇa by 'vacisvapi…' [SK 2409], and is doubled; being kit it has no guṇa; here too the restriction does not apply, because the san has no ṣ. Followed: 'when san has become ṣ' in the question.
commentary TB (sk.2627.t1) on suṣupsati: no guṇa, the san being kit by 'rudavida…'. Recorded; agrees with BM.
commentary BM on 'abhyāsād ity ukter neha': objection — if ṣ after iṇ before ṣaṇ is restricted, why not just 'stautiṇyor eva'; why add 'abhyāsāt'? pratīṣiṣati: iṇ with san; 'sa' is doubled by 'ajāder dvitīyasya' and the abhyāsa takes i. Here, the san having become ṣ, the s that follows the root 'iṇ gatau' does become ṣ, since the restriction applies only when the s follows an iṇ of the abhyāsa. adhīṣiṣati is the same. Followed: 'iṇ' and 'ik' taken as the roots.
commentary TB (sk.2627.t1) on pratīṣiṣati: here, the san having become ṣ, the s that follows the root 'iṇ gatau' does become ṣ. Followed; agrees with BM.
textual Our kaumudī reads 'pariṣiṣikṣaci'; NSP p. 436 (scan page-0446, read; collation batch08) and Wikisource read 'pariṣiṣikṣati'. The English follows the print. 'ṣabhūte sani nānyasya' is the print's reading too; Wikisource reads 'nānyatra'. Mūla reading, for Ajai; source.json has not been edited. This unit has no BM block of its own: BM on it is printed at the tail of sk.2626.b1.

SK 2628 · A 8.3.62V

सः स्विदिस्वदिसहीनां च ॥ २६२८ ॥

saḥ svidisvadisahīnāṃ ca

saḥ svidisvadisahīnāṃ ca — [After an iṇ of the abhyāsa, in the ṇi-final, when ṣaṇ follows — stautiṇyor eva ṣaṇy abhyāsāt, SK 2627, carried forward (anuvṛtti) without 'stauti'; and 'saḥ' (a sixth-case word, ṣaṣṭhyanta) carried forward from saheḥ sāḍaḥ saḥ, SK 335 —] s [remains] s for svid, svad and sah.

Rule. For svid "to sweat", svad and sah, when they end in ṇi, the s after an iṇ of the abhyāsa stays s, not ṣ, when ṣaṇ follows. Bhaṭṭoji's gloss: "let the s of these, when they end in ṇi, following an iṇ of the abhyāsa, be s only, not ṣ, when ṣaṇ follows".

One of Bhaṭṭoji's commentators gives the carried words. SK 2627 continues without stu, and "of s" comes from SK 335. He adds that prescribing s for s is itself a restriction: "s only".

Example.

svedayitum icchati, "he wishes to make [someone] sweat":

svid + ṇic → guṇa of the light penultimate (SK 2189) → sved-i

→ san with iṭ; guṇa and ay of the ṇi → svedayiṣa: the san has become ṣ

→ doubling → first consonant only, short vowel → si svedayiṣa

→ SK 2627 would allow ṣ for a ṇi-final stem; this rule keeps s → sisvedayiṣati.

Likewise sisvādayiṣati (svad) and sisāhayiṣati (sah).

Applies when / blocked by. Bhaṭṭoji adds abhisusūṣati, from su with abhi. The s of the second part stays s by SK 2627, one of Bhaṭṭoji's commentators notes. Might the abhyāsa take ṣ after the upasarga, by SK 2270? No: "because of the restriction sthādiṣv abhyāsena". SK 2277 lets the abhyāsa take ṣ only in sthā and the roots listed with it. The same commentator explains the suspicion so. The other adds that SK 2524 is still needed, for the noun abhisusūḥ.

The Bhāṣya verse. Bhaṭṭoji ends the chapter with a verse he labels as the Bhāṣya's:

"After a śaiṣika [affix], a śaiṣika, and after one in the sense of matup, one in the sense of matup, of the same form (sarūpa), is not wanted; after a sannanta, san is not wanted."

Whether it is the Bhāṣya's own or a vārttika in verse, scholars discuss this.

A śaiṣika is an affix taught under the heading śeṣa, "the remainder", such as those meaning "being in". Matup is the possessive affix -mat / -vat. Bhaṭṭoji explains each clause.

No śaiṣika of the same form after a śaiṣika. For śālīye bhavaḥ, "[one] that is in what belongs to the hall", only the phrase is used. Śālīya already ends in the affix cha; cha cannot follow it again.
Why "of the same form"? Ahicchatre bhavaḥ gives āhicchatraḥ, with the affix aṇ. And āhicchatre bhavaḥ gives āhicchatrīyaḥ: cha after a form ending in aṇ. The two affixes differ in form, so the second may come.
No matup-sense affix of the same form after one. Dhanavān asyāsti, "he has a rich man": no second matup. But a different form (virūpa) does come: daṇḍimatī śālā, "a hall that has staff-bearers".
"Of the same form" is to be connected with the last clause too. There, Bhaṭṭoji says, it means likeness through meaning.

So a desiderative san does not come after a form that already ends in a desiderative san. But it does come after a sannanta whose san is in the root's own sense (svārtha):

gup + san (SK 2393) → jugupsa "to censure" → + the desiderative san (SK 2608) with iṭ → jugupsiṣate, "he wishes to censure".

Likewise mīmāṃsiṣate, from mīmāṃsa (SK 2394).

One of Bhaṭṭoji's commentators explains why "same form" must mean sameness of meaning. Two *san*s cannot differ in sound at all. So only their senses can make them "same" or "different".

Here ends the sannanta-prakriyā, the section on the san-final.

Watch out. The restriction of SK 2627 gives ṣ to every ṇi-final stem. This rule removes three. sisvedayiṣati has s, though suṣvāpayiṣati has ṣ.

Siddhānta-kaumudī

अभ्यासेणः परस्य ण्यन्तानामेषां सस्य स एव न षः षणि परे । सिस्वेदयिषति । सिस्वादयिषति । सिसाहयिषति । स्थादिष्वभ्यासेनेति नियमान्नेह । अभिसुसूषति । शैषिकान्मतुबर्थीयाच्छैषिको मतुबर्थिकः । सरूपः प्रत्ययो नेष्टः सन्नन्तान्न नसिष्यते ॥ (भाष्यं) । शैषिकाच्छैषिकः सरूपो न, तेन शालीये भव इति वाक्यमेव । न तु छान्ताच्छः । सरूपः किम् । अहिच्छत्रे भव आहिच्छत्रः । आहिच्छत्रे भव आहिच्छत्रीयः । अण्णन्ताच्छः । तथा मत्वर्थात्सपरूपः स न । धनवानस्यास्ति । इह मतुबन्तान्मतुप् न । विरूपस्तु स्यादेव । दण्डिमती शाला । सरूप इत्यनुषज्यते । अर्थद्वारा सादृश्यं तस्यार्थः । तेन इच्छासन्नन्तात्सन्न । स्वार्थसन्नन्तात्तु स्यादेव । जुगुप्सिषते । मीमांसिषते ॥

Let s, following an iṇ of the abhyāsa, of these [roots svid, svad and sah] when they end in ṇi, be s only, not ṣ, when ṣaṇ follows [— 'stautiṇyor eva ṣaṇy abhyāsāt' (SK 2627) carried forward (anuvṛtti) without 'stauti', and 'saḥ' from SK 335]. sisvedayiṣati. sisvādayiṣati. sisāhayiṣati. Because of the restriction (niyama) 'sthādiṣv abhyāsena' [(SK 2277) — the abhyāsa takes ṣ only in sthā and the rest —, there is no ṣ] here: abhisusūṣati. "After a śaiṣika [affix], a śaiṣika [affix], and after one in the sense of matup, one in the sense of matup, of the same form (sarūpa), is not wanted; after a sannanta, san is not wanted." (Bhāṣya) A śaiṣika of the same form does not [come] after a śaiṣika. So for 'śālīye bhavaḥ' ('[one] that is in what belongs to the hall') there is only the phrase (vākya); cha does not come after what ends in cha. Why 'of the same form'? ahicchatre bhavaḥ ('[one] who is in Ahicchatra'): āhicchatraḥ; āhicchatre bhavaḥ ('[one] who is in the āhicchatra'): āhicchatrīyaḥ — cha after what ends in aṇ. Likewise an [affix] in the sense of matup does not [come] after one in the sense of matup, if it has the same form: dhanavān asyāsti ('he has a rich man') — here matup does not come after what ends in matup. But a different-form (virūpa) [affix] does come: daṇḍimatī śālā ('a hall that has staff-bearers'). 'Of the same form' is to be connected [with the last clause as well] (anuṣajyate). Its meaning [there] is likeness through the meaning. Hence a [desiderative] san does not come after a desiderative (icchā) sannanta, but it does come after a sannanta with svārtha san: jugupsiṣate, mīmāṃsiṣate. [Here ends the sannanta-prakriyā (the section on the san-final).]

Tattvabodhinī

alignment inferredNSP p. 446–447

— नियमान्नेहेति । न चात्र नियमादेव निषेधे ‘सुनोतेः स्यसनोः’ इति सूत्रं सन्विषये निर्विषयं स्यादिति वाच्यम् । अभिसुसूषतेरप्रत्ययः । अभिसुसूरित्यत्र षत्वनिषेधाय तस्यावश्यकत्वात् । एतच्च काशिकायां स्पष्टम् ॥—शैषिकेति । एतच्च श्लोकवार्तिकमिति केचित् । भाष्यमिति बहवः । शेषे भवः शैषिकः । अध्यात्मादित्वाट्ठञ् । मतुबर्थे भवो मतुबर्थीयः । गहादित्वाच्छः । मतुवर्थोऽस्यास्तीति मतुबर्थिकः । ‘अत इनिठनौ’ इति ठन् ॥ इति सन्नन्तप्रक्रिया ॥

Bālamanoramā

सः स्विदिस्वदिसहीनां च - सः स्विदि । सः स्विदीति छेदः ।स्तौतिण्योरेव षण्यभ्यासा॑दिति सूत्रं स्तौतिवर्जमनुवर्तते । 'सहे साडः सः' इत्यतः स इति षष्ठन्तं च । तदाह — अभ्यासेण इति । सकारविधिर्नियमार्थ इत्याह — सस्य स एवेति । सुनोतेः सनिस्तौतिण्योरेवे॑ति नियमादुत्तरखण्डस्य षत्वाऽभावे अभिसुसूषतीत्यत्रउपसर्गात्सुनोती॑त्यभ्यासस्य षत्वमाशङ्क्याऽऽह — स्थादिष्वेवेति । शैषिकादिति । सन्विधायकसूत्रस्थमिदं वार्तिकम् । शैषिकात्सरूपः शैषिकः प्रत्ययो न । मतुबर्थीयात्सरूपो मतुबर्थिकः प्रत्ययो नेत्यन्वयः । शेषाधिकारे । विहितः शैषिकः । भवार्थे अध्यात्मादित्वाट्ठञ् । मतुबर्थे भवो — मतुबर्थीयः । गहादित्वाच्छः । मतुबर्थोऽस्यास्तीति मतुबर्थिकः । 'अत इनिठनौ' इति ठन् । शालीये इति । शालायां भवः शालीयः ।वृद्धाच्छः॑ । शालीये भव इत्यर्थे शालीयशब्दात्पुनः छो नेत्यर्थः । आहिच्छत्रे भव इति । आहिच्छत्रशब्दो भवार्थे अणन्तः । ततो भवार्थे 'वृद्धाच्छः' इति छ एव भवति नतु पुनरणिति भावः । ननु जुगुप्सिषते इत्यादौ कथं सन्नन्तात् सन्नित्यत आह — सरूप इत्यनुषज्यते इति ।सन्नन्तान्न सनिष्यते॑ इत्यत्रापि सरूप इत्यनुषज्यते इत्यर्थः । नन्वेवमपि जुगुप्सिषते इत्यत्र सरूपस्य सनः कथं प्रवृत्तिरित्यत आह — अर्थद्वारेति । शब्दतो वैरूप्यस्याऽसंभवादर्थद्वारकमेव सारूप्यं विवक्षितमिति भावः । तेनेति । इच्छासन्नन्तादिच्छासन्नेति लभ्यते इत्यर्थः । स्वार्थेति । स्वार्थसन्नन्तात्तु इच्छासन् भवत्येवेत्यर्थः । इति सन्नन्तप्रक्रिया ॥ इति बालमनोरमायाम् सन्नन्तप्रक्रिया॥*****अथ शैषिकाः प्रकरणम् । — — — — — — — -

translator notes

commentary BM: the split is 'saḥ svidi…'. The sūtra 'stautiṇyor eva ṣaṇy abhyāsāt' [SK 2627] is carried forward (anuvartate) without stauti, and 'saḥ', a sixth-case word (ṣaṣṭhyanta), from 'saheḥ sāḍaḥ saḥ' [SK 335]; hence Bhaṭṭoji's 'abhyāseṇaḥ…'. The prescription of s serves as a restriction (niyama), as 'sasya sa eva' shows. Followed: the anuvṛtti brackets in sutra_en and k1.
commentary BM on 'sthādiṣv eva': with san after su (sunoti), the second part gets no ṣ, by the restriction 'stautiṇyor eva'; Bhaṭṭoji anticipates the suspicion that in abhisusūṣati the abhyāsa might get ṣ by 'upasargāt sunoti…' [SK 2270], and answers it with the restriction 'sthādiṣv eva…'. Followed: the bracket '[the abhyāsa takes ṣ only in sthā and the rest]'.
commentary TB (sk.2628.t1) on 'niyamān neheti': it should not be argued that, if the prohibition here comes from the restriction itself, 'sunoteḥ syasanoḥ' [SK 2524] would have no scope in the san domain; it is needed to prohibit ṣ in abhisusūḥ, formed from abhisusūṣati, and this is clear in the Kāśikā. Recorded.
commentary BM on 'śaiṣikāt': this is a vārttika (vārtikam) standing on the sūtra that prescribes san. Construe: 'after a śaiṣika, a śaiṣika affix of the same form is not [wanted]; after a matubarthīya, a matubarthika affix of the same form is not'. śaiṣika: prescribed in the śeṣa adhikāra, with ṭhañ in the 'bhava' sense by the adhyātmādi list. matubarthīya: 'what is in the matup sense', with cha by the gahādi list. matubarthika: 'that which has the matup sense', with ṭhan by 'ata iniṭhanau'. śālīya: 'what is in the hall', cha by 'vṛddhāc chaḥ'; no further cha from śālīya in the sense 'what is in the śālīya'. āhicchatra ends in aṇ in the 'bhava' sense; from it only cha comes by 'vṛddhāc chaḥ', not aṇ again. Recorded; BM calls the verse a vārttika where the kaumudī labels it (Bhāṣya).
commentary TB (sk.2628.t1) on 'śaiṣika': some say this is a verse-vārttika (ślokavārttika); many say it is the Bhāṣya['s own]. TB gives the same derivations of śaiṣika (ṭhañ by adhyātmādi), matubarthīya (cha by gahādi) and matubarthika (ṭhan by 'ata iniṭhanau'). Recorded; the English keeps the kaumudī's label (Bhāṣya).
commentary BM on 'sarūpa ity anuṣajyate': objection — how does san come after a sannanta in jugupsiṣate etc.? Reply: 'sarūpa' is connected also with 'sannantān na san iṣyate'. Objection: even so, how does a san of the same form apply in jugupsiṣate? Reply ('arthadvārā'): difference of word-form is impossible [between two sans], so the sameness of form intended is through the meaning. 'tena': no icchā-san comes after an icchā-sannanta; after a svārtha-sannanta the icchā-san does come. Followed: '[with the last clause as well]' and '[desiderative]'.
textual Our kaumudī reads 'sannantān na nasiṣyate'; NSP p. 436 (scan page-0446, read) and Wikisource read 'sannantān na saniṣyate'. Ours also reads 'tathā matvarthāt saparūpaḥ sa na'; the print (NSP p. 437, scan page-0447, read; collation batch08) and Wikisource read 'matvarthāt sarūpaḥ'. The English follows the print in both places. 'sthādiṣv abhyāseneti niyamān neha' is the print's reading too; Wikisource reads ''sthādiṣv evābhyāsasya' iti niyamān neha'. Mūla readings, for Ajai; source.json has not been edited. The first of these is not in the collation report.
textual Our source lacks the colophon. The print ends the unit '…jugupsiṣate | mīmāṃsiṣate || iti sannantaprakriyā ||' (NSP p. 437, scan page-0447, read), and then gives the heading 'tiṅante yaṅantaprakriyā 53' before SK 2629. The English supplies the colophon in brackets. BM (sk.2628.b1, 'iti sannantaprakriyā') and TB (sk.2628.t1, 'iti sannantaprakriyā') close with the same words. This is a mūla omission, for Ajai.
textual Both commentary blocks of this unit used to run on past it. The BM on the sarvasamāsaśeṣa section ('kṛttaddhita…', through 'iti bālamanoramāyām sarvasamāsaśeṣaḥ') that followed 'iti bālamanoramāyām sannantaprakriyā' in sk.2628.b1 was re-filed to sk.p22.prose.b1, and the TB on SK 2629–2630 ('dhātoḥ kim', 'bruvo vacir ity ādi') that followed 'iti sannantaprakriyā' in sk.2628.t1 to sk.2629.t1 (both 2026-10-05); sk.2628.b1 still ends with the heading of the śaiṣika section. The TB at the foot of NSP p. 436 is partly covered by the scan's watermark; ours reads 'tasyāvanmakalyāt eva ekācikīrṣatīti | ajjhanagamām | 'śiṣikati'', where the scan shows '…tasyāvaśyakatvāt | etac ca kāśikāyāṃ spaṣṭam || —śaiṣiketi |'.
translator The glosses of śālīye bhavaḥ, ahicchatre bhavaḥ, āhicchatre bhavaḥ, dhanavān asyāsti and daṇḍimatī śālā are the translator's. In 'sthādiṣv abhyāsena', the bracket follows BM's 'sthādiṣv eva'; the kaumudī itself only names the restriction.

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