Covers SK 2678 (1 sūtra): all present. The prakaraṇa is a single unit. Its one sūtra, kaṇḍvādibhyo yak (3.1.27; checked against references/ashtadhyayi/sutraani-data.json, skn 2678), carries one long kaumudī block: the kaṇḍvādi gaṇa of 49 items, ours nos. 1944–1992. All 49 items are placed in the groups below. lekhā (1978) appears twice, under D for its a-final reading and under E for its ā-final reading.
- The groups. A is the sūtra itself. B–F sort the gaṇa by the kind of stem and by what happens to it before yak. G is the open class (ākṛtigaṇa) and the close.
- The English. This chapter was translated under SK-TRANSLATE §25. Only the kaumudī block is in English. The readings the commentators settled come from the unit's commentary notes and from TB and BM in source.json.
- Anuvṛtti. dhātoḥ comes from dhātor ekāco halādeḥ kriyāsamabhihāre yaṅ (3.1.22, SK 2629). Its vā is not carried, so yak is obligatory (nityam) (TB, BM).
- Rule numbers used below. Every SK number cited was checked against the corpus: 44, 191, 354, 2157, 2158, 2298, 2304, 2308, 2629, 2631, 2634, 2673, 3279, 3280.
tiṅantakaṇḍvādiprakaraṇam — outline (p59, SK 2678, the 1 sūtra)
p58 (tiṅantanāmadhātuprakaraṇam) closed at 2677 with the iṣṭhavat list, ending in vṛndārakaṃ vṛndayati. The print's colophon there is "iti nāmadhātuprakriyā".
- Why kaṇḍvādi is a separate prakaraṇa. TB says the mūla closes the nāmadhātus first and then treats kaṇḍvādi on its own ("nāmadhātūn samāpya kaṇḍvādayaḥ pṛthag evoktāḥ"). The reason is that these items are not merely nāmadhātus: they are dhātus as well as prātipadikas.
- Where it ends. At "ākṛtigaṇo 'yam". The print closes "iti kaṇḍvādayaḥ" (NSP p. 454, scan page-0464). Ours lacks that colophon, so the English supplies it in brackets.
- What comes next. p60 (tiṅantapratyayamālāprakaraṇam, a prose unit) opens "kaṇḍūyateḥ san", which builds on this prakaraṇa's kaṇḍūya-.
Threads that run through the prakaraṇa:
- Two kinds of item (dvidhā). Each item of the gaṇa is both a dhātu and a prātipadika. That is why the kaumudī says "after dhātus": no yak comes after the prātipadika.
- The evidence (TB, citing the Bhāṣya verse dhātuprakaraṇād dhātuḥ…):
- yak is k-marked (kit), which blocks guṇa. That has a purpose only after a dhātu, so the items are dhātus.
- The long-vowel reading kaṇḍūñ shows that they are prātipadikas too. For a dhātu alone, a short kaṇḍu would already give kaṇḍūyati by akṛtsārvadhātukayor dīrghaḥ (SK 2298). The long ū earns its place in the noun kaṇḍūḥ, a form with no analysis (avigṛhīta) (BM, TB).
- What follows from it.
- Because yak follows a dhātu, it is ārdhadhātuka. So the final a of a stem is deleted by ato lopaḥ, giving sukhyati (BM).
- TB argues that even if both kinds are granted, yak cannot be made to come after the prātipadika: then the a could not be deleted and sukhyati could not be formed.
- TB thereby also rejects the predecessor's analysis "kaṇḍūṃ karoti → kaṇḍūyati".
- svārthe. yak adds no meaning of its own (svārthe). TB says this is aimed at the predecessor (prāc), who glossed yak as being in the sense of kṛñ, "making". TB also rejects the claim that karaṇe is carried here from śabdavairakalahābhrakaṇvameghebhyaḥ karaṇe (3.1.17, SK 2673), because there is no evidence for that anuvṛtti.
- Why nityam is not borrowed from SK 2634. TB rejects the view that nityam is carried from nityaṃ kauṭilye gatau (3.1.23, SK 2634), for two reasons:
- nitya there has the force of eva;
- vā continues there too.
- Pada follows the anubandha.
- A ñ-marked item takes both padas by svaritañitaḥ (SK 2158): kaṇḍūñ, irañ, asūñ, and mantu as Candra marks it.
- A ṅ-marked item takes ātmanepada only by anudāttaṅita (SK 2157): hṛṇīṅ, mahīṅ.
- Every other item takes parasmaipada.
- Where the commentary lies.
- TB on the sūtra (dhātoḥ, nityam) is printed at the tail of sk.2677.t1.
- TB on the kaumudī is in sk.2678.t1. After "iti kaṇḍvādiprakriyā", that block runs on into TB on p60 (pratyayamālā) and on SK 2679 (bhāvakarmaṇoḥ), which is not this prakaraṇa's matter.
- BM is sk.2678.b1.
- TB OCR: the systematic ड्व/डू slip (कण्ड्वञ् = kaṇḍūñ), किंचेन = kittvena, and कृष्यर्थे = kṛñarthe were read from the scan (audit A).
Audit status. The p59–61 audit (.work/sk-run/p59-61-audit/A-sk2678-2687.md) calls the kaumudī clean and found no MUST-FIX. A fixer is applying two note-level MINOR items concurrently. This outline already follows the audit's reading of both:
- The third note. TB's 'dvidhā' argument is "even granting two kinds, if yak came only after the prātipadika, a-deletion would be impossible". The point that yak after a prātipadika would not be ārdhadhātuka is BM's, not TB's.
- The first note. TB's two reasons against nityam from SK 2634 (nitya = eva; vā continues there).
Print readings and items open for Ajai (mūla, not changed in source.json):
- Dhātu numbers. Every number is one lower than in the print: ours 1944–1992, NSP 1945–1993 (scans page-0463/0464). Numbers below are ours.
- Stem endings. Ours has veda (1955), gadgada (1973) and agada (1986). The print has the consonant-final ved, gadgad and agad.
- A slip in 1972. Ours 'dhāraṇapopaṇayoḥ' is a slip for dhāraṇapoṣaṇayoḥ, and the English translates the corrected reading.
- bhiṣajū (1965). Ours matches the print. BM and the usual dhātupāṭha read bhiṣaj (BM: jānto 'yam, bhiṣajyati).
- Colophon. Ours lacks "iti kaṇḍvādayaḥ". It is supplied.
Ordering: A is the sūtra and its gloss. The gaṇa is then regrouped by stem type, not kept in list order:
- B: u- and ū-final;
- C: consonant-final;
- D: a-final, with the a deleted;
- E: ā-final;
- F: ī-final and ṅ-marked;
- G: the open class.
Within each group the items keep their gaṇa numbers, so the kaumudī's order can be recovered. Glosses are shortened from the English. The kaumudī gives forms for only some items, and only those forms are cited.
A. yak after kaṇḍū and the rest: obligatory, meaning-neutral, after the dhātu only — running example: kaṇḍū + yak → (kit, so no guṇa of ū) kaṇḍūya → (a dhātu, SK 2304) + śap + tip → (ato guṇe, SK 191) kaṇḍūyati; ñit, so also kaṇḍūyate
- 2678 kaṇḍvādibhyo yak 3.1.27 — after the dhātus kaṇḍū and the rest, the affix yak comes obligatorily and in their own sense. dhātoḥ is carried from SK 2629, and vā is not carried.
- Here kaṇḍūñ (1944), "rubbing the limbs", is the dhātu, and yak follows it.
- The k of yak blocks guṇa, so the final ū stays (
kaṇḍūya, not kaṇḍo-). The yak-final is a dhātu and is conjugated: kaṇḍūyati. - The anubandha ñ gives the ātmanepada option:
kaṇḍūyate. - Without nityam the form without yak would also arise:
kaṇḍavati (BM). - "Why after dhātus?" So that yak does not come after the prātipadika kaṇḍū, which stays a noun:
kaṇḍūḥ (BM). See the dvidhā thread.
B. u- and ū-final items: the vowel stands long before yak — running example: mantu + yak → (short u lengthened before yak, akṛtsārvadhātukayor dīrghaḥ, SK 2298, the rule TB invokes for a short-final reading) mantūya → mantūyati
- (1944) kaṇḍūñ — rubbing the limbs:
kaṇḍūyati, kaṇḍūyate (group A). - (1945) mantu — offence; "anger", according to some:
mantūyati. Candra marks it ñit, which gives ātmanepada too: mantūyate. - (1946) valgu — honouring, sweetness:
valgūyati. - (1947) asu — tormenting:
asyati. The u does not surface, and the kaumudī gives no step. Some read asū or asūñ, which give asūyati and, with ñ, asūyate. - (1965) bhiṣajū — healing. The kaumudī gives no form. BM reads bhiṣaj (consonant-final, group C):
bhiṣajyati.
C. Consonant-final items: yak is added directly, and its y is lost before iṭ — running example: leṭ + yak → leṭya → leṭyati; luṭ leṭ-ya + iṭ + tā → (yasya halaḥ, SK 2631, with ādeḥ parasya, SK 44: the y of ya deleted) leṭ-a-itā → (ato lopaḥ, SK 2308) leṭitā
- (1948) leṭ, (1949) loṭ — roguery, priority (pūrvabhāva, glossed pūrvatva by TB), dreaming; "shining", according to some:
leṭyati, leṭitā; loṭyati, loṭitā. The y is deleted by SK 2631 (BM, TB). - (1951) iras, (1952) iraj, (1953) irañ — envy:
irasyati, irajyati. - irañ: the i before the r is lengthened by hali ca (SK 354) before the consonant y of yak:
īryati. It is ñit, so also īryate. - (1954) uṣas — becoming dawn. No form given.
- (1959) tantas, (1960) pampas — pain. No form given.
- (1966) bhiṣṇaj — attending. No form given.
- (1984) dravas — torment, attending. No form given.
- (1985) tiras — disappearing. No form given.
- (1987) uras — strength:
urasyati, "he becomes strong". - (1989) payas — prasṛti (TB: a particular quantity). No form given.
- (1990) saṃbhūyas — being abundant (TB: bāhulya, citing Amara).
- TB gives
saṃbhūyasyati and asaṃbhūyasīt. - The augment a goes before saṃ, because saṃ is not separated off. That separation happens only where an affix that makes a dhātu is prescribed after a prātipadika.
- In the print, ved, gadgad and agad also belong here (see group D).
D. a-final items: the a is deleted before the ārdhadhātuka yak — running example: sukha + yak → (yak follows a dhātu, so it is ārdhadhātuka; ato lopaḥ, SK 2308) sukh-ya → sukhyati "he experiences happiness"
- (1961) sukha, (1962) duḥkha — "that action":
sukhyati, duḥkhyati, that is, "he experiences happiness / pain". - From the prātipadika, yak would not be ārdhadhātuka and the a would not go (BM). This is the dvidhā thread.
- Contrast the curādi sukha and duḥkha with ṇic:
sukhayati, duḥkhayati (BM, TB). - (1957) kuṣubha — throwing:
kuṣubhyati. - (1979) liṭa — smallness, censure:
liṭyati. - (1978) lekhā — slipping as well. Others take it as a-final, which gives
lekhyati, the kaumudī's only form. The ā-final option is in group E. - (1955) veda — roguery, dreaming. No form given. The print has ved (group C).
- (1958) magadha — surrounding; "being a low servant", according to others. No form given.
- (1963) sapara — honouring. No form given.
- TB derives the noun saparyā from the yak-final: the affix a comes by a pratyayāt (SK 3279) or by guroś ca halaḥ (SK 3280), then ṭāp.
- (1964) arara — ārākarman, an act done with an ārā, a goad (BM, TB). No form given.
- (1967) iṣudha — bearing arrows. No form given.
- (1968) caraṇa, (1969) varaṇa — going. No form given.
- (1970) curaṇa — stealing. No form given.
- (1971) turaṇa — hastening. No form given.
- (1972) bhuraṇa — holding, nourishing. No form given.
- (1973) gadgada — faltering speech. No form given. The print has gadgad.
- (1980) lāṭa — living. No form given.
- (1986) agada — being free from disease. No form given. The print has agad.
- (1988) taraṇa — going. No form given.
- (1991) ambara, (1992) saṃvara — gathering. No form given.
E. ā-final items: the ā stands before yak — running example: medhā + yak → medhāya → medhāyati
- (1956) medhā — quick grasping (BM: understanding quickly; variant reading 'sugrahaṇe'):
medhāyati. - (1978) lekhā, ā-final option:
lekhāyati (BM, TB). The kaumudī gives only the a-final lekhyati (group D). - (1950) lelā — shining. No form given.
- (1974) elā, (1975) kelā, (1976) khelā — sporting; (1977) ilā, according to others. No form given.
- (1983) rekhā — praising, reaching. No form given.
F. ī-final ṅ-marked items: ātmanepada only — running example: mahī + yak → mahīya → (ṅit, so ātmanepada only, SK 2157) mahīyate "he receives honour"
- (1982) mahīṅ — honouring:
mahīyate, "he receives honour". TB cites the Rāmāyaṇa: pretya svarge mahīyate. - (1981) hṛṇīṅ — anger, shame. No form given. It is ṅit, so ātmanepada likewise.
G. The open class, and the close — running example: duvas + yak → duvasya → samidhāgniṃ duvasyata (BM, TB)
- ākṛtigaṇo 'yam. The kaṇḍvādi list is not closed: membership is known from usage (BM: "that is, kaṇḍvādi").
- So duvas "kindling" (saṃdīpane) belongs to it, with the Vedic use samidhāgniṃ duvasyata (BM; TB has the same, with OCR corrected per audit A).
- Close: "[iti kaṇḍvādayaḥ]", supplied from the print. TB closes "iti kaṇḍvādiprakriyā".