59. Tiṅanta kaṇḍvādi-prakaraṇa — Verbs: kaṇḍū and the rest, which take yak in their own sense

This chapter teaches one sūtra and the list of words that goes with it. The list begins with kaṇḍū "rubbing the limbs", so it is called kaṇḍvādi, "kaṇḍū and the rest". After every item of the list the affix yak comes, always, and it adds no meaning of its own. The stem in yak is then a root like any other: kaṇḍūyati, "he rubs". After this chapter you will be able to derive kaṇḍūyati and kaṇḍūyate step by step. You will know why these items are both roots and noun stems, and why that matters for sukhyati "he experiences happiness". You will know what happens to each kind of stem before yak: the long vowel of mantūyati, the lost a of sukhyati and lekhyati, the kept ā of medhāyati, the lengthened ī of īryati, and the lost y of leṭitā. You will see why mahīyate takes only the ātmanepada. Last, you will learn that the list is open, so that the Vedic duvasyata belongs to it too. The chapter has a single sūtra, SK 2678. Most of its length is the list, which Bhaṭṭoji gives in full under it: forty-nine items, numbered 1944 to 1992.

Before you start

• From chapter 1 you know a dhātu, a root, and an it, a marker sound that is written but not kept. You know upadeśa, the form as first taught, and anuvṛtti, carrying a word forward from an earlier sūtra. You know guṇa (a, e, o).
• From chapter 8 you know SK 191, ato guṇe: a followed by a guṇa vowel gives the second vowel alone. That is how kaṇḍūya + a + ti becomes kaṇḍūyati.
• From chapter 11 you know SK 354, hali ca: i or u before r or v is lengthened when a consonant follows.
• From chapter 44 you know the verb machinery: the lakāras, the class-sign śap, the augment iṭ, and the two sets of endings. SK 2157 gives ātmanepada to a root marked with ṅ (or an anudātta vowel). SK 2158 gives it to a root marked with ñ (or a svarita vowel) when the fruit of the action goes to the agent. SK 2159 gives parasmaipada to all the rest.
• From chapter 44 you also know three rules this chapter leans on. SK 2298, akṛtsārvadhātukayor dīrghaḥ: a stem's final vowel is lengthened before a y-initial affix that is neither kṛt nor sārvadhātuka. SK 2304, sanādyantā dhātavaḥ: a form ending in one of the twelve affixes from san to ṇiṅ (yak is one of them) is itself a dhātu. SK 2308, ato lopaḥ: a stem's a is lost before an ārdhadhātuka affix.
• From chapter 44 you know that the bhvādi is an ākṛtigaṇa: an open class, known from usage, not closed by its list.
• From chapter 53 you know the curādi roots, which take ṇic in their own sense (svārthe). Among them are sukha and duḥkha, which give sukhayati, duḥkhayati.
• From chapter 56 you know SK 2629, dhātor ekāco halādeḥ kriyāsamabhihāre yaṅ, which gives yaṅ after a root, optionally. You know SK 2631, yasya halaḥ: ya after a consonant is lost before an ārdhadhātuka affix. By ādeḥ parasya (SK 44) that deletion falls on the y; the a left goes by SK 2308. You know SK 2634, nityaṃ kauṭilye gatau, where nityam means "only".
• From chapter 58, the chapter just before this one, you know the nāmadhātu, a root made by adding an affix to a noun stem (prātipadika), and SK 2673, which gives kyaṅ in the sense of "making" (karaṇe). You know that a first member like ud can be split off before the augment a (udamanāyata). This chapter follows the nāmadhātus but is kept apart from them, for a reason given in group A.

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

The one sūtra adds the affix yak after the items of the kaṇḍvādi list. Bhaṭṭoji's gloss adds three things. Yak comes always (nityam). It comes in the item's own sense (svārthe). And it comes after the item as a root (dhātu), not as a noun stem. The running example is the first item, kaṇḍūñ "rubbing the limbs". "He rubs" is kaṇḍūyati, or kaṇḍūyate when he rubs for himself.

SK 2678 · कण्ड्वादिभ्यो यक् · kaṇḍvādibhyo yak (A 3.1.27)

Rule. After the roots kaṇḍū and the rest, the affix yak comes obligatorily, in their own sense. Of yak only ya is added; the k is a marker. Bhaṭṭoji's gloss: "let yak be added obligatorily, in their own sense, after these dhātus".

"After a dhātu" (dhātoḥ) is carried forward from SK 2629. Bhaṭṭoji's commentators both say so. They add that the word vā "optionally" of SK 2629 is not carried forward. That is why yak is obligatory. If vā were carried on, both say, a form without yak would also arise. One of them gives kaṇḍavati.

Example.

root 1944 kaṇḍūñ "in rubbing the limbs" (gātravigharṣaṇe); the ñ is a marker

→ this rule: kaṇḍū + yak → kaṇḍū-ya

→ yak is marked with k, so the ū takes no guṇa → kaṇḍūya

→ kaṇḍūya ends in yak, so it is a dhātu (SK 2304)

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

→ the two *a*s give one a (SK 191) → kaṇḍūyati.

The root is marked with ñ. So when the fruit goes to the agent, the ātmanepada comes (SK 2158) → kaṇḍūyate.

Applies when / blocked by. Why does the gloss say "after dhātus"? Bhaṭṭoji answers: "so that it may not come after prātipadikas". For kaṇḍū and the rest are of two kinds (dvidhā). Each is a dhātu, and each is also a prātipadika, a noun stem. Yak comes after the dhātu only. The noun stem kaṇḍū stays a noun; both of his commentators give kaṇḍūḥ. One of them, in his notes on the next chapter, says these items have been shown not to be nāmadhātus. That is why Bhaṭṭoji finishes the nāmadhātus of chapter 58 first and states kaṇḍū and the rest separately.

How do we know there are two kinds? Both of Bhaṭṭoji's commentators point to the Bhāṣya for this. One of them lays out the proof.

• Yak carries the marker k, whose work is to block guṇa. That work has a purpose only after a dhātu. So the items are dhātus.
• The item is taught with a long ū: kaṇḍūñ. For a dhātu alone, a short kaṇḍu would do. SK 2298 would lengthen it before yak and still give kaṇḍūyati. So the long ū would be pointless.
• The long ū earns its place in the noun kaṇḍūḥ. This noun is used as it stands, not analysed out of a phrase (avigṛhīta). Both commentators name it. So the items are prātipadikas too.

By this proof he also rejects an older author's analysis kaṇḍūṃ karoti "he makes kaṇḍū" → kaṇḍūyati. The items are not noun stems only.

Because yak comes after a dhātu, it is an ārdhadhātuka affix. That has a visible result in group D. A stem's final a is lost before it (SK 2308), as in sukhyati. If yak came after the noun stem, one commentator says, it would not be ārdhadhātuka, and the a would stay. The other makes the same point: then the a could not be lost, and sukhyati could not be formed.

What does svārthe "in their own sense" exclude? One of Bhaṭṭoji's commentators explains. An older author said that yak comes in the sense of kṛñ, "making". Svārthe rejects that: yak adds no meaning. The same commentator rejects the claim that karaṇe "in the sense of making" is carried here from SK 2673. Nothing supports that anuvṛtti, he says.

Where does nityam come from? Some carry it forward from SK 2634, nityaṃ kauṭilye gatau. One of Bhaṭṭoji's commentators rejects this, for two reasons. Nitya there has the force of eva, "only". And the vā of SK 2629 continues there too. So nityam here is simply the result of vā not being carried.

Watch out. The markers ñ and ṅ on the items decide the endings. An item marked with ñ takes both sets of endings (SK 2158): kaṇḍūñ, irañ, asūñ. An item marked with ṅ takes ātmanepada only (SK 2157): mahīṅ, hṛṇīṅ. Every other item takes parasmaipada (SK 2159). Do not give mantūyate to mantu unless you follow Candra, who marks it with ñ (group B).

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) mantūya → mantūyati

The rest of the chapter is the kaṇḍvādi list itself. It is sorted here by the ending of the stem, because that decides what happens before yak. Each item keeps its number, so Bhaṭṭoji's order can be recovered. The first kind ends in u or ū. Before yak the vowel is long. The running example is mantu "offence". Its short u is lengthened before the y-initial yak, which is neither kṛt nor sārvadhātuka (SK 2298). So "he offends" is mantūyati.

The u- and ū-final items of the list under SK 2678

Items.

• 1944 kaṇḍūñ "in rubbing the limbs": kaṇḍūyati, kaṇḍūyate (group A).
• 1945 mantu "in offence"; "in anger", according to some: mantūyati. Candra, however, states it with the marker ñ. That gives the ātmanepada too: mantūyate.
• 1946 valgu "in honouring and in sweetness": valgūyati.
• 1947 asu "in tormenting": asyati. Note that asyati shows no u. It does not follow this group's lengthening, and Bhaṭṭoji gives no steps. Some read the item as asū, or as asūñ. Those give asūyati and, with the marker ñ, asūyate.
• 1965 bhiṣajū "in healing". Bhaṭṭoji gives no form. One of his commentators reads the item as bhiṣaj, ending in j, which belongs with group C: bhiṣajyati.

Example.

mantu + yak → mantu-ya

→ yak begins with y and is neither kṛt nor sārvadhātuka, so the stem's final u is lengthened (SK 2298) → mantūya

→ a dhātu (SK 2304) → mantūya + a + ti → mantūyati.

Watch out. The long vowel here does not come from guṇa. Yak is marked with k, so guṇa is blocked. The u of mantu becomes ū, never o.

C. Consonant-final items: yak is added directly, and its y is lost before iṭ — running example: leṭ + yak → leṭya → leṭyati; luṭ leṭya + iṭ + tā → (yasya halaḥ, SK 2631, with SK 44: the y of ya deleted) leṭ-a-itā → (ato lopaḥ, SK 2308) leṭitā

The second kind ends in a consonant. Yak is simply added: leṭyati. But a further ārdhadhātuka affix changes things. Then the ya of yak stands after a consonant, and SK 2631 deletes it. The y goes by that rule with SK 44, and the a left goes by SK 2308. The running example is leṭ "roguery". Its present is leṭyati, and its periphrastic future (luṭ) is leṭitā.

The consonant-final items of the list under SK 2678

Items.

• 1948 leṭ, 1949 loṭ "in roguery, in priority and in dreaming"; "in shining", according to some: leṭyati, leṭitā; loṭyati, loṭitā. One of Bhaṭṭoji's commentators glosses "priority" (pūrvabhāva) as pūrvatva, being earlier.
• 1951 iras, 1952 iraj, 1953 irañ "in envy": irasyati, irajyati. For irañ, Bhaṭṭoji names the lengthening by hali ca (SK 354): īryati, and, with the marker ñ, īryate.
• 1954 uṣas "in becoming dawn". No form is given.
• 1959 tantas, 1960 pampas "in pain". No form is given.
• 1966 bhiṣṇaj "in attending". No form is given.
• 1984 dravas "in torment and in attending". No form is given.
• 1985 tiras "in disappearing". No form is given.
• 1987 uras, "having the sense of strength": urasyati, "he becomes strong".
• 1989 payas "in prasṛti". One of Bhaṭṭoji's commentators explains prasṛti as a particular quantity. No form is given.
• 1990 saṃbhūyas "in being abundant". The same commentator glosses it as bāhulya, abundance, citing the lexicon of Amara.

Example.

leṭ, present:

leṭ + yak → leṭya → a dhātu (SK 2304) → leṭya + a + ti → leṭyati.

leṭ, luṭ (periphrastic future):

leṭya + iṭ + tā → the affix is ārdhadhātuka, and ya follows the consonant ṭ

→ yasya halaḥ (SK 2631) deletes the cluster ya; by ādeḥ parasya (SK 44) the deletion falls on its first sound, the y → leṭ-a-itā

→ the a that is left goes by ato lopaḥ (SK 2308) → leṭitā (as in chapter 56).

Both of Bhaṭṭoji's commentators name SK 2631 for this loss.

irañ, present:

ir + yak → ir-ya

→ the i stands before r, and a consonant (y) follows; hali ca (SK 354) lengthens it → īrya

→ īryati; the marker ñ allows the ātmanepada (SK 2158) → īryate.

Applies when / blocked by. One of Bhaṭṭoji's commentators gives forms for saṃbhūyas: saṃbhūyasyati, and the aorist asaṃbhūyasīt. The augment a goes before saṃ, at the head of the whole word. The prefix (upasarga) saṃ is not split off here. He reports the reason as others give it: splitting happens only where an affix that makes a dhātu is taught after a prātipadika, as with the nāmadhātus of chapter 58 (udamanāyata). Yak is taught after a dhātu.

Watch out. Do not write leṭyitā. Before a further ārdhadhātuka affix, the ya after a consonant is gone.

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"

The third kind ends in a. Here the point of group A shows itself. Yak comes after a dhātu, so it is ārdhadhātuka, and the stem's a is lost before it (SK 2308). The running example is sukha "happiness". "He experiences happiness" is sukhyati, not sukhayati.

The a-final items of the list under SK 2678

Items with forms.

• 1961 sukha, 1962 duḥkha "in that action": sukhyati, duḥkhyati. Bhaṭṭoji: "the meaning is 'he experiences happiness', 'he experiences pain'".
• 1957 kuṣubha "in throwing": kuṣubhyati.
• 1979 liṭa "in smallness and in censure": liṭyati.
• 1978 lekhā "in slipping as well". Bhaṭṭoji teaches it with ā, then adds: "others say that this ends in a". On that view the form is lekhyati, the only one he gives. The ā-final reading is in group E.

Items without forms.

• 1955 veda "in roguery and in dreaming".
• 1958 magadha "in surrounding"; "in being a low servant", according to others.
• 1963 sapara "in honouring". One of Bhaṭṭoji's commentators derives the noun saparyā "honouring" from the yak-stem. The affix a comes by SK 3279 or by SK 3280, and then the feminine ṭāp: saparyā. Those rules are taught much later.
• 1964 arara "in ārākarman". Both of Bhaṭṭoji's commentators explain: an ārā is a goad, and ārākarman is an act done with it as the instrument.
• 1967 iṣudha "in bearing arrows".
• 1968 caraṇa, 1969 varaṇa "in going".
• 1970 curaṇa "in stealing". 1971 turaṇa "in hastening".
• 1972 bhuraṇa "in holding and nourishing".
• 1973 gadgada "in faltering speech".
• 1980 lāṭa "in living".
• 1986 agada "in being free from disease".
• 1988 taraṇa "in going".
• 1991 ambara, 1992 saṃvara "in gathering".

Another reading ends veda, gadgada and agada in a consonant: ved, gadgad, agad. On that reading they belong with group C.

Example.

sukha + yak → sukha-ya

→ yak came after the dhātu sukha, so it is ārdhadhātuka

→ the stem's a is lost (SK 2308) → sukh-ya

→ a dhātu (SK 2304) → sukhya + a + ti → sukhyati.

Applies when / blocked by. Why must yak follow the dhātu here? If it followed the noun stem sukha, one of Bhaṭṭoji's commentators says, it would not be ārdhadhātuka. Then SK 2308 could not remove the a, and sukhyati would not come. The other commentator draws the same conclusion.

Watch out. Do not confuse these with the curādi sukha and duḥkha of chapter 53. Those take ṇic: sukhayati, duḥkhayati. Both of Bhaṭṭoji's commentators set the two side by side. The kaṇḍvādi forms are sukhyati, duḥkhyati, with ya and no ay.

E. ā-final items: the ā stands before yak — running example: medhā + yak → medhāya → medhāyati

The fourth kind ends in ā. Ato lopaḥ (SK 2308) removes only a, so the ā stays. The running example is medhā "quick grasping". Its present is medhāyati.

The ā-final items of the list under SK 2678

Items.

• 1956 medhā "in quick grasping" (āśugrahaṇa): medhāyati. One of Bhaṭṭoji's commentators explains it as understanding quickly. He notes a variant reading, sugrahaṇe, "in grasping well".
• 1978 lekhā "in slipping as well", read with ā: lekhāyati. Both of Bhaṭṭoji's commentators give this form beside lekhyati. Bhaṭṭoji himself gives only lekhyati, for the a-final view (group D).
• 1950 lelā "in shining". No form is given.
• 1974 elā, 1975 kelā, 1976 khelā "in sporting"; also 1977 ilā, according to others. No form is given.
• 1983 rekhā "in praising and in reaching". No form is given.

Example.

medhā + yak → medhā-ya

→ the final is ā, not a, so SK 2308 does not apply; the vowel is already long → medhāya

→ a dhātu (SK 2304) → medhāya + a + ti → medhāyati.

Watch out. One item, lekhā, gives two forms by two readings of its final. With ā it keeps the vowel: lekhāyati. With a it loses it: lekhyati.

F. ī-final ṅ-marked items: ātmanepada only — running example: mahī + yak → mahīya → (ṅit, so ātmanepada only, SK 2157) mahīyate "he receives honour"

The fifth kind ends in a long ī and carries the marker ṅ. The ī is already long before yak. The marker ṅ gives the ātmanepada endings only (SK 2157). The running example is mahīṅ "honouring". "He receives honour" is mahīyate.

The ī-final items of the list under SK 2678

Items.

• 1982 mahīṅ "in honouring": mahīyate. Bhaṭṭoji: "the meaning is 'he receives honour'". One of his commentators cites the Rāmāyaṇa: pretya svarge mahīyate, "after death he is honoured in heaven".
• 1981 hṛṇīṅ "in anger and in shame". No form is given. It too is marked with ṅ, so it takes the ātmanepada likewise.

Example.

root 1982 mahīṅ; the ṅ is a marker

→ mahī + yak → mahīya

→ a dhātu (SK 2304); the root was marked with ṅ, so ātmanepada (SK 2157)

→ laṭ, the ending ta, śap → mahīya + a + te → mahīyate.

Watch out. Do not form mahīyati. A ṅ-marked item takes only the ātmanepada, whoever the fruit goes to.

G. The open class, and the close — running example: duvas + yak → duvasya → samidhāgniṃ duvasyata

Bhaṭṭoji ends the list with one sentence: "this is an ākṛtigaṇa". The list is not closed. Other words belong to it when usage shows them taking yak. Both of his commentators give the same example: duvas "kindling", from the Vedic line samidhāgniṃ duvasyata, "kindle the fire with fuel".

The ākṛtigaṇa statement under SK 2678

Rule. The kaṇḍvādi list is an ākṛtigaṇa: a class known from usage, not closed by its list. One of Bhaṭṭoji's commentators says the word refers to the kaṇḍvādi.

Example.

duvas "in kindling" (saṃdīpane), not in Bhaṭṭoji's list

→ the list is open, so duvas takes yak → duvas-ya

→ a dhātu (SK 2304) → duvasyata in samidhāgniṃ duvasyata.

Both of Bhaṭṭoji's commentators cite this use.

The section then closes: iti kaṇḍvādayaḥ, "here end kaṇḍū and the rest". One of Bhaṭṭoji's commentators ends his own part with iti kaṇḍvādiprakriyā, "here ends the working of kaṇḍū and the rest". The next chapter opens with the affix san after kaṇḍūya.

Watch out. An open class does not mean any word may take yak. A word joins the kaṇḍvādi only when usage attests it, as with duvasyata.

Terms used in this chapter

• kaṇḍvādi — "kaṇḍū and the rest": the list of forty-nine items, 1944 to 1992, given under SK 2678.
• yak — the affix ya, marked with k, added after the kaṇḍvādi items (SK 2678).
• dhātu — a root. A form ending in yak is itself a dhātu (SK 2304).
• prātipadika — a noun stem, such as kaṇḍū in kaṇḍūḥ.
• it / marker — a sound written in upadeśa but not kept. The k of yak, the ñ of kaṇḍūñ, the ṅ of mahīṅ are markers.
• kit — marked with k. A kit affix blocks guṇa: kaṇḍūya, not kaṇḍoya.
• guṇa — the vowels a, e, o, which replace i, u, ṛ in many operations.
• anuvṛtti — carrying a word forward from an earlier sūtra; dhātoḥ comes here from SK 2629.
• nityam — "obligatorily": yak always comes, because the vā of SK 2629 is not carried.
• eva — "only". Nitya in SK 2634 has this force.
• svārthe — "in its own sense": the affix adds no meaning to the stem.
• dvidhā — "of two kinds": each kaṇḍvādi item is both a dhātu and a prātipadika.
• Bhāṣya — Patañjali's great commentary on the Aṣṭādhyāyī.
• avigṛhīta — "not analysed": a word used as it stands, not derived from a phrase, such as kaṇḍūḥ.
• ārdhadhātuka — an affix after a root other than a verb-ending or a ś-marked affix. Yak is one, so a stem's a is lost before it (SK 2308).
• sārvadhātuka — a verb-ending, or an affix marked with ś, such as śap.
• kṛt — an affix added to a root to form a noun.
• nāmadhātu — a root made by adding an affix to a noun stem (chapter 58). The kaṇḍvādi items are kept apart from them.
• parasmaipada / ātmanepada — the two sets of verb-endings, -ti … and -te ….
• anudātta / svarita — the low / the falling pitch-accent; a root's marker vowel with it decides its endings (SK 2157, 2158).
• ñit / ṅit — marked with ñ / with ṅ. A ñit item takes both sets of endings (SK 2158); a ṅit item takes the ātmanepada only (SK 2157).
• lakāra — one of the ten tense-mood affixes, laṭ, luṭ and the rest.
• laṭ / luṭ / luṅ — the present, the periphrastic future and the aorist.
• śap — the class-sign a between the root and the ending.
• iṭ — the augment i before certain ārdhadhātuka affixes: leṭitā.
• upasarga — a prefix such as saṃ. In asaṃbhūyasīt it is not split off before the augment a.
• ākṛtigaṇa — an open class, known from usage, not closed by its list.
• Candra — the author of the Cāndra grammar, whom Bhaṭṭoji cites for mantu with ñ.

Summary

What happens to each kind of stem before yak:

Which endings each item takes: