Prakaraṇa 61 · SK 2679–2744

तिङन्तात्मनेपदप्रकरणम्

tiṅantātmanepadaprakaraṇam · 66 sūtras

SK 2679 · A 1.3.13V

भावकर्मणोः ॥ २६७९ ॥

bhāvakarmaṇoḥ

bhāvakarmaṇoḥ — [The ātmanepada endings — 'ātmanepadam' carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157, running up to śeṣāt kartari parasmaipadam, SK 2159 — replace an l-affix that stands] for bhāva (the action itself) or for karman (the object).

Rule. When a lakāra stands for bhāva (the action itself) or for karman (the object), the ātmanepada endings replace it. The word "ātmanepada" is carried forward from SK 2157. One of Bhaṭṭoji's commentators says it runs on from there all the way to SK 2159. So it is understood in every rule of this chapter.

The same commentator adds that bhāva, bhāvanā and kriyā all mean "action". Karman here is the object kāraka. The other commentator's gloss is short: "ātmanepada for the lakāra that is in the sense of bhāva or karman".

Example.

bhū "to be" takes no object; by SK 2152 its lakāra may denote bhāva.

bhū + liṭ (bhāva)

→ this rule: an ātmanepada ending

→ babhūve "there was being".

anu + bhū "to experience" takes an object; its lakāra may denote the object.

anu + bhū + liṭ (karman)

→ this rule: an ātmanepada ending

→ anubabhūve "[bliss] was experienced".

One of Bhaṭṭoji's commentators supplies the object ānandaḥ "bliss".

Watch out. bhū is a parasmaipada root: babhūva "he was" (chapter 44). The ātmanepada of babhūve does not come from the root. It comes because the lakāra denotes the action, not the agent.

Siddhānta-kaumudī

बभूवे । अनुबभूवे ॥

["anudāttaṅita ātmanepadam" (SK 2157): āste, śete.] [The ātmanepada — carried forward (anuvṛtti) from SK 2157 — replaces an l-affix denoting bhāva or karman.] [bhāva:] babhūve ('there was being'). [karman:] anubabhūve ('[bliss] was experienced').

Tattvabodhinī

NSP p. 463–464

भावकर्मणोः ॥ भावे कर्मणि यो लकारस्तस्यात्मनेपदमित्यर्थः

Bālamanoramā

भावकर्मणोः - अथ आत्मनेपदप्रक्रिया निरूप्यते । आत्मनेपदपरस्मैपदव्यवस्थापकानि सूत्राणि प्रथमस्य तृतीयपादे पठितानि । तानि क्रमेण व्याख्यास्यन् व्याख्यातमपि सूत्रं पुनः स्मारयति — अनुदात्तङित इति ।आत्मनेपद॑मित्येतत्शेषात्कर्तरि परस्मैपद॑मित्यतः प्रागनुवर्तते । भावकर्मणोः । भावः भावना क्रियेति पर्यायाः । कर्मशब्दः कर्मकारके वर्तते । भावे कर्मणि च यो लकारस्तस्यात्मनेपदमित्यर्थः । भावे उदाहरति — बभूवे इति । वृत्ता भवनक्रियेत्यर्थः । कर्मण्युदाहरति — अनुबभूवे इति । 'आनन्द' इति शेषः । आनन्दकर्मिका वृत्ता अनुभवक्रियेत्यर्थः ।

translator notes

textual The 1915 print opens the ātmanepada section (headed 'tiṅante ātmanepadaprakriyā 58') with the line ''anudāttaṅita ātmanepadam 2157' | āste | śete |' before SK 2679 (NSP p. 454, scan page-0464 read). Ours lacks it; it is supplied in square brackets. BM confirms it: 'vyākhyātam api sūtraṃ punaḥ smārayati — anudāttaṅita iti'. Mūla matter for the Print Check.
commentary BM: the sūtras settling ātmanepada and parasmaipada are in the third pāda of the first [adhyāya]; before explaining them in order, [Bhaṭṭoji] recalls the already-explained 'anudāttaṅita…'. 'ātmanepadam' continues (anuvartate) from there up to 'śeṣāt kartari parasmaipadam' [SK 2159]. bhāva, bhāvanā and kriyā are synonyms; karman denotes the object kāraka; the meaning is 'ātmanepada for the l-affix that is in [the sense of] bhāva or karman'. Followed: the anuvṛtti brackets in sutra_en and k1, including the span up to SK 2159.
commentary TB (sk.2679.t1, re-filed from the tail of sk.2678.t1 on 2026-10-05; NSP p. 454): 'bhāve karmaṇi yo lakāras tasyātmanepadam' — ātmanepada for the l-affix [denoting] bhāva or karman. Followed: '[replaces an l-affix …]'.
commentary BM: babhūve illustrates bhāva — 'the action of being took place'; anubabhūve illustrates karman, with 'ānandaḥ' to be supplied — 'the action of experiencing, whose object is bliss, took place'. Followed: the [bhāva]/[karman] labels and '[bliss]'.

SK 2680 · A 1.3.14V

कर्तरि कर्मव्यतिहारे ॥ २६८० ॥

kartari karmavyatihāre

kartari karmavyatihāre — [The ātmanepada — 'ātmanepadam' carried forward (anuvṛtti) from SK 2157 — comes] for the agent (kartṛ) when exchange of action (karmavyatihāra) [is to be expressed].

Rule. The ātmanepada comes for the agent when karmavyatihāra, exchange of action, is to be signalled. Bhaṭṭoji glosses it as kriyāvinimaya: one person does the action that befits another. One of his commentators explains the compound: karman is "action" and vyatihāra is "exchange". Both commentators add a wider sense: doing something to each other also counts, as in saṃpraharante rājānaḥ (SK 2681). One of them gives this as Kaiyaṭa's view.

Example.

vyati + lū + laṭ, the agent, exchange of action

→ this rule: ātmanepada

→ vyatilunīte.

Bhaṭṭoji: "he does the reaping that befits another". Both commentators give the picture: a brāhmaṇa does the reaping of grain that befits a śūdra.

Bhaṭṭoji then runs as "to be" through this rule:

vyati + as + te → the a of as is deleted (SK 2469) → vyati + s + te → vyatiste. There is no ṣ: SK 2472 needs y or a vowel after the s. Both commentators note this.
vyati + s + āte → a vowel follows, so SK 2472 gives ṣ → vyatiṣāte; plural vyatiṣate.
vyati + s + se → the s of as is lost before s (SK 2191) → vyatise. Both commentators add that SK 2472 has nothing to work on here: the s of as is gone.
vyati + s + dhve → the s is lost before dh (SK 2249) → vyatidhve.
vyati + s + e → h replaces the s before e (SK 2250) → vyatihe.
One commentator labels the rest: loṭ first person singular vyatyasai, laṅ vyatyāsta, liṅ vyatiṣīta.

Bhaṭṭoji lists vyatirāte three times, then vyatibhāte three times, then vyatibabhe. One commentator explains: vyatirāte is the laṭ form for the singular, the dual and the plural alike. vyatibhāte is the form of bhā, and vyatibabhe is its liṭ.

Applies when / blocked by. Why does the sūtra say kartari "for the agent"? One commentator first suggests it stops the word "bhāva or karman" from coming in from SK 2679. But a fresh sūtra already does that. So both commentators say kartari is there for the rules that follow; it runs on into them. One of them says the Bhāṣya makes this clear.

Siddhānta-kaumudī

क्रियाविनिमये द्योत्ये कर्तर्यात्मनेपदं स्यात् । व्यतिलुनीते । अन्यस्य योग्यं लवनं करोतीत्यर्थः ॥ श्नसोरल्लोपः-SK 2469 । व्यतिस्ते । व्यतिषाते । व्यतिषते । तासस्त्योः -SK 2191 इति सलोपः । व्यतिसे । धि च -SK 2241 । व्यतिध्वे । ह एति -SK 2250 । व्यतिहे । व्यत्यसै । व्यतिषीत् । व्यत्यास्त । व्यतिराते । व्यतिराते । व्यतिराते । व्यतिभाते । व्यतिभाते । व्यतिभाते । व्यतिबभे ॥

When exchange of action (kriyāvinimaya) is to be signalled, let the ātmanepada [— carried forward (anuvṛtti) from SK 2157 —] come for the agent (kartṛ). vyatilunīte — the meaning is: [one person] does the reaping (lavana) that befits another. "śnasor allopaḥ" (SK 2469) [— the a of as is deleted]: vyatiste, vyatiṣāte, vyatiṣate. By "tāsastyor lopaḥ" (SK 2191) the s is deleted: vyatise. "dhi ca" (SK 2249) [— the s is deleted]: vyatidhve. "ha eti" (SK 2250) [— h replaces the s]: vyatihe. vyatyasai; vyatiṣīta; vyatyāsta. vyatirāte, vyatirāte, vyatirāte. vyatibhāte, vyatibhāte, vyatibhāte. vyatibabhe.

Tattvabodhinī

NSP p. 464–465

—कर्तरि कर्म-॥—अन्यस्येति । शूद्रस्य योग्यं सस्यादिलवनं ब्राह्मणः करोतीत्यर्थः । परस्परकरणमपि कर्मव्यतिहारः । संप्रहरन्ते राजानः । पृथक्सूत्रारम्भादेव सिद्धे कर्तृग्रहणमुत्तरार्थम् ॥—व्यतिस्ते इति । यच्परत्वाभावान्न षः ॥—व्यतिस इति । ‘उपसर्गप्रादुर्भ्याम्’ इति नेह षत्वम् । सकारस्यास्त्यवयवत्वाभावात् । ‘आदेशप्रत्यययोः’ इति षत्वं तु ‘सात्पदाद्योः’ इति निषिद्धम् । एकदेशविकृतन्यायेन प्रत्ययमात्रस्य पदत्वात्

Bālamanoramā

कर्त्तरि कर्मव्यतिहारे - कर्तरि कर्म । कर्मव्यतिहारशब्दं विवृण्वन्नाह — क्रियाविनिमये द्योत्ये इति । एवं च कर्मशब्दः क्रियापरः, व्यतिहारशब्दो विनिमयपर इत्युक्तं भवति । अन्यस्येति । शूद्रादियोग्यं सस्यादिलवनं ब्राह्मणः करोतीत्यर्थः । परस्परकरणमपि कर्मव्यतिहार इति कैयटः । संप्रहरन्ते राजानः । कर्तृग्रहणं भावकर्मणोरित्यस्याऽनुवृत्तिनिवृत्त्यर्थम् ।अन्यथा व्यतिलुनीत इत्यत्र न स्यात् । वस्तुतस्तु पृथक् सूत्रारम्भादेव सिद्धे कर्तृग्रहणमुत्तरार्थमिति भाष्ये स्पष्टम् । व्यति अस् ते इति स्थिते आह — श्नसोरिति । तपसे अयोग्यः शूद्रस्तपस्वी भवतीत्यर्थः । इहउपसर्गप्रादुभ्र्या॑मिति न षः, यच्परकत्वाऽभावादिति भावः । व्यतिषाते इति । इह अच्परकत्वादुपसर्गप्रादुभ्र्यामिति षः । व्यति स् से इति स्थिते आह — तासस्त्योरिति ।उपसर्गप्रादुभ्र्या॑मिति नेह षत्वम्, अस्त्यवयवस्य सकारस्य लुप्तत्वात् । व्यति स् ध्वे इति स्थिते आह — धि चेति । 'सलोप' इति शेषः । व्यतिस् ए इति स्थिते आह — ह एतीति । सकारस्य हकार इति भावः । व्यत्यसै इति । लोडुत्तमपुरुषैकवचनम् । व्यत्यास्तेति । लङि रूपम् । व्यतिषीतेति । लिङि रूपम् । व्यतिराते इति । लटि प्रथमपुरुषैकद्विबहुवचनेषु समानमेव रूपम् । व्यतिभाते इति । भाधातो रूपम् । व्यतिबभे इति । लिटि रूपम् ।

translator notes

commentary BM: in explaining 'karmavyatihāra' as 'kriyāvinimaya', karman is taken as action (kriyā) and vyatihāra as exchange (vinimaya). Kaiyaṭa holds that doing [something] to each other (parasparakaraṇa) is also karmavyatihāra: saṃpraharante rājānaḥ. Followed: 'exchange of action'.
commentary BM: vyatilunīte means 'a brāhmaṇa does the reaping of grain and the like that befits a śūdra and the like'. Followed: '[one person] does the reaping that befits another'.
commentary TB (sk.2680.t1) on 'anyasya': a brāhmaṇa does the reaping of grain and the like that befits a śūdra. Followed: '[one person] does the reaping that befits another'.
commentary BM: 'kartari' is mentioned to stop the anuvṛtti of 'bhāvakarmaṇoḥ', otherwise vyatilunīte would not result; but in fact, since that is achieved by beginning a separate sūtra, the mention of kartṛ is for the following [sūtras] (uttarārtham), as the Bhāṣya makes clear. Recorded: §7 — 'kartari' continues into the rules that follow.
commentary TB (sk.2680.t1): doing [something] to each other (parasparakaraṇa) is also karmavyatihāra: saṃpraharante rājānaḥ; since [the sense] is achieved by beginning a separate sūtra, the mention of kartṛ is for the following [sūtras] (uttarārtham). Recorded: §7 — 'kartari' continues into the rules that follow.
commentary BM: vyatiste starts from 'vyati as te' [and loses a by SK 2469]; it means 'a śūdra unfit for austerity becomes an ascetic'. There is no ṣ by 'upasargaprādurbhyām astir yacparaḥ' [SK 2472], since [the s] is not followed by y or a vowel (yacpara); in vyatiṣāte it is followed by a vowel, so ṣ comes by that rule. Followed: '[— the a of as is deleted]'.
commentary TB (sk.2680.t1) on vyatiste: there is no ṣ, since [the s] is not followed by y or a vowel (yacpara). Recorded.
commentary BM: vyatise starts from 'vyati s se'; no ṣ here by 'upasargaprādurbhyām' [SK 2472], since the s that is a part of as has been deleted. vyatidhve: from 'vyati s dhve', with 'salopaḥ' to be supplied (śeṣa). vyatihe: from 'vyati s e', h replaces the s. Followed: the bracketed operations.
commentary TB (sk.2680.t1) on vyatise: there is no ṣ by 'upasargaprādurbhyām' because the s [remaining] is not a part of as; and ṣ by 'ādeśapratyayayoḥ' [SK 212] is prohibited by 'sātpadādyoḥ' [SK 2123], since by the principle that what is altered in one part [is not another thing] (ekadeśavikṛtanyāya) the affix alone [that remains] is the pada. Recorded.
commentary BM: vyatyasai is loṭ, first person (uttamapuruṣa) singular; vyatyāsta is the laṅ form; vyatiṣīta is the liṅ form. vyatirāte is the same in laṭ third person (prathamapuruṣa) singular, dual and plural; vyatibhāte is the form of bhā; vyatibabhe is the liṭ form. Followed: 'vyatiṣīta' (BM's pratīka 'vyatiṣīteti') for ours 'vyatiṣīt'.
textual Ours 'anyasya yogyaṃ lavanaṃ karotīty arthaḥ'; the print reads 'lavanaṃ anyaḥ karoti' (NSP p. 455, scan page-0465 read). The 'anyaḥ' is supplied as '[one person]'.
textual Ours cites 'dhi ca' as SK 2241; SK 2241 is 'liṭas tajhayor eśirec'. The print and Wikisource give 2249, the number of 'dhi ca'; the English gives SK 2249.
textual Ours reads 'vyatyasai | vyatiṣīt | vyatyāsta'; the print reads 'vyatyasai | vyatyāsta | vyatiṣīta' (NSP p. 455, scan), as do Wikisource and BM's order. Ours has a stray halanta ('vyatiṣīt'), translated as vyatiṣīta; our order is kept. The print writes the repeated forms as 'vyatirāte 3', 'vyatibhāte 3'.

SK 2681 · A 1.3.15V

न गतिहिंसार्थेभ्यः ॥ २६८१ ॥

na gatihiṃsārthebhyaḥ

na gatihiṃsārthebhyaḥ — Not after [dhātus] having the sense of going or of injuring [— the ātmanepada for the agent in exchange of action: 'kartari karmavyatihāre' carried forward (anuvṛtti) from SK 2680].

Rule. The ātmanepada of SK 2680 does not come after a root meaning going or injuring. The word artha "meaning" matters, say both commentators. Only roots that mean going or injuring on their own are meant. A root that gets such a meaning only from an upasarga is not.

Example.

vyati + gam, exchange of action

→ gam means going: SK 2680 is blocked

→ parasmaipada → vyatigacchanti.

Likewise han "to injure": vyatighnanti.

Applies when / blocked by. Two vārttikas adjust the rule.

The vārttika pratiṣedhe hasādīnām upasaṃkhyānam adds has "to laugh" and the like to the prohibition. Bhaṭṭoji explains these as verbs of sound of the kind of has: vyatihasanti, vyatijalpanti. One of his commentators notes there is no listed group "has and the rest"; that is why Bhaṭṭoji says "of the kind of has".

The vārttika harater apratiṣedhaḥ frees hṛ from the prohibition: saṃpraharante rājānaḥ "the kings strike at one another". One commentator says hṛ means striking only through an upasarga, so this vārttika already follows from the word artha. The other reports the same as what "they say".

Siddhānta-kaumudī

व्यतिगच्छन्ति । व्यतिघ्नन्ति ।

[The ātmanepada that would come in exchange of action (karmavyatihāra, SK 2680) does not come:] vyatigacchanti. vyatighnanti.

vārttika

प्रतिषेधे हसादीनामुपसंख्यानम्

(vārttika) In the prohibition, hasa and the rest should be additionally included (upasaṃkhyāna).

(वार्तिकम्) ॥ हसादयो हसप्रकाराः शब्दक्रियाः । व्यतिहसन्ति । व्यतिजल्पन्ति ॥

hasa and the rest are verbs of sound (śabdakriyā) of the kind of hasa ('laughing'): vyatihasanti, vyatijalpanti.

vārttika

हरतेरप्रतिषेधः

(vārttika) For harati there is no prohibition.

(वार्तिकम्) ॥ संप्रहरन्ते राजानः ॥

saṃpraharante rājānaḥ ('the kings strike at one another').

Tattvabodhinī

NSP p. 465

—न गतिहिंसार्थेभ्यः । अर्थशब्दः प्रत्येकमभिसंबध्यते । कर्मव्यतिहारे यदात्मनेपदं तस्य निषेधः । अर्थग्रहणासामर्थ्यात् ये शब्दान्तरमनपेक्ष्य गतिहिंसयोर्वर्तन्ते त एवेह गृह्यन्ते । हरतिस्तूपसर्गवशात् हिंसायां प्रवर्तते इति ‘हरतेरप्रतिषेधः’ इति वार्तिकमर्थग्रहणलभ्यमेवेत्याहुः ॥—इतरेतरा—नन्वितरेतरादिशब्दैरेव कर्मव्यतिहारस्य द्योतितत्वात्तद्द्योतकमात्मनेपदं न प्राप्नोतीति किमर्थो निषेधः । अत्राहुः । लौकिके व्यवहारे लाघवानाद-रादात्मनेपदं प्रसज्येतेति निषेधोऽयमारभ्यते । अत एव व्यतिलुनीत इत्यादौ कर्मव्यतिहारद्योतनाय व्यतीत्युपसर्गावात्म-नेपदं च समुच्चित्य प्रयुज्यत इति

Bālamanoramā

न गतिहिंसार्थेभ्यः - न गतिहिंसार्थेभ्यः । कर्मव्यतिहारे आत्मनेपदं नेत्यर्थः । हसादिगणस्य अदर्शनादाह — हसप्रकारा इति । उपसर्गमनपेक्ष्य ये गतिहिंसयोर्वर्तन्ते तेषामेव ग्रहणलाभाय अर्थग्रहणम् । हृञ्धातुस्तु उपसर्गबलाद्धिंसायां वर्तते इति न तस्य प्रतिषेध इत्याह — हरतेरप्रतिषेध इति । अर्थग्रहणलभ्यमिदं वार्तिकम् ।

translator notes

commentary BM: the meaning is 'in exchange of action (karmavyatihāre) the ātmanepada does not come'. Followed: the anuvṛtti bracket in sutra_en and k1.
commentary TB (sk.2681.t1): the word artha is construed with each [of gati and hiṃsā]; what is prohibited is the ātmanepada [that would come] in karmavyatihāra. By the force of mentioning 'artha', only those [dhātus] that denote going or injuring without depending on another word are taken here. Followed: 'having the sense of going or of injuring' and the anuvṛtti bracket.
commentary BM: since no gaṇa 'hasādi' is found, [Bhaṭṭoji] says 'hasaprakārāḥ' ('of the kind of hasa'). Followed: hasādi is rendered as a class by sense, not a listed gaṇa.
commentary BM: 'artha' is mentioned so that only those [dhātus] are taken that denote going or injuring without depending on an upasarga; hṛñ denotes injuring [only] by force of an upasarga, so it is not prohibited — hence 'harater apratiṣedhaḥ'; this vārttika is obtainable from the mention of 'artha'. Recorded.
commentary TB (sk.2681.t1): harati denotes injuring [only] by force of an upasarga, so the vārttika 'harater apratiṣedhaḥ' is obtainable from the mention of 'artha' alone — so they say (ity āhuḥ). Recorded.
textual The '(vārttikam)' tags at the head of k3 and k5 are editorial in the digital source and are not translated; the print marks 'pratiṣedhe hasādīnām upasaṃkhyānam' and 'harater apratiṣedhaḥ' with the vārttika sign (NSP p. 455, scan page-0465 read).

SK 2682 · A 1.3.16V

इतरेतरान्योन्योपपदाच्च ॥ २६८२ ॥

itaretarānyonyopapadācca

itaretarānyonyopapadāc ca — And [the ātmanepada does not come — 'na ātmanepadam' supplied (śeṣa), the 'na' of SK 2681 being drawn in by 'ca'; and 'kartari karmavyatihāre' from SK 2680 —] after [a dhātu] that has itaretara or anyonya as upapada.

Rule. The ātmanepada of SK 2680 also does not come when the root has itaretara or anyonya, "one another", as an upapada, a word standing with it in the sentence. One of Bhaṭṭoji's commentators supplies "no ātmanepada" to complete the sūtra. Bhaṭṭoji gives no gloss of his own; he adds a vārttika.

Example. The vārttika parasparopapadāc ceti vaktavyam adds paraspara, also "one another".

itaretarasya / anyonyasya / parasparasya vyati + lū

→ the exchange is already in the word "one another": no ātmanepada

→ vyatilunanti "they reap one another's [crop]".

Applies when / blocked by. If "one another" already shows the exchange, why prohibit an ātmanepada that would only show it again? One of Bhaṭṭoji's commentators answers. In ordinary speech people might add it anyway, careless of economy. So the prohibition is stated. For the same reason, in vyatilunīte the upasarga vyati and the ātmanepada both signal the exchange together.

Siddhānta-kaumudī

।

—

vārttika

परस्परोपपदाच्चेति वक्तव्यम्

(vārttika) It should be stated: "and after [one] that has paraspara as upapada".

(वार्तिकम्) ॥ इतरेतरस्यान्योन्यस्य परस्परस्य वा व्यतिलुनन्ति ॥

itaretarasya, anyonyasya or parasparasya vyatilunanti ('they reap one another's [crop]') [— parasmaipada, not ātmanepada].

Bālamanoramā

इतरेतरान्योन्योपपदाच्च - इतरेतर.॒नात्मनेपद॑मिति शेषः ।

translator notes

commentary BM: 'nātmanepadam' ('[there is] no ātmanepada') is to be supplied (iti śeṣaḥ). Followed: the bracket in sutra_en.
translator BM supplies 'nātmanepadam' only as a remainder (śeṣa). That the 'na' is that of SK 2681, brought in by the sūtra's 'ca', together with 'kartari karmavyatihāre' from SK 2680, is the translator's inference; it is supported by BM on SK 2683 ('neti nivṛttam'), which presupposes that 'na' had continued up to here.
commentary TB, printed at the tail of sk.2681.t1 (NSP p. 455): Objection — since karmavyatihāra is already signalled by the words itaretara and the rest, the ātmanepada, which [merely] signals it, would not obtain; so what is the prohibition for? Answer: in ordinary usage, through disregard of economy (lāghava), the ātmanepada might occur, so this prohibition is begun; for that very reason in vyatilunīte and the like the upasarga vyati and the ātmanepada are used together to signal karmavyatihāra. Recorded.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source and is not translated; the print marks 'parasparopapadāc ceti vaktavyam' with the vārttika sign (NSP p. 455, scan page-0465 read). k1 is a lone daṇḍa in our source.

SK 2683 · A 1.3.17V

नेर्विशः ॥ २६८३ ॥

nerviśaḥ

ner viśaḥ — After viś preceded by ni [the ātmanepada comes — 'ātmanepadam' carried forward (anuvṛtti) from SK 2157; 'na' (SK 2681) no longer continues].

Rule. After viś preceded by ni, the ātmanepada comes. One of Bhaṭṭoji's commentators notes that the "not" of SK 2681–2682 has stopped here.

Example.

ni + viś + laṭ

→ this rule: ātmanepada

→ niviśate "he enters".

Without ni: praviśati. One commentator gives this counter-example.

Applies when / blocked by. Only the upasarga ni counts. One commentator gives madhūni viśanti bhramarāḥ. The ni at the end of madhūni is not the upasarga, so no ātmanepada.

In laṅ and luṅ the augment a stands between ni and viś: nyaviśata, nyavikṣata. Both commentators say a vārttika gives the ātmanepada even so: aḍvyavāye upasaṃkhyānam, "add the case where aṭ intervenes". One of them adds that on the Bhāṣya's view no vārttika is needed.

Siddhānta-kaumudī

निविशते ॥

[After viś preceded by ni, the ātmanepada:] niviśate.

Tattvabodhinī

NSP p. 465

—नेर्विशः । नेः किम् । प्रविशति । अर्थवद्ग्रहणलक्षणप्रतिपदोक्तपरिभाषाभ्यां नेरुप-सर्गस्य ग्रहणम् । तेनेह न । ‘मधूनि विशन्ति भ्रमराः’ । ‘इत्युक्त्वा मैथिली भर्तुरङ्गे निविशती भयात्’ इत्यत्र तु अङ्गानि विशतीति पाठ्यम् । न च पदसंस्कारपक्षे लङ्के निविशतीति पाठेऽप्यदोष इति वाच्यम् । त्वं करोति भवान् करोषीत्यादि-प्रयोगस्यापि त्वदुक्तरीत्या साधुत्वापत्तेः, वा लिप्सायामित्यादेवैयर्थ्यापत्तेश्च । स्यादेतत् । ‘नवाम्बुवश्यामतनुर्न्यविक्षत’ इत्य-त्रात्मनेपदं न स्यात् । अटा व्यवधानात् । न च स्वाङ्गमव्यवधायकमिति वाच्यम् । अङ्गभक्तस्याटो विकरणविशिष्टस्यावयवत्वेऽपि धातोरनवयवत्वादिति चेत् । अत्राहुः । लावस्थायामडागम इति भाष्यमते न कश्चिद्दोषः । मतान्तरे तु उपसर्ग-नियमे अड्व्यवाये उपसंख्यानमिति वार्तिकमस्तीति दिक् ॥—आङो दो—अकर्त्रभिप्रायार्थमिदम् । तेन ‘व्यादत्ते-विहगपतिर्मुखं स्वकीयम्’ इति प्रयोग आस्यविहरणेऽपि सिद्धः । क्रियाफलस्य कर्तृगामित्वविवक्षणात्

Bālamanoramā

नेर्विशः - नेर्विशः । निपूर्वाद्विश आत्मनेपदं स्यादित्यर्थः । नेति निवृत्तम् । यद्यपि न्यविशतेत्यत्र न विशिर्नेः परः, अटा व्यवधानात् । अटो विकरणान्ताङ्गभक्तत्वेन विशधात्ववयवत्वाभावात्, तथापिअड्व्यवाये उपसङ्ख्यान॑मिति वार्तिकाद्भवतीति 'शदेः शितः' इत्यत्र भाष्ये स्पष्टम् ।

translator notes

commentary BM: the meaning is 'after viś preceded by ni, let the ātmanepada come'; 'na' has ceased (neti nivṛttam). Followed: sutra_en.
commentary BM: in nyaviśata viś does not stand after ni, being separated by aṭ — aṭ belongs to the aṅga ending in the vikaraṇa and so is not part of the dhātu viś; nevertheless [the ātmanepada] comes by the vārttika 'aḍvyavāye upasaṃkhyānam', as the Bhāṣya on 'śadeḥ śitaḥ' makes clear. Recorded.
commentary TB (sk.2683.t1): why 'neḥ'? praviśati. By the paribhāṣās on taking the meaningful (arthavadgrahaṇa) and on [preferring] the specifically mentioned (lakṣaṇapratipadokta), the upasarga ni is meant, so not in 'madhūni viśanti bhramarāḥ'; in 'ity uktvā maithilī bhartur aṅke niviśatī bhayāt' TB says one should read 'aṅgāni viśatī'. On nyavikṣata, TB answers the aṭ objection: on the Bhāṣya view that aṭ is added at the l-stage there is no problem; on the other view there is the vārttika 'aḍvyavāye upasaṃkhyānam' under the upasarga restriction. Recorded.

SK 2684 · A 1.3.18V

परिव्यवेभ्यः क्रियः ॥ २६८४ ॥

parivyavebhyaḥ kriyaḥ

parivyavebhyaḥ kriyaḥ — After krī preceded by pari, vi or ava [the ātmanepada comes — 'ātmanepadam' carried forward (anuvṛtti) from SK 2157].

Rule. After krī "to buy" preceded by pari, vi or ava, the ātmanepada comes. Bhaṭṭoji: "this is for akartrabhiprāya", the case where the fruit is not meant for the agent. One of his commentators explains. krī is krīñ, marked with ñ. When the fruit is the agent's, it takes the ātmanepada anyway, by SK 2158.

Example.

pari + krī + laṭ, fruit for another

→ SK 2158 does not apply; this rule: ātmanepada

→ parikrīṇīte.

Likewise vikrīṇīte, avakrīṇīte.

Watch out. This is the first rule that serves a ñ-marked root. It does not give the ātmanepada to a parasmaipada root. It widens the ātmanepada of a ñ-marked root to the case where the fruit goes to someone else.

Siddhānta-kaumudī

अकर्त्रभिप्रायार्थमिदम् । परिक्रीणीते - विक्रीणीते - अवक्रीणीते ॥

This [rule] is for [the ātmanepada] where [the fruit of the action] is not intended for the agent (akartrabhiprāya) [— where it is so intended, the ātmanepada of krīñ, being ñ-marked, is already established]. parikrīṇīte, vikrīṇīte, avakrīṇīte.

Bālamanoramā

परिव्यवेभ्यः क्रियः - परि वि अव एभ्यः परस्मात् क्रीञ्धातोरात्मनेपदमित्यर्थः । ञित्त्वादात्मनेपदसिद्धेः किमर्थमिदमित्यत आह — अकत्र्रभिप्रायार्थमिति ।

translator notes

commentary BM: the meaning is 'after krīñ following pari, vi or ava, the ātmanepada'. To the question 'since the ātmanepada is already established because [krīñ] is ñ-marked (ñittva), what is this for?', he says 'akartrabhiprāyārtham'. Followed: the bracketed clause in k1.
textual The 1915 print has no TB on SK 2684 or SK 2685: TB passes directly from 'ner viśaḥ' to 'āṅo do…' (NSP p. 455, scan page-0465 read).
translator The rule that gives ātmanepada to a ñ-marked dhātu when the fruit goes to the agent is 'svaritañitaḥ kartrabhiprāye kriyāphale' (A 1.3.72, SK 2158); BM alludes to it without naming it.

SK 2685 · A 1.3.19V

विपराभ्यां जेः ॥ २६८५ ॥

viparābhyāṃ jeḥ

viparābhyāṃ jeḥ — After ji preceded by vi or parā [the ātmanepada comes — 'ātmanepadam' carried forward (anuvṛtti) from SK 2157].

Rule. After ji "to conquer" preceded by vi or parā, the ātmanepada comes.

Example.

vi + ji + laṭ → this rule → vijayate "he excels".

parā + ji + laṭ → this rule → parājayate "he is defeated".

One of Bhaṭṭoji's commentators glosses the two as "he becomes superior" and "he becomes inferior".

Siddhānta-kaumudī

विजयते । पराजयते ॥

vijayate ('he excels'). parājayate ('he is defeated').

Bālamanoramā

विपराभ्यां जेः - विपराभ्यां जेः । वि परा आभ्यां परस्माज्जिधातोरात्मनेपदमित्यर्थः । विजयते इति । उत्कृष्टो भवतीत्यर्थः । पराजयते इति । निकृष्टो भवतीत्यर्थः ।

translator notes

commentary BM: the meaning is 'after the dhātu ji following vi or parā, the ātmanepada'; vijayate means 'he becomes superior' (utkṛṣṭo bhavati), parājayate 'he becomes inferior' (nikṛṣṭo bhavati). Followed: the glosses.
textual No TB is printed on SK 2685 (NSP p. 455, scan page-0465 read): TB passes from 'ner viśaḥ' to 'āṅo do…'.

SK 2686 · A 1.3.20V

आङो दोऽनास्यविहरणे ॥ २६८६ ॥

āṅo do'nāsyaviharaṇe

āṅo do 'nāsyaviharaṇe — After dā preceded by āṅ [the ātmanepada comes — 'ātmanepadam' carried forward (anuvṛtti) from SK 2157], except in [the sense of] opening the mouth.

Rule. After dā "to give" preceded by āṅ, the ātmanepada comes. The exception is the sense of opening the mouth (āsyaviharaṇa).

Example.

ā + dā + laṭ, "to take"

→ this rule: ātmanepada

→ vidyām ādatte "he takes up learning".

In opening the mouth: mukhaṃ vyādadāti "he opens his mouth".

Applies when / blocked by. Bhaṭṭoji says the word "mouth" is not meant to restrict. Any opening at all keeps the parasmaipada:

vipādikāṃ vyādadāti "he opens up the foot-sore"; vipādikā is a bursting sore of the foot;
nadī kūlaṃ vyādadāti "the river breaks open the bank".

A vārttika, parāṅgakarmakān na niṣedhaḥ, lifts the exception when the object is another's limb: vyādadate pipīlikāḥ pataṅgasya mukham "the ants open the bird's mouth". One commentator adds that they open it in order to eat.

Both commentators say the rule is for akartrabhiprāya, since dāñ is marked with ñ. One of them draws the consequence. In vyādatte vihagapatir mukhaṃ svakīyam "the king of birds opens his own mouth", the ātmanepada is correct. The fruit goes to the agent, so SK 2158 gives the ātmanepada. This rule, with its exception, does not concern that case.

Siddhānta-kaumudī

आङ्पूर्वाद्ददातेर्मुखविकसनादन्यत्रार्थे वर्तमानादात्मनेदं स्यात् । विद्यमादत्ते । अनास्येति किम् ? मुखं व्याददाति । आस्यग्रहणमविवक्षितम् । विपादिकां व्याददाति । पादस्फोटो विपादिका । नदी कूलं व्याददाति ।

Let the ātmanepada come after dadāti (dā) preceded by āṅ, when it is used in a sense other than opening the mouth (mukhavikasana): vidyām ādatte ('he takes up learning'). Why "not in opening the mouth"? mukhaṃ vyādadāti ('he opens his mouth'). The mention of "mouth" (āsya) is not meant [restrictively]: vipādikāṃ vyādadāti ('he opens up the foot-sore') — vipādikā is a bursting [sore] of the foot; nadī kūlaṃ vyādadāti ('the river breaks open the bank').

vārttika

पराङ्गकर्मकान्न निषेधः

(vārttika) There is no prohibition [when the dhātu] has as its object (karman) a limb of another (parāṅga).

(वार्तिकम्) ॥ व्याददते पिपीलिकाः पतङ्गस्य मुखम् ॥

vyādadate pipīlikāḥ pataṅgasya mukham ('the ants open the bird's mouth').

Bālamanoramā

आङो दोऽनास्यविहरणे - आङो दो । आस्यविहरणं — मुखविकसनम् । दा इत्यस्य दः इति पञ्चमी । तदाह — ददातेर्मुखविकसनादन्यत्रेति । विद्यामादत्ते इति । गृह्णातीत्यर्थः । दाञो ञित्त्वेऽप्यकत्र्रभिप्रायार्थमिदम् । अविवक्षितमिति । 'अविहरणे' इत्येतावदेव विवक्षितमित्यर्थः । विपादिकां व्याददातीति । क्षारौषधादिना विदारयतीत्यर्थः । अत्र आस्यविहरणाऽभावेऽपि विकसनसत्त्वान्नात्मनेपदमिति भावः । नदी कूलं व्याददातीति । भिनत्तीत्यर्थः । अत्रापि विकसनसत्त्वादास्यविहरणाऽभावेऽपि नात्मनेपदम् । पराङ्गकर्मकान्न निषेध इति, - वार्तिकम् । पतङ्गस्येति । पक्षिणो मुखं भक्षणाय विकासयन्तीत्यर्थः ।

translator notes

commentary BM: āsyaviharaṇa is opening the mouth; 'daḥ' is the fifth case (pañcamī) of dā, hence 'dadāter mukhavikasanād anyatra'. vidyām ādatte means 'he takes'. Although dāñ is ñ-marked, this [rule] is for the case where [the fruit] is not intended for the agent (akartrabhiprāya). 'avivakṣitam': only 'aviharaṇe' ('not in opening') is meant. Followed: 'is not meant [restrictively]'.
commentary BM: vipādikāṃ vyādadāti — he splits it with caustic medicine and the like; nadī kūlaṃ vyādadāti — it breaks [the bank]; in both, though there is no opening of the mouth, there is an opening, so no ātmanepada. Followed: 'opens up', 'breaks open'.
commentary TB, printed at the tail of sk.2683.t1 (NSP p. 455): this [rule] is for the akartrabhiprāya case; hence the usage 'vyādatte vihagapatir mukhaṃ svakīyam' is correct even in opening the mouth, because the fruit of the action is meant to go to the agent. Recorded.
commentary BM: 'parāṅgakarmakān na niṣedhaḥ' is a vārttika; pataṅgasya means 'of a bird' (pakṣiṇaḥ): they open its mouth in order to eat. Followed: 'the bird's mouth'.
textual Ours reads 'ātmanedaṃ' (pa missing) and 'vidyamādatte'; the print reads 'ātmanepadaṃ' and 'vidyām ādatte' (NSP p. 455, scan page-0465 read), as do Wikisource and BM's pratīka. Translated on the print's reading. The print's sūtra shows 'anāsyaviharaṇaṃ', evidently a broken e-sign; ours is correct.
textual The '(vārttikam)' tag at the head of k3 is editorial in the digital source and is not translated; the print marks 'parāṅgakarmakān na niṣedhaḥ' with the vārttika sign (NSP p. 455, scan).

SK 2687 · A 1.3.21V

क्रीडोऽनुसम्परिभ्यश्च ॥ २६८७ ॥

krīḍo'nusamparibhyaśca

krīḍo'nusamparibhyaś ca — After krīḍ preceded by anu, sam or pari, and [by āṅ — brought in by 'ca' from āṅo do'nāsyaviharaṇe, SK 2686], [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. After krīḍ "to play" preceded by anu, sam or pari, the ātmanepada comes. Bhaṭṭoji: by ca "and", also after āṅ.

Example.

sam + krīḍ + laṭ → this rule → saṃkrīḍate "he plays".

Likewise anukrīḍate, parikrīḍate, ākrīḍate.

Applies when / blocked by. Not after anu when it is a karmapravacanīya. Bhaṭṭoji derives this from association: anu is named with sam, an upasarga, so it too must be an upasarga. One of his commentators calls the statement a vārttika that follows from reasoning.

māṇavakam anukrīḍati "he plays with the boy"

→ anu means "with", the sense of the third case: a karmapravacanīya by SK 549

→ not an upasarga: no ātmanepada.

Then Bhaṭṭoji gives six vārttikas:

samo 'kūjane: after sam, only when the sense is not making a noise. saṃkrīḍate; but saṃkrīḍati cakram "the wheel creaks".
āgameḥ kṣamāyām: gam with āṅ, in the sense of bearing patiently. Bhaṭṭoji says the ṇic-final āgami is meant; ṇic is the affix i added to a root. His example is āgamayasva tāvat, which he glosses "do not hurry". One commentator renders it "just bear with it a while".
śikṣer jijñāsāyām: śikṣ in the sense of wanting to know: dhanuṣi śikṣate "he wishes to become capable in the knowledge of the bow". Both commentators say this śikṣ is śak "to be able" with san. The other root śikṣ "to learn" already takes the ātmanepada, being marked with an anudātta vowel.
āśiṣi nāthaḥ: nāth in the sense of wishing. Bhaṭṭoji reports that it is a niyama: nāth takes the ātmanepada only in that sense. sarpiṣo nāthate "he wishes: may I have ghee". In the verse nāthase kimu patiṃ na bhūbhṛtām there is no wishing, so Bhaṭṭoji says to read nādhase, with dh. One of his commentators explains why a restriction is needed. nāth has an anudātta marker only so that the noun nāthana can be formed.
harater gatatācchīlye: hṛ in the sense of habitually following a manner (gata). paitṛkam aśvā anuharante "horses take after the father's manner"; mātṛkaṃ gāvaḥ "cows, the mother's". But mātur anuharati "he takes after his mother": both commentators say mere likeness is meant here, not habit.
kirater harṣajīvikākulāyakaraṇeṣv iti vācyam: kṝ "to scatter" in joy, livelihood and nest-making. Bhaṭṭoji calls them the settings (viṣaya) of the scattering. Joy is its cause; livelihood and nest-making are its results. One commentator adds that they are not the root's meaning. The examples come under SK 2688.

Siddhānta-kaumudī

चादाङः । अनुक्रीडते संक्रीडते । परिक्रीडते । आक्रीडते । अनोः कर्मप्रवचनीयान्न । उपसर्गेन समा साहचर्यात् । माणवकमनुक्रीडति । तेन सहेत्यर्थः । तृतीयार्थे -SK 549 इत्यनोः कर्मप्रवचनीयत्वम् ।

By 'ca', [krīḍ preceded by] āṅ [also takes ātmanepada]. anukrīḍate, saṃkrīḍate, parikrīḍate, ākrīḍate. Not after anu when it is a karmapravacanīya ('anoḥ karmapravacanīyān na'), [which follows] from [its] association (sāhacarya) with sam, an upasarga [, since the anu named alongside sam must likewise be an upasarga]: māṇavakam anukrīḍati — the meaning is 'he plays with the boy (māṇavaka)'. anu is a karmapravacanīya by tṛtīyārthe (SK 549).

vārttika

समोऽकूजने

(vārttika) After sam, [krīḍ takes ātmanepada only] when [the sense is] not making a noise (akūjane).

(वार्तिकम्) ॥ संक्रीडते । कूजने तु संक्रीडति चक्रम् ॥

saṃkrīḍate. But in [the sense of] making a noise: saṃkrīḍati cakram — 'the wheel creaks'.

vārttika

आगमे क्षमायाम्

(vārttika) After āgam(i) [i.e. gam with āṅ], in [the sense of] forbearance (kṣamā), [ātmanepada].

(वार्तिकम्) ॥ ण्यन्तस्येदं ग्रहणम् । आगमयस्व तावत् । मा त्वरिष्ठा इत्यर्थः ।

This is a mention of the ṇic-final [āgami]. āgamayasva tāvat — the meaning is 'do not hurry' (mā tvariṣṭhāḥ) [i.e. 'just bear with it a while'].

vārttika

शिक्षेर्जिज्ञासायाम्

(vārttika) After śikṣ(i), in [the sense of] desire to know (jijñāsā), [ātmanepada].

(वार्तिकम्) ॥ धनुषि शिक्षते ॥ धनुर्विषये ज्ञाने शक्तो भवितुमिच्छतीत्यर्थः ।

dhanuṣi śikṣate. The meaning is: he wishes to become capable (śakta) in knowledge concerning the bow [— so the śikṣ meant here is śak with the desiderative san].

vārttika

आशिषि नाथः

(vārttika) After nāth, in [the sense of] wishing (āśis), [ātmanepada].

(वार्तिकम्) ॥ आशिष्येवेति नियमार्थं वार्तिकमित्युक्तम् । सर्पिषो नाथते । सर्पिर्मे स्यादित्याशास्त इत्यर्थः । कथं नाथसे किमु पतिं न भूभृतामिति । नाधसे इति पाठ्यम् ।

It has been said that the vārttika is for a restriction (niyama): [nāth takes ātmanepada] only in [the sense of] āśis. sarpiṣo nāthate — the meaning is: he wishes, 'May I have ghee (sarpis)'. How [then] is there [ātmanepada in] 'nāthase kimu patiṃ na bhūbhṛtām' ['Why do you not entreat the lord of the bhūbhṛts?'], [where there is no āśis]? 'nādhase' [with dh] is to be read.

vārttika

हरतेर्गतताच्छील्ये

(vārttika) After hṛ (harati), in [the sense of] habitually following a manner (gatatācchīlya), [ātmanepada].

(वार्तिकम्) ॥ गतं प्रकारः । पैतृकमश्वा अनुहरन्ते । मातृकं गावः । पितुर्मातुश्चागतं प्रकारं सततं परिशीलयन्तीत्यर्थः । ताच्छील्ये किम् ? मातुरनुहरति ।

gata [means] 'manner' (prakāra). paitṛkam aśvā anuharante — 'horses take after the paternal [manner]'; mātṛkaṃ gāvaḥ — 'cows [take after] the maternal'. The meaning is: they constantly practise the manner that has come (āgata) from the father and the mother. Why 'tācchīlye' (habitual following)? mātur anuharati — 'he takes after his mother' [i.e. merely resembles her].

vārttika

किरतेर्हर्षजीविकाकुलायकरणेष्विति वाच्यम्

(vārttika) It should be stated: after kṝ (kirati), in [the senses of] joy (harṣa), livelihood (jīvikā) and nest-making (kulāyakaraṇa), [ātmanepada].

(वार्तिकम्) ॥ हर्षादयो विषयाः ॥ तत्र हर्षो विक्षेपस्य कारणम् । इतरे फले ॥

Joy and the rest are the settings (viṣaya) [in which the scattering occurs, not the meaning of the root]. Of these, joy is the cause of the scattering; the other two are [its] results.

Tattvabodhinī

alignment inferredNSP p. 465

—शिक्षेर्जिज्ञा-सायामिति । शिक्ष विद्योपादान इत्यस्य नेह ग्रहणमनुदात्तेत्त्वादेवात्मनेपदसिद्धेः । किं तु शकेः सन्नन्तस्येति ध्वनयति—धनुर्विषय इत्यादिना ।—नियमार्थमिति । नाथतेरनुदात्तेत्त्वं तु ‘अनुदात्तेतश्च हलादेः’ इति युचि नाथन इति रूपसिद्ध्यर्थमिति भावः ॥—मातुरनुहरतीति । सादृश्यमात्रमत्र विवक्षितं न तु प्रकारताच्छील्ये

Bālamanoramā

क्रीडोऽनुसम्परिभ्यश्च - क्रीडोऽनु । चादाङ इति । तथा च अनु सम परि आङ् एभ्यः परस्मात् क्रीडधातोरात्मनेपदमित्यर्थः ।अनोः कर्मप्रवचनीयान्ने॑ति वार्तिकम् । तदिदं न्यायसिद्धमित्याह — उपसर्गेण समेति । 'समोऽकूजने' इति वार्तिकम् । समः परस्मादकूजने विद्यमानात् क्रीडेरात्मनेपदमित्यर्थः । कूजने तु संक्रीडति चक्रमिति । कूजतीत्यर्थः । आगमेः क्षमायामिति ।आत्मनेपद॑मिति शेषः । वार्तिकमिदम् । ण्यन्तस्येदं ग्रहणमिति । भाष्ये ण्यन्तस्यैवोदाहरणादिति भावः । आगमयस्व तावदिति । कंचित्कालं सहस्वेत्यर्थः । आङुपसर्गवशाद्गमधातुः क्षमायां वर्तते ।हन्त्यर्थाश्चे॑ति चुरादिगणसूत्रेण स्वार्थे णिच् । चुरादेराकृतिगणत्वाद्वा । मा त्वरिष्ठा इति । फलितार्थकथनम् ।शिक्षेर्जिज्ञासाया॑मित्यपि वार्तिकम् । धनुषि शिक्षते इति । वैषयिके आधारे सप्तमी । शकिः सन्नन्तः । 'सनि मीमा' इति इस् । अभ्यासलोपश्च । तदाह — धनुर्विषये इत्यादि ।शिक्ष विद्योपादाने॑ इत्यस्य तु नेह ग्रहणम्, अनुदात्तेत्त्वादेव सिद्धेरिति भावः । कथमिति । भूभृतां पतिं किमु न नाथसे = न याचसे इत्यर्थः । आशिषोऽप्रतीतेः कथमात्मनेपदमित्यर्थः । नाधसे इति पाठमिति । तवर्गचतुर्थान्तोऽयम् । 'आशिषि नाथः' इति नियमस्तु तवर्गद्वितीयान्तस्यैवेति भावः ।हरतेर्गते॑त्यादि वार्तिकम् ।आत्मनेपद॑मिति शेषः । गतं प्रकार इति । वृत्तमित्यर्थः । ताच्छील्यं = स्वभावानुसरणम् । गतिताच्छील्यमिति यावत् । गतेति पाठे भावे क्तः । पैतृकमश्वा इति । पैतृकं वृत्तमश्वाः स्वभावादनुसरन्तीत्यर्थः । मातृकं गाव इति । 'अनुहरन्ते' इत्यनुषज्यते । मातुरनुहरतीति । अनुकरोतीत्यर्थः । अत्र सादृश्यमात्रं विवक्षितं, न तु गतिताच्छील्यमिति भावः । किरतेरिति वार्तिकम् । हर्षः = प्रमोदः, जीविका जीवनोपायो, भक्षणम्, कुलायकरणम् = आश्रयसंपत्तिः, एषु कॄधातोरात्मनेपदमित्यर्थः । ननु कॄधातोर्विक्षेपार्थकस्य कथमेषु वृत्तिरित्यत आह — हर्षादयो विषया इति । धात्वर्थत्वाऽभावेऽपि पदान्तरसमभिव्याहारगम्या इत्यर्थः । तत्रेति । तेषु हर्षादिष्वित्यर्थः । कारणमिति । तथा च हर्षमूलकत्वं विक्षेपस्य लभ्यते इति भावः । इतरे इति । जीविकाकुलायकरणे विक्षेपस्य साध्ये इति लभ्यते । हर्षादीनामेवं विधविषयत्वे सत्येवात्मनेपदमिति फलितम्, भाष्ये तथैवोदाहृतत्वादिति भावः ।

translator notes

commentary BM: 'cād āṅaḥ' — so the sense is: ātmanepada after krīḍ that follows anu, sam, pari or āṅ. Followed: āṅ in sutra_en and k1.
translator BM supplies 'ātmanepadam' in its gloss without naming its source; the identification of the running anuvṛtti from anudāttaṅita ātmanepadam (SK 2157), and of āṅo do'nāsyaviharaṇe (SK 2686) as the source of the āṅ that 'ca' brings in, is the translator's.
commentary BM: 'anoḥ karmapravacanīyān na' is a vārttika; with 'upasargeṇa samā sāhacaryāt' Bhaṭṭoji shows that it is established by reasoning (nyāyasiddha). Followed: the sāhacarya clause is rendered as the ground of the restriction. The print does not mark the statement with the vārttika sign, so it is not labelled (vārttika) in the English.
commentary BM: the vārttika means ātmanepada for krīḍ after sam when it is used in a sense other than kūjana; 'saṃkrīḍati cakram' = kūjati, 'creaks'. Followed.
commentary BM: 'ātmanepadam' is the remainder (śeṣa) of the vārttika. 'ṇyantasyedaṃ grahaṇam' because the Bhāṣya gives only an example of the ṇic-final; āgamayasva tāvat = 'bear with it for a while'; by force of the upasarga āṅ, gam means forbearance, and the ṇic is in its own sense (svārthe) by the curādi gaṇasūtra 'hantyarthāś ca', or because curādi is an open class (ākṛtigaṇa); 'mā tvariṣṭhāḥ' states the resulting sense. Followed: the bracketed gloss in k5.
commentary TB (sk.2687.t1): the root 'śikṣa vidyopādāne' is not taken here, since it already gets ātmanepada by being anudātta-marked; Bhaṭṭoji's gloss 'dhanurviṣaye …' suggests (dhvanayati) that it is śak with san. Followed: the bracket in k7.
commentary BM: 'dhanuṣi' is a seventh case (saptamī) of the subject-matter locus (vaiṣayika ādhāra); śikṣ is śak with san, with is by 'sani mīmā…' (SK 2623) and deletion of the abhyāsa; 'śikṣa vidyopādāne' is not taken, being covered by its anudātta-it. Followed, as for TB.
commentary TB (sk.2687.t1) on 'niyamārtham': nāth is anudātta-marked only to get the form nāthana with yuc by 'anudāttetaś ca halādeḥ' (SK 3129). Followed: 'restriction (niyama) … only in the sense of āśis'.
commentary BM: in the verse, 'bhūbhṛtāṃ patiṃ kimu na nāthase' = 'na yācase' (do you not beg); since no āśis is understood, how the ātmanepada? 'nādhase' ends in the fourth of the t-class (dh); the restriction 'āśiṣi nāthaḥ' concerns only the root ending in the second of the t-class (th). Followed: '[with dh]' and '[where there is no āśis]'.
commentary BM: 'ātmanepadam' is the remainder; gata = vṛtta (conduct); tācchīlya = following one's nature, i.e. 'gatitācchīlya'; on the reading 'gata', kta is in the sense of the action (bhāve). 'mātṛkaṃ gāvaḥ': 'anuharante' is to be supplied. 'mātur anuharati' = anukaroti: mere likeness is meant, not habitual following. Followed: '[take after]' supplied in the second example and '[i.e. merely resembles her]'.
commentary TB (sk.2687.t1) on 'mātur anuharati': only likeness (sādṛśya) is meant here, not habitual following of a manner (prakāratācchīlya). Followed, as for BM.
commentary BM: harṣa = delight, jīvikā = means of living (eating), kulāyakaraṇa = getting a shelter; how can kṝ, meaning 'to scatter', bear these senses? Answer: they are settings — though not the meaning of the root, they are understood from co-occurring words; joy is the cause of the scattering, livelihood and nest-making are what it achieves; ātmanepada only when they are such settings, as in the Bhāṣya's examples. Followed: the bracket in k13.
translator TB's point, as the translator reads it: since nāth's anudātta-marking serves only the form nāthana, the ātmanepada it would otherwise bring is restricted by the vārttika to the sense of āśis.
textual Ours reads 'upasargena samā'; the print has 'upasargeṇa' (NSP p. 455, scan page-0465), as does BM's lemma. The English follows 'upasargeṇa'.
textual Blocks k3, k5, k7, k9, k11 and k13 open with the editorial tag '(vārtikam) ||', closing the vārttika of the preceding block; not translated. The print marks each vārttika with a sign before it instead.
textual Ours reads 'āgame kṣamāyām'; the print reads 'āgameḥ kṣamāyām' (NSP p. 455, scan page-0465), as do BM's lemma and Wikisource. The English renders 'āgameḥ'.
textual The print reads 'kathaṃ tarhi nāthase …' (NSP p. 455, scan page-0465, read); ours lacks 'tarhi'. Supplied in brackets as '[then]'. The print confirms 'nādhase iti pāṭhyam' with dh (scan read at zoom).
textual Ours (and Wikisource) reads 'pitur mātuś cāgataṃ prakāraṃ' (= ca āgatam, 'that has come'); the print reads 'pitur mātuś ca gataṃ prakāraṃ' (NSP p. 455, scan page-0465), echoing the gloss 'gataṃ prakāraḥ'. The English follows ours; on the print's reading: 'the manner (gata) of the father and the mother'.

SK 2688 · A 6.1.142V

अपाच्चतुष्पाच्छकुनिष्वालेखने ॥ २६८८ ॥

apāccatuṣpācchakuniṣvālekhane

apāc catuṣpācchakuniṣv ālekhane — After apa, [kṝ (kirati) — 'kiratau' carried forward (anuvṛtti) from kiratau lavane, SK 2539 — takes suṭ before its k — under the adhikāra suṭ kāt pūrvaḥ, SK 2553 —] in [the sense of] scratching (ālekhana), when four-footed animals or birds [are meant].

Rule. After apa, kṝ takes the augment suṭ before its k. The sense is scratching (ālekhana), done by four-footed animals or birds. This rule comes from the sixth book. It stands here because the kṝ vārttika of SK 2687 needs it. One of Bhaṭṭoji's commentators gives the source of the words. "kṝ" is carried forward from kiratau lavane (SK 2539). "suṭ before the k" comes from the heading SK 2553.

Example. A vārttika limits the suṭ, too, to joy and the rest: suḍ api harṣādiṣv eva vaktavyaḥ.

apa + kṝ, a bull scratching in delight

→ this rule: suṭ before the k → apa + s + kṝ

→ the forms of kṝ (kirati, chapter 49), and the ātmanepada by the vārttika under SK 2687

→ apaskirate vṛṣo hṛṣṭaḥ "the bull, delighted, scratches".

So also kukkuṭo bhakṣārthī "the cock, seeking food" and śvā āśrayārthī "the dog, seeking a place to lie": each apaskirate.

Applies when / blocked by. Without joy and the rest: apakirati kusumam "it scatters flowers". Here there is neither ātmanepada nor suṭ. What if joy is present but there is no scratching? Bhaṭṭoji says the ātmanepada would apply, but "they say" it is not accepted without suṭ. One of his commentators hears doubt in "they say"; scholars discuss this.

gajo 'pakirati "the elephant scatters" also has neither. Bhaṭṭoji's commentators read this example differently. One says it only describes the animal's nature. The other says there is joy but no scratching, so suṭ cannot come.

Two more vārttikas add roots:

āṅi nupracchyoḥ: nu "to cry" and pracch "to ask" with āṅ: ānute, āpṛcchate. One commentator supplies "the jackal" with ānute, following the Bhāṣya.
śapa upālambhe: śap in the sense of reproach. śap is marked with a svarita vowel. So by SK 2158 it would take the ātmanepada only when the fruit goes to the agent. Bhaṭṭoji: this vārttika gives it even when the fruit does not, where the reproach takes the form of an oath. kṛṣṇāya śapate "he swears to Kṛṣṇa". Both commentators say kṛṣṇāya is sampradāna by SK 572.

Siddhānta-kaumudī

अपात्किरतेः सुट् स्यात् ।

After apa, kṝ (kirati) takes [the augment] suṭ [before its k].

vārttika

सुडपि हर्षादिष्वेव वक्तव्यः

(vārttika) suṭ too is to be stated only in [the senses of] joy and the rest [— joy, livelihood and nest-making, as in the vārttika on kirati under SK 2687].

(वार्तिकम्) ॥ अपस्किरते वृषो हृष्टः । कुक्कुटो भक्षार्थी । श्वा आश्रयर्थी च । हर्षादिषु इति किम् । अपकिरति कुसुमम् । इह तङ्सुटौ न । हर्षादिमात्रविवक्षायां यद्यपि तङ् प्राप्तस्तथापि सुडभावे नेष्यते इत्याहुः । गजोऽपकिरति ।

apaskirate vṛṣo hṛṣṭaḥ — 'the bull, delighted, scratches [and scatters the earth]'. kukkuṭo bhakṣārthī — 'the cock, seeking food' [apaskirate]. śvā āśrayārthī ca — 'and the dog, seeking a place to lie' [apaskirate]. Why 'only in joy and the rest'? apakirati kusumam — '[the bull, say,] scatters flowers'. Here there is neither taṅ nor suṭ. Although taṅ is applicable when joy and the rest alone are intended [without scratching], it is nevertheless not accepted where there is no suṭ — so they say. gajo 'pakirati — 'the elephant scatters'.

vārttika

आङि नुप्रच्छ्योः

(vārttika) With āṅ, after nu and pracch(i), [ātmanepada].

(वार्तिकम्) ॥ आनुते । आपृच्छते ।

ānute [— (the jackal) cries out]. āpṛcchate.

vārttika

शप उपालम्भे

(vārttika) After śap, in [the sense of] reproach (upālambha), [ātmanepada].

(वार्तिकम्) ॥ आक्रोशार्थात्स्वरितेतोऽकर्तृगेऽपि फले शपथरूपेऽर्थे आत्मनेपदं वक्तव्यमित्यर्थः । कृष्णाय शपते ॥

The meaning is: from [śap] in the sense of cursing (ākrośa), [a root] marked with svarita, ātmanepada is to be stated even when the fruit [of the action] does not go to the agent, when the sense is [reproach] in the form of an oath (śapatha). kṛṣṇāya śapate — 'he swears to Kṛṣṇa'.

Tattvabodhinī

alignment inferredNSP p. 465–466

—गजोऽपकिर- तीति । अत्र हर्षे सत्यपि आलेखनाभावात् सुटोऽप्राप्तिः ॥—कृष्णाय शपते इति । ‘श्लाघहुङ्’ इति संप्रदानसंज्ञा । ‘नीवीं’ प्रति प्रणिहिते तु करे प्रियेण सख्यः शपामि यदि किंचिदपि स्मरामि’ इत्यत्र तु स्वाशयं प्रकाशयामीत्यर्थो विव-क्षितो न तु शपथ इति न तङित्याहुः

Bālamanoramā

अपाच्चतुष्पाच्छकुनिष्वालेखने - अपाच्चतुष्पात् । 'सुट्कात्पूर्वः' इत्यधिकृतम् । 'किरतौ लवने' इत्यतः किरतावित्यनुवर्तते । तदाह -अपात्किरतेः सुट् स्यादिति । चतुष्पात्सु शकुनिषु च गम्येष्वित्यपि ज्ञेयम् । आलेखनं = खननम् ।सुडपि हर्षादिष्वेवे॑ति - वार्तिकम् । अपस्किरते वृषो हृष्ट इति । हर्षाद्भूमिं लिखन् धूल्यादि विक्षिपतीत्यर्थः । कुक्कुटो भक्षार्थीति । 'अपस्किरते' इत्यनुषज्यते । श्वा आश्रयार्थीति । 'अपस्किरते' इत्यनुषज्यते । अपकिरति कुसुममिति ।वृषादि॑रिति शेषः । ह्रियमाणो वृषादिः पादैः कुसुममवकिरतीत्यर्थः । अत्र हर्षाद्यभावान्नात्मनेपदम्, नापि सुट् । तदाह — इह तङ्सुटौ नेति । ननुअपस्किरते वृषो हृष्ट॑ इत्याद्युदाहरणत्रये यदि हर्षजीविकाकुलायकरणान्येव विवक्षितानि न त्वालेखनमपि, तदा तङेव स्यान्न तु सुडित्यत आह - हर्षादिमात्रेत्यादि । आलेखनाऽभावेऽपीत्यर्थः । नेष्यते इति ।किरतेर्हर्षजीविके॑त्यात्मनेपदविधौ ससुट्कानामेव भाष्ये उदाहरणादिति भावः । भाष्यस्थान्युदाहरणान्यालेखनविषयाण्येव भविष्यन्तीत्यस्वरसं सूचयति - आहुरिति । गजोऽपकिरतीति । स्वभावाख्यानमत्रेति भावः । 'आङि नुप्रच्छ्यो' रिति वार्तिकम् । आनुते इति । सृगाल इति भाष्यम् । सृगाल उत्कण्ठापूर्वकं शब्दं करोतीत्यर्थ इति कैयटः । ननु 'शप आक्रोशे' इत्यस्य स्वरितेत्त्वादेव सिद्धे 'शप उपालम्भे' इत्यात्मनेपदविधिर्व्यर्थ इत्यत आह — आक्रोशार्थादिति । 'शप आक्रोशे' इति स्वरितेतः कर्तृगामिन्येव फले आत्मनेपदं प्राप्तम्, अकर्तृगेऽपि फले शपथात्मकनिन्दाविशेषे विद्यमानात्तस्मात् शपधातोरात्मनेपदार्थमिदमित्यर्थः । कृष्णाय शपते इति ।श्लाघह्नुङ्स्थाशपा॑ मिति संप्रदानत्वाच्चतुर्थी ।

translator notes

commentary BM: 'suṭ kāt pūrvaḥ' is in force as an adhikāra (adhikṛtam), and 'kiratau' is carried forward (anuvartate) from 'kiratau lavane'; hence 'apāt kirateḥ suṭ syāt'. It is also to be understood 'when four-footed animals and birds are understood'; ālekhana = digging (khanana). Followed: both brackets in sutra_en.
commentary BM: 'apaskirate vṛṣo hṛṣṭaḥ' = out of delight, scratching the ground, it scatters dust; 'apaskirate' is to be supplied with the cock and the dog. 'apakirati kusumam': the bull etc. is the subject, being led along it scatters flowers with its feet; there is neither joy etc. nor suṭ, hence no ātmanepada. Followed: the bracketed verb and subject.
commentary BM on 'harṣādimātra…': an objection — if in the three examples only joy etc. were meant and not scratching, taṅ would hold but not suṭ; answer — 'mere joy etc.' = even without scratching; 'neṣyate' because the Bhāṣya, under the ātmanepada vārttika 'kirater harṣa…', gives only examples with suṭ. 'āhuḥ' hints at dissatisfaction (asvarasa): the Bhāṣya's examples may simply be of scratching. Followed: '[without scratching]'; 'so they say' is kept literal.
commentary BM on 'gajo 'pakirati': here it is a statement of the animal's nature (svabhāvākhyāna). Recorded; TB reads the example differently (next note), so the English leaves it unglossed.
commentary TB (sk.2688.t1) on 'gajo 'pakirati': although there is joy, there is no scratching, so suṭ does not apply (suṭo 'prāptiḥ). Recorded; BM and TB differ on whether joy is present here, and the English stays neutral.
commentary BM: 'ānute' — the Bhāṣya supplies 'sṛgālaḥ' (the jackal); Kaiyaṭa: the jackal makes a sound with longing. Followed: the bracket in k5.
commentary BM: objection — śap (śapa ākrośe) is svarita-marked, so the vārttika seems useless; answer — as svarita-marked it would get ātmanepada only when the fruit goes to the agent (by SK 2158); this is for ātmanepada even when it does not, when śap denotes a particular censure in the form of an oath. 'kṛṣṇāya': fourth case (caturthī), being saṃpradāna by ślāghahnuṅsthāśapām (SK 572). Followed.
commentary TB (sk.2688.t1): 'kṛṣṇāya' is saṃpradāna by 'ślāghahnuṅ…'; in 'nīvīṃ prati praṇihite tu kare priyeṇa sakhyaḥ śapāmi yadi kiṃcid api smarāmi' the meaning is 'I reveal my intention', not an oath, so there is no taṅ — so they say (the print reads 'iti na taṅ ity āhuḥ', NSP p. 456 per the audit's scan reading; our OCR 'iti na taṅkti' drops the attribution). Recorded.
textual Blocks k3, k5 and k7 open with the editorial tag '(vārtikam) ||', closing the vārttika of the preceding block; not translated.
textual Ours reads 'śvā āśrayarthī'; the print reads 'āśrayārthī' (NSP p. 455, scan page-0465), as do BM's lemma and Wikisource. The English renders 'āśrayārthī'.
textual Ours (and Wikisource) reads 'tathāpi suḍabhāve neṣyate'; the print reads 'suḍabhāvān neṣyata' (NSP p. 455, scan page-0465), 'it is not accepted because suṭ is absent'. The English follows ours; the sense is close.

SK 2689 · A 1.3.22V

समवप्रविभ्यः स्थः ॥ २६८९ ॥

samavapravibhyaḥ sthaḥ

samavapravibhyaḥ sthaḥ — After sthā preceded by sam, ava, pra or vi, [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. After sthā preceded by sam, ava, pra or vi, the ātmanepada comes. sthā is otherwise a parasmaipada root: tiṣṭhati.

Example.

sam + sthā + laṭ

→ this rule: ātmanepada → sam + sthā + te

→ tiṣṭha for sthā before śap (SK 2360) → santiṣṭhate "it comes to completion".

One of Bhaṭṭoji's commentators gives the gloss. Likewise avatiṣṭhate, pratiṣṭhate, vitiṣṭhate.

In luṅ Bhaṭṭoji cites SK 2389:

sam + a + sthā + s + ta

→ SK 2389: i for the ā, and sic is kit → sam + a + sthi + s + ta

→ the s of sic drops after the short vowel, before the jhal t (SK 2369) → samasthita.

In the dual and plural the ending begins with a vowel, so the s stays and becomes ṣ (SK 212): samasthiṣātām, samasthiṣata.

Applies when / blocked by. A vārttika adds āṅ in the sense of affirming: āṅaḥ pratijñāyām upasaṃkhyānam. śabdaṃ nityam ātiṣṭhate "he affirms that word is eternal".

Siddhānta-kaumudī

सन्तिष्ठते । स्थाघ्वोरिच्च -SK 2389 । समस्थित । समस्थिषाताम् । समस्थिषत । अवतिष्ठते । प्रतिष्ठते । वितिष्टते ।

santiṣṭhate ['comes to completion']. [In luṅ,] by sthāghvor ic ca (SK 2389) [i replaces the ā of sthā and the sic is kit]: samasthita, samasthiṣātām, samasthiṣata. avatiṣṭhate. pratiṣṭhate. vitiṣṭhate.

vārttika

आङः प्रतिज्ञायामुपसंख्यानम्

(vārttika) After āṅ, in [the sense of] affirming (pratijñā), [ātmanepada for sthā] is to be added (upasaṃkhyāna).

(वार्तिकम्) ॥ शब्दं नित्यमातिष्ठते । नित्यत्वेन प्रतिजानीत इत्यर्थः ॥

śabdaṃ nityam ātiṣṭhate — the meaning is: 'he affirms that word (śabda) is eternal'.

Bālamanoramā

समवप्रविभ्यः स्थः - समवप्रविभ्यः स्थः । स्थ इति पञ्चमी । समव प्र वि एभ्यः परस्मात्स्थाधातोरात्मनेपदमित्यर्थः । संतिष्ठते इति । समाप्तं भवतीत्यर्थः ।

translator notes

commentary BM: 'sthaḥ' is a fifth case (pañcamī); the sense is ātmanepada after the dhātu sthā that follows sam, ava, pra or vi. Followed.
translator The bracket '[ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157]' is the translator's identification; no commentator on SK 2689 names the source. It rests on BM on SK 2679, which says 'ātmanepadam' continues from SK 2157 up to śeṣāt kartari parasmaipadam (SK 2159).
commentary BM: 'saṃtiṣṭhate' = samāptaṃ bhavati, 'comes to completion'. Followed: the bracketed gloss.
translator The bracketed content of sthāghvor ic ca (i for the final ā, and kit-status of sic, before ātmanepada) is the translator's; Bhaṭṭoji only cites the rule. The further steps to samasthita (deletion of the s by hrasvād aṅgāt, SK 2369) are not stated and are left implicit. No TB on SK 2689 is printed (NSP p. 456, scan page-0466).
textual Ours reads 'vitiṣṭate'; the print reads 'vitiṣṭhate' (NSP p. 456, scan page-0466), as does Wikisource. The English renders 'vitiṣṭhate'. The print's 'pratīṣṭhate' (long ī) is a misprint; ours 'pratiṣṭhate' is followed.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 2690 · A 1.3.23V

प्रकाशनस्थेयाख्ययोश्च ॥ २६९० ॥

prakāśanastheyākhyayośca

prakāśanastheyākhyayoś ca — Also [after sthā — 'sthaḥ' carried forward (anuvṛtti) from samavapravibhyaḥ sthaḥ, SK 2689 —] when it expresses making known [one's mind] (prakāśana) or [the treatment of someone as] arbiter (stheya), [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. sthā also takes the ātmanepada when it expresses prakāśana, making one's mind known, or stheya, treating someone as arbiter. "sthā" is carried forward from SK 2689. Both of Bhaṭṭoji's commentators explain stheya as the one who decides a disputed matter.

Example.

gopī kṛṣṇāya tiṣṭhate: Bhaṭṭoji glosses "she makes known her intention [to Kṛṣṇa]". One commentator notes that kṛṣṇāya is sampradāna by SK 572.

saṃśayya karṇādiṣu tiṣṭhate yaḥ "he who, in doubt, takes his stand on Karṇa and the rest". Bhaṭṭoji: he resorts to them as deciders.

Applies when / blocked by. In neither sense: caitre tiṣṭhati, one commentator's counter-example. Bhaṭṭoji's commentators differ on the seventh case in karṇādiṣu. One takes it as the locus, the other as the subject matter.

Siddhānta-kaumudī

गोपी कृष्णाय तिष्ठते । आशयं प्रकाशयतीत्यर्थः । संशय्य कर्णादिषु तिष्ठते यः । कर्णादीन्निर्णेतृत्वेनाश्रयतीत्यर्थः ॥

gopī kṛṣṇāya tiṣṭhate — the meaning is: 'the gopī makes known her intention [to Kṛṣṇa]'. saṃśayya karṇādiṣu tiṣṭhate yaḥ — '[he] who, being in doubt, takes his stand on Karṇa and the rest' — the meaning is: he resorts to Karṇa and the rest as deciders [of the disputed matter].

Tattvabodhinī

NSP p. 466

—प्रकाशन—। प्रकाशनं ज्ञापनम् । स्थेयो विवादपदनिर्णेता । तिष्ठन्तेऽस्मिन् विवादपदनिर्णयार्थमिति व्युत्पत्तेः । बाहुलकादधिकरणे ‘अचो यत्’ । ‘स्थेयो विवादस्थानस्य निर्णेतरि पुरोहिते’ इति मेदिनी । कर्णादिष्विति अधिकरणे सप्तमी । तेषां स्थेयत्वं तिष्ठते इत्यात्मनेपदेन द्योत्यते तमेवार्थमाह—कर्णादीनिति । प्रकाशनेत्यादि किम् । चैत्रे तिष्ठति

Bālamanoramā

प्रकाशनस्थेयाख्ययोश्च - प्रकाशन । प्रकाशनं — स्वाभिप्रायाविष्करणम् । स्थेयः — विवादपदनिर्णेता । तिष्ठति = विश्राम्यति विवादपदनिर्णयोऽस्मिन्नित्यर्थे बाहुलके अधिकरणे 'अचो यत्' इति यति [ईत्वे] स्थेयशब्दव्युत्पत्तेः ।स्थेयो विवादस्थानस्य निर्णेतरि पुरोहिते॑ इति मेदिनी । इह तु विवादपदनिर्णेतृत्वेनाध्यवसायो विवक्षितः । आख्या = अभिधानम् । प्रकाशनाख्यायां, स्थेयाख्यायां च वर्तमानात् स्थाधातोरात्मनेपदमित्यर्थः । प्रकाशने उदाहरति - गोपी कृष्णाय तिष्ठते इति ।श्लाघह्नुङ्स्थाशपा॑मिति संप्रदानत्वाच्चतुर्थी । स्थेये उदाहरति- - संशय्येति । कर्णादिष्विति विषयसप्तमी । फलितमाह — कर्णादीनिति ।

translator notes

commentary BM: prakāśana = disclosing one's own intention; stheya = the decider of a disputed matter (vivādapadanirṇetā), from 'that in which the decision of the dispute rests', with yat in the sense of the locus by 'aco yat' through bāhulaka; Medinī: 'stheyo vivādasthānasya nirṇetari purohite'; here what is meant is regarding [someone] as decider. ākhyā = expression: ātmanepada after sthā used to express prakāśana or stheya. Followed: '[after sthā]' and the sense of stheya.
commentary TB (sk.2690.t1): prakāśana = making known (jñāpana); stheya = the decider of a disputed matter, with the same derivation and Medinī citation; 'prakāśanetyādi kim? caitre tiṣṭhati'. Followed, as for BM.
commentary BM: 'kṛṣṇāya' is a fourth case (caturthī), being saṃpradāna by ślāghahnuṅsthāśapām (SK 572). 'karṇādiṣu' is a seventh case of subject-matter (viṣayasaptamī). Recorded; TB differs on the seventh case (next note).
commentary TB (sk.2690.t1): 'karṇādiṣu' is a seventh case in the sense of the locus (adhikaraṇe saptamī); their status as arbiters is signalled by the ātmanepada in 'tiṣṭhate', and Bhaṭṭoji's 'karṇādīn …' states just that. Recorded; BM calls the seventh case viṣayasaptamī, so 'takes his stand on' is kept neutral.
translator The bracket '[ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157]' is the translator's identification; no commentator on SK 2690 names the source. It rests on BM on SK 2679, which says 'ātmanepadam' continues from SK 2157 up to śeṣāt kartari parasmaipadam (SK 2159).

SK 2691 · A 1.3.24V

उदोऽनूर्ध्वकर्मणि ॥ २६९१ ॥

udo'nūrdhvakarmaṇi

udo 'nūrdhvakarmaṇi — After [sthā — 'sthaḥ' carried forward (anuvṛtti) from samavapravibhyaḥ sthaḥ, SK 2689 —] preceded by ud, when [it denotes] an action that is not upward [motion] (anūrdhvakarman), [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. sthā preceded by ud takes the ātmanepada when it denotes an action that is not upward. Both of Bhaṭṭoji's commentators define "upward action" as one that brings contact with a higher place.

Example.

muktau + ud + sthā + laṭ, striving, not rising

→ this rule: ātmanepada

→ muktāv uttiṣṭhate "he strives for liberation".

Upward: pīṭhād uttiṣṭhati "he rises from the seat".

Applies when / blocked by. A vārttika narrows the rule: īhāyām eva, "only in purposeful bodily activity". Hence grāmāc chatam uttiṣṭhati "a hundred accrues from the village": no ātmanepada. Both commentators take īhā as bodily movement; one adds that it is preceded by desire. That commentator also says the sūtra has the word karman "action" to bring in movement, and Bhaṭṭoji gives the vārttika with that in view.

Siddhānta-kaumudī

मुक्तावुत्तिष्ठते । अनूर्ध्व इति किम् ? पीठादुत्तिष्ठति ।

muktāv uttiṣṭhate — 'he strives for liberation'. Why 'not upward'? pīṭhād uttiṣṭhati — 'he rises from the seat'.

vārttika

ईहायामेव

(vārttika) Only in [the sense of] purposeful bodily activity (īhā).

(वार्तिकम्) ॥ नेह । ग्रामाच्छतमुत्तिष्ठति ॥

Not here: grāmāc chatam uttiṣṭhati — 'a hundred accrues from the village'.

Tattvabodhinī

NSP p. 466

—उदोऽनूर्ध्वकर्मणि । स्थ इत्यनुवर्तते । ऊर्ध्वदेशसंयोगानुकूलं यत्कर्म तदूर्ध्व-कर्म । ‘उदोऽनूर्ध्व-’ इत्युक्तेऽप्यनूर्ध्वक्रियायां वर्तमानादुत्पूर्वात्तिष्ठतेर्लस्यात्मनेपदमित्यर्थो लभ्यत एव । तथापि परिस्पन्दार्थलाभाय कर्मपदमित्यभिप्रेत्याह—ईहायामेवेति । इच्छापूर्विका चेष्टा ईहा । सा च ग्रामाच्छतमित्यत्र नास्ति

Bālamanoramā

उदोऽनूर्द्ध्वकर्मणि - उदोऽनूर्ध्वकर्मणि । ऊर्ध्वदेशसंयोगानुकूला क्रिया ऊर्ध्वकर्म । तद्भिन्नमनूर्ध्वकर्म । तद्वृत्तेः स्थाधातोरुत्पूर्वादात्मनेपदमित्यर्थः । मुक्तावुत्तिष्ठते इति । गुरूपगमनादिना यतते इत्यर्थः । पीठादुत्तिष्ठतीति । उत्पततीत्यर्थः । ईहायामेव - इति वार्तिकम् । ईहा कायपरिस्पन्दः । ग्रामाच्छतमुत्तिष्ठतीति । उत्पद्यत इत्यर्थः ।

translator notes

commentary TB (sk.2691.t1): 'sthaḥ' is carried forward (anuvartate). ūrdhvakarman is an action conducive to contact with a higher place. Saying 'udo 'nūrdhve' alone would already give 'ātmanepada after tiṣṭhati with ud when it denotes a non-upward action'; the word 'karman' is there to obtain the sense of movement (parispanda), and with this in view Bhaṭṭoji gives 'īhāyām eva'. Followed: the anuvṛtti bracket.
commentary BM: ūrdhvakarman is the action conducive to contact with a higher place; anūrdhvakarman is what differs from it; ātmanepada after sthā with ud used in that sense. Followed.
commentary BM: 'muktāv uttiṣṭhate' = he strives, by approaching a guru and so on; 'pīṭhād uttiṣṭhati' = utpatati, he rises up. Followed: 'strives', 'rises'.
commentary BM: īhā is bodily movement (kāyaparispanda); 'grāmāc chatam uttiṣṭhati' = utpadyate, 'arises' (Wikisource BM, uttara-2/0186, reads 'labhyate', 'is obtained'). Followed: 'bodily activity' for īhā; 'accrues' covers both utpadyate and labhyate.
commentary TB (sk.2691.t1): īhā is activity preceded by desire (icchāpūrvikā ceṣṭā), and that is absent in 'grāmāc chatam'. TB agrees with BM that īhā is bodily movement (it says 'karman' is in the sūtra to obtain the sense of parispanda) and adds that it is preceded by desire. Followed: 'purposeful'.
translator The bracket '[ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157]' is the translator's identification; no commentator on SK 2691 names the source. It rests on BM on SK 2679, which says 'ātmanepadam' continues from SK 2157 up to śeṣāt kartari parasmaipadam (SK 2159).
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.

SK 2692 · A 1.3.25V

उपान्मन्त्रकरणे ॥ २६९२ ॥

upānmantrakaraṇe

upān mantrakaraṇe — After [sthā — 'sthaḥ' carried forward (anuvṛtti) from samavapravibhyaḥ sthaḥ, SK 2689 —] preceded by upa, when a mantra is the instrument (mantrakaraṇa), [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. sthā preceded by upa takes the ātmanepada when a mantra is the instrument.

Example.

āgneyyā āgnīdhram upa + sthā, the instrument a verse to Agni

→ this rule: ātmanepada

→ āgneyyāgnīdhram upatiṣṭhate "with the āgneyī verse he attends upon the āgnīdhra".

No mantra: bhartāram upatiṣṭhati yauvanena "she attends upon her husband with her youth".

Bhaṭṭoji's commentators differ on what upa-sthā means here, praise or standing near; scholars discuss this.

Applies when / blocked by. A vārttika adds four senses: upād devapūjāsaṅgatikaraṇamitrakaraṇapathiṣv iti vācyam. One commentator says it is for cases where no mantra is the instrument.

worship of a deity: ādityam upatiṣṭhate "he worships the sun";
joining: gaṅgā yamunām upatiṣṭhate "the Gaṅgā joins the Yamunā";
making friends: rathikān upatiṣṭhate "he makes friends of the charioteers";
a road as agent: panthāḥ srughnam upatiṣṭhate "the road reaches Srughna".

Bhaṭṭoji asks about the verse stutyaṃ stutibhir arthyābhir upatasthe sarasvatī "Sarasvatī attended upon the praiseworthy one with fitting praises". The one praised is a king, not a deity. He answers that divinity is attributed to him, or that a king is a portion of a deity.

A second vārttika, vā lipsāyām iti vaktavyam, makes the ātmanepada optional when the sense is wishing to obtain: bhikṣukaḥ prabhum upatiṣṭhate or upatiṣṭhati "the mendicant waits upon the lord".

Siddhānta-kaumudī

आग्नेय्याग्नीध्रमुपतिष्ठते । मन्त्रकरणे किम् ? भर्तारमुपतिष्ठति यौवनेन ।

āgneyyāgnīdhram upatiṣṭhate — 'with the āgneyī [ṛc, the verse addressed to Agni] he attends upon the āgnīdhra'. Why 'when a mantra is the instrument'? bhartāram upatiṣṭhati yauvanena — 'she attends upon her husband with her youth'.

vārttika

उपाद्देवपूजासङ्गतिकरणमित्रकरणपथिष्विति वाच्यम्

(vārttika) It should be stated: after upa, [sthā takes ātmanepada] in [the senses of] worship of a deity (devapūjā), bringing together (saṅgatikaraṇa) and making friends (mitrakaraṇa), and [where the agent is] a road (pathin).

(वार्तिकम्) ॥ आदित्यमुपतिष्ठते । कथं तर्हि स्तुत्यं स्तुतिभिरर्थ्याभिरूपतस्थे सरस्वतीति । देवतात्वारोपात् । नृपस्य देवतांशत्वाद्वा । गङ्गा यमुनामुपतिष्ठते । उपश्लिष्यतीत्यर्थः । रथिकानुपतिष्ठते । मित्रीकरोतीत्यर्थः । पन्थाः स्रुघ्नमुपतिष्ठते । प्राप्नोतीत्यर्थः ।

ādityam upatiṣṭhate — 'he worships the sun'. How then [is there ātmanepada in] 'stutyaṃ stutibhir arthyābhir upatasthe sarasvatī' ['Sarasvatī attended upon the praiseworthy one with fitting praises'], [where the one attended upon is no deity]? Because divinity is attributed [to him]; or because a king is a portion of a deity. gaṅgā yamunām upatiṣṭhate — the meaning is 'joins (upaśliṣyati)'. rathikān upatiṣṭhate — the meaning is 'makes friends of the charioteers'. panthāḥ srughnam upatiṣṭhate — 'the road leads to Srughna'; the meaning is 'reaches'.

vārttika

वा लिप्सायामिति वक्तव्यम्

(vārttika) It should be stated: optionally in [the sense of] desire to obtain (lipsā).

(वार्तिकम्) ॥ भिक्षुकः प्रभुमुपतिष्ठते - उपतिष्ठति वा । लिप्सया उपगच्छतीत्यर्थः ॥

bhikṣukaḥ prabhum upatiṣṭhate, or upatiṣṭhati — 'the mendicant waits upon the lord'; the meaning is: he approaches [him] out of desire to obtain [something].

Tattvabodhinī

NSP p. 466

—उपान्मन्त्रकरणे । मन्त्रः करणं यत्र मन्त्रकरणं स्तुतिः, तत्र वर्तमानादुपपूर्वात्तिष्ठतेरात्मनेपदं स्यात् ॥—आग्नेय्येति । अग्निदेवताकया ऋचा आग्नीध्रमग्निविशेषं स्तौतीत्यर्थः । अत्र केचित् श्लोकै राजानं स्तौतीत्यर्थे श्लोकैरुपतिष्ठत इति प्रयोगो नेष्यते । ऐन्द्र्या गार्हपत्यमुपतिष्ठते । आग्नेय्या आग्नीध्रमिति वैदिकविषय एव सर्वैरुदाहृतत्वात् । तथा च तिष्ठतेरर्थे यदा मन्त्रः करणं तदा तङिति व्याख्येयम् । उपतिष्ठत इत्यस्य तु समीपावस्थानमेवार्थः । न च तत्र यष्ट्यादिवन्मन्त्रस्य करणत्वं न संभवतीति वाच्यम् । उपस्थानस्वरूपे तस्योपयोगाभावेऽपि तत्कार्ये स्तुतावुपयोगादुपस्थानकरणत्वं मन्त्रस्य न विहन्यते । आग्नीध्रमिति द्वितीया तु करणत्वान्यथानुपपत्तिलभ्येन स्तोतुमित्यनेनान्वेति । एवं चाग्नेय्या आग्नीध्रं स्तोतुं तत्समीपे तिष्ठ-तीत्येव वाक्यार्थः । आदित्यमुपतिष्ठते इत्यत्र तु तत्समीपावस्थानस्यासंभवादादित्यं स्तोतुं तदभिमुखतया तिष्ठतीत्यर्थं इत्याहुः ॥—गङ्गा यमुनामिति । एतेन यमुनैव प्राचीना गङ्गा तु पश्चाद्यमुनया सह मिलितेति प्रतीयते ॥—स्वाङ्गकर्मकाच्चेति । चकारेणाकर्मकस्य संग्रहः ॥—नत्वद्रवमिति । अन्यथा चैत्रो मैत्रस्येत्यादि वक्ष्यमाणं न सङ्गच्छेतेति भावः

Bālamanoramā

उपान्मन्त्रकरणे - उपान्मन्त्रकरणे । मन्त्रकरणकेऽर्थे विद्यमानात्स्थाधातोरात्मनेपदमित्यर्थः । आग्नेय्या आग्नीध्रमुपतिष्ठते इति । आग्नेय्या ऋचा आग्नीध्राख्यमण्डपविशेषमुपेत्य तिष्ठतीत्यर्थः । स्थितेरकर्मकत्वेऽपि उपेत्येतदपेक्ष्य सकर्मकत्वम् । केचित्तु मन्त्रकरणके समीपावस्थितिपूर्वकस्तवे विद्यमानात्स्थाधातोरात्मनेपदमिति व्याचक्षते । तत्र स्तवो गुणवत्त्वेन संकीर्तनमिति स्तुतशस्त्राधिकरणे प्रपञ्चितमस्माभिः । श्लोकै राजानं स्तौतीत्यर्थे श्लोकैरुपतिष्ठते इत्यात्मनेपदं न, मन्त्रकरणकत्वाऽभावात् । उपाद्देवपूजा — इति वार्तिकम् । अमन्त्रकरणकत्वार्थम् । आदित्यमुपतिष्ठते इति । अभिमुखीभूयाऽवस्थितिपूर्वकस्तुत्यादिभिः पूजयतीत्यर्थः । कथं तर्हीति । रघोर्देवतात्वाभावादिति भावः । समाधत्ते — देवतात्वारोपादिति । नृपस्येति ।नाऽविष्णुः पृथिवीपति॑रित्यादिस्मरणादिति भावः । वा लिप्सायामिति । लिप्साहेतुकाऽर्थवृत्तेः स्थाधातोरात्मनेपदं वेत्यर्थः ।

translator notes

commentary BM: ātmanepada after sthā used in a sense that has a mantra as instrument. Followed: '[after sthā]'.
commentary TB (sk.2692.t1): mantrakaraṇa is praise (stuti), in which a mantra is the instrument; ātmanepada after tiṣṭhati preceded by upa when it is used in that [sense]. Recorded; TB then refines this (see the TB note on k1).
commentary BM: 'āgneyyā ṛcā', with the verse addressed to Agni, he approaches and stands at (upetya tiṣṭhati) the particular pavilion called āgnīdhra; though 'standing' is intransitive, it is transitive with respect to 'upa', 'approaching'. Some explain it as ātmanepada after sthā in the sense of praise preceded by standing near, with a mantra as instrument (praise being proclamation of qualities, as BM has argued elsewhere); with verses praising a king, 'ślokair upatiṣṭhate' gets no ātmanepada, there being no mantra-instrument. Recorded; TB differs (next note), so 'attends upon' is kept neutral.
commentary TB (sk.2692.t1): 'āgneyyā' — with a verse whose deity is Agni he praises the āgnīdhra, a particular fire. Certain [authorities] do not accept 'ślokair upatiṣṭhate' for praising a king, since all give only Vedic examples ('aindryā gārhapatyam upatiṣṭhate', 'āgneyyāgnīdhram'); so the rule is to be explained as taṅ when the mantra is the instrument of the meaning of tiṣṭhati, whose meaning [with upa] is just standing near; the mantra is its instrument because it serves the purpose of the standing; the second case (dvitīyā) 'āgnīdhram' construes with a 'stotum' (to praise) obtained by implication, so the sense is 'he stands near the āgnīdhra to praise it with the āgneyī'; in 'ādityam upatiṣṭhate' standing near is impossible, so it means standing facing the sun to praise it — so they say. Recorded.
commentary BM: the vārttika 'upād devapūjā…' is for cases where a mantra is not the instrument. 'ādityam upatiṣṭhate' = he worships by standing facing [the sun] with praise and the like. Followed: 'worships'.
commentary BM: 'kathaṃ tarhi' because Raghu is not a deity; the answer is the attribution of divinity; 'nṛpasya …' rests on smṛti such as 'nāviṣṇuḥ pṛthivīpatiḥ'. Followed: '[where the one attended upon is no deity]' and '[to him]'.
commentary BM: 'vā lipsāyām' — ātmanepada optionally after sthā when its sense is motivated by the desire to obtain. Followed.
textual Blocks k3 and k5 open with the editorial tag '(vārtikam) ||', closing the vārttika of the preceding block; not translated.
textual Ours reads 'stutibhir arthyābhir ūpatasthe' (long ū); the print reads '…arthyābhir upatasthe' (NSP p. 456, scan page-0466), as does Wikisource (-bhiḥ + upatasthe). The English renders 'upatasthe'.
textual Ours (and Wikisource) reads 'bhikṣukaḥ'; the print reads 'bhikṣuḥ' (NSP p. 456, scan page-0466). Same sense; the English follows ours.
translator The bracket '[ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157]' is the translator's identification; no commentator on SK 2692 names the source. It rests on BM on SK 2679, which says 'ātmanepadam' continues from SK 2157 up to śeṣāt kartari parasmaipadam (SK 2159).

SK 2693 · A 1.3.26V

अकर्मकाच्च ॥ २६९३ ॥

akarmakācca

akarmakāc ca — Also [after sthā — carried forward (anuvṛtti) from samavapravibhyaḥ sthaḥ, SK 2689 — preceded by upa — carried forward (anuvṛtti) from upān mantrakaraṇe, SK 2692 —] when intransitive (akarmaka), [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. sthā preceded by upa also takes the ātmanepada when it is akarmaka, "without an object". One of Bhaṭṭoji's commentators says upa comes from SK 2692 and sthā from SK 2689.

Example.

bhojanakāle upa + sthā, no object

→ this rule: ātmanepada

→ bhojanakāle upatiṣṭhate "he is present at mealtime".

Watch out. The word akarmakāt does not stop here. It runs on into SK 2694, SK 2695 and SK 2699, and into the vārttika artiśrudṛśibhyaś ca under SK 2701.

Siddhānta-kaumudī

उपात्तिष्ठतेरकर्मकादात्मनेपदं स्यात् । भोजनकाले उपतिष्ठते । सन्निहितो भवतीत्यर्थः ॥

After tiṣṭhati (sthā) preceded by upa [— 'upa' carried forward (anuvṛtti) from SK 2692 and 'sthā' from SK 2689 —], when intransitive (akarmaka), ātmanepada occurs. bhojanakāle upatiṣṭhate — the meaning is: 'he is present at mealtime'.

Bālamanoramā

अकर्मकाच्च - अकर्मकाच्च । उपात्तिष्ठतेरिति ।उपान्मन्त्रकरणे इत्यतः, 'समवप्रविभ्यः स्थः' इत्यतश्च तदनुवृत्तेरिति भावः ।

translator notes

commentary BM on 'upāt tiṣṭhateḥ': because these are carried forward (anuvṛtti) from 'upān mantrakaraṇe' and from 'samavapravibhyaḥ sthaḥ'. Followed: the anuvṛtti brackets in sutra_en and k1.
translator No TB on SK 2693 is printed (NSP p. 456, scan page-0466: TB passes from 'gaṅgā yamunām' on SK 2692 to 'svāṅgakarmakāc ca' on SK 2694).
translator The bracket '[ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157]' is the translator's identification; no commentator on SK 2693 names the source. It rests on BM on SK 2679, which says 'ātmanepadam' continues from SK 2157 up to śeṣāt kartari parasmaipadam (SK 2159).

SK 2694 · A 1.3.27V

उद्विभ्यां तपः ॥ २६९४ ॥

udvibhyāṃ tapaḥ

udvibhyāṃ tapaḥ — After tap preceded by ud or vi, [when intransitive — 'akarmakāt' carried forward (anuvṛtti) from akarmakāc ca, SK 2693 —] [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. After tap "to heat, shine" preceded by ud or vi, the ātmanepada comes, when the root is akarmaka. Bhaṭṭoji: "akarmakāt holds here too". One of his commentators says this is the Bhāṣya's statement.

Example.

ud + tap + laṭ, no object

→ this rule: ātmanepada

→ uttapate "it shines". Likewise vitapate.

Applies when / blocked by. A vārttika adds an object that is one's own limb: svāṅgakarmakāc ceti vaktavyam. Both commentators say its ca keeps the akarmaka case as well. Bhaṭṭoji explains that svāṅga here is plainly "one's own limb". It is not the technical svāṅga of SK 510.

uttapate pāṇim or vitapate pāṇim "he warms [his own] hand".

Not suvarṇam uttapati "he heats or melts the gold": the gold is no limb.

Not caitro maitrasya pāṇim uttapati "Caitra heats Maitra's hand".

Watch out. The last example shows why the plain sense is needed. A hand is a svāṅga by the technical definition of SK 510. But it is not Caitra's own hand, so there is no ātmanepada. Both commentators make this point.

Siddhānta-kaumudī

अकर्मकादित्येव । उत्तपते । वितपते । दीप्यत इत्यर्थः ।

'akarmakāt' (when intransitive) holds here too [— carried forward (anuvṛtti) from SK 2693]. uttapate, vitapate — the meaning is 'it shines' (dīpyate).

vārttika

स्वाङ्गकर्मकाच्चेति वक्तव्यम्

(vārttika) It should be stated: also [after tap preceded by ud or vi — carried forward (anuvṛtti) from the sūtra —] when its object is one's own limb (svāṅga).

(वार्तिकम्) ॥ स्वमङ्गं स्वाङ्गं न तु अद्रवम्- इति परिभाषितम् । उत्तपते वितपते वा पाणिम् । नेह । सुवर्णमुत्तपति । सन्तापयति विलापयति वेत्यर्थः । चेत्रौ मैत्रस्य पाणिमुत्तपति । सन्तापयतीत्यर्थः ॥

svāṅga [here] is one's own limb (svam aṅgam), not what is technically defined [as svāṅga] by 'adravam [mūrtimat …]' ('non-liquid, having form …'). uttapate or vitapate pāṇim — 'he warms [his own] hand'. Not here: suvarṇam uttapati — the meaning is 'he heats or melts [the gold]'. caitro maitrasya pāṇim uttapati — 'Caitra heats Maitra's hand'; the meaning is 'he heats [it]' [— the hand is a limb, but not Caitra's own].

Bālamanoramā

उद्विभ्यां तपः - उद्विभ्यां तपः ।अकर्मकादित्येवे॑ति भाष्यम् । दीप्यते इति । दीप्तिमान् भवतीत्यर्थः । स्वाङ्गकर्मकाच्चेति । 'उद्विभ्यां तप' इत्यनुवर्तते । चकारादकर्मकसमुच्चयः । स्वाङ्गशब्दोऽत्र यौगिक इत्याह — स्वमङ्गमिति । सुवर्णमुत्तपतीति । अस्वाङ्गकर्मकत्वादकर्मकत्वाऽभावाच्च नात्मनेपदमिति भावः । स्वाङ्गशब्दोऽत्र न पारिभाषिकः, किन्तु यौगिक इत्यस्य प्रयोजनमाह - चैत्रो मैत्रस्य पाणिमुत्तपतीति । अत्रअद्रवं मूर्तिम॑दित्यादिपरिभाषितस्वाङ्गकर्मकत्वेऽपि स्वकीयाङ्गकर्मकत्वाऽभावान्नात्मनेपदमिति भावः ।

translator notes

commentary BM: 'akarmakād ity eva' is [the statement of] the Bhāṣya; 'dīpyate' = becomes luminous. Followed: the anuvṛtti bracket.
commentary BM: in 'svāṅgakarmakāc ca', 'udvibhyāṃ tapaḥ' is carried forward (anuvartate); by 'ca' the intransitive is added. Followed: the anuvṛtti bracket in k2.
commentary TB, printed under sk.2692.t1: 'svāṅgakarmakāc ceti' — by 'ca' the intransitive is included (saṃgraha). Followed, as for BM.
commentary BM: svāṅga here is etymological (yaugika), not the technical term; 'suvarṇam uttapati' gets no ātmanepada, the object not being one's own limb and the verb not being intransitive; the point of the etymological sense is shown by 'caitro maitrasya pāṇim uttapati': the object is svāṅga by the technical definition 'adravaṃ mūrtimat …', but not Caitra's own limb, so no ātmanepada. Followed: the closing bracket in k3.
commentary TB, printed under sk.2692.t1: 'na tv adravam iti' — otherwise 'caitro maitrasya …', to be stated, would not fit. Followed, as for BM.
translator The technical definition of svāṅga that begins 'adravam mūrtimat' is the one used for svāṅgāc copasarjanād asaṃyogopadhāt (SK 510); the identification is the translator's.
textual Block k3 opens with the editorial tag '(vārtikam) ||', closing the vārttika of k2; not translated.
textual Ours reads 'cetrau maitrasya'; the print reads 'caitro maitrasya' (NSP p. 456, scan page-0466), as do BM, TB and Wikisource. The English renders 'caitro'.
translator The bracket '[ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157]' is the translator's identification; no commentator on SK 2694 names the source. It rests on BM on SK 2679, which says 'ātmanepadam' continues from SK 2157 up to śeṣāt kartari parasmaipadam (SK 2159).

SK 2695 · A 1.3.28V

आङो यमहनः ॥ २६९५ ॥

āṅo yamahanaḥ

āṅo yamahanaḥ — After yam and han preceded by āṅ, [when intransitive or when the object is one's own limb — 'akarmakāt' and 'svāṅgakarmakāt' carried forward (anuvṛtti) from SK 2693 and SK 2694 —] [ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157].

Rule. After yam "to hold" and han "to strike" preceded by āṅ, the ātmanepada comes. Bhaṭṭoji: the root must still be akarmaka, or have one's own limb as its object.

Example.

ā + yam + laṭ, no object or one's own limb

→ this rule: ātmanepada

→ āyacchate. One of Bhaṭṭoji's commentators glosses: "the rope stretches", or "he stretches out [his own] foot".

ā + han + laṭ → this rule → āhate "he strikes". The same commentator supplies "his own belly".

Another's limb: parasya śira āhanti "he strikes another's head".

Applies when / blocked by. Bhaṭṭoji then tests two verses. Bhāravi has ājaghne viṣamavilocanasya vakṣaḥ "he struck the chest of the odd-eyed one". Bhaṭṭi has āhadhvaṃ mā raghūttamam "do not strike the best of the Raghus". In both, the object is another's. Bhaṭṭoji gives four answers:

the Bhāgavṛtti calls it simply an error;
or the word prāpya "having reached" is supplied. The person then becomes the object of "reaching", and han has no object of its own. One commentator adds that the object of striking is there but not meant, by the verse quoted at SK 2701;
or an infinitive such as bhettum "to split" is supplied;
or samīpam etya "having come near" is supplied. Both commentators explain: he slapped his own chest, like a wrestler.

On the second answer Bhaṭṭoji adds a remark. The rule lyablope pañcamī puts a fifth case where a lyap-form is left out. It covers cases where the meaning is understood without the lyap-form, he says. One commentator draws the point: here the word itself is supplied, so there is no fifth case.

Siddhānta-kaumudī

आयच्छते । आहते । अकर्मकात्स्वाङ्गकर्मकादित्येव । नेह परस्य शिर आहन्ति । कथं तर्हि आजघ्ने विषमविलोचनस्य वक्षः इति भारविः ॥ आहध्वं मा रघूत्तममिति भट्टिश्च । प्रमाद एवायमिति भागवृत्तिः । प्राप्येत्यध्याहारो वा । ल्यब्लोपे पञ्चमीति तु ल्यबन्तं विनैव तदर्थावगतिर्यत्र तद्विषयम् । भेत्तुमित्यादि तुमुन्नन्ताध्याहारो वा । समीपमेत्येति वा ॥

āyacchate ['it stretches out', or 'he stretches out (his own foot)']. āhate ['he strikes (his own belly)']. 'akarmakāt' (when intransitive) and 'svāṅgakarmakāt' (when the object is one's own limb) hold here too [— carried forward (anuvṛtti) from SK 2693 and SK 2694]. Not here: parasya śira āhanti — 'he strikes another's head'. How then [is there ātmanepada in] 'ājaghne viṣamavilocanasya vakṣaḥ' ['he struck the chest of the odd-eyed one'] — so Bhāravi — and 'āhadhvaṃ mā raghūttamam' ['do not strike the best of the Raghus'] — so Bhaṭṭi too, [where the object is neither absent nor one's own limb]? This is simply an error, says the Bhāgavṛtti. Or else 'prāpya' ('having reached') is to be supplied [so that the object belongs to 'reaching' and han is intransitive]. As for [the rule] 'lyablope pañcamī' ('the fifth case when a lyap-form is elided'), it concerns [cases] where the meaning of the lyap-form is understood without the lyap-form [itself; here the word 'prāpya' is supplied, so that rule does not apply]. Or an infinitive in tumun, such as 'bhettum' ('to split'), is supplied. Or 'samīpam etya' ('having come near') [is supplied, so that the chest he strikes is his own].

Tattvabodhinī

NSP p. 466–467

—आङो यमहनः ॥—प्राप्येति । तथा च । हन्तेरकर्मकतया आजघ्ने आहध्वमित्यात्मनेपदं युक्तमित्यर्थः ॥—भेत्तुमित्यादीति । एवं च ल्यब्लोपपञ्चम्याः प्रसक्तिरेव नास्तीति भावः ॥—समीपमेत्येति । विषमविलोचनस्य समीपमेत्य वक्षः आजघ्ने । स्वकीयमेव वक्षो मल्ल इव सन्तोषातिशयादास्फालयांचक्रे इत्यर्थात्स्वाङ्गकर्मकत्वमस्त्येवेति भावः ॥—आत्मनेपदेष्विति । तङीत्येव सुवचम् ॥ ‘समो गम्यृच्छिप्रच्छिस्वरत्यर्तिश्रुविदिभ्यः’ इति वृत्तिस्थं पाठमुपेक्ष्य भाष्यस्थं पाठमनुसरति—समो गम्यृच्छिभ्यामिति ॥—संगच्छत इति । सङ्गतं भवतीत्यर्थः ॥ वा गमः । ‘असंयोगाल्लिट् कित्’ इत्यतः किदनुवर्तते, ‘इको झल्’ इत्यतो झल्ग्रहणं, ‘लिङ्सिचौ’ इत्यतो लिङ्सिचाविति चानुवर्तते । कित्त्वपक्षे ‘अनुदात्तोपदेश’—इति मलोपः । समृच्छिष्यत इति लृटः प्रयोगस्तु तौदादिकऋच्छेरत्र ग्रहणं न तु ऋच्छादेशस्येति ध्वननार्थम् ॥—ग्रामं संगच्छतीति । ‘तच्चैक्यं समगच्छत’ इत्यत्र तु एकं जातमित्यर्थाद्गमेरकर्मकत्वमेवेति तङ् । एकमेवैक्यम् । स्वार्थे ष्यञ् ॥—विदिप्रच्छि—। परस्मैपदिसाहचर्यादाह—वेत्तेरेवेति । विन्दतिर्हि स्वरितेत् । सत्ताविचारणार्थयोस्तु अनुदात्तेत्त्वादेव सिद्धम् । न च निरनुबन्धपरिभाषयैव वेत्तेर्ग्रहणं स्यादिति वाच्यम् । ‘लुग्विकरणाऽलुग्विकरणयोः’ इति परिभाषया तु विन्दतेर्ग्रहणप्रसङ्गात्

Bālamanoramā

आङो यमहनः - आङो यमहनः । आङः परस्माद्यमो, हनश्चात्मनेपदमित्यर्थः । आयच्छते इति । रज्जुर्दीर्घीभवतीत्यर्थः । दीर्घीकरोति पादमिति वा । आहते इति ।स्वोदर॑मिति शेषः । परस्य शिर आहन्तीति । स्वीयाऽङ्गकर्मकत्वाऽभावादकर्मकत्वाऽभावाच्च नात्मनेपदम् । कथं तर्हीति । स्वीयाऽङ्गकर्मकत्वाऽभावादकर्मकत्वाऽभावाच्चात्मनेपदाऽसंभवादिति भावः । प्राप्येति । विषमविलोचनस्य वक्षः प्राप्य आजघ्ने इति, रघूत्तमं प्राप्य माऽऽहध्वमिति च प्राप्तिक्रियां प्रत्येव विषमविलोचनस्य रघूत्तमस्य च कर्मतया हन्तेरकर्मकत्वादात्मनेपदं निर्बाधमिति भावः । यद्यपि हननक्रियां प्रत्यपि तयोरेव वस्तुतः कर्मत्वं तथापि तस्याऽविवक्षितत्वादकर्मकत्वमेव,धातोरर्थान्तरे वृत्तेर्धात्वर्थेनोपसङ्ग्रहात् । प्रसिद्धेरविवक्षातः कर्मणोऽकर्मिका क्रिया॑ इत्यनुपदमेव वक्ष्यमाणत्वादिति बोध्यम् । ननु प्राप्येत्यध्याहारेप्रासादात्प्रेक्षते॑ इत्यादिवत्पञ्चमी स्यादित्यत आह — ल्यब्लोपे इति ।ल्यब्लोपे पञ्चमी॑त्येतत्तु यत्राऽर्थाध्याहारमाश्रित्य ल्यबन्तार्थावगतिस्तद्विषयकम् । अत्र तु ल्यबन्तशब्दाध्याहारान्नाऽत्र पञ्चमीत्यर्थः । भेत्तुमित्यादीति । एवं च ल्यब्लोपपञ्चम्या न प्रसक्तिरिति भावः । 'आजघ्ने विषमे' त्यत्र परिहारान्तरमाह — समीपमेत्येति वेति । 'अध्याहार' इति शेषः । विषमविलोचनस्य समीपमेत्य स्वीयमेव वक्षो मल्ल इव वीरावेशादास्फालयांचक्रे इत्यर्थः । तथा च स्वाङ्गकर्मकत्वादात्मनेपदं निर्बाधमिति भावः । लुङि आहन् स् त इति स्थिते —

translator notes

commentary BM: ātmanepada after yam and han that follow āṅ. 'āyacchate' = the rope lengthens, or he lengthens [i.e. stretches] his foot; 'āhate': 'svodaram' (his own belly) is the remainder. 'parasya śira āhanti': no ātmanepada, since the object is not one's own limb and the verb is not intransitive. Followed: the bracketed glosses of the examples.
commentary BM on 'kathaṃ tarhi': ātmanepada is impossible, the object not being one's own limb and the verb not intransitive. Followed: the closing bracket of the question.
commentary BM on 'prāpya': 'having reached the chest of the odd-eyed one, he struck', 'having reached the best of the Raghus, do not strike': the odd-eyed one and Raghūttama are objects only of 'reaching', so han is intransitive and the ātmanepada unobstructed; though they are in fact also objects of striking, that is not intended, by the kārikā 'dhātor arthāntare vṛtteḥ … prasiddher avivakṣātaḥ karmaṇo 'karmikā kriyā', to be stated shortly. Followed: the first bracket on 'prāpya'.
commentary BM on 'lyablope': objection — if 'prāpya' is supplied, a fifth case should follow, as in 'prāsādāt prekṣate'; answer — 'lyablope pañcamī' concerns cases where the meaning of the lyap-form is got by supplying the sense (arthādhyāhāra); here the word itself is supplied, so there is no fifth case. On 'bhettum': in this way too the lyap-elision fifth case has no scope. Followed: the bracket on 'lyablope pañcamī'.
commentary BM on 'samīpam etyeti vā': another answer for 'ājaghne'; 'adhyāhāraḥ' is the remainder — having come near the odd-eyed one, he slapped his own chest like a wrestler, from heroic fervour (vīrāveśa); so the object is one's own limb and the ātmanepada unobstructed. Followed: the last bracket.
commentary TB (sk.2695.t1): on 'prāpya', han is intransitive, so ājaghne and āhadhvam are proper; on 'bhettum', the lyap-elision fifth case does not even arise; on 'samīpam etya', he slapped his own chest like a wrestler, out of excess of delight (santoṣātiśaya), so the object is one's own limb. Followed, as for BM.
textual Ours (and Wikisource) reads 'tadviṣayam'; the print reads 'tadviṣayakam' (NSP p. 456, scan page-0466). Same sense. The raw NSP OCR of page-0466 skips the opening of SK 2695 ('āyacchate … parasya śira'); the scan, read, matches ours.
textual The tail of sk2695.b1 ('luṅi āhan s ta iti sthite —') is BM's lead-in to SK 2696–2697; the tail of sk2695.t1 holds TB on SK 2696 and SK 2699–2700.
translator The bracket '[ātmanepada occurs — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157]' is the translator's identification; no commentator on SK 2695 names the source. It rests on BM on SK 2679, which says 'ātmanepadam' continues from SK 2157 up to śeṣāt kartari parasmaipadam (SK 2159).

SK 2696 · A 2.4.44V

आत्मनेपदेष्वन्यतरस्याम् ॥ २६९६ ॥

ātmanepadeṣvanyatarasyām

ātmanepadeṣv anyatarasyām — When ātmanepada [endings] follow, [vadha replaces han in luṅ] optionally [— 'hanaḥ' and 'vadha' carried forward (anuvṛtti) from hano vadha liṅi, SK 2433, and 'luṅi' from luṅi ca, SK 2434].

Rule. In luṅ, before ātmanepada endings, vadha optionally replaces han. Bhaṭṭoji's gloss supplies han, vadha and luṅ. They come from SK 2433 and SK 2434 (chapter 45). There vadha replaced han in luṅ without option. One of his commentators remarks that "taṅi", "before a taṅ ending", would have been simpler wording. Taṅ is the grammar's short name for the ātmanepada endings.

Example.

Bhaṭṭoji's forms, without an upasarga:

han + luṅ, ātmanepada

→ this rule: vadha for han

→ avadhiṣṭa, dual avadhiṣātām.

Without the substitute, the next rule applies.

Watch out. This rule is from the second book of the Aṣṭādhyāyī. It and the next two stand here for the luṅ of han and yam, which take the ātmanepada with āṅ in this group.

Siddhānta-kaumudī

हनो वधादेशो वा लुङि आत्मनेपदेषु परेषु । अवधिष्ट । अवधिषाताम् ॥

In place of han, the substitute vadha occurs optionally in luṅ when ātmanepada [endings] follow. avadhiṣṭa, avadhiṣātām.

translator notes

commentary TB, printed under sk.2695.t1: 'ātmanepadeṣv iti' — it would be simpler (suvacam) to say just 'taṅi'. Recorded.
translator Bhaṭṭoji's gloss supplies han, vadha and luṅ; no commentator names their source here, and the identification of SK 2433 and SK 2434 as the source of the anuvṛtti is the translator's. Our source has no BM block for SK 2696; BM's lead-in 'luṅi āhan s ta iti sthite —' stands at the tail of sk2695.b1.

SK 2697 · A 1.2.14कित्त्वातिदेशः

हनः सिच् ॥ २६९७ ॥

hanaḥ sic

hanaḥ sic — sic after han [is kit — 'kit' carried forward (anuvṛtti) from asaṃyogāl liṭ kit, SK 2242].

Rule. sic after han is kit. Bhaṭṭoji supplies "is kit". One of his commentators says "kit" is carried forward from SK 2242. Chapter 44 already used this sūtra: SK 2389 takes its word sic from here.

Example. One commentator sets up the starting point.

ā + a + han + s + ta (luṅ; ā and the augment a merge into ā: āhan s ta)

→ this rule: sic is kit

→ the n of han is lost before a jhal-initial kit affix (SK 2428) → ā + ha + s + ta

→ the s drops after the short vowel (SK 2369) → āhata.

Dual āhasātām, plural āhasata.

Watch out. Bhaṭṭoji names the loss of the nasal; one commentator identifies the rule as SK 2428. The loss of the s is the familiar SK 2369; the kaumudī does not state it.

Siddhānta-kaumudī

कित्स्यात् । अनुनासिकलोपः । आहत । आहसाताम् । आहसत ॥

[sic after han] is kit [— carried forward (anuvṛtti) from SK 2242]. [Hence] deletion of the nasal [n of han, by anudāttopadeśa…, SK 2428]: āhata, āhasātām, āhasata.

Bālamanoramā

हनः सिच् - हनः सिच् ।कित्स्या॑दिति शेषपूरणम् ।असंयोगाल्लिट्कि॑दित्यतस्तदनुवृत्तेरिति भावः । हनधातोः परः सिच् कित्स्यादिति फलितम् । अनुनासिकलोप इति । 'अनुदात्तोपदेशे' इति नकारलोप इत्यर्थः । उत् आ यम् स् त इति स्थिते -

translator notes

commentary BM: 'kit syāt' completes what is left unsaid (śeṣapūraṇa), because it is carried forward (anuvṛtti) from 'asaṃyogāl liṭ kit'; the resulting sense is that sic after the dhātu han is kit. 'anunāsikalopaḥ' = deletion of the n by 'anudāttopadeśa…'. Followed: both brackets.
translator BM (tail of sk2695.b1) sets up the starting point 'luṅi āhan s ta'. Bhaṭṭoji states only the kit-status and the n-deletion; the deletion of the s in āhata (by hrasvād aṅgāt, SK 2369) is not stated and is left implicit. No TB on SK 2697 is printed (NSP pp. 456–457, scans page-0466/0467). The tail of sk2697.b1 ('ut ā yam s ta iti sthite —') is BM's lead-in to SK 2698.

SK 2698 · A 1.2.15कित्त्वातिदेशः

यमो गन्धने ॥ २६९८ ॥

yamo gandhane

yamo gandhane — [sic is kit — supplied to complete the sūtra (śeṣapūraṇa): 'sic' carried forward (anuvṛtti) from hanaḥ sic, SK 2697, and 'kit' from asaṃyogāl liṭ kit, SK 2242 —] after yam in the sense of gandhana (exposing [another's faults]).

Rule. sic after yam is kit when yam means gandhana. Bhaṭṭoji explains gandhana as informing: exposing another's faults. He supplies "sic is kit" to complete the sūtra. One of his commentators confirms the supply.

Example.

ud + ā + a + yam + s + ta (luṅ; ā and the augment a merge into ā), "exposing faults"

→ this rule: sic is kit

→ the m is lost (SK 2428), as one commentator says → ud + ā + ya + s + ta

→ the s drops as in āhata → udāyata "he exposed [another's faults]".

In another sense sic is not kit and the nasal stays: udāyaṃsta pādam "he drew up his foot".

Siddhānta-kaumudī

सिच्कित्सयात् । गन्धनं सूचनं परदोषाविष्करणम् । उदायत । गन्धने किम् ? उदायंस्त पादम् । आकृष्टवानित्यर्थः ॥

sic is to be kit [— supplied to complete the sūtra (śeṣapūraṇa); 'sic' carried forward (anuvṛtti) from SK 2697]. gandhana is informing (sūcana), the exposing of another's faults (paradoṣāviṣkaraṇa). udāyata ('he exposed [another's faults]') [— sic being kit, the m is deleted by anudāttopadeśa… (SK 2428)]. Why 'in the sense of gandhana'? udāyaṃsta pādam ('he drew up his foot'), that is, he pulled it in (ākṛṣṭavān).

Bālamanoramā

यमो गन्धने - यमो गन्धने । सिच्कित्स्यादिति । शेषपूरणम् । सिचः कित्त्वे मकारस्य 'अनुदात्तोपदेशे' ति लोपः ।

translator notes

commentary BM: 'sic kit syāt' is completing the remainder of the sūtra (śeṣapūraṇa); once sic is kit, the m [of yam] is deleted by 'anudāttopadeśe…' [SK 2428]. On SK 2697 BM says 'kit' is carried forward from 'asaṃyogāl liṭ kit' [SK 2242]. Followed: the bracketed supply in sutra_en and k1, and the bracketed m-deletion in udāyata. BM gives no further step of the derivation; the elision of sic in udāyata is not stated here.
textual Ours reads 'sickitsayāt' (sya written as saya). NSP p. 457 (scan page-0467, read) has 'sic kitsyāt', and BM's lemma 'sic kit syād iti' agrees. The English follows the print. No TB on SK 2698 is printed (the TB on p. 456–457 passes from SK 2696 straight to SK 2699; see sk.2695.t1).
translator BM on SK 2698 says only 'sic kit syād iti śeṣapūraṇam', and BM on SK 2697 names only the source of 'kit' (SK 2242). That 'sic' itself is carried forward from hanaḥ sic (SK 2697; 1.2.14 → 1.2.15) is the translator's inference, stated in the brackets of sutra_en and k1.

SK 2699 · A 1.3.29V

समो गम्यृच्छिभ्याम् ॥ २६९९ ॥

samo gamyṛcchibhyām

samo gamyṛcchibhyām — After gam and ṛcch preceded by sam, [the ātmanepada — supplied (śeṣa) —] when [they are] akarmaka [— 'akarmakāt' carried forward (anuvṛtti) from akarmakāc ca, SK 2693].

Rule. After gam and ṛcch preceded by sam, the ātmanepada comes, when they are akarmaka. Bhaṭṭoji: "akarmaka still holds". One of his commentators says this means the own-limb vārttika of SK 2694 has stopped here.

Example.

sam + gam + laṭ, no object

→ this rule: ātmanepada

→ saṃgacchate "he meets", that is, "he becomes united".

With an object: grāmaṃ saṃgacchati "he goes to the village" (Bhaṭṭoji's counter-example, given under SK 2700).

Applies when / blocked by. One of Bhaṭṭoji's commentators says he follows the Bhāṣya's reading of the sūtra, with two roots. The Vṛtti, an older commentary, reads a longer sūtra: samo gamyṛcchipracchisvaratyartiśruvidibhyaḥ.

Most of the roots that longer reading adds come in here through the vārttikas under SK 2700 and SK 2701.

Siddhānta-kaumudī

अकर्मकाभ्याम् इत्येव । संगच्छते ॥

'When they take no karman (akarmaka)' still holds (ity eva) [— carried forward (anuvṛtti) from akarmakāc ca, SK 2693; the vārttika 'svāṅgakarmakāc ca' (at SK 2694) does not continue here]. saṃgacchate ('he meets', that is, becomes united: saṃgataṃ bhavati).

Bālamanoramā

समो गम्यृच्छिभ्याम् (॰प्रच्छिस्वरत्यर्तिश्रुविदिभ्यः) - समो गम्यृच्छिभ्याम् ।आत्मनेपद॑मिति शेषः । अकर्मकाभ्यामित्येवेति ।स्वाङ्गकर्मकाच्चे॑ति तु निवृत्तमिति भावः । सङ्गच्छते इति । संगतं भवतीत्यर्थः ।

translator notes

commentary BM: 'ātmanepadam' is to be supplied (śeṣa). Followed in sutra_en. BM's lemma adds in brackets the longer sūtra form '(…pracchisvaratyartiśruvidibhyaḥ)'.
commentary BM: by 'akarmakābhyām ity eva' Bhaṭṭoji means that 'svāṅgakarmakāc ca' has ceased (nivṛtta) here; saṃgacchate means 'saṃgataṃ bhavati'. Followed: the bracketed note on the vārttika and the gloss 'becomes united'.
commentary TB (printed under sk.2695.t1): Bhaṭṭoji sets aside the sūtra reading found in the Vṛtti, 'samo gamyṛcchipracchisvaratyartiśruvidibhyaḥ', and follows the Bhāṣya reading 'samo gamyṛcchibhyām'. It glosses saṃgacchate as 'saṃgataṃ bhavati'. Followed: the sūtra is rendered in its two-root form, and the gloss as in BM.
translator With the two-root Bhāṣya reading, the remaining roots of the Vṛtti's sūtra are covered by the vārttikas at SK 2700 and SK 2701; this is the translator's observation, not stated by TB.
textual TB on SK 2699 and SK 2700 is printed at the tail of sk.2695.t1, not under this unit (NSP p. 456–457).

SK 2700 · A 1.2.13कित्त्वातिदेशः

वा गमः ॥ २७०० ॥

vā gamaḥ

vā gamaḥ — After gam, [liṅ and sic — carried forward (anuvṛtti) from liṅsicāv ātmanepadeṣu, SK 2300 — beginning with jhal — carried forward (anuvṛtti) from iko jhal, SK 2612 —] are optionally [kit — carried forward (anuvṛtti) from asaṃyogāl liṭ kit, SK 2242].

Rule. After gam, a liṅ affix and a sic that begin with a jhal are optionally kit. Both of Bhaṭṭoji's commentators give the sources. "jhal" comes from SK 2612, "liṅ and sic" from SK 2300, and "kit" from SK 2242.

Example.

sam + a + gam + s + ta (luṅ), sic kit

→ the m is lost (SK 2428) → sam + a + ga + s + ta

→ the s drops (SK 2369) → samagata "he met".

Not kit: samagaṃsta.

One commentator gives both steps; the other gives the loss of m. Bhaṭṭoji gives only the forms.

In the āśīrliṅ, the liṅ of blessing: saṃgasīṣṭa (kit) or saṃgaṃsīṣṭa.

Bhaṭṭoji adds the lṛṭ form samṛcchiṣyate. Both commentators say it shows which ṛcch is meant in SK 2699. It is the root ṛcch of the tud class, not the ṛccha that substitutes for ṛ.

Applies when / blocked by. One commentator adds a usage: tac caikyaṃ samagacchata "and that became one". gam here means "become one", so it is akarmaka and takes the ātmanepada.

A vārttika adds three roots with sam: vidipracchisvaratīnām upasaṃkhyānam, "add vid, pracch and svṛ". One commentator says sam carries into it. Bhaṭṭoji says only vett is meant: vid "to know" of the ad class. saṃvitte, saṃvidāte. The commentators give different grounds for this. One appeals to the tradition of explanation. The other appeals to association: vid stands beside pracch and svṛ, which are parasmaipada roots.

Siddhānta-kaumudī

गमः परौ झलादी लिङ्सिचौ वा कितौ स्तः । संगसीष्टा - संगंसीष्ट । समगत - समगंस्त । समृच्छिष्यते । अकर्मकाभ्यां किम् ? ग्रामं संगच्छति ।

liṅ and sic beginning with jhal [— carried forward (anuvṛtti) from SK 2612 and SK 2300 —] that follow gam are optionally kit [— carried forward (anuvṛtti) from SK 2242]. saṃgasīṣṭa, saṃgaṃsīṣṭa [benedictive liṅ (āśīrliṅ)]. samagata, samagaṃsta [luṅ]. samṛcchiṣyate [lṛṭ of ṛcch]. Why 'when they take no karman (akarmaka)' [in SK 2699]? grāmaṃ saṃgacchati ('he goes to the village').

vārttika

विदिप्रच्छिस्वरतीनामुपसंख्यानम्

(vārttika) vid, pracch and svṛ (svarati) [— preceded by sam, carried forward (anuvṛtti) from SK 2699 —] should be added (upasaṃkhyāna) [as taking the ātmanepada].

(वार्तिकम्) ॥ वेत्तेरेव ग्रहणम् । संवित्ते । संविदाते ॥

Only vett (vid of the adādi class, 'to know') is taken. saṃvitte, saṃvidāte.

Bālamanoramā

वा गमः - वा गमः । 'इको झल्' इत्यतो झलिति,लिङ्सिचावात्मनेपदेषु॑ इत्यतो लिङ्सिचाविति, 'असंयोगाल्लिट्' इत्यतः किदिति चानुवर्तते । तदाह — गमः परावित्यादि । समगतेति । लुङि रूपम् । सिचः कित्त्वपक्षे 'अनुदात्तोपदेशे' ति मकारलोपेह्रस्वादङ्गादि॑ति सिचो लुक् । समृच्छते इति ।ऋच्छ गतीन्द्रियप्रलयमूर्तिभावेषु॑ इति तौदादिकस्य रूपम् । अत्र तौदादिकस्य ऋच्छतेरेव ग्रहणं, नतु ऋच्छादेशस्येति सूचयितुं लृडन्तमप्युदाहरति — समृच्छिष्यते इति । विदिप्रच्छिस्वरतीनामिति । सम इत्यनुवर्तते । संपूर्वेभ्यो विदिप्रच्छिस्वरतिभ्य आत्मनेपदमित्यर्थः । वेत्तेरिति । लुग्विकरणस्यैव विदेर्ग्रहणमित्यर्थः । व्याख्यानादिति भावः ।

translator notes

commentary BM: 'jhal' is carried forward from 'iko jhal' [SK 2612], 'liṅsicau' from 'liṅsicāv ātmanepadeṣu' [SK 2300], and 'kit' from 'asaṃyogāl liṭ' [SK 2242]; Bhaṭṭoji's 'gamaḥ parau…' states this. samagata is a luṅ form: where sic is kit, the m is deleted by 'anudāttopadeśe…' [SK 2428] and sic is elided by 'hrasvād aṅgāt' [SK 2369]. samṛcchate is the form of tudādi 'ṛccha gatīndriyapralayamūrtibhāveṣu'; Bhaṭṭoji adds the lṛṭ form samṛcchiṣyate to signal that tudādi ṛcch is meant, not the substitute ṛccha. Followed: the anuvṛtti brackets and the labels luṅ and lṛṭ. The derivation of samagata is recorded here and not added to the block, since the kaumudī gives only the forms (§9).
commentary TB (printed under sk.2695.t1) gives the same three anuvṛttis and the m-deletion in the kit option. The lṛṭ samṛcchiṣyate shows that tudādi ṛcch is taken, not the substitute ṛccha. On grāmaṃ saṃgacchati: in 'tac caikyaṃ samagacchata' gam means 'became one', so it is akarmaka and takes taṅ; aikya is eka with ṣyañ in its own sense (svārthe). Followed; agrees with BM. The samagacchata point is recorded.
commentary BM: 'sam' is carried forward into the vārttika; it means the ātmanepada after vid, pracch and svṛ preceded by sam. Followed: the bracketed anuvṛtti in k2.
commentary BM: 'vetteḥ' means that only the vid whose vikaraṇa is elided (lugvikaraṇa) is taken, on the strength of the traditional explanation (vyākhyāna). Recorded: the reason differs from TB's (next note); the English, 'only vett', fits both.
commentary TB (printed under sk.2695.t1): Bhaṭṭoji says 'vetter eva' because vid stands beside roots that take the parasmaipada (pracch, svṛ), by association (sāhacarya). vindati is svaritet, and vid in the senses of existence and deliberation is already ātmanepadin, being anudāttet. One cannot say that the paribhāṣā on mention without anubandhas would by itself select vett, since the paribhāṣā 'lugvikaraṇālugvikaraṇayoḥ…' would then select vindati. Recorded: TB and BM give different grounds for the same restriction (§16).
textual Ours 'saṃgasīṣṭā - saṃgaṃsīṣṭa' carries a stray long ā on the first form. NSP p. 457 (scan page-0467, read) has 'saṃgasīṣṭa saṃgaṃsīṣṭa'. The English follows the print.
textual BM's lemma 'samṛcchate iti', and its words 'he adds the lṛṭ form too' (lṛḍantam apy udāharati), assume a form samṛcchate before samṛcchiṣyate. TB's 'lṛṭaḥ prayogas tu' points the same way. Neither ours nor NSP p. 457 (scan, read) has samṛcchate; the collation report says Wikisource does. The English gives the transmitted text.
textual The '(vārtikam)' tag at the head of our k3 is editorial. The print marks the vārttika 'vidipracchisvaratīnām upasaṃkhyānam' (our k2) with its vārttika sign; 'vetter eva grahaṇam' is Bhaṭṭoji's own comment (NSP p. 457, scan, read).
translator 'Why akarmakābhyām?' answers the condition carried into SK 2699 (samo gamyṛcchibhyām), not the present sūtra; the bracket '[in SK 2699]' is the translator's.

SK 2701 · A 7.1.7V

वेत्तेर्विभाषा ॥ २७०१ ॥

vettervibhāṣā

vetter vibhāṣā — After vett (vid, 'to know'), [the augment ruṭ — carried forward (anuvṛtti) from śīṅo ruṭ, SK 2442 —] optionally [comes to at — carried forward (anuvṛtti) from ad abhyastāt, SK 2479, and turned into a sixth-case word (ṣaṣṭhyanta) — the substitute of jh — 'jhaḥ' carried forward (anuvṛtti) from jho 'ntaḥ, SK 2169].

Rule. After vett, the at that replaces jh optionally takes the augment ruṭ. Both of Bhaṭṭoji's commentators give the sources. "ruṭ" comes from SK 2442, as for śī in chapter 45. "at" comes from SK 2479, read in the sixth case. "jh" comes from SK 2169.

Example.

sam + vid + jha (laṭ, third person plural, ātmanepada by the vārttika under SK 2700)

→ at for jh (chapter 44) → saṃvid + ata

→ e for the final a (SK 2233) → saṃvid + ate

→ this rule: ruṭ goes at the front of at (SK 36) → saṃvid + r + ate

→ saṃvidrate "they know".

Without the augment: saṃvidate.

The printed Kaumudī also gives loṭ saṃvidratām / saṃvidatām and laṅ samavidrata / samavidata.

Then Bhaṭṭoji gives the other two roots of the vārttika: saṃpṛcchate, saṃsvarate.

Applies when / blocked by. A vārttika adds three more roots with sam: artiśrudṛśibhyaś ceti vaktavyam, "ṛ, śru and dṛś". Bhaṭṭoji says arti takes in two roots here, ṛ of the bhū class and iyarti (ṛ of the hu class), and gives the forms of each. In the aṅ rule (SK 2382), he notes, only iyarti is taken.

ṛ of the bhū class: mā samṛta, mā samṛṣātām, mā samṛṣata; and with the augment, samārta, samārṣātām, samārṣata.
iyarti, with aṅ: mā samarata, mā samaretām, mā samaranta; and samārata, samāretām, samāranta.

Both commentators explain mā samṛta. sic is kit by SK 2368, so there is no guṇa, and after mā no augment comes. One adds that sic drops by SK 2369. Whether samārta is right is a point scholars discuss.

The other two roots: saṃśṛṇute, saṃpaśyate.

Bhaṭṭoji adds that akarmaka still holds here. That is why, "they say", Murāri's rakṣāṃsīti purāpi saṃśṛṇumahe "even before, we heard [they were] rākṣasas" is a slip. Here śru has an object, so it should not take the ātmanepada. Or else supply iti kathayadbhyaḥ "from those saying so". One commentator explains: then rakṣāṃsi goes with the saying, and śru has no object.

The four grounds of akarmaka. How can han, gam and the rest be akarmaka in this section, when they take objects? Bhaṭṭoji answers with a verse:

dhātor arthāntare vṛtter dhātvarthenopasaṃgrahāt | prasiddher avivakṣātaḥ karmaṇo 'karmikā kriyā ||

An action is without an object for four reasons:

the root is used in another meaning: vahati bhāram "he carries a load" has an object, but nadī vahati "the river flows" has none;
the object is contained in the root's meaning: jīvati "he lives", nṛtyati "he dances";
the object is well known: megho varṣati "the cloud rains";
the object is not meant to be expressed: hitān na yaḥ saṃśṛṇute sa kiṃprabhuḥ "he who does not listen to a well-wisher, a poor master is he".

One commentator adds that this settling of akarmaka-status is used also in SK 2152 and similar rules.

A last vārttika, upasargād asyatyūhyor veti vācyam, gives the ātmanepada optionally to as "to throw" and ūh after an upasarga. Bhaṭṭoji: here akarmaka has stopped. One commentator explains why: these two always take an object with an upasarga. bandhaṃ nirasyati / nirasyate "he throws off the bond"; samūhati / samūhate.

Watch out. SK 2700, this rule and SK 2702 lie outside the run (A 1.2.13, 7.1.7, 7.4.23). They stand here for the forms of sam-gam and of the vārttika roots vid and ūh.

Siddhānta-kaumudī

वेत्तेः परस्य झादेशस्यातो रुडागमो वा स्यात् । संविद्रते । संविदते । संपृच्छते । संस्वरते ।

After vett, the augment ruṭ optionally comes to at, the substitute for jh [— 'ruṭ' carried forward (anuvṛtti) from SK 2442, 'at' from SK 2479 turned into a sixth-case word (ṣaṣṭhyanta), 'jh' from SK 2169]. saṃvidrate, saṃvidate; [saṃvidratām, saṃvidatām; samavidrata, samavidata;] saṃpṛcchate; saṃsvarate.

vārttika

अर्तिश्रुदृशिभ्यश्चेति वक्तव्यम्

(vārttika) It should be stated: also after ṛ (arti), śru and dṛś [— when preceded by sam, taṅ; supplied (śeṣa)].

(वार्तिकम्) ॥ अर्तीति द्वयोर्ग्रहणम् । अड्विधौ त्वियर्तेरेवेत्युक्तम् । मा समृत । मा समृषाताम् । मा समृषतेति । समार्त । समार्षाताम् । समार्षतेति च भ्वादेः । इयर्तेस्तु - मा समरत । मा समरेताम् । मा समरन्त - समारत । समारेताम् । समारन्तेति च । संशृणुते । संपश्यते । अकर्मकादित्येव । अत एव रक्षांसीति पुरापि संशृणुमहे इति मुरारिप्रयोगः प्रामादिक इत्याहुः । अध्याहारो वा, इति कथयद्भ्य इति ॥ अथास्मिन्नकर्मकाधिकारे हनिगम्यादीनां कथमकर्मकतेति चेत् । शृणु ॥ धातोरर्थान्ते वृत्थेर्धात्वर्थेनोपसंग्रहात् । प्रसिद्धेरविवक्षातः कर्मणोऽकर्मिका क्रिया ॥ 1 ॥ वहति भारम् । नदी वहति । स्यन्दत इत्यर्थः । जीवति । नृत्यति । प्रसिद्धेर्यथा । मेघो वर्षति । कर्मणोऽविवक्षातो यथा । हितान्नयः यः संशृणुते स किं प्रभुः ।

By 'arti' two are taken [the bhvādi ṛ and iyarti]. But in the rule enjoining aṅ [sartiśāstyartibhyaś ca, SK 2382] it has been said that only iyarti is taken. mā samṛta, mā samṛṣātām, mā samṛṣata; and samārta, samārṣātām, samārṣata: [these are the forms] of the bhvādi [ṛ]. But of iyarti: mā samarata, mā samaretām, mā samaranta; and samārata, samāretām, samāranta. saṃśṛṇute. saṃpaśyate. 'When it takes no karman (akarmaka)' still holds (ity eva) [— carried forward (anuvṛtti) from SK 2699, which this vārttika supplements]. For this very reason, they say, Murāri's usage 'rakṣāṃsīti purāpi saṃśṛṇumahe' ('even before, we heard that [they were] rākṣasas') is a slip (prāmādika). Or else 'iti kathayadbhyaḥ' ('from those saying so') is to be supplied (adhyāhāra).

Now, if it is asked how, in this section governed by 'akarmaka' (akarmakādhikāra), han, gam and the rest can be akarmaka — listen:

'Because the root occurs in another meaning; because the karman is included in the meaning of the root; because the karman is well known; because the karman is not intended to be expressed — [for these reasons] an action is without a karman (akarmikā).' (1)

vahati bhāram ('he carries a load') [— here the root takes a karman —]; nadī vahati ('the river flows'), that is, it streams (syandate) [— the root in another meaning]. jīvati ('he lives'); nṛtyati ('he dances') [— the karman included in the root's meaning]. Through being well known, as: megho varṣati ('the cloud rains'). Through the karman's not being intended, as: 'hitān na yaḥ saṃśṛṇute sa kiṃprabhuḥ' ('he who does not listen to a well-wisher — a poor master is he').

vārttika

उपसर्गादस्यत्यूह्योर्वेति वाच्यम्

(vārttika) It should be stated: after as (asyati) and ūh preceded by an upasarga, [the ātmanepada — supplied (śeṣa) —] optionally.

(वार्तिकम्) ॥ अकर्मकादिति निवृत्तम् । बन्धं निरस्यति । निरस्यते । समूहति । समूहति ॥

'When it takes no karman (akarmaka)' has lapsed (nivṛtta) [here, since as and ūh with an upasarga always take a karman]. bandhaṃ nirasyati, nirasyate ('he throws off the bond'). samūhati, samūhate.

Tattvabodhinī

NSP p. 467–468

—वेत्तेर्विभाषा । ‘शीङो रुट्’ इत्यतो रुडनुवर्तते, ‘अदभ्यस्तात्’ इत्यतः अदित्यनुवर्त्य षष्ठ्यन्तत्वेन विपरिणम्यत इत्याह—अतो रुडागम इति ॥—अङ्विधौ त्विति । ‘सर्तिशास्त्यर्ति’—इति लुप्तविकरणेन शासिना साहचर्यादिति भावः ॥—मा समृतेति । ‘उश्च’ इति कित्त्वम् । माङ्योगादडभावः ॥—समार्तेति । ननु सिज्लोपस्यासिद्धत्वात् ‘आटश्च’ इति वृद्धौ कृतायां ‘ह्रस्वादङ्गात्’ इति सिज्लोपाप्रवृत्त्या समार्ष्टेति रूपं स्यात् । न च ह्रस्वाद्विहितस्येति व्याख्यानादिष्टसिद्धिरिति वाच्यम् । विहितविशेषणे मानाभावात् । उदायत आहतेत्याद्यसिद्ध्यापत्तेश्च । अत्र केचित् । ‘सिज्लोप एकादेशे सिद्धो वाच्यः’ इत्यनेन पूर्वं सिज्लोपे पश्चात् वृद्धिर्भवति । एकादेश इति विषयसप्तम्याश्रयणात् । न चैवमध्यैष्टेति न सिध्येत्तत्राप्युक्तरीत्या पूर्वं सिज्लोपे वृद्धौ सत्यामध्यैतेति रूपप्रसङ्गादिति वाच्यम् । ‘वार्णादाङ्गं बलीयः’ इति पूर्वमेव गुणे कृते सिज्लोपो न प्रवर्तते इति ‘आटश्च’ इति वृद्धौ कृतायामध्यैष्टेति रूपस्य निर्बाधत्वात् । समार्तेत्यत्र तु ‘उश्च’ इति कित्त्वेन गुणाप्रवृत्त्या पूर्वमेव सिज्लोपे पश्चात् ‘आटश्च’ इति वृद्धिरिति वैषम्यमित्याहुः । अन्ये तु सिज्लोपानन्तरं यत्रैकादेशः प्रसज्यते तत्रैव सिज्लोपः सिद्धो यथा अग्रहीदिति । न चात्र तादृशो विषयोऽस्ति । किं च ‘वार्णादाङ्गं बलीयः’ इति पूर्वमेव गुणे कृते इत्यादि यदुक्तम् । तदसत् । समानाश्रये हि वार्णादाङ्गं बलीयः । अन्यथा द्यौरिवाचरति द्यवतीत्यत्र यण् न स्यात् किं तु ‘पुगन्त’—इति गुण एव स्यात् । तथा च समार्ष्टेत्येव वक्तव्ये समार्तेति लेखकप्रमाद इत्याहुः ॥—गन्धनं हिंसेति । गन्ध अर्दने । अर्द हिंसायामित्यनयोश्चुरादौ पाठादिति भावः । सहसा वर्तते साहसिकः । ‘ओजःसहोम्भसा’—इति ठक् । तस्य कर्म साहसिक्यम् । ब्राह्मणादित्वात्ष्यञ् ॥—परदारानित्यादि । तान्वशीकरोतीत्यर्थः । साहसिक्यं न धात्वर्थः । तथाहि सति परदारानिति कर्मणोऽनन्वयः स्यात् किं तु प्रयोगोपाधिरित्यभिप्रेत्याह—तेषु सहसेति ॥—एधो दकस्येति । एधशब्दोऽकारान्तः ‘अवोदैधौद्म—’ इति निपातितः । एधाश्च उदकं च तेषां समाहारः । यद्वा एधःशब्द सकारान्तः । तथा च एधांसि च दकं चेति विग्रहः । दकशब्दोऽप्युदकवाच्येवेत्यर्थोऽत्र न भिद्यते । उक्तं च हलायुधे—‘प्रोक्तं प्राज्ञैर्भुवनममृतं जीवनीयं दकं च’ इति

Bālamanoramā

वेत्तेर्विभाषा - वेत्तेर्विभाषा । 'झोऽन्तः' इत्यतो झ इत्यनुवर्तते ।अदभ्यस्ता॑दित्यत आदित्यनुवृत्तं षष्ठ्या विपरिणम्यते ।शीङो रु॑डित्यतो रुडिति च । तदाह — वेत्तेः परस्येत्यादिना । अर्तिश्रुदृशिभ्य इति ।संपूर्वेभ्यस्त॑ङिति शेषः । द्वयोरिति । भौवादिकस्य, इयर्तेश्चेत्यर्थः । अङ्विधौ त्विति ।सर्तिशास्त्यर्तिभ्यश्च॑ इत्यत्रेत्यर्थः । मा समृतेति ।उश्चे॑ति सिचः कित्त्वान्न गुणः ।ह्रस्वादङ्गा॑दिति सिचो लोपः । माङ्योगे मा समृतेत्यादि । माङ्योगाऽभावे तु समार्तेत्यादि इत्येवं भौवादिकस्य ऋधातो रूपमित्यर्थः । माङ्योगादाडभावः । अथ माङ्योगाऽभावे आडागमे उदाहरति — समार्तेति । समा ऋ स् त इति स्थितेउश्चे॑ति कित्त्वाद्गुणनिषेधे 'आटश्च' इति वृद्धिं बाधित्वा परत्वात्ह्रस्वादङ्गा॑दिति सिचो लोपेआटश्चे॑ति ऋकारस्य वृद्धौ रपरत्वे रूपम् । न च सिज्लोपस्याऽसिद्धत्वात् आटश्चेति वृद्धौ कृतायां ह्रस्वादङ्गादिति सिज्लोपस्याऽप्रवृत्त्या समार्ष्टेत्येवोचितमिति वाच्यम्,सिज्लोप एकादेशे सिद्धो वाच्यः॑ इति वचनेन पूर्वं सिज्लोपे पश्चादाटश्चेति वृद्धेः प्रवृत्तिसंभवादित्यलम् । इयर्तेस्त्विति । श्लुविकरणऋधातोरित्यर्थः । मा समरतेति । सर्तिशास्त्यर्ति॑ इत्यङ्, तत्र इयर्तेग्र्रहणादिति भावः । 'ऋदृशोऽङि' इति गुणः । समारतेति । 'आटश्च' इति वृद्धिः । इति चेति । इयर्ते रूपमित्यन्वयः । तदेवमर्तिश्रुदृशिभ्य इत्यत्र अर्तिप्रपञ्चमुक्त्वा श्रुधातोरुदाहरति — संशृणुते इति । दृशेरुदाहरति - संपश्यते इति । अकर्मकादित्येवेति ।समो गम्यृच्छिभ्या॑मित्यत्र अकर्मकादित्यनुवृत्तेरभ्युपगतत्वेन तत्रोपसंख्यातवार्तिकेऽस्मिंस्तदनुवृत्तेर्युक्तत्वादिति भावः । अत एवेति ।प्रामादिक इत्याहु॑रित्यत्रान्वयः, सकर्मकत्वेनात्मनेपदाऽसंभवादिति भावः । अध्याहारो वेति ।इति कथयद्भ्यः इत्यध्याहारो वेत्यन्वयः । तथा च रक्षांसीति कथयद्भ्यः पुरा संशृणुमहे इत्यत्र कथन एव रक्षसामन्वितत्वात् श्रुवोऽकर्मकत्वादात्मनेपदं निर्बाधमिति भावः । धातोरिति । धातोरर्थान्तरे वृत्तेरिति, धात्वर्थेनोपसंग्रहादिति, प्रसिद्धेरिति, अविवक्षात इति चत्वारि वाक्यानि । अकर्मिका क्रियेति सर्वत्रान्वेति । 'कर्मण' इति तु द्वितीयादिषु वाक्येष्वन्वेति । वहति भारमिति । प्रापयतीत्यर्थः । अत्र सकर्मकत्वमिति भावः । अस्याऽर्थान्तरे क्वचिदकर्मकत्वमुदाहरति — नदी वहतीति । स्यन्दते इति । प्रस्रवतीत्यर्थः । धात्वर्थोपसङ्ग्रहे उदाहरति — जीवतीति । नृत्यतीति । जीवेः प्राणधारणमर्थः । नृतेस्त्वङ्गविक्षेपः । उभयत्रापि कर्मणो धात्वर्थान्तर्भावान्न सकर्मकत्वमिति 'सुप आत्मनः' इति सूत्रे भाष्ये स्पष्टम् । मेघो वर्षतीति । वर्षणकर्मणो जलस्य प्रसिद्धत्वादकर्मकत्वम् । हितान्न य इति । हितात्पुरुषाद्यो न संशृणुते = स्वहितं न मन्यते स किंप्रभुः, कुत्सित इत्यर्थः । अत्र स्वहितस्य वस्तुतः कर्मत्वेऽपि तदविवक्षया अकर्मकत्वमिति भावः । एवं चास्मिन्नकर्मकाधिकारे हनिगम्यादीनां सतोऽपि कर्मणोऽविवक्षया अकर्मकत्वं सिद्धमिति बोध्यम् । अकर्मकत्वनिर्णयोऽयं 'लः कर्मणि' इत्यादौ उपयुज्यते । उपसर्गादस्यत्यूह्योर्वेति ।आत्मनेपद॑मिति शेषः । निवृत्तमिति । सोपसर्गयोरस्यत्यूह्योः सकर्मकत्वनियमादिति भावः ।

translator notes

commentary BM: 'jhaḥ' is carried forward from 'jho 'ntaḥ' [SK 2169]; 'at' (BM's text: 'āt', very likely a slip; TB has 'ad ity anuvartya'), carried forward from 'ad abhyastāt' [SK 2479], is turned into the sixth case; 'ruṭ' comes from 'śīṅo ruṭ' [SK 2442]; Bhaṭṭoji's 'vetteḥ parasya…' states this. Followed: the anuvṛtti brackets in sutra_en and k1.
commentary TB (sk.2701.t1): ruṭ is carried forward from 'śīṅo ruṭ', and 'at' from 'ad abhyastāt', recast as a sixth-case word; hence Bhaṭṭoji's 'ato ruḍāgamaḥ'. Followed; agrees with BM.
commentary BM: 'saṃpūrvebhyas taṅ' is to be supplied (śeṣa) with the vārttika. Followed: the bracket in k2.
commentary BM: 'two' means the bhvādi ṛ and iyarti. 'aṅvidhau' refers to 'sartiśāstyartibhyaś ca' [SK 2382], where iyarti alone is taken. In mā samṛta, sic is kit by 'uś ca' [SK 2368], so there is no guṇa, and sic is elided by 'hrasvād aṅgāt' [SK 2369]; with māṅ there is no āṭ. Without māṅ, āṭ comes. In samārta (sam ā ṛ s ta), guṇa is barred by kit-status; 'hrasvād aṅgāt', being later (para), overrides vṛddhi by 'āṭaś ca' [SK 269] and elides sic, after which 'āṭaś ca' gives vṛddhi of ṛ, with r following (raparatva). Objection: sic-elision is asiddha, so once vṛddhi has been made 'hrasvād aṅgāt' cannot apply, and 'samārṣṭa' would be right. Answer: by 'sijlopa ekādeśe siddho vācyaḥ', sic-elision comes first and vṛddhi afterwards. For iyarti, aṅ comes by 'sartiśāsty-arti…', with guṇa by 'ṛdṛśo 'ṅi guṇaḥ' [SK 2406] and vṛddhi by 'āṭaś ca' in samārata. Followed: '[the bhvādi ṛ and iyarti]', the bracketed SK 2382, and the grouping of the two sets of forms. The derivations are recorded here and are not added to the block, since the kaumudī gives only the forms (§9).
commentary TB (sk.2701.t1): iyarti alone is taken in 'sartiśāsty-arti…' by association with śās, whose vikaraṇa is elided. mā samṛta: kit by 'uś ca'; no aṭ because of māṅ. On samārta TB raises the objection that, sic-elision being asiddha, vṛddhi by 'āṭaś ca' would block 'hrasvād aṅgāt' and give samārṣṭa. It rejects the explanation (vyākhyāna) 'hrasvād vihitasya' (there is no warrant for it, and udāyata, āhata would fail). It reports two views. Some (kecit) use 'sijlopa ekādeśe siddho vācyaḥ', taking 'ekādeśe' as a seventh case of scope (viṣayasaptamī), to elide sic before vṛddhi. Against the objection that adhyaiṣṭa would then become adhyaita, they answer that by 'vārṇād āṅgaṃ balīyaḥ' guṇa comes first there and blocks sic-elision, while in samārta guṇa is barred by 'uś ca'. Others (anye) hold that sic-elision is siddha only where an ekādeśa follows it directly, as in agrahīt; that 'vārṇād āṅgaṃ balīyaḥ' holds only with a common locus (samānāśraya), or yaṇ would fail in dyavati; and so that 'samārta' is a scribe's slip (lekhakapramāda) for samārṣṭa. Recorded: BM defends samārta and TB's second view rejects it. The English keeps the transmitted samārta, samārṣātām, samārṣata without comment (§16).
commentary BM: 'akarmakād ity eva' because the anuvṛtti of 'akarmaka' was accepted in 'samo gamyṛcchibhyām' [SK 2699], so it properly continues into the vārttika that supplements that rule. Murāri's usage is a slip because śru there takes a karman and so cannot take the ātmanepada. With the ellipsis 'iti kathayadbhyaḥ', 'rakṣāṃsi' construes with the saying, so śru takes no karman and the ātmanepada is unobjectionable. Followed: the bracketed anuvṛtti and the construal of the adhyāhāra.
commentary BM on the kārikā: it is four statements: 'because of the root's occurring in another meaning', 'because of inclusion in the root's meaning', 'because of being well known' and 'because of non-intention'. 'akarmikā kriyā' construes with all four; 'karmaṇaḥ' with the second and later ones. vahati bhāram means 'conveys' and takes a karman; nadī vahati shows the root, in another meaning, with no karman (syandate = flows). jīvati is holding the breath of life and nṛtyati is moving the limbs; in both the karman is included in the root's meaning, as the Bhāṣya on 'supa ātmanaḥ kyac' makes clear. In megho varṣati the karman, water, is well known. In 'hitān na yaḥ…', 'he who does not listen to a well-wisher' means he does not heed his own good, and kiṃprabhu means a contemptible master; his own good is really a karman, but it is not intended. So han, gam and the rest, though they have a karman, are akarmaka in this section when it is not intended. This settling of akarmaka-status is also used in 'laḥ karmaṇi' and the like. Followed: 'karman' supplied in the second to fourth clauses, the bracketed labels on the examples, and the gloss of the verse.
commentary BM: 'ātmanepadam' is to be supplied (śeṣa) with the vārttika; 'akarmakāt' has lapsed because as and ūh with an upasarga are invariably sakarmaka. Followed: the brackets in k4 and k5.
textual NSP p. 457 (scan page-0467, read) has four more forms after saṃvidate: 'saṃvidratām. saṃvidatām. samavidrata. samavidata.' Ours (with Wikisource) lacks them. They are supplied in square brackets. Mūla, for Ajai's print check.
textual Ours 'aḍvidhau'; NSP p. 457 (scan, read), BM's lemma 'aṅvidhau tv iti' and TB's lemma have 'aṅvidhau'. The English follows the print.
textual Our kārikā reads 'dhātor arthānte vṛtther…'. NSP p. 457 (scan, read) and BM's quotation have 'dhātor arthāntare vṛtter…'. The English follows the print. Ours also reads 'hitānnayaḥ yaḥ', repeating 'yaḥ'; print and BM's lemma 'hitān na ya iti' have 'hitān na yaḥ'. The English follows the print. The print ends the verse with 'kiṃprabhuḥ' as one word.
textual Ours repeats 'samūhati. samūhati.' NSP p. 457 (scan, read) has 'samūhati. samūhate.', the ātmanepada form the optional vārttika requires. The English follows the print.
textual The '(vārtikam)' tags at the head of our k3 and k5 are editorial. The print marks only 'artiśrudṛśibhyaś ceti vaktavyam' (k2) and 'upasargād asyatyūhyor veti vācyam' (k4) with its vārttika sign; k3 and k5 are Bhaṭṭoji's prose.
textual Ours 'mā samṛṣata' and 'samārṣātām' agree with the print. The collation report notes Wikisource 'samārṣatām' as a Wikisource slip. The tail of sk.2701.t1, from 'gandhanaṃ hiṃseti' on, is TB on SK 2705, not on this unit.

SK 2702 · A 7.4.23V

उपसर्गाद्ध्रस्व ऊहतेः ॥ २७०२ ॥

upasargāddhrasva ūhateḥ

upasargād dhrasva ūhateḥ — After an upasarga, a short [vowel replaces the vowel] of ūh [before a kit or ṅit suffix beginning with y — 'yi kṅiti' carried forward (anuvṛtti) from ayaṅ yi kṅiti, SK 2649].

Rule. After an upasarga, the vowel of ūh "to reason" is shortened. This happens before an affix that begins with y and is kit or ṅit. A ṅit affix counts as marked with ṅ; like kit, it blocks guṇa. Bhaṭṭoji supplies that condition; one commentator traces it to SK 2649.

Example.

sam + ūh + yāt (āśīrliṅ)

→ this rule: u for ū → samuhyāt

→ brahma samuhyāt "may he reflect well on brahman".

sam + ūh + ya (lyap, the substitute for ktvā)

→ this rule → agniṃ samuhya "having swept around the fire".

One of Bhaṭṭoji's commentators explains that the yās of the āśīrliṅ is kit, and that lyap is kit. Bhaṭṭoji gives only the examples.

Siddhānta-kaumudī

यादौ क्ङिति । ब्रह्म समुह्यात् । अग्रिं समुह्य ॥

Before a kit or ṅit [suffix] beginning with y [— carried forward (anuvṛtti) from ayaṅ yi kṅiti, SK 2649]. brahma samuhyāt ('may he reflect well on brahman') [benedictive liṅ (āśīrliṅ)]. agniṃ samuhya ('having swept around the fire') [lyap].

Bālamanoramā

उपसर्गाद्ध्रस्व ऊहतेः - उपसर्गाद्ध्रस्व ऊहतेः । 'यादौ क्ङिति' इति शेषपूरणम् । 'अयङ् यि क्ङिति' इत्यतस्तदनुवृत्तेरिति भावः । ब्रह्म समुह्यादिति । ऊह वितर्के । सम्यग्विचारयेदित्यर्थः । अत्र आशीर्लिङि यासुटः कित्त्वेन ऊकारस्य ह्रस्वः । अग्निं समुह्येति । परितः संमृज्येत्यर्थः । क्त्वादेशस्य ल्यपः कित्त्वमिति भावः ।

translator notes

commentary BM: 'yādau kṅiti' completes the remainder of the sūtra (śeṣapūraṇa), since it continues from 'ayaṅ yi kṅiti' [SK 2649]. ūh is 'ūha vitarke'; samuhyāt means 'may he deliberate well' (samyag vicārayet). In the benedictive liṅ, yāsuṭ is kit, so ū is shortened. samuhya means 'having swept all round' (paritaḥ saṃmṛjya); lyap, the substitute for ktvā, is kit. Followed: the anuvṛtti bracket, the glosses of both examples and the labels āśīrliṅ and lyap. The kit reasons are recorded here and not added to the block, since the kaumudī gives only the examples (§9). No TB on SK 2702 is printed (NSP p. 457).
textual Ours 'agriṃ samuhya' (gr for gn). NSP p. 457 (scan page-0467, read) has 'agniṃ samuhya', as does the Wikisource BM lemma 'agniṃ samuhyeti' (uttara-2/0190); our BM lemma is garbled ('agna samuhreti'). The English follows the print.
translator '[the vowel] of ūh' is the translator's supply. ūhateḥ is a sixth-case word (ṣaṣṭhyanta), and the short vowel can only replace its ū; neither commentator states the step.

SK 2703 · A 1.3.30V

निसमुपविभ्यो ह्वः ॥ २७०३ ॥

nisamupavibhyo hvaḥ

nisamupavibhyo hvaḥ — After hveñ (the sūtra's hvaḥ is the fifth case of hvā, i.e. hveñ with ā already substituted for its e) preceded by ni, sam, upa or vi, [the ātmanepada occurs].

Rule. After hve preceded by ni, sam, upa or vi, the ātmanepada comes. The sūtra's hvaḥ is the fifth case of hvā, says one of Bhaṭṭoji's commentators. That is hveñ after its e has already become ā.

Example.

ni + hve + laṭ

→ this rule: ātmanepada → ni + hve + śap + te

→ ay for e before the vowel of śap (SK 61) → nihvayate "he calls".

The same commentator adds saṃhvayate, upahvayate, vihvayate.

Applies when / blocked by. That commentator also says the rule is for the case where the fruit does not go to the agent. He gives no reason. The likely one is that hveñ is marked with ñ, so, as with krī (SK 2684), SK 2158 covers the other case.

Siddhānta-kaumudī

निह्वयते ॥

nihvayate ('he calls').

Bālamanoramā

निसमुपविभ्यो ह्वः - निसमुपवि । ह्वेञः कृतात्त्वस्य ह्व इति पञ्चम्यन्तम् । निह्वयते इति । संह्वयते । उपह्वयते । विह्वयते । अकर्त्रभिप्रायार्थमिदम् ।

translator notes

commentary BM: 'hvaḥ' (sandhi 'hva iti') is the fifth-case form (pañcamyanta) of hveñ after its e has been replaced by ā (kṛtātva), i.e. of the stem hvā. It adds the forms saṃhvayate, upahvayate, vihvayate, and says the rule serves for the ātmanepada when the fruit is not intended for the agent (akartrabhiprāya). Followed: the citation form in sutra_en. The added forms and the scope point are recorded and not put into the block. No TB on SK 2703 is printed (NSP p. 457).
translator Why BM limits the rule to the akartrabhiprāya case is not stated by BM; the translator's reading is that hveñ, being ñit, already takes the ātmanepada when the fruit is the agent's (by svaritañitaḥ kartrabhiprāye kriyāphale, SK 2158).

SK 2704 · A 1.3.31V

स्पर्द्धायामाङः ॥ २७०४ ॥

sparddhāyāmāṅaḥ

spardhāyām āṅaḥ — [After hve — carried forward (anuvṛtti) from SK 2703 —] preceded by āṅ, in the sense of rivalry (spardhā), [the ātmanepada occurs].

Rule. After hve preceded by āṅ, the ātmanepada comes in the sense of rivalry (spardhā). "hve" is carried forward from SK 2703. One of Bhaṭṭoji's commentators states it in his gloss: "ātmanepada after hveñ with āṅ, in the sense of rivalry".

Example.

ā + hve + laṭ, rivalry

→ this rule: ātmanepada

→ kṛṣṇaś cāṇūram āhvayate "Kṛṣṇa challenges Cāṇūra".

No rivalry: putram āhvayati "he calls his son".

Siddhānta-kaumudī

कृष्णश्चाणूरमाह्वयते । स्पर्धायां किम् । पुत्रमाह्वयति ॥

kṛṣṇaś cāṇūram āhvayate ('Kṛṣṇa challenges Cāṇūra'). Why 'in the sense of rivalry'? putram āhvayati ('he calls his son').

translator notes

translator The anuvṛtti of 'hvaḥ' from SK 2703 is the translator's supply. The examples demand it; no commentary on SK 2704 survives in our data to state it (see the next note), but the Wikisource BM (uttara-2/0190) does: 'āṅpūrvakāt spardhāviṣayakāt hveña ātmanepadam ity arthaḥ', glossing the example as 'spardhārtham ākārayati' ('he calls out for a contest').
textual The block formerly filed as sk.2704.b1 was not BM on this sūtra but BM on 'samāhāraḥ svaritaḥ' (SK 7, p01); it was re-filed to sk.7.b1 on 2026-10-05. BM on SK 2704 is missing from our data (present in Wikisource, uttara-2/0190). NSP p. 457 prints no TB on SK 2702–2704.
textual Our sūtra reads 'sparddhāyām āṅaḥ' (ddh after the repha). NSP p. 457 (scan page-0467, read) has 'spardhāyām āṅaḥ', as does our kaumudī's 'spardhāyāṃ kim'. The pratīka in sutra_en follows the print.
textual BM on SK 2258 (sk.2258.b1) and TB on SK 2258 (sk.2258.t1) both quote this kaumudī with a gloss: 'kṛṣṇaś cāṇūram āhvayate, spardhata ity arthaḥ'. Neither ours nor NSP p. 457 (scan, read) has 'spardhata ity arthaḥ'; it is not supplied. BM there says spardh in that gloss means 'calling out with intent to overcome' (abhibhavapūrvakāhvāna).

SK 2705 · A 1.3.32V

गन्धनावक्षेपणसेवनसाहसिक्यप्रतियत्नप्रकथनोपयोगेषु कृञः ॥ २७०५ ॥

gandhanāvakṣepaṇasevanasāhasikyapratiyatnaprakathanopayogeṣu kṛñaḥ

gandhanāvakṣepaṇasevanasāhasikyapratiyatnaprakathanopayogeṣu kṛñaḥ — After kṛ (kṛñ), in the senses of gandhana (injuring), avakṣepaṇa (rebuking), sevana (serving), sāhasikya (rash conduct), pratiyatna (imparting a quality), prakathana (narrating) and upayoga (employing), [the ātmanepada occurs — even when the fruit is not intended for the agent (akartrabhiprāye 'pi); supplied (śeṣa)].

Rule. After kṛ (kṛñ), the ātmanepada comes in seven senses. One of Bhaṭṭoji's commentators adds: "even when the fruit is not the agent's". The senses and Bhaṭṭoji's examples:

gandhana, injury: utkurute "he informs against [someone]", that is, he denounces. Bhaṭṭoji explains that informing is injury, since it leads to loss of life.
avakṣepaṇa, rebuking: śyeno vartikām udākurute "the hawk menaces the quail".
sevana, serving: harim upakurute "he serves Hari".
sāhasikya, rash conduct: paradārān prakurute. Bhaṭṭoji: "he rushes rashly upon them", others' wives.
pratiyatna, imparting a quality: edhodakasyopaskurute "he imparts a quality to the fuel and the water".
prakathana, narrating: gāthāḥ prakurute "he narrates the verses".
upayoga, employing: śataṃ prakurute "he lays out a hundred for dharma".

Example.

ud + kṛ + laṭ, in the sense of injury

→ this rule: ātmanepada

→ the forms of kṛ (chapter 51) → utkurute.

In none of the senses: kaṭaṃ karoti "he makes a mat".

Applies when / blocked by. Both commentators explain why gandhana means injury. The root gandh is read in the sense of ard, and ard means injury.

One of Bhaṭṭoji's commentators says his gloss of paradārān prakurute states only the resulting sense. The other calls rash conduct a prayogopādhi. It is a condition under which the word is used, not the root's own meaning. Otherwise the object paradārān would not fit the verb.

For edhodaka both commentators give two analyses: a compound of edha "fuel" and udaka "water", or edhas "fuel" with daka, another word for water. The sense is the same. The s of upaskurute is the augment suṭ of chapter 51 (SK 2552), where pratiyatna is one of its senses.

Watch out. This rule does not give the ātmanepada to a parasmaipada root. kṛñ has it already by SK 2158 when the fruit is the agent's: kurute. This rule extends it, in these senses, to the fruit that goes to another.

Siddhānta-kaumudī

गन्धनं हिंसा । उत्कुरुते । सूचयतीत्यर्थः । सूचनं हि प्राणवियोगानुकूलत्वाद्धिंसैव । अवक्षेपणं भर्त्सनम् । श्येनो वर्तिकामुदाकुरुते । भर्त्सयतीत्यर्थः । हरिमुपकुरुते । सेवते । परदारान्प्रकुरुते । भर्त्सयतीत्यर्थः । तेषु सहसा प्रवर्तते । एधोदकस्योपस्कुरुते । गुणमाधत्ते । गाथाः प्रकुरुते । प्रकथयति । शतं प्रकुरुते । धर्मार्थं विनियुङ्क्ते । एषु किम् । कटं करोति ॥

gandhana is injury (hiṃsā). utkurute ('he informs against [someone]'), that is, he denounces (sūcayati). For informing (sūcana) is itself injury, since it leads to loss of life. avakṣepaṇa is rebuking (bhartsana). śyeno vartikām udākurute ('the hawk menaces the quail'), that is, it rebukes it. [sevana:] harim upakurute, that is, he serves (sevate) Hari. [sāhasikya:] paradārān prakurute ('he acts rashly towards others' wives'), that is, he rushes upon them rashly. [pratiyatna:] edhodakasyopaskurute, that is, he imparts a quality (guṇam ādhatte) to the fuel and the water. [prakathana:] gāthāḥ prakurute, that is, he narrates (prakathayati) the verses. [upayoga:] śataṃ prakurute, that is, he lays out a hundred for dharma (dharmārthaṃ viniyuṅkte). Why 'in these senses'? kaṭaṃ karoti ('he makes a mat').

Bālamanoramā

गन्धनावक्षेपणसेवनसाहसिक्य- प्रतियत्नप्रकथनोपयोगेषु कृञः - गन्धनावक्षेपण ।आत्मनेपदमकर्त्रभिप्रायेऽपी॑ति शेषः । गन्धनं हिंसेति । गन्ध अर्दने । अर्द हिंसायामित्युक्तेरिति भावः । सूचयतीति । परदोषमाविष्करोतीत्यर्थः । नन्वेवं सति कथमस्य गन्धने वृत्तिः , हिंसाया असत्त्वादित्यत आह — सूचनं हीति । श्येनो वर्तिकामिति । वर्तिका - शकुनिविशेषः । साहसिक्ये उदाहरति — परदारान् प्रकुरुते इति । साहसप्रवृत्तिविषयीकरोतीत्यर्थः । सहसा वर्तते साहसिकः ।ओजस्सहोऽम्भसा वर्तते॑ इति ठक् । तस्य कर्म असमीक्ष्यकरणं = साहसिक्यम् । तदाह — तेषु सहसा प्रवर्तते इति । फलितार्थकथनमिदम्, साहसप्रवृत्तिमात्रार्थकत्वे द्वितीयानुपपत्तेः । अतः साहसप्रवृत्तिविषयीकरणपर्यन्तानुधावनमिति बोध्यम् । प्रतियत्ने उदाहरति - एधोदकस्योपस्कुरुते इति । एधशब्दोऽदन्तःअवोदैधौद्मप्रश्रथहिमश्रथाः॑ इति सूत्रे निपातितः । एधश्च उदकं चेति समाहारद्वन्द्वः । यद्वा एधस्शब्दः सकारान्तो नपुंसकलिङ्गः । एधश्च दकं चेति विग्रहः । दकशब्द उदकवाची ।प्रोक्तं प्राज्ञैर्भुवनममृतं जीवनीयं दकं च॑ इति हलायुधः ।काष्ठं दार्विन्धनं त्वेध इध्ममेधः समित् स्त्रियामि॑त्यमरः । प्रतियत्नो गुणाधानमित्यभिप्रेत्य आह — गुणमाधत्ते इति । काष्ठस्य शोषणादिगुणाधानम् । दकस्य तु गन्धद्रव्यसंपर्कजनितगन्धाधानम् ।

translator notes

commentary BM: 'ātmanepadam akartrabhiprāye 'pi' is to be supplied (śeṣa): the ātmanepada even when the fruit is not the agent's. Followed in sutra_en.
commentary BM: gandhana is hiṃsā because gandh is read 'gandha ardane' and ard is 'arda hiṃsāyām'. sūcayati means exposing another's fault. Bhaṭṭoji's 'sūcanaṃ hi…' answers the objection that informing involves no injury. vartikā is a kind of bird. Under sāhasikya, paradārān prakurute means making them the object of rash engagement. sāhasika is 'one who acts rashly' (ṭhak by 'ojaḥsaho 'mbhasā vartate' [SK 1577]); his act, acting without forethought, is sāhasikya. 'teṣu sahasā pravartate' states the resulting sense (phalitārtha), for a bare sense 'rash engagement' would leave the second case unexplained. pratiyatna is imparting a quality: for wood, drying and the like; for water, scent from contact with fragrant substances. Followed: the bracketed sense labels, 'injury' and 'denounces', and the k1 gloss of sāhasikya taken as its resulting sense.
commentary TB (printed under sk.2701.t1): gandh and ard are both read in the curādi class, hence gandhana = hiṃsā. On paradārān… TB glosses 'he brings them under his control' (tān vaśīkaroti). sāhasikya is not the root's meaning but a condition of usage (prayogopādhi), for otherwise the karman paradārān would not construe; with this in view Bhaṭṭoji says 'teṣu sahasā'. Recorded: BM and TB gloss the example differently but agree that 'teṣu sahasā pravartate' is not the root's own meaning. The English gives Bhaṭṭoji's words without choosing between them.
commentary TB (printed under sk.2701.t1) on 'edho dakasya': either edha is an a-stem (given as a ready-made form, nipātita, in 'avodaidhaudma…') and edhodaka is a samāhāra compound of edha and udaka; or edhas is an s-stem and the phrase is edhāṃsi ca dakaṃ ca, daka being a word for water (Halāyudha). The sense is the same. BM gives the same two analyses and cites Halāyudha and the Amarakośa. Followed: 'the fuel and the water', which fits both analyses.
textual Ours has 'paradārān prakurute. bhartsayatīty arthaḥ. teṣu sahasā pravartate.' NSP p. 457 (scan page-0467, read) lacks 'bhartsayatīty arthaḥ' here; the phrase repeats the gloss of the avakṣepaṇa example just before. Wikisource also lacks it. The English follows the print and omits it. Mūla, for Ajai's print check.
textual Ours writes 'edhodakasyopaskurute' as one word; NSP p. 457 (scan, read) prints 'edho dakasyopaskurute', matching TB's lemma and the second analysis (edhas + daka). BM's lemma runs the words together. The English is neutral between the two.

SK 2706 · A 1.3.33V

अधेः प्रसहने ॥ २७०६ ॥

adheḥ prasahane

adheḥ prasahane — After [kṛ (kṛñ) — carried forward (anuvṛtti) from SK 2705 —] preceded by adhi, in the sense of prasahana (forbearing or overpowering), [the ātmanepada occurs].

Rule. After kṛ preceded by adhi, the ātmanepada comes in the sense of prasahana. Bhaṭṭoji explains that prasahana is both forbearance and overpowering. The reason is that the root ṣah is listed with both meanings: "ṣah in enduring and in overpowering".

Example.

adhi + kṛ + laṭ, forbearing or overpowering

→ this rule: ātmanepada

→ śatrum adhikurute "he bears with the enemy", or "he overpowers the enemy".

Siddhānta-kaumudī

प्रसहनं क्षमाऽभिभवश्च । षह मर्षणेऽभिभवे चेति पाठात् । शत्रुमधिकुरुते । क्षमत इत्यर्थः । अभिभवतीति वा ॥

prasahana is forbearance (kṣamā) and overpowering (abhibhava), because [ṣah] is read as 'ṣaha marṣaṇe 'bhibhave ca' ('ṣah in the senses of enduring and of overpowering'). śatrum adhikurute: that is, he bears with the enemy (kṣamate), or else he overpowers him (abhibhavati).

Bālamanoramā

अधेः प्रसहने - अधेः प्रसहने । अधेः परस्मात् कृञः प्रसहनवृत्तेरात्मनेपदमित्यर्थः ।

translator notes

commentary BM paraphrases: the ātmanepada after kṛñ preceded by adhi, occurring in the sense of prasahana. Followed: kṛñ is bracketed in sutra_en as carried forward from SK 2705. No TB on SK 2706 is printed (NSP p. 458).

SK 2707 · A 1.3.34V

वेः शब्दकर्मणः ॥ २७०७ ॥

veḥ śabdakarmaṇaḥ

veḥ śabdakarmaṇaḥ — After [kṛ (kṛñ) — carried forward (anuvṛtti) from SK 2705 —] preceded by vi, when it has a sound (śabda) as its karman, [the ātmanepada occurs].

Rule. After kṛ preceded by vi, the ātmanepada comes when its object is a sound. One of Bhaṭṭoji's commentators reads śabdakarmaṇaḥ as a bahuvrīhi: "that whose object is a sound".

Example.

svarān vi + kṛ + laṭ, the object a sound

→ this rule: ātmanepada

→ svarān vikurute "he utters the notes".

The object not a sound: cittaṃ vikaroti kāmaḥ "desire unsettles the mind".

Siddhānta-kaumudī

स्वरान्विकुरुते । उच्चारयतीत्यर्थः । शब्दकर्मणः किम् । चित्तं विकरोति कामः ॥

svarān vikurute ('he gives out the notes'), that is, he utters them (uccārayati). Why 'having a sound as its karman'? cittaṃ vikaroti kāmaḥ ('desire unsettles the mind').

Bālamanoramā

वेः शब्दकर्मणः - वेः शब्दकर्मणः । शब्दः कर्म कारकं यस्य तस्मात्कृञो विपूर्वादात्मनेपदमित्यर्थः ।

translator notes

commentary BM: 'śabdakarmaṇaḥ' is a bahuvrīhi, 'that whose karman-kāraka is a sound'; the rule gives the ātmanepada after such a kṛñ preceded by vi. Followed: the sūtra rendering and the bracketed kṛñ. No TB on SK 2707 is printed (NSP p. 458).

SK 2708 · A 1.3.35V

अकर्मकाच्च ॥ २७०८ ॥

akarmakācca

akarmakāc ca — And after [kṛ (kṛñ) preceded by vi — 'veḥ kṛñaḥ' carried forward (anuvṛtti) from SK 2707 and SK 2705 —] when it takes no karman (akarmaka), [the ātmanepada occurs].

Rule. After kṛ preceded by vi, the ātmanepada also comes when the root has no object. Bhaṭṭoji: "veḥ kṛñaḥ still holds", that is, "kṛ after vi".

Example.

chātrāḥ vi + kṛ + laṭ, no object

→ this rule: ātmanepada

→ chātrā vikurvate "the students undergo a change".

Bhaṭṭoji glosses: "they acquire a change".

Watch out. "Acquire a change" seems to have an object, the change. One of Bhaṭṭoji's commentators answers. The object is contained in the root's meaning. That is the second of the four grounds in the verse at SK 2701.

Siddhānta-kaumudī

वेः कृञ इत्येव । छात्रा विकुर्वते । विकारं लभन्ते इत्यर्थः ॥

'veḥ kṛñaḥ' ('after kṛñ preceded by vi') still holds (ity eva). chātrā vikurvate ('the students undergo a change'), that is, they acquire a change (vikāraṃ labhante).

Bālamanoramā

अकर्मकाच्च - अकर्मकाच्च । वेः कृञ इत्येवेति । तथा च अकर्मकात् विपूर्वात् कृञ आत्मनेपदमित्यर्थः । 'विकुर्वते' इत्येतद्व्याचष्टे — विकारं लभन्ते इति । लाभे विकारस्य कर्मत्वेपि धात्वर्थोपसङ्ग्रहादकर्मकत्वम् ।

translator notes

commentary BM: so the sense is the ātmanepada after kṛñ preceded by vi when it is akarmaka. 'vikāraṃ labhante' explains vikurvate. Although vikāra is the karman of 'gaining', the root counts as akarmaka because the karman is included in the root's meaning (dhātvarthopasaṃgraha). Followed: 'veḥ kṛñaḥ' in sutra_en as carried forward. The akarmaka point is recorded. No TB on SK 2708 is printed (NSP p. 458).

SK 2709 · A 1.3.36V

सम्माननोत्सञ्जनाचार्यकरणज्ञानभृतिविगणनव्ययेषु नियः ॥ २७०९ ॥

sammānanotsañjanācāryakaraṇajñānabhṛtivigaṇanavyayeṣu niyaḥ

sammānanotsañjanācāryakaraṇajñānabhṛtivigaṇanavyayeṣu niyaḥ — After nī (ṇīñ), when sammānana (honouring), utsañjana (lifting up), ācāryakaraṇa (producing the status of teacher), jñāna (ascertaining), bhṛti (wages), vigaṇana (paying off) or vyaya (spending) is understood, [the ātmanepada occurs — even when the fruit goes to another].

Rule. After nī (ṇīñ), the ātmanepada comes when one of seven senses is understood. One of Bhaṭṭoji's commentators adds: "even when the fruit goes to another". Bhaṭṭoji divides the seven. Four are expressed by nī itself: utsañjana, jñāna, vigaṇana and vyaya. The other three are prayogopādhi, conditions of usage. One of his commentators explains the term. It is a sense not expressed by the root but implied; its presence calls for the word, and the ātmanepada signals it.

Example.

nī + laṭ, sense sammānana

→ this rule: ātmanepada → nī + śap + te

→ guṇa before śap (SK 2168) → ne + a + te

→ ay for e (SK 61) → nayate.

The seven senses with Bhaṭṭoji's examples:

sammānana, honouring: śāstre nayate "he conveys [the doctrine] in the śāstra" to his pupils. The pupils' honour follows from that.
utsañjana, lifting up: daṇḍam unnayate "he raises the staff".
ācāryakaraṇa, making oneself a teacher: māṇavakam upanayate "he initiates the boy", bringing him near according to the rite.
jñāna, ascertaining: tattvaṃ nayate "he ascertains the truth".
bhṛti, wages: karmakārān upanayate "he takes on workmen", bringing them near by paying wages.
vigaṇana, paying off a debt: karaṃ vinayate "he pays off the tax", the share due to the king.
vyaya, spending: śataṃ vinayate "he spends a hundred" for dharma.

Applies when / blocked by. How does upanayate make one a teacher? Bhaṭṭoji explains. The status of teacher (ācāryatva) comes from teaching that follows the initiation. Both commentators agree, and one calls the link indirect. That commentator adds that the fruit of initiation goes to the boy, so the parasmaipada was due; this rule gives the ātmanepada.

Siddhānta-kaumudī

अत्रोत्सञ्जनज्ञानविगणनव्यया नयतेर्वाच्याः । इतरे प्रयोगोपाधयः । तथा हि । शास्त्रे नयते । शास्त्रस्थं सिद्धान्तं शिष्येभ्यः प्रापयतीत्यर्थः । तेन च शिष्यसंमाननं फलितम् । उत्सञ्जने । दण्डमुन्नयते । उत्क्षिपतीत्यर्थः । माणवकमुपनयते । विधिना आत्मसमीपं प्रापयतीत्यर्थः । उपनयनपूर्वकेणाध्यापनेन हि उपनेतरि आचार्यत्वं क्रियते । ज्ञाने । तत्वं नयते । निश्चिनोतीत्यर्थः । कर्मकारानुपनयते । भृतिदानेन स्वसमीपं प्रापयतीत्यर्थः । विगणनमृणादेर्निर्यातनम् । करं विनयते । राज्ञे देयं भागं परिशोधयतीत्यर्थः । शतं विनयते । धर्मार्थं विनियुङ्क्तं इत्यर्थः ॥

Of these, utsañjana, jñāna, vigaṇana and vyaya are to be expressed by nī (nayati) itself; the others are conditions of usage (prayogopādhi). Thus: [sammānana:] śāstre nayate ('he conveys [the doctrine] in the śāstra'), that is, he conveys the doctrine contained in the śāstra to his pupils; and by that the honouring of the pupils follows. [In the sense of] utsañjana: daṇḍam unnayate ('he raises the staff'), that is, he lifts it up (utkṣipati). [ācāryakaraṇa:] māṇavakam upanayate ('he initiates the boy'), that is, he brings him near to himself according to the rite (vidhinā). For by teaching preceded by upanayana the status of teacher (ācāryatva) is produced in the one who initiates. [In the sense of] jñāna: tattvaṃ nayate ('he ascertains the truth'), that is, he determines it (niścinoti). [bhṛti:] karmakārān upanayate ('he takes on workmen'), that is, he brings them near to himself by giving wages. vigaṇana is the clearing of a debt and the like. karaṃ vinayate ('he pays off the tax'), that is, he settles the share due to the king. [vyaya:] śataṃ vinayate ('he spends a hundred'), that is, he lays it out for dharma.

Tattvabodhinī

NSP p. 468

—संमानन—उपनयनपूर्वकेणेति । उपनयनं वटुसंस्कारः । तस्य परगामित्वात्परस्मैपदे प्राप्ते अनेनात्मनेपदं विधीयते । नह्युपनयनमात्रेण आचार्यत्वं भवति किं तु तत्पूर्वकाध्यापनेनेत्याचार्यकरणस्य प्रयोगोपाधित्वं परंपरया ज्ञेयम् । ‘उपनीय ददद्वेदमाचार्यः स उदाहृतः’ इति स्मृतिः

Bālamanoramā

सम्माननोत्सञ्जनाचार्यकरणज्ञानभृतिविगणनव्ययेषु नियः - संमाननोत्सञ्जन । एषु गम्येषु णीञ्धातोरात्मनेपदमित्यर्थः । परगामिन्यपि फले आत्मनेपदार्थमिदम् । इतरे इति । संमाननाऽऽचार्यकरणप्रभृतय इत्यर्थः । प्रयोगोपाधय इति । वाच्यत्वाऽभावेऽपि आर्थिकाः सत्तामात्रेण शब्दप्रयोगे निमित्तभूता इत्यर्थः । आत्मनेपदद्योत्या इति यावत् । तदेवोपपादयितुं प्रतिजानीते — तथा हीति । संमानने उदाहरति — शास्त्रे नयते इति । अत्र णीञ् प्रापणार्थकः ।सिद्धान्तप्रापणेनेत्यर्थः । फलितमिति । अर्थादिति भावः । उत्सञ्जने इति । 'उदाह्यियते' इति शेषः । उत्सञ्जनमुत्क्षेपः । उत्क्षिपतीत्यर्थ इति । धातूनामनेकार्थत्वादिति सत्त्या प्रापयित्रपेक्षमेव । तच्च माणवकीयमात्मसमीपप्रापणं वैधमेव विवक्षितम्, पूर्वोत्तराऽङ्गकलापाम्नासामर्थ्यात् । तदाह - विधिना आत्मसमीपं प्रापयतीति । तत्राऽऽचार्यकरणस्यार्थिकत्वमुपपादयति — उपनयनपूर्वकेणेति ।माणवकमुपनयीत,तमध्यापयीते॑त्यध्यापनार्थत्वमुपनयनस्याऽवगतम्, अध्यापनादाचार्यत्वं संपद्यते,उपनीय तु यः शिष्यं वेदमध्यापयेद्द्विजः । सकल्पं सरहस्यं च तमाचार्यं प्रचक्षते ।॑ इतिस्मरणात् । तथा च आचार्यकरणमुपनयनसाध्यत्वादार्थिकहरति — कर्मकरानुपनयते इति । भृतिः = वेतनं । तदर्थं कर्म करोतीति कर्मकरः । 'कर्मणि भृतौ' इति टप्रत्ययः । कर्मण्युपपदे कृञष्टः स्यात्कर्तरीति तदर्थः । उपपूर्वको णीञ् समीपप्रापणार्थकः । तदाह — राज्ञे देयं भागंपरिशोधयतीति । परिगणयति दातुमित्यर्थः । व्यये उदाहरति — शतं विनयते धर्मार्थमिति । अत्र विपूर्वो णीञ् व्ययार्थकः । तदाह — विनियुङ्क्ते इत्यर्थ इति ।

translator notes

commentary BM: the ātmanepada after the root ṇīñ when these senses are understood (gamya); the rule is for the ātmanepada even when the fruit goes to another (paragāmini phale). Followed: 'is understood' and the bracketed scope in sutra_en.
commentary BM: 'the others' are sammānana, ācāryakaraṇa and the rest. A 'condition of usage' (prayogopādhi) is a sense that is not expressed but implied (ārthika), and by its mere presence occasions the use of the word; that is, it is indicated (dyotya) by the ātmanepada. In śāstre nayate, nī means 'convey'; honouring follows by implication. (Wikisource BM, uttara-2/0192, has here a passage lacking in ours: 'siddhāntam' is to be supplied, and śāstre is a seventh case because the śāstra is the locus of the doctrine; this settles '[the doctrine]' as the object.) upanayate is the bringing of the boy to oneself according to the rite, by force of the prescribed steps before and after it. upanayana is for teaching ('māṇavakam upanayīta, tam adhyāpayīta'), and teaching makes one ācārya (smṛti: 'upanīya tu yaḥ śiṣyaṃ vedam adhyāpayed dvijaḥ…'), so ācāryakaraṇa is implied. The tax gloss means reckoning up in order to pay; 'viniyuṅkte' glosses vi-nī in the sense of spending. Followed: the bracketed sense labels and 'by the rite'.
commentary TB (sk.2709.t1): upanayana is the saṃskāra of the boy; since its fruit goes to another, the parasmaipada was due, and this rule gives the ātmanepada. One does not become ācārya by upanayana alone but by teaching that follows it, so ācāryakaraṇa is a condition of usage only indirectly (paraṃparayā); it cites the smṛti 'upanīya dadad vedam ācāryaḥ sa udāhṛtaḥ'. Followed: the English keeps Bhaṭṭoji's 'by teaching preceded by upanayana'. TB agrees with BM.
textual BM's lemma reads 'karmakarān upanayate' and explains karmakara ('one who works for wages', ṭa by 'karmaṇi bhṛtau'). Ours and NSP p. 458 (scan page-0468, read) read 'karmakārān'. The English keeps the transmitted 'karmakārān' ('workmen').
textual Ours 'tatvaṃ nayate' (as Wikisource); NSP p. 458 (scan, read) has 'tattvaṃ'. Ours 'viniyuṅktaṃ ity arthaḥ' has a stray anusvāra; the print has 'viniyuṅkta ity arthaḥ'. The English follows the print in both places.

SK 2710 · A 1.3.37V

कर्तृस्थे चाशरीरे कर्मणि ॥ २७१० ॥

kartṛsthe cāśarīre karmaṇi

kartṛsthe cāśarīre karmaṇi — And [after nī — carried forward (anuvṛtti) from SK 2709 —, the ātmanepada occurs only] when the karman, located in the agent (kartṛstha), is not the body (aśarīra) [i.e., not a part of the body, which 'śarīra' indicates by lakṣaṇā].

Rule. This is a niyama. Take nī with an object located in the agent. Its ātmanepada then comes only if that object is not a part of the body. Bhaṭṭoji says śarīra "body" in the sūtra stands, by lakṣaṇā (indication), for a part of the body.

Example.

krodhaṃ vi + nī + laṭ "he drives away his anger"

→ the fruit, calm of mind, goes to the agent

→ ṇīñ is ñ-marked: ātmanepada already by SK 2158

→ the object, anger, is in the agent but is not a bodily part: this rule lets it stand

→ krodhaṃ vinayate "he subdues his anger".

A bodily part: gaḍuṃ vinayati "he removes a swelling", parasmaipada.

Applies when / blocked by. Bhaṭṭoji is explicit: since SK 2158 already gives the ātmanepada, this sūtra is for restriction. One of his commentators puts it this way: the ātmanepada is restricted here, not enjoined. He also explains "part of the body". The body is the agent itself, so it cannot be "in" the agent; only its parts can.

What of the verse vigaṇayya nayanti pauruṣam "having weighed it, they bring their manliness to bear"? Manliness is not a bodily part, so the ātmanepada would be expected. Bhaṭṭoji answers that here the fruit's going to the agent is not meant to be expressed.

Bhaṭṭoji's commentators construe the sūtra's karmaṇi differently. One takes it as the object kāraka, the other as the fruit going to oneself; scholars discuss this.

Siddhānta-kaumudī

नियः कर्तृस्थे कर्मणि यदात्मनेपदं प्राप्तं तच्छरीरावयवभिन्ने एव स्यात् । सूत्रे शरीरशब्देन तदवयवो लक्ष्यते । क्रोधं विनयते । अपगमयति । तत्फलस्य चित्तिप्रसादस्य कर्तृगत्वात् स्वरितञित SK 2158 इत्येव सिद्धे नियमार्थमिदम् । तेनेह न । गडुं विनयति । कथं तर्हि विगणय्य नयन्ति पौरुषमिति । कर्तृगामित्वाविवक्षायां भविष्यति ॥

The ātmanepada that nī would get when the karman is located in the agent (kartṛstha) occurs only when [that karman] is something other than a part of the body. In the sūtra the word śarīra ('body') indicates (lakṣyate) a part of it. krodhaṃ vinayate ('he subdues his anger'), that is, he drives it away (apagamayati). Since the fruit of that, calmness of mind (cittaprasāda), goes to the agent, [the ātmanepada] is already established by svaritañitaḥ… (SK 2158); so this [sūtra] is for restriction (niyama). Hence not here: gaḍuṃ vinayati ('he removes a swelling'). How then 'vigaṇayya nayanti pauruṣam' ('having weighed it, they bring their manliness to bear')? It will come about when the fruit's going to the agent is not intended.

Tattvabodhinī

NSP p. 468

—कर्तृस्थ—॥—कर्मणीति । आत्मगामिनि क्रियाफले इत्यर्थः

Bālamanoramā

कर्तृस्थे चाशरीरे कर्मणि - कर्तृस्थे । निय इति । कर्मकारके कर्तृस्थे सति णीञ्धातोर्यदात्मनेपदं कर्तृगे फले ञित्त्वात्प्राप्तं, तच्छरीरावयवभिन्न एव सति कर्मकारके स्यात् । कर्मणः शरीरावयवत्वे तु कर्तृगेऽपि फले परस्मैपदमेवेत्यर्थः । ननु सूत्रे शरीरग्रहणात्कथं शरीरावयवेत्युक्तमित्यत आह — सूत्रे इति । शरीरतादात्म्यापन्नस्यैव कर्तृतया शरीरस्य कर्तृस्थत्वं न संभवति । शरीरावयवानां तु समवायेन आधारतया तत्संभवतीति भावः । ननु क्रोधापगमस्य क्रोधविषयशत्रुगताऽनिष्टपरिहारफलकत्वाञ्ञित्त्वेऽप्यात्मनेपदाप्राप्तेस्तद्विध्यर्थत्वात्कथमुक्तनियमार्थत्वमस्य सूत्रस्येत्यत आह — तत्फलस्येत्यादि । गडुं विनयतीति । कर्मणो गडोः शरीरावयवत्वान्नात्मनेपदमित्यर्थः । कथं तर्हीति । पौरुषस्य कर्मणः शरीरावयवभिन्नतया आत्मनेपदप्रसङ्गादिति भावः । कर्तृगामित्वेति । कर्तृस्थे कर्मणि नियः कर्तृगे फले ञित्त्वात् प्राप्तमात्मनेपदं शरीरावयवभिन्न एवेति नियम्यते, न तु विधीयते । अत्र तु फलस्य कर्तृगामित्वं सदपि न विवक्षितम्, अतो नात्मनेपदमिति भावः ।

translator notes

commentary BM: when the karman-kāraka is located in the agent, the ātmanepada that ṇīñ gets by being ñit (when the fruit goes to the agent) occurs only when that karman is other than a part of the body. If the karman is a bodily part, only the parasmaipada comes, even though the fruit goes to the agent. The body, being identical with the agent, cannot be 'located in' it, but its parts can be, as its substrate by inherence (samavāya); hence 'part of the body'. Objection: removing anger benefits the enemy at whom it is aimed, so ñit-status would not give the ātmanepada and the rule would enjoin it; how is it a niyama? Bhaṭṭoji's 'tatphalasya…' answers this. gaḍu is a bodily part, so there is no ātmanepada. In 'vigaṇayya…', pauruṣa is not a bodily part, so the ātmanepada would be expected. The rule restricts the ātmanepada due by ñit-status; it does not enjoin it, and there the fruit's going to the agent, though real, is not intended. Followed: 'only when' (in k1; 'only' in sutra_en), 'restriction', and the reading of the last sentence.
commentary TB (sk.2710.t1) glosses the lemma 'karmaṇi' as 'when the fruit of the action goes to oneself' (ātmagāmini kriyāphale). Recorded; see the translator note on the two construals.
textual Ours 'cittiprasādasya' has a stray i; NSP p. 458 (scan page-0468, read) and Wikisource have 'cittaprasādasya'. The English follows the print.
translator 'nī' in sutra_en is bracketed from Bhaṭṭoji's 'niyaḥ' in k1, which carries it from SK 2709; BM's lemma 'niya iti' marks the same supply. The restriction ('only') and the bracket 'not a part of the body' in sutra_en follow k1 ('…eva syāt', 'niyamārtham idam', 'śarīraśabdena tadavayavo lakṣyate') and BM ('niyamyate, na tu vidhīyate'): the sūtra restricts an ātmanepada already due, it does not enjoin one.
translator BM takes the karman in the sūtra as the karman-kāraka; TB glosses 'karmaṇi' as the fruit of the action going to oneself. The English keeps 'karman' without choosing a construal (§16).

SK 2711 · A 1.3.38V

वृत्तिसर्गतायनेषु क्रमः ॥ २७११ ॥

vṛttisargatāyaneṣu kramaḥ

vṛttisargatāyaneṣu kramaḥ — After kram, in the senses of vṛtti (unimpeded course), sarga (zeal) and tāyana (flourishing), [the ātmanepada occurs — supplied (śeṣa)].

Rule. After kram, the ātmanepada comes in three senses. Vṛtti is unimpeded course, sarga is zeal and tāyana is flourishing. One of Bhaṭṭoji's commentators supplies "ātmanepada" to complete the sūtra.

Example.

kram + laṭ, sense vṛtti

→ this rule: ātmanepada → kram + śap + te

→ ṛci kramate buddhiḥ "his intellect moves freely in the ṛc", that is, it is not checked.

sarga: adhyayanāya kramate "he sets about study eagerly".
tāyana: kramante 'smin śāstrāṇi "in him the śāstras flourish", that is, they grow abundant.

Both commentators gloss tāyana as growth or abundance.

Watch out. In the ātmanepada the vowel stays short: kramate. The long vowel of krāmati comes only in the parasmaipada (SK 2322).

Siddhānta-kaumudī

वृत्तिरप्रतिबन्धः । ऋचि क्रमते बुद्धिः । न प्रतिहन्यत इत्यर्थः । सर्ग उत्साहः । अध्ययनाय क्रमते । उत्सहते इत्यर्थः । क्रमन्तेऽस्मिन् शास्त्राणि । स्फीतानि भवन्तीत्यर्थः ॥

vṛtti is freedom from obstruction (apratibandha). ṛci kramate buddhiḥ ('his intellect moves freely in the ṛc'), that is, it is not checked. sarga is zeal (utsāha). adhyayanāya kramate ('he sets about study'), that is, he applies himself eagerly (utsahate). [tāyana:] kramante 'smin śāstrāṇi ('in him the śāstras flourish'), that is, they become abundant (sphīta).

Tattvabodhinī

NSP p. 468

—वृत्तिसर्ग—। तायृ सन्तानपालनयोः । तायनं स्फीतता तदाह—स्फीतानीति । प्रवृद्धानीत्यर्थः ॥—वेः पादः—। यद्यपि क्रमेः पादविक्षेप एवार्थस्तथापि धातूनामनेकार्थत्वादेवमुक्तम्

Bālamanoramā

वृत्तिसर्गतायनेषु क्रमः - वृत्तिसर्ग ।आत्मनेपद॑मिति शेषः । तायने उदाहरति — क्रमन्तेऽस्मिन्निति । तायनं = वृद्धिः । तदाह — स्फीतानीति ।

translator notes

commentary BM: 'ātmanepadam' is to be supplied (śeṣa). 'kramante 'smin' is the example of tāyana; tāyana is growth (vṛddhi), hence 'sphītāni'. Followed: the supply in sutra_en and the bracketed label [tāyana:].
commentary TB (sk.2711.t1): tāyana is from 'tāyṛ santānapālanayoḥ'; tāyana is abundance (sphītatā), and 'sphītāni' means 'grown large' (pravṛddhāni). Followed: 'flourishing' and 'abundant'; agrees with BM.
textual The tail of sk.2711.t1, from '—veḥ pādaḥ—', is TB on SK 2714 (veḥ pādaviharaṇe), not on this unit (NSP p. 458, scan page-0468, read).

SK 2712 · A 1.3.39V

उपपराभ्याम् ॥ २७१२ ॥

upaparābhyām

upaparābhyām — [In the senses of vṛtti and the rest, kram — both carried forward (anuvṛtti) from SK 2711 — takes the ātmanepada only] after upa and parā.

Rule. In the senses of SK 2711, kram with an upasarga takes the ātmanepada only after upa and parā. Bhaṭṭoji: "only after these two, not after another upasarga". SK 2711 alone would already give the ātmanepada. So this rule is a niyama; both of Bhaṭṭoji's commentators treat it so.

Example.

upa + kram + laṭ, sense vṛtti and the rest

→ SK 2711, and this rule allows upa → upakramate.

Likewise parākramate.

Another upasarga: saṃkrāmati, parasmaipada.

Siddhānta-kaumudī

वृत्त्यादिष्वाभ्यामेव क्रमेर्न तूपसर्गान्तरपूर्वात् । उपक्रमते । पराक्रमते । नेह । संक्रामति ॥

In vṛtti and the rest [— carried forward (anuvṛtti) from SK 2711 —, the ātmanepada comes] after kram only when it is preceded by these two, not when it is preceded by another upasarga. upakramate, parākramate. Not here: saṃkrāmati.

Tattvabodhinī

NSP p. 468

—प्रोपाभ्याम्—। प्रोपाभ्यां प्रारम्भे इत्येव सुवचम् ॥—उपक्रामतीति । वृत्त्याद्यर्थेष्वेवोपपराभ्यामिति प्रवृत्तेर्नात्रात्मनेपदं शङ्क्यमिति भावः ॥—वृत्त्यादौ त्विति । न च वृत्त्यादिसूत्रं सोपसर्गं चरितार्थमित्यनुपसर्गात्क्रमेर्वृत्त्याद्यर्थेपि विभाषैवास्त्विति वाच्यम् । उपपराभ्यामिति नियमस्योक्तत्वात्

translator notes

commentary TB on SK 2715 and SK 2716 (both printed under sk.2712.t1) treats 'upaparābhyām' as a restriction (niyama) that holds only in the senses of vṛtti and the rest. On upakrāmati (SK 2715): 'upaparābhyām' operates only in the vṛtti senses, so no ātmanepada is to be suspected there. On SK 2716: anupasargād vā cannot apply optionally in the vṛtti senses, because 'upaparābhyām' has been stated as a restriction. Followed: 'only', the bracketed anuvṛtti of the vṛtti senses, and the restriction in sutra_en.
textual Our data has no commentary block on SK 2712 (the BM on it is preserved in the Wikisource witness; see the BM note). The block formerly filed as sk.2712.b1 was BM on 'rādhīkṣyor yasya vipraśnaḥ' (SK 577, p16); it was re-filed to sk.577.b1 on 2026-10-05. The block filed as sk.2712.t1 is TB on SK 2715 (propābhyāṃ samarthābhyām) and SK 2716 (anupasargād vā). NSP p. 458 (scan page-0468, read) prints no TB on SK 2712 or SK 2713.
commentary BM on upaparābhyām, not in our source but preserved in the Wikisource BM witness (uttara-2/0193): 'vṛttisargatāyaneṣu kramaḥ' (SK 2711) is carried forward (anuvartate); since [the ātmanepada] would be established by that rule alone, this one is for restriction (niyama); on Bhaṭṭoji's 'ābhyām eva krameḥ', 'ātmanepadam' is to be supplied (śeṣa). Followed: the anuvṛtti bracket, 'only' and the supplied ātmanepada in sutra_en and k1.

SK 2713 · A 1.3.40V

आङ उद्गमने ॥ २७१३ ॥

āṅa udgamane

āṅa udgamane — After [kram] preceded by āṅ, in the sense of rising (udgamana), [the ātmanepada comes — 'kramaḥ' and 'ātmanepadam' supplied in BM's gloss; the translator traces them by anuvṛtti to vṛttisargatāyaneṣu kramaḥ, SK 2711, and anudāttaṅita ātmanepadam, SK 2157].

Rule. After kram preceded by āṅ, the ātmanepada comes in the sense of rising. One of Bhaṭṭoji's commentators supplies kram and says the sense of rising comes from the upasarga.

Example.

ā + kram + laṭ, rising

→ this rule: ātmanepada

→ ākramate sūryaḥ "the sun comes up", that is, it rises.

Applies when / blocked by. A vārttika narrows the rule: jyotirudgamane iti vācyam, "only for the rising of a heavenly light". So not ākrāmati dhūmo harmyatalāt "smoke rises up from the roof of the mansion".

Siddhānta-kaumudī

आक्रमते सूर्यः । उदयत इत्यर्थः ।

ākramate sūryaḥ ('the sun comes up'): the meaning is 'it rises' (udayate).

vārttika

ज्योतिरुद्गमन इति वाच्यम्

(vārttika) It should be stated [as] 'in the rising of a luminary' (jyotir-udgamane).

(वार्तिकम्) ॥ नेह । आक्रामति धूमो हर्म्यतलात् ॥

Not here: ākrāmati dhūmo harmyatalāt ('smoke rises up from the roof of the mansion').

translator notes

textual Our k3 opens with the tag '(vārttikam)', which is editorial: NSP p. 458 (scan 0468) has no such word and instead marks the vārttika in k2 with the vārttika sign before it, closing it with a double daṇḍa. The tag is dropped from the English and the label put on k2.
commentary BM on āṅa udgamane, not in our source but preserved in the Wikisource BM witness (uttara-2/0194): the sense is that kram, preceded by āṅ and denoting rising (udgamana), takes the ātmanepada; in ākramate sūryaḥ, kram preceded by āṅ means rising, hence Bhaṭṭoji's 'udayate ity arthaḥ', the sense being due to the upasarga. Followed: the bracketed kram and ātmanepada in sutra_en.
textual Our data has no commentary block on this sūtra: no BM in sk.2712–2714 belongs here, and TB on the page (NSP p. 458, scan 0468) passes from SK 2711 to 2714, so there is no TB on it. The BM is supplied from Wikisource (previous note).

SK 2714 · A 1.3.41V

वेः पादविहरणे ॥ २७१४ ॥

veḥ pādaviharaṇe

veḥ pādaviharaṇe — After [kram — carried forward (anuvṛtti) from SK 2711, as BM's gloss 'vipūrvāt krameḥ' states] preceded by vi, in the sense of moving the feet (pādaviharaṇa), [the ātmanepada comes — supplied in BM's gloss; the translator traces it by anuvṛtti to SK 2157].

Rule. After kram preceded by vi, the ātmanepada comes in the sense of moving the feet. One of Bhaṭṭoji's commentators glosses it as placing the feet.

Example.

vi + kram + laṭ, placing the feet

→ this rule: ātmanepada

→ sādhu vikramate vājī "the horse steps out well".

Another sense: vikrāmati sandhiḥ "the joint splits apart"; Bhaṭṭoji: it becomes twofold, it cracks open.

Watch out. kram already means placing the feet. Why state the sense? The other commentator answers: roots have many meanings, so the condition is needed.

Siddhānta-kaumudī

साधु विक्रमते वाजी । पादविहरणे किम् । विक्रामति सन्धिः । द्विधा भवति । स्फुटतीत्यर्थः ॥

sādhu vikramate vājī ('the horse steps out well'). Why 'in the sense of moving the feet'? vikrāmati sandhiḥ ('the joint splits apart'): it becomes twofold, i.e. it cracks open.

Bālamanoramā

वेः पादविहरणे - पादविहरणं = पादविक्षेपः । तद्वृत्तेर्विपूर्वात् क्रमेरात्मनेपदमित्यर्थः । साधु विक्रमते वाजीति । सम्यक्पदानि विक्षिपतीत्यर्थः ।

translator notes

commentary BM: pādaviharaṇa is pādavikṣepa, placing the feet; the sense is that the ātmanepada comes after kram preceded by vi when it denotes that. sādhu vikramate vājī means 'he places his steps well'. Followed: the brackets in sutra_en and 'steps out well'.
commentary TB, printed under sk.2711.t1 (lemma 'veḥ pādaḥ…'): although the meaning of kram is just placing the feet, the condition is stated this way because roots have many meanings. Recorded.

SK 2715 · A 1.3.42V

प्रोपाभ्यां समर्थाभ्याम् ॥ २७१५ ॥

propābhyāṃ samarthābhyām

propābhyāṃ samarthābhyām — After [kram] preceded by pra or upa, when the two have the same meaning (samartha), [the ātmanepada comes — 'kramaḥ' and 'ātmanepadam' supplied (śeṣa) per BM; the translator traces them by anuvṛtti to SK 2711 and SK 2157].

Rule. After kram preceded by pra or upa, the ātmanepada comes when the two upasargas mean the same. Bhaṭṭoji: samartha means "having the same meaning". The two mean the same in the sense of beginning.

Example.

pra + kram + laṭ, "beginning"

→ this rule: ātmanepada

→ prakramate "he begins". Likewise upakramate.

Not the same meaning: prakrāmati "he goes forth", upakrāmati "he comes near".

Applies when / blocked by. Bhaṭṭoji explains the form of the word samartha. It is sama + artha. The two a's do not merge into ā, because the word belongs to the śakandhu group, where the second vowel takes the place of both (pararūpa). One of his commentators remarks that propābhyāṃ prārambhe, "after pra and upa in beginning", would have been simpler.

Why no ātmanepada in upakrāmati, given SK 2712? The same commentator answers: SK 2712 holds only in the senses of SK 2711.

Siddhānta-kaumudī

समर्थौ तुल्यार्थौ । शकन्ध्वादित्वात्पररूपम् । प्रारम्भेऽनयोस्तुल्यार्थता । प्रक्रमते । उपक्रमते । समर्थाभ्यां किम् । प्रक्रामति । गच्छतीत्यर्थः । उपक्रामति । आगच्छतीत्यर्थः ॥

samarthau means 'having the same meaning' (tulyārthau). [In sama + artha] pararūpa [takes place], because [the word] belongs to the śakandhu group (śakandhvādi). The two have the same meaning in [the sense of] beginning (prārambha): prakramate, upakramate ('he begins'). Why 'having the same meaning'? prakrāmati — the meaning is 'he goes [forth]'; upakrāmati — the meaning is 'he comes [near]'.

Bālamanoramā

प्रोपाभ्यां समर्थाभ्याम् - प्रोपाभ्याम् ।क्रम आत्मनेपद॑मिति शेषः । समौ अर्थौ ययोरिति विग्रह इत्याह — समर्थौ तुल्यार्थाविति । सवर्णदीर्घमाशङ्क्य आह — शकन्ध्वादित्वादिति । ननु 'प्रक्रमते' इत्यत्र अतिशयितपदविक्षेपार्थप्रतीतेः, उपक्रमते इत्यत्र समीपे पदानि विक्षिपतीति प्रतीतेः कथमनयोस्तुल्यार्थकत्वमित्यत आह — प्रारम्भेऽनयोस्तुल्यार्थतेति । तथाच आरम्भार्थकाभ्यामिति फलितमिति भावः ।

translator notes

commentary BM: 'kramaḥ ātmanepadam' is to be supplied (śeṣa). The analysis is 'those two whose meanings (artha) are the same (sama)'. 'śakandhvāditvāt' answers the expectation of savarṇadīrgha [in sama + artha]. Objection: prakramate conveys excessive stepping and upakramate stepping nearby, so how are they synonymous? Hence 'in the sense of beginning'; the net sense is 'after [pra and upa] meaning beginning'. Followed: the brackets in sutra_en and '[In sama + artha]'.
commentary TB, printed under sk.2712.t1 (lemma 'propābhyām'): it would have been simpler to say just 'propābhyāṃ prārambhe'. On 'upakrāmati': 'upaparābhyām' (SK 2712) applies only in the senses vṛtti and the rest, so there is no reason to expect the ātmanepada here. Recorded.
textual Commentary only (not mūla): our TB reads 'prārambhe ity eva muktam'; NSP p. 458 (scan 0468) reads 'ity eva suvacam' ('it is easily said'). The TB note above follows the print.

SK 2716 · A 1.3.43V

अनुपसर्गाद्वा ॥ २७१६ ॥

anupasargādvā

anupasargād vā — After [kram] not preceded by an upasarga, [the ātmanepada] optionally [comes — 'kramaḥ' and 'ātmanepadam' supplied (śeṣa) per BM; the translator traces them by anuvṛtti to SK 2711 and SK 2157].

Rule. After kram with no upasarga, the ātmanepada comes optionally. Bhaṭṭoji calls it an aprāptavibhāṣā: an option for something not otherwise obtained. One of his commentators explains: without an upasarga kram never gets the ātmanepada from any other rule.

Example.

kram + laṭ, no upasarga, no special sense

→ this rule: optionally ātmanepada

→ kramate or krāmati "he steps".

Applies when / blocked by. In the senses of SK 2711 the ātmanepada is obligatory, says Bhaṭṭoji. His commentators ground this differently. One appeals to pūrvavipratiṣedha, by which here the earlier rule, SK 2711, wins over this later one. The other appeals to the niyama of SK 2712, which holds in those senses. Bhaṭṭoji himself says only "obligatory".

Siddhānta-kaumudī

क्रामति । क्रमते । अप्राप्तविभाषेयम् । वृत्त्यादौ तु नित्यमेव ॥

krāmati, kramate ('he steps'). This is an option for what is not [otherwise] obtained (aprāptavibhāṣā). But in [the senses of] vṛtti and the rest [named in SK 2711], it is obligatory (nitya).

Bālamanoramā

अनुपसर्गाद्वा - अनुपसर्गाद्वा ।क्रम आत्मनेपद॑मिति शेषः । अप्राप्तविभाषेयमिति । अनुपसर्गात् क्रमेरात्मनेपदस्य कदाप्यप्राप्तेरिति भावः । वृत्त्यादाविति । वृत्तिसर्गतायनेषु तु पूर्वविप्रतिषेधान्नित्यमेवेत्यर्थः ।

translator notes

commentary BM: 'kramaḥ ātmanepadam' is to be supplied (our BM reads 'karma ātmanepadam'). It is aprāptavibhāṣā because the ātmanepada is never [otherwise] obtained for kram without an upasarga. In vṛtti, sarga and tāyana it is obligatory by pūrvavipratiṣedha. Followed: the brackets in sutra_en and '[named in SK 2711]'.
commentary TB, printed under sk.2712.t1 (lemma 'vṛttyādau tv iti'): one should not argue that SK 2711 has its scope with upasargas, so that for kram without an upasarga even in the senses vṛtti etc. there is only the option; for 'upaparābhyām' (SK 2712) has been stated as a restriction (niyama). Recorded.
translator The two commentators ground 'nitya' differently: TB in the niyama of 'upaparābhyām' (SK 2712), BM in pūrvavipratiṣedha. Both are recorded (§16); the English says only 'obligatory', as Bhaṭṭoji does.

SK 2717 · A 1.3.44V

अपह्नवे ज्ञः ॥ २७१७ ॥

apahnave jñaḥ

apahnave jñaḥ — After jñā, in the sense of denial (apahnava), [the ātmanepada comes — supplied in BM's gloss; the translator traces it by anuvṛtti to SK 2157].

Rule. After jñā, in the sense of denial (apahnava), the ātmanepada endings come. "Ātmanepada" runs on from SK 2157, the heading of this whole chapter. One of Bhaṭṭoji's commentators supplies it here.

Example.

śatam apajānīte, "he denies the hundred":

apa + jñā + laṭ, agent, third person singular

→ ātmanepada by this rule: the ending ta

→ the krī-class sign nā (śnā, SK 2554, chapter 52) → apa + jñā + nā + ta

→ jā for jñā before this śit affix (SK 2511, chapter 47) → apa + jā + nā + ta

→ ī for the ā of nā before the ending (SK 2497, chapter 46) → apa + jā + nī + ta

→ te for ta (SK 2233)

→ apajānīte "he denies".

Bhaṭṭoji glosses it: "he disowns it" (apalapati). One of his commentators adds that apahnava is apalāpa, disowning.

Siddhānta-kaumudī

शतमपजीनीते । अपलपतीत्यर्थः ॥

śatam apajānīte ('he denies the hundred'): the meaning is 'he disowns [it]' (apalapati).

Bālamanoramā

अपह्नवे ज्ञः - अपह्नवे ज्ञः । अपह्नवः = अपलापः । तद्वृत्तेर्ज्ञाधातोरात्मनेपदमित्यर्थः ।

translator notes

commentary BM: apahnava is apalāpa, disowning; the sense is that the ātmanepada comes after the root jñā when it denotes that. Followed: the bracket in sutra_en.
textual Ours reads 'śatam apajīnīte'; NSP p. 458 (scan 0468) reads 'śatam apajānīte', the expected form of jñā. The English renders apajānīte. Mūla → Print Check.

SK 2718 · A 1.3.45V

अकर्मकाच्च ॥ २७१८ ॥

akarmakācca

akarmakāc ca — And after [jñā] when intransitive (akarmaka), [the ātmanepada comes — 'jñaḥ' and 'ātmanepadam' supplied (śeṣa) per BM; the translator traces them by anuvṛtti to apahnave jñaḥ, SK 2717, and SK 2157].

Rule. After jñā used intransitively (akarmaka, "without an object"), the ātmanepada comes. "Jñā" is carried forward from SK 2717 and "ātmanepada" from SK 2157. One of Bhaṭṭoji's commentators supplies both.

Example.

sarpiṣo jānīte, "he sets to work with ghee as the means":

jñā + laṭ, used without an object → ātmanepada by this rule → śnā, jā, ī and te as for apajānīte (SK 2717) → jānīte.

Bhaṭṭoji's gloss: "he sets to work by means of ghee". Here jñā means "to engage in action", one of his commentators says. Sarpiṣaḥ "of ghee" is a sixth case standing for the third, "by means of ghee". That is by SK 612, jño 'vidarthasya karaṇe, which you met in chapter 16. It lets the means of jñā take the sixth case, when jñā does not mean "to know".

Applies when / blocked by. Bhaṭṭoji's example has bare jñā, with no upasarga. But bare jñā would get the ātmanepada anyway from a later rule, SK 2743. So where is this rule needed? Both of Bhaṭṭoji's commentators answer: in forms with an upasarga, such as sarpiṣo 'nujānīte.

Siddhānta-kaumudī

सर्पिषो जानीते । सर्पिषो उपायेन प्रवर्तते इत्यर्थः ॥

sarpiṣo jānīte: the meaning is 'he sets to work with ghee as the means' (sarpiṣā upāyena pravartate).

Tattvabodhinī

NSP p. 468–469

—अकर्मकाच्च । ‘अनुपसर्गाज्ज्ञः’ इत्यनेनैव सिद्धे सर्पिषोऽनुजानीते इत्यादिसोपसर्गार्थमिदं सूत्रम् ॥ भासनोपसंभाषा । एषु किम् । यत्किञ्चिद्वदति ॥—अनुवदते कठ इति । अनुः सादृश्ये । तेन कलापस्येति तुल्यार्थयोगे शेषलक्षणा षष्ठी

Bālamanoramā

अकर्मकाच्च - अकर्मकाच्च ।ज्ञ आत्मनेपदमिति शेषः । सर्पिषो जानीते इति । अत्र ज्ञाधातुः प्रवृत्तौ वर्तते ।ज्ञोऽविदर्थस्य करणे॑ इति तृतीयार्थे षष्ठी । तदाह — सर्पिषोपायेन प्रवर्तते इति । 'अनुपसर्गाज्ज्ञः' इति वक्ष्यमाणेनैव सिद्धे सोपसर्गार्थमिदम् । सर्पिषोऽनुजानीते ।

translator notes

commentary BM: 'jñaḥ ātmanepadam' is to be supplied (our BM has the slip 'ātmanepadaṭam'). Here jñā means engaging in action (pravṛtti); the sixth case in sarpiṣaḥ stands for the third by 'jño 'vidarthasya karaṇe' (SK 612), hence the gloss 'sarpiṣā upāyena'. Since [bare jñā] is covered by 'anupasargāj jñaḥ' (SK 2743), still to come, this sūtra is for jñā with an upasarga: sarpiṣo 'nujānīte. Followed: the brackets in sutra_en and 'sets to work'.
commentary TB (sk.2718.t1): since [the form] is established by 'anupasargāj jñaḥ' alone, this sūtra is for forms with an upasarga, such as sarpiṣo 'nujānīte. Recorded (agrees with BM).
textual Ours reads 'sarpiṣo upāyena'; NSP p. 458 (scan 0468) reads 'sarpiṣā upāyena' (third case), which BM's 'sarpiṣopāyena' also presupposes. The English renders sarpiṣā. Mūla → Print Check.

SK 2719 · A 1.3.46V

सम्प्रतिभ्यामनाध्याने ॥ २७१९ ॥

sampratibhyāmanādhyāne

sampratibhyām anādhyāne — After [jñā] preceded by sam or prati, [the ātmanepada comes — 'jñaḥ ātmanepadam' supplied (śeṣa) per BM; the translator traces them by anuvṛtti to SK 2717 and SK 2157], when the sense is not longing recollection (anādhyāne).

Rule. After jñā preceded by sam or prati, the ātmanepada comes. The condition: the sense must not be ādhyāna, "longing recollection". One of Bhaṭṭoji's commentators defines ādhyāna: remembering with longing (utkaṇṭhā).

Example.

sam + jñā + laṭ → ātmanepada by this rule → saṃjānīte.

śataṃ saṃjānīte: "he looks after the hundred" (avekṣate).

śataṃ pratijānīte: "he acknowledges the hundred" (aṅgīkaroti).

These verbs have an object, śatam. So SK 2718, which needs an intransitive verb, could not have given the ātmanepada here. One of Bhaṭṭoji's commentators points this out.

Applies when / blocked by. Bhaṭṭoji says the word anādhyāne is split off as a rule of its own. This is a yogavibhāga, "splitting a rule": one sūtra is read as two. The first rule gives the ātmanepada after sam and prati. The second says: only when the sense is not ādhyāna.

Why split it? Bhaṭṭoji: by force of the split, even SK 2718 is kept from applying. Look at the counter-example:

mātaraṃ mātur vā saṃjānāti "he longingly remembers his mother".

The object may stand in the second case (mātaram) or the sixth (mātuḥ). The sixth comes when the object is intended as śeṣa, "a mere relation" (SK 606, chapter 16).

One of Bhaṭṭoji's commentators unpacks the argument. With the sixth case, mātuḥ saṃjānāti counts as intransitive. Then SK 2718 would give the ātmanepada, since SK 2718 has no "not in longing recollection". The split prevents this.

Watch out. A prohibition normally blocks only the rule just before it. That maxim is anantarasya, and you meet it again at SK 2732. Here it would block only the "sam or prati" rule. But then the split would achieve nothing that one sūtra could not. So, one of Bhaṭṭoji's commentators argues, the split must reach back further, to SK 2718.

Siddhānta-kaumudī

शतं संजानीते । अवेक्षत इत्यर्थः । शतं प्रतिजानीते । अङ्गीकरोतीत्यर्थः । अनाध्यान इति योगो विभजते । तत्सामर्थ्यात् अकर्मकाच्च SK 2718 इति प्राप्तिरपि वार्यते । मातरं मातुर्वा संजानाति । कर्मणः शेषत्वविवक्षायां षष्ठी ॥

śataṃ saṃjānīte: the meaning is 'he looks after (avekṣate) the hundred'. śataṃ pratijānīte: the meaning is 'he acknowledges (aṅgīkaroti) the hundred'. 'anādhyāne' is split off as a separate rule (yogavibhāga). By force of that [split], even the application of 'akarmakāc ca' (SK 2718) is prevented. mātaraṃ mātur vā saṃjānāti ('he longingly remembers his mother'). The sixth case [mātuḥ is used] when the object (karman) is intended as śeṣa (śeṣatvavivakṣā).

Bālamanoramā

संप्रतिभ्यामनाध्याने - ॒ज्ञ आत्मनेपद॑मिति शेषः । अवेक्षते इत्यर्थ इति । अकर्मकत्वाऽभावात् पूर्वेणाऽप्राप्तिरिति भावः । अनाध्याने किम् मातरं संजानाति । आध्यायतीत्यर्थः । उत्कण्ठापूर्वकंस्मरणमाध्यानम् । ननु यदा आध्याने कर्मणः शेषत्वविवक्षया षष्ठीमाश्रित्य मातुः संजानातीति प्रयुज्यते तदा सम्पूर्वो जानातिरयमकर्मक इति स्थितिः । संप्रतिभ्यामनाध्याने॑ इत्यात्मनेपदस्याऽप्रवृत्तावपिअकर्मकाच्चे॑ति सूत्रेणात्मनेपदं दुर्वारम्, तत्र अनाध्याने इत्यभावात् । संप्रतिभ्यामित्यत्र अनाध्यानग्रहणस्य मातरं संजानातीति सकर्मके चरितार्थत्वादित्यत आह — अनाध्याने इति योगो विभज्यते इति । ततश्चसंप्रतिभ्या॑मित्येको योगः ।संप्रतिपूर्वाज्ज्ञ आत्मनेपदमित्यर्थः । 'अनाध्याने' इति योगान्तरम् । अनाध्याने संप्रतिभ्यामात्मनेपदमित्यर्थ- । ततः किमित्यत आह — अकर्मकाच्चेति प्राप्तिरपि बाध्यते इति । ननु अनन्तरस्येति न्यायेनसम्प्रतिभ्या॑मित्यस्यैव बाधो युक्त इत्यत आह — तत्सामर्थ्यादिति । एकसूत्रत्वेनैव सिद्धे अनाध्याने इति योगविभागाद्व्यवहितस्यापि बाध इत्यर्थः । ननुमातरं मातुर्वा संजानाती॑त्यत्र मातुः कर्मत्वाद्द्वितीयैव युक्तेत्यत आह — कर्मणः शेषत्वविवक्षायां षष्ठीति । नचैवमपिअधीगर्थदयेशां कर्मणि॑ इति षष्ठ्येव स्यान्नतु द्वितीयेति वाच्यम्, तत्र शेष इत्यनुवर्त्त्य कर्मणः शेषत्वविवक्षायां षष्ठी, कर्मत्वविवक्षायां तु द्वितीयेत्यभ्युपगमात् । न चैवं सति 'षष्ठी शेषे' इत्यनेनैव सिद्धत्वात्अधीगर्थे॑ति व्यर्थमिति वाच्यम्,मातुः स्मरण॑मित्यादौ शेषष्ठ्याः समासाऽभावार्थत्वादिति कारकाधिकारे प्रपञ्चितम् ।

translator notes

commentary BM: 'jñaḥ ātmanepadam' is to be supplied. On 'avekṣate': since [the verb] is not intransitive, the previous rule (SK 2718) does not apply. On anādhyāne: mātaraṃ saṃjānāti means 'he longingly calls to mind'; ādhyāna is recollection preceded by longing (utkaṇṭhāpūrvakaṃ smaraṇam). Followed: the brackets in sutra_en and the glosses 'longing recollection' and 'longingly remembers'.
commentary BM on the yogavibhāga: when 'mātuḥ saṃjānāti' is used in the sense of ādhyāna with the sixth case by śeṣa-intention, saṃjānāti counts as intransitive, so even if SK 2719 is withheld, 'akarmakāc ca' would give the ātmanepada, since that rule lacks 'anādhyāne'. Hence the split: 'sampratibhyām' is one rule (ātmanepada after jñā preceded by sam or prati), 'anādhyāne' a second (the ātmanepada after sam and prati only when the sense is not ādhyāna). Objection: by the maxim 'anantarasya' only the immediately preceding rule should be blocked. Answer, 'tatsāmarthyāt': the split would be pointless if the sense were achieved as one sūtra, so even the non-adjacent rule is blocked. Followed: 'By force of that [split]'.
commentary BM on 'karmaṇaḥ śeṣatvavivakṣāyām': mātuḥ is properly a karman, so the second case would be expected. Nor does 'adhīgarthadayeśāṃ karmaṇi' (SK 613) force the sixth case, since 'śeṣe' is carried forward (anuvṛtti) into it: the sixth case when the karman is intended as śeṣa, the second when it is intended as karman. That rule is not redundant beside 'ṣaṣṭhī śeṣe' (SK 606), since its sixth case serves to bar compounding (as in mātuḥ smaraṇam); this was set out in the kāraka section. Followed: 'intended as śeṣa'.
textual Ours reads 'yogo vibhajate', as does NSP p. 458 (scan 0468, per collation batch02); Wikisource and BM's own pratīka have the passive 'vibhajyate', the expected grammar. The English renders the passive sense. Also: ours 'vāryate' where BM quotes 'bādhyate'; same sense.

SK 2720 · A 1.3.47V

भासनोपसम्भाषाज्ञानयत्नविमत्युपमन्त्रणेषु वदः ॥ २७२० ॥

bhāsanopasambhāṣājñānayatnavimatyupamantraṇeṣu vadaḥ

bhāsanopasambhāṣājñānayatnavimatyupamantraṇeṣu vadaḥ — After vad, in [the senses of] shining forth (bhāsana), conciliation (upasaṃbhāṣā), knowledge (jñāna), effort (yatna), disagreement (vimati) and solicitation (upamantraṇa), [the ātmanepada comes — supplied (śeṣa) per BM; the translator traces it by anuvṛtti to SK 2157].

Rule. After vad "to speak", the ātmanepada comes in six senses:

bhāsana, shining forth;
upasaṃbhāṣā, conciliation;
jñāna, knowledge;
yatna, effort;
vimati, disagreement;
upamantraṇa, solicitation.

Bhaṭṭoji adds a distinction. Conciliation and solicitation are expressed by the root itself. The other four are prayogopādhi, "conditions of usage". You met this term at SK 2705 and SK 2709: a sense not expressed by the root but present, whose presence calls for the form. One of his commentators refers back to that explanation here. The ātmanepada makes such a condition evident.

Example.

vad + śap + ta → ātmanepada by this rule → te for ta (SK 2233) → vadate.

Shining forth: śāstre vadate, "he speaks brilliantly on the śāstra".
Conciliation (upasāntvana): bhṛtyān upavadate, "he conciliates his servants".
Knowledge: śāstre vadate again, "he deals knowingly with the śāstra".
Effort: kṣetre vadate, "he exerts himself over the field".
Disagreement: kṣetre vivadante, "they dispute over the field".
Solicitation (upacchandana, coaxing): upavadate, "he entreats".

One of Bhaṭṭoji's commentators fills in the conditions. Shining forth means bringing ever new arguments against each objection. In the knowledge example, vadate means "he deals with" the śāstra. Such dealing is impossible without knowledge, so knowledge is implied. Likewise, disputing over the field is rooted in disagreement.

Applies when / blocked by. Outside these senses the parasmaipada stays. The other commentator gives yat kiṃcid vadati, "he says just anything".

Watch out. Bhaṭṭoji uses one sentence, śāstre vadate, for two senses: shining forth and knowledge. Do not look for a difference in the form. Both senses are conditions of usage, not something the verb itself expresses.

Siddhānta-kaumudī

उपसंभाषोपमन्त्रणे धातोर्वाच्ये । इतरे प्रयोगोपाधयः । शास्त्रे वदते । भासमानो ब्रवीतीत्यर्थः । उपसंभाषोपसान्त्वनम् । भृत्यानुपवदते । सान्त्वयतीत्यर्थः । ज्ञाने । शास्त्रे वदते । यत्ने । क्षेत्रे वदते । विमतौ । क्षेत्रे विवदन्ते । उपमन्त्रणमुपच्छन्दनम् । उपवदते । प्रार्थयत इत्यर्थः ॥

upasaṃbhāṣā and upamantraṇa are to be expressed by the root; the others are attendant conditions of usage (prayogopādhi). śāstre vadate: the meaning is 'he speaks brilliantly (bhāsamāno bravīti) [on the śāstra]'. upasaṃbhāṣā is conciliating (upasāntvana): bhṛtyān upavadate — the meaning is 'he conciliates [his] servants'. In [the sense of] knowledge (jñāna): śāstre vadate. In [the sense of] effort (yatna): kṣetre vadate ('he exerts himself over the field'). In [the sense of] disagreement (vimati): kṣetre vivadante ('they dispute over the field'). upamantraṇa is coaxing (upacchandana): upavadate — the meaning is 'he entreats'.

Bālamanoramā

भासनोपसम्भाषाज्ञानयत्नविमत्युपमन्त्रणेषु वदः - भासनोपसंभाषा ।आत्मनेपद॑मिति शेषः । इतरे इति । भासनज्ञानादय इत्यर्थः । प्रयोगोपाधय इति । सम्माननोत्सञ्जने॑त्यत्र व्याख्यातं प्राक् । भासनं तु तत्तदाक्षेपेषु समाधानाय नवनवयुक्त्युल्लेखः । शास्त्रे वदते इति । विषयसप्तम्येषा इति । भासमान इति । नवनवयुक्तीरुल्लिखतीत्यर्थः । शास्त्रे वदते इति - विषयसप्तमी । व्यवहरतीत्यर्थः । व्यवहारश्च ज्ञानं विना न संभवतीति ज्ञानमार्थिकम् । ज्ञात्वा व्यवहरतीति फलितम् । क्षेत्रे विवदन्ते इति । विरुद्धं व्यवहरन्तीत्यर्थः । विरुद्धव्यवहारश्च वैमत्यमूलक इति विमतिरार्थिकी । उपवदते इति । उपपूर्वस्य वदेः प्रार्थनमर्थः । तदाह — प्रार्थयते इत्यर्थ इति ।

translator notes

commentary BM: 'ātmanepadam' is to be supplied. 'itare' means bhāsana, jñāna and the rest; 'prayogopādhayaḥ' was explained earlier under sammānana… (SK 2709), where BM glosses them as conditions that, though not expressed, are implied and by their mere presence occasion the use of the form, i.e. are made evident by the ātmanepada. Followed: the bracket in sutra_en and 'attendant conditions of usage'.
commentary BM: bhāsana is bringing forth ever new arguments to answer this or that objection; in śāstre vadate the seventh case is of the domain (viṣayasaptamī). In the jñāna example śāstre vadate means 'he deals with [the śāstra]' (vyavaharati); since such dealing is impossible without knowledge, knowledge is implied (ārthika): 'he deals [with it] knowing [it]'. kṣetre vivadante means 'they deal contrarily'; contrary dealing is rooted in disagreement, so vimati is implied. vad with upa means entreaty. Followed: '[on the śāstra]' and 'he entreats'.
commentary TB, printed under sk.2718.t1 (lemma 'bhāsanopasaṃbhāṣā'): why 'in these [senses]'? yat kiṃcid vadati ('he says just anything'), [with the parasmaipada]. Recorded; the kaumudī gives no counter-example.

SK 2721 · A 1.3.48V

व्यक्तवाचां समुच्चारणे ॥ २७२१ ॥

vyaktavācāṃ samuccāraṇe

vyaktavācāṃ samuccāraṇe — [After vad — carried forward (anuvṛtti) from SK 2720, as the kaumudī states — the ātmanepada comes] in the sense of the speaking together (samuccāraṇa) of those whose speech is articulate (vyaktavāc).

Rule. After vad, the ātmanepada comes when beings of articulate speech (vyaktavāc) speak together (samuccāraṇa). "Vad" is carried forward from SK 2720. Bhaṭṭoji's gloss: "in the speaking together, in concert, of human beings".

One of Bhaṭṭoji's commentators defines "articulate". The sounds are clearly uttered, through the distinction of vowels and consonants. The sam of saṃpravadante means "together", as one.

Example.

sam + pra + vad + laṭ, third person plural, ātmanepada by this rule → saṃpravadante.

saṃpravadante brāhmaṇāḥ, "the brāhmaṇas speak together".

Applies when / blocked by. Bhaṭṭoji's counter-example: saṃpravadanti khagāḥ, "the birds sing together". Birds do not have articulate speech, so the parasmaipada stays.

Siddhānta-kaumudī

मनुष्याणां संभूयोच्चारणे वदेरात्मनेपदं स्यात् । संप्रवदन्ते ब्राह्मणाः । नेह । संप्रवदन्ति खगाः ॥

The ātmanepada comes after vad in [the sense of] the speaking together, in concert, of human beings. saṃpravadante brāhmaṇāḥ ('the brāhmaṇas speak together'). Not here: saṃpravadanti khagāḥ ('the birds sing together').

Bālamanoramā

व्यक्तवाचां समुच्चारणे - व्यक्तवाचाम् । व्यक्ताः = अज्झल्भेदेन स्पष्टोच्चारिताः वाचः = शब्दा येषामिति विग्रहः । समित्येकीभावे । तदाह — मनुष्यादीनामिति । संप्रवदन्ते ब्राह्मणा इति । संभूयोच्चारयन्तीत्यर्थः ।

translator notes

commentary BM: vyaktāḥ means clearly uttered through the distinction of ac and hal, vācaḥ means sounds; the analysis is 'those whose sounds are articulate'. sam is in the sense of unity (ekībhāva). saṃpravadante means 'they utter together'. Followed: 'articulate' and 'in concert'.
textual Ours reads 'manuṣyāṇām', as does NSP p. 458 (scan 0468, per collation batch02); BM's pratīka and Wikisource read 'manuṣyādīnām' ('of human beings and the like'). The English follows the transmitted 'manuṣyāṇām'.

SK 2722 · A 1.3.49V

अनोरकर्मकात् ॥ २७२२ ॥

anorakarmakāt

anor akarmakāt — After intransitive (akarmaka) [vad — carried forward (anuvṛtti) from SK 2720] preceded by anu, [the ātmanepada comes when the speaking relates to those of articulate speech — 'vyaktavācām' carried forward (anuvṛtti) from SK 2721 and taken as a sixth-case word (ṣaṣṭhyanta) of domain; 'samuccāraṇe' does not continue, per BM].

Rule. After intransitive vad preceded by anu, the ātmanepada comes. Its domain must be beings of articulate speech. Bhaṭṭoji's gloss: "after intransitive vad preceded by anu, having articulate speakers as its domain".

What is carried forward? "Vad" from SK 2720. One of Bhaṭṭoji's commentators adds: "of articulate speakers" continues, now read as a sixth case of domain. "Speaking together" stops here.

Example.

anu + vad + laṭ, no object → ātmanepada by this rule → anuvadate.

anuvadate kaṭhaḥ kalāpasya, "the Kaṭha student speaks like the Kalāpa student".

Both of Bhaṭṭoji's commentators say anu here means likeness. What case is kalāpasya? Both of Bhaṭṭoji's commentators end by calling it a sixth case of the śeṣa kind (SK 606). One of them first weighs SK 630, the rule for words meaning "equal", and sets it aside.

Applies when / blocked by. Bhaṭṭoji gives two counter-examples.

Why "intransitive"? uktam anuvadati, "he repeats what was said". Uktam is an object.
Why "of articulate speech"? anuvadati vīṇā, "the vīṇā sounds in imitation".

Siddhānta-kaumudī

व्यक्तवाग्विषयादनुपूर्वादकर्मकाद्वदेरात्मनेपदं स्यात् । अनुवदते कठः कलापस्य । अकर्मकात्किम् । उक्तमनुवदति । व्यक्तावाचां किम् । अनुवदति । वीणा ॥

The ātmanepada comes after intransitive vad preceded by anu when it has articulate speakers as its domain (vyaktavāgviṣaya). anuvadate kaṭhaḥ kalāpasya ('the Kaṭha [student] speaks like the Kalāpa [student]'). Why 'intransitive'? uktam anuvadati ('he repeats what was said'). Why 'of articulate speech'? anuvadati vīṇā ('the vīṇā sounds in imitation').

Bālamanoramā

अनोरकर्मकात् - अनोरकर्मकात् ।व्यक्तावाचा॑मित्यनुवृत्तं विषयषष्ठन्तमाश्रीयते । समुच्चारणे इति निवृत्तम् । तदाह — व्यक्तवाग्विषयादिति । मनुष्यकर्तृकादित्यर्थः । अनुवदते इति । अनुः सादृश्ये ।तुल्यार्थैरतुलोपमाभ्या॑मिति षष्ठी । कठः कलापेन तुल्यं वदतीत्यर्थः । वस्तुतस्तु शेषषष्ठीत्येवोचितम् ।तुल्यार्थै॑रित्यत्रअतुलोपमाभ्या॑मिति पर्युदासेनाऽनव्ययानामेव तुल्यार्थानां ग्रहणात् । अन्यथा चन्द्र इव मुख॑मित्यादावपि तृतीयाषष्ठ्योरापत्तेरित्यलम् ।

translator notes

commentary BM: 'vyaktavācām', carried forward (anuvṛtta), is taken as a sixth-case word of domain (viṣayaṣaṣṭhī); 'samuccāraṇe' has ceased (nivṛtta); hence 'vyaktavāgviṣayāt', i.e. having a human agent. anu is in the sense of similarity; the sixth case kalāpasya is by 'tulyārthair atulopamābhyām' (SK 630): 'the Kaṭha speaks like the Kalāpa'. In fact it is properly a śeṣa sixth case, since 'tulyārthaiḥ' takes only non-indeclinable words meaning 'equal' (by the exclusion of tulā and upamā); otherwise candra iva mukham would also get the third and sixth cases. Followed: the brackets in sutra_en and 'speaks like'.
commentary TB, printed under sk.2718.t1 (lemma 'anuvadate kaṭha iti'): anu is in the sense of similarity, so kalāpasya is a sixth case of the śeṣa kind in connection with [a word] meaning 'equal'. Followed: 'like' (agrees with BM's final view).
textual Ours reads 'vyaktāvācāṃ kim'; NSP pp. 458–459 (scans 0468–0469) read 'vyaktavācāṃ kim', the sūtra's word. Ours also puts a daṇḍa inside 'anuvadati vīṇā', which the print does not. The English follows the print. Mūla → Print Check.

SK 2723 · A 1.3.50V

विभाषा विप्रलापे ॥ २७२३ ॥

vibhāṣā vipralāpe

vibhāṣā vipralāpe — [After vad, in the sense of the speaking together of those whose speech is articulate — 'vyaktavācāṃ samuccāraṇe' carried forward (anuvṛtti) from SK 2721, per BM —] when it is contradictory talk (vipralāpa), [the ātmanepada comes] optionally.

Rule. When the speaking together of articulate speakers is contradictory talk (vipralāpa), the ātmanepada comes optionally. One of Bhaṭṭoji's commentators says "speaking together of articulate speakers" is carried forward from SK 2721. Vipralāpa is contradictory statement (viruddhokti).

Example.

vi + pra + vad + laṭ, third person plural

→ ātmanepada by this rule → vipravadante

→ or, the option not taken, parasmaipada → vipravadanti.

vipravadante or vipravadanti vaidyāḥ, "the physicians contradict one another".

Applies when / blocked by. What kind of option is this? Bhaṭṭoji does not say. One of his commentators calls it an aprāptavibhāṣā: an option on something not otherwise due.

Siddhānta-kaumudī

विरूद्धोक्तिरूपे व्यक्तवाचां समुच्चारणे उक्तं वा स्यात् । विप्रवदन्ते विप्रवदन्ति वा वैद्याः ॥

In the speaking together of those whose speech is articulate, when it takes the form of contradictory statement, the stated [ātmanepada] comes optionally: vipravadante or vipravadanti vaidyāḥ ('the physicians contradict one another').

Tattvabodhinī

NSP p. 469

—विभाषा विप्रलापे । अप्राप्तविभाषा

Bālamanoramā

विभाषा विप्रलापे - विभाषा विप्रलापे ।व्यक्तवाचां समुच्चारणे॑ इत्यनुवर्तते । विरुद्धोक्तिर्विप्रलापः । तदाह — विरुद्धोक्तिरूपे इति ।

translator notes

commentary BM: 'vyaktavācāṃ samuccāraṇe' is carried forward (anuvartate). vipralāpa is contradictory statement (viruddhokti). Followed: the bracket in sutra_en.
commentary TB (sk.2723.t1): this is an option for what is not [otherwise] obtained (aprāptavibhāṣā); confirmed on NSP p. 459 (scan 0469). Recorded; Bhaṭṭoji does not classify the option.
textual Ours reads 'virūddhoktirūpe' (long ū); NSP p. 459 (scan 0469) and BM's pratīka read 'viruddhoktirūpe'. Orthographic only; the English is unaffected. Mūla → Print Check.

SK 2724 · A 1.3.51V

अवाद्ग्रः ॥ २७२४ ॥

avādgraḥ

avād graḥ — After gṛ [i.e. the tudādi root gṝ, per BM] preceded by ava, [the ātmanepada comes — supplied (śeṣa) per BM; the translator traces it by anuvṛtti to SK 2157].

Rule. After gṝ preceded by ava, the ātmanepada comes. One of Bhaṭṭoji's commentators supplies "ātmanepada". He identifies the root as gṝ of the tud class (tudādi), "to swallow", whose class-sign is śa.

Example.

ava + gṝ + śa + ta → ātmanepada by this rule

→ ir for the root-final ṝ (SK 2390, chapter 44) → ava + gir + a + ta

→ te for ta (SK 2233) → avagirate "he swallows".

Applies when / blocked by. Bhaṭṭoji adds: "But gṛṇāti preceded by ava is not used at all, says the Bhāṣya." Gṛṇāti is the krī-class root of the same sound. One of his commentators explains the remark. One might expect the ātmanepada in avagṛṇāti too. Bhaṭṭoji rules that out: only the tud-class root is meant.

Watch out. The sūtra's graḥ is the fifth case of the quoted root. A word quoting a root normally behaves like the root itself. That maxim is prakṛtivad anukaraṇam. If the quoted root behaved like the root gṝ, SK 2390 would have turned it into gir. The sūtra would then read giraḥ. One of Bhaṭṭoji's commentators says the maxim is not obligatory. This very graḥ is the proof.

Siddhānta-kaumudī

अवगिरते । कृणातिस्त्ववपूर्वो न प्रयुज्यत एवेति भाष्यम् ॥

avagirate ('he swallows'). But gṛṇāti preceded by ava is not used at all, says the Bhāṣya.

Bālamanoramā

अवाद्ग्रः - अवाद्ग्रः । आत्मनेपद॑मिति शेषः । 'गृ' इत्यस्य 'ग्र' इति पञ्चमी ।प्रकृतिवदनुकरण॑मित्यस्याऽनित्यत्वात्ऋत इद्धातो॑रिति न भवति । तदनित्यत्वे इदमेव मानम् । अवगिरत इति । शविकरणोऽयम् ।अवगृणाती॑त्यत्राप्यात्मनेपदमाशङ्क्य आह — गृणातिस्त्विति । एवं च तुदादेरेव ग्रहणमिति भावः ।

translator notes

commentary BM: 'ātmanepadam' is to be supplied. 'graḥ' is the fifth case of 'gṛ'. Because 'prakṛtivad anukaraṇam' is not obligatory (anitya), 'ṝta iddhātoḥ' (SK 2390) does not apply; this very sūtra is the evidence for that non-obligatoriness. avagirate has the vikaraṇa śa. Anticipating the ātmanepada in avagṛṇāti too, Bhaṭṭoji says 'gṛṇātis tu…'; so only the tudādi root is taken. Followed: the brackets in sutra_en.
textual Ours reads 'kṛṇātis tv avapūrvaḥ'; NSP p. 459 (scan 0469) and Wikisource read 'gṛṇātis tv…', and BM's 'avagṛṇāti' and 'tudāder eva grahaṇam' presuppose gṛṇāti. The English renders gṛṇāti. Mūla → Print Check.

SK 2725 · A 1.3.52V

समः प्रतिज्ञाने ॥ २७२५ ॥

samaḥ pratijñāne

samaḥ pratijñāne — After [gṛ (girati) — carried forward (anuvṛtti) from SK 2724, as BM's gloss 'girateḥ' states] preceded by sam, in the sense of affirming (pratijñāna), [the ātmanepada comes — supplied in BM's gloss].

Rule. After gṝ (girati) preceded by sam, the ātmanepada comes in the sense of affirming (pratijñāna). "Gṝ" is carried forward from SK 2724. One of Bhaṭṭoji's commentators glosses pratijñāna as abhyupagama, "acceptance".

Example.

sam + gṝ + śa + ta → ātmanepada by this rule → saṃgirate.

śabdaṃ nityaṃ saṃgirate, "he affirms that word is eternal". Bhaṭṭoji's gloss: "he asserts" (pratijānīte).

Applies when / blocked by. Why "in the sense of affirming"? Bhaṭṭoji: saṃgirati grāsam, "he swallows the mouthful". Here the root keeps its own sense, and the parasmaipada.

Siddhānta-kaumudī

शब्दं नित्यं संगिरते । प्रतिजानीत इत्यर्थः । प्रतिज्ञाने किम् । संगिरति ग्रासम् ॥

śabdaṃ nityaṃ saṃgirate ('he affirms that word is eternal'): the meaning is 'he asserts (pratijānīte)'. Why 'in the sense of affirming'? saṃgirati grāsam ('he swallows the mouthful').

Bālamanoramā

समः प्रतिज्ञाने - समः प्रतिज्ञाने । गिरतेरात्मनेपदमित्यर्थः । प्रतिज्ञानम् - अभ्युपगमः । सङ्गिरति ग्रासमिति । भक्षयतीत्यर्थः ।

translator notes

commentary BM: the sense is that the ātmanepada comes after girati [with sam]. pratijñāna is acceptance (abhyupagama). saṃgirati grāsam means 'he eats'. Followed: the brackets in sutra_en.

SK 2726 · A 1.3.53V

उदश्चरः सकर्मकात् ॥ २७२६ ॥

udaścaraḥ sakarmakāt

udaś caraḥ sakarmakāt — After car preceded by ut, when transitive (sakarmaka), [the ātmanepada comes — supplied in BM's gloss; the translator traces it by anuvṛtti to SK 2157].

Rule. After car preceded by ud, the ātmanepada comes when the verb is transitive (sakarmaka, "with an object").

Example.

ud + car + śap + ta → ātmanepada by this rule → uccarate.

dharmam uccarate, "he transgresses dharma". Bhaṭṭoji's gloss: "he goes on, overstepping it".

Applies when / blocked by. Why "transitive"? Bhaṭṭoji: bāṣpam uccarati, "vapour rises", that is, "goes upward". Bāṣpam is the subject here, not an object. The verb has no object, so the parasmaipada stays.

Siddhānta-kaumudī

धर्ममुच्चरते । उल्लङ्घ्य गच्छतीत्यर्थः । सकर्मकात्किम् । बाष्पमुच्चरति । उपरिष्टाद्गच्छतीत्यर्थः ॥

dharmam uccarate ('he transgresses dharma'): the meaning is 'he goes [on], overstepping [it]'. Why 'when transitive'? bāṣpam uccarati ('vapour rises'): the meaning is 'it goes upward'.

Bālamanoramā

उदश्चरः सकर्मकात् - उदश्चरः । उत्पूर्वाच्चरधातोः सकर्मकादात्मनेपदमित्यर्थः ।

translator notes

commentary BM: the sense is that the ātmanepada comes after the root car preceded by ut when it is transitive. Followed: the bracket in sutra_en.

SK 2727 · A 1.3.54V

समस्तृतीयायुक्तात् ॥ २७२७ ॥

samastṛtīyāyuktāt

samas tṛtīyāyuktāt — After [car — carried forward (anuvṛtti) from SK 2726] with sam (samaḥ), when it is connected with a third-case word (tṛtīyānta), [the ātmanepada comes; 'sakarmakāt' does not continue, per BM].

Rule. After car with sam, the ātmanepada comes when the verb is joined to a word in the third case. "Car" is carried forward from SK 2726. One of Bhaṭṭoji's commentators says "transitive" does not carry forward.

Example.

sam + car + laṭ, with the third-case word rathena → ātmanepada by this rule → saṃcarate.

rathena saṃcarate, "he moves about by chariot".

Applies when / blocked by. The third-case word must actually be uttered. One of Bhaṭṭoji's commentators gives rathikāḥ saṃcaranti, "the charioteers move about". "By chariot" is understood from the sense. But no third-case word is heard, so there is no ātmanepada. That, he says, is why the sūtra says yukta, "joined to". Otherwise it could have said just tṛtīyayā, "with the third case".

He adds that the ātmanepada comes even when car has an object. Unlike SK 2726, this rule sets no condition about objects.

Siddhānta-kaumudī

रथेन संचरते ॥

rathena saṃcarate ('he moves about by chariot').

Bālamanoramā

समस्तृतीयायुक्तात् - समस्तृतीया । सकर्मकादिति निवृत्तम् । संपूर्वात्तृतीयान्तसमभिव्याहृताच्चरेरात्मनेपदमित्यर्थः । तृतीयायुक्तादिति किम् । रथिकाः संचरन्ति । अत्र यद्यपि रथेनेत्यर्थाद्गम्यते, तथापि तृतीयान्तश्रवणाऽभावान्नात्मनेपदम् । एतदर्थमेव योगग्रहणम् । अन्यथातृतीयये॑त्येवावक्ष्यत् । सकर्मकादप्येतदात्मनेपदं भवति, अविशेषात्, अत एव॒तृतीयायुक्तादिति किम् । उभौ लोकौ संचरसीभं चामुं च लोक॑मिति भाष्यं सङ्गच्छते ।

translator notes

commentary BM: 'sakarmakāt' has ceased (nivṛtta). The sense is: the ātmanepada comes after car preceded by sam when it is uttered together with a third-case word. Why 'tṛtīyāyuktāt'? rathikāḥ saṃcaranti: although 'by chariot' is understood from the sense, no third-case word is heard, so there is no ātmanepada. That is the very purpose of the word 'yukta'; otherwise [Pāṇini] would have said just 'tṛtīyayā'. The ātmanepada comes even when car is transitive, there being no restriction; hence the Bhāṣya's counter-example to 'tṛtīyāyuktāt', 'ubhau lokau saṃcarasīmaṃ cāmuṃ ca lokam', is apt. Followed: the brackets in sutra_en.
translator sutra_en renders 'samaḥ' as 'with sam' rather than 'immediately preceded by sam', because SK 2728 takes 'samaḥ' here as a sixth-case word, so that the rule also applies when another upasarga intervenes (rathena samudācarate).

SK 2728 · A 1.3.55V

दाणश्च सा चेच्चतुर्थ्यर्थे ॥ २७२८ ॥

dāṇaśca sā ceccaturthyarthe

dāṇaś ca sā cec caturthyarthe — And after dāṇ [with sam, connected with a third-case word — 'samas tṛtīyāyuktāt' carried forward (anuvṛtti) from SK 2727, per BM], [the ātmanepada comes], if that [third case] is in the sense of the fourth case.

Rule. After dāṇ "to give" preceded by sam, joined to a third-case word, the ātmanepada comes. The condition: that third case stands in the sense of the fourth. One of Bhaṭṭoji's commentators says "with sam, joined to a third-case word" is carried forward from SK 2727. The word sā, "that", refers to the third case.

Example.

sam + dāṇ + laṭ, with dāsyā "to a slave-girl" in the third case

→ ātmanepada by this rule

→ the present stem yaccha for dāṇ before a śit affix (SK 2360, chapter 44) → saṃyacchate.

dāsyā saṃyacchate, "he gives to a slave-girl".

Why the third case for a recipient? One of Bhaṭṭoji's commentators cites a statement. With dāṇ, in improper dealings, the third case is used in the sense of the fourth.

Applies when / blocked by. Bhaṭṭoji adds a point about the previous sūtra. Its samaḥ is a sixth case. So both rules apply even when another upasarga stands between sam and the root:

rathena samudācarate, "he proceeds by chariot" (sam, ud, ā, then car);
dāsyā saṃprayacchate, "he hands over to a slave-girl" (sam, pra, then dāṇ).

Watch out. Why does the case matter? One of Bhaṭṭoji's commentators explains. A fifth case in a rule means "immediately after", by SK 41, tasmād ity uttarasya. Then ā or pra in between would block the rule. A sixth case shows only order, before and after, not adjacency.

Siddhānta-kaumudī

संपूर्वाद्दाणस्तृतीयान्तेन युक्तादुक्तं स्यात् तृतीया चेच्चतुर्थ्यर्थे । दास्या संयच्छते । पूर्वसूत्रे सम इति षष्ठी । तेन सूत्रद्वयमिदं व्यवहितेऽपि प्रवर्तते । रथेन समुदाचरते । दास्या संप्रयच्छते ॥

After dāṇ preceded by sam and connected with a third-case word, the stated [ātmanepada] comes, provided the third case is in the sense of the fourth: dāsyā saṃyacchate ('he gives to a slave-girl'). In the preceding sūtra 'samaḥ' is a sixth-case word (ṣaṣṭhī). Therefore these two sūtras apply even when [sam] is separated [from the root by another upasarga]: rathena samudācarate ('he proceeds by chariot'); dāsyā saṃprayacchate ('he hands over to a slave-girl').

Bālamanoramā

दाणश्च सा चेच्चतुर्थ्यर्थे - दाणश्च सा ।समस्तृतीयायुक्ता॑दित्यनुवर्तते । तदाह — संपूर्वादिति । उक्तं स्यादिति । आत्मनेपदमित्यर्थः । सा चेदिति । तच्छब्देन तृतीया परामृश्यते । तदाह — तृतीया चेदिति । दास्या संयच्छते इति ।अशिष्टव्यवहारे दाणः प्रयोगे चतुर्थ्यर्थे तृतीया वाच्या॑ इति तृतीया । ननुरथेन समुदाचरते इत्यत्रसमस्तृतीयायुक्ता॑दिति पूर्वसूत्रस्य न प्रवृत्तिः, आङा व्यवहितत्वेन सम्पूर्वकत्वाऽभावात्तस्मादित्युत्तरस्ये॑ति परिभाषया सम इति पञ्चम्या चरेरव्यवहितपरत्वलाभात् । तथादास्या संप्रयच्छते॑ इत्यत्रापिदाणश्च सा चे॑दिति कथं प्रवर्तते, प्रशब्देन व्यवधानादित्यत आह — पूर्वसूत्रे सम इति षष्ठीति । तथा च षष्ठ्या पौर्वापर्यमेव गम्यते, न त्वव्यवहितत्वमिति भावः । तेनेति । षष्ठ्याश्रयणेनेत्यर्थः । सूत्रद्वयमिति ।समस्तृतीयायुक्ता॑दिति पूर्वसूत्रस्थस्य षष्ठ्यन्तस्यैव समःदाणश्चे॑ति सूत्रेऽप्यनुवृत्तेरिति भावः ।

translator notes

commentary BM: 'samas tṛtīyāyuktāt' is carried forward (anuvartate), hence 'saṃpūrvāt'. 'uktam' means the ātmanepada. 'sā' refers back to the third case. In dāsyā saṃyacchate the third case is by [the statement] 'aśiṣṭavyavahāre dāṇaḥ prayoge caturthyarthe tṛtīyā vācyā' ('with dāṇ in improper dealings, the third case is to be stated in the sense of the fourth'). Followed: the brackets in sutra_en, '[ātmanepada]' and 'the third case'.
commentary BM on 'pūrvasūtre sama iti ṣaṣṭhī': objection: in rathena samudācarate 'samas tṛtīyāyuktāt' should not apply, since āṅ intervenes and there is no 'preceded by sam'. By the paribhāṣā 'tasmād ity uttarasya' (SK 41) a fifth-case 'samaḥ' would require car to follow immediately; likewise pra intervenes in dāsyā saṃprayacchate. Answer: 'samaḥ' is a sixth case, which conveys only sequence (paurvāparya), not immediacy. 'tena' means 'by adopting the sixth case'. 'sūtradvayam': the same sixth-case 'samaḥ' of the earlier sūtra continues into 'dāṇaś ca'. Followed: '[sam] is separated [from the root by another upasarga]'.
translator The gloss 'he gives to a slave-girl' follows BM's vārttika, under which the third case dāsyā stands for the fourth in improper dealings; the kaumudī itself gives no gloss. dāṇ takes the substitute yaccha, hence saṃyacchate.

SK 2729 · A 1.3.56V

उपाद्यमः स्वकरणे ॥ २७२९ ॥

upādyamaḥ svakaraṇe

upād yamaḥ svakaraṇe — After yam preceded by upa, in the sense of making [something] one's own (svakaraṇa), [the ātmanepada comes — supplied (śeṣa) per BM; the translator traces it by anuvṛtti to SK 2157].

Rule. After yam preceded by upa, the ātmanepada comes in the sense of svakaraṇa. Bhaṭṭoji glosses it as svīkāra, "taking as one's own".

Example.

upa + yam + śap + ta → ātmanepada by this rule

→ ch for the m of yam before the śit affix śap (SK 2400, chapter 44) → upa + yach + a + ta

→ the augment t before ch, after the short a (SK 146, chapter 5), which ends up as c → upa + yacch + a + ta

→ te for ta (SK 2233) → upayacchate.

bhāryām upayacchate, "he takes a wife".

Applies when / blocked by. One of Bhaṭṭoji's commentators sharpens the sense. Svakaraṇa is taking as one's own what was not one's own. Making one's own garment does not count: "he produces his own garment" stays vastram upayacchati.

Watch out. Why is the word svakaraṇa and not svīkaraṇa, with the affix cvi? Both of Bhaṭṭoji's commentators answer: cvi is optional, so it may be absent. One of them adds that the poet Bhaṭṭi uses the verb for accepting in general: upāyaṃsta mahāstrāṇi, "he accepted the great weapons".

Siddhānta-kaumudī

स्वकरणं स्वीकारः । भार्यामुपयच्छते ॥

svakaraṇa is taking as one's own (svīkāra): bhāryām upayacchate ('he takes a wife').

Tattvabodhinī

alignment inferredNSP p. 469

—स्वकरणं स्वीकार इति । स्वकरण-मित्यत्र च्विर्न भवति ‘समर्थानां प्रथमाद्वा’ इति विकल्पात् । स्वकरणशब्देन भार्यास्वीकारो गृह्यते इति वृत्तिकृत् । भट्टिस्तु स्वीकारमात्रेऽपि प्रायुङ्क्त ‘उपायंस्त महास्त्राणि’ इति

Bālamanoramā

उपाद्यमः स्वकरणे - उपाद्यमः ।आत्मनेपद॑मिति शेषः । ननुस्वं वस्त्रमुत्पादयती॑त्यर्थेवस्त्रमुपयच्छती॑त्यत्राप्यात्मनेपदं स्यादित्यत आह — स्वकरणं स्वीकार इति । अस्वस्य सतः स्वत्वेन परिग्रहः स्वकरणशब्देन विवक्षित इत्यर्थः । च्विप्रत्ययस्तु वैकल्पिकः,समर्थानां प्रथमाद्वे॑त्युक्तेरिति भाष्ये स्पष्टम् ।

translator notes

commentary BM: 'ātmanepadam' is to be supplied. Objection: in the sense 'he produces his own garment', vastram upayacchati would also get the ātmanepada. Hence 'svakaraṇaṃ svīkāraḥ': svakaraṇa means taking, as one's own, what was not one's own. The affix cvi is optional, by 'samarthānāṃ prathamād vā', as is clear in the Bhāṣya. Followed: 'taking as one's own'.
commentary TB (sk.2729.t1): in 'svakaraṇa' cvi is absent because of the option in 'samarthānāṃ prathamād vā' (our OCR 'citranaṃ' = print 'cvir na', scan 0469). The vṛttikāra takes svakaraṇa to mean taking a wife; but Bhaṭṭi (OCR 'bhaṭṭisuṃ' = print 'bhaṭṭis tu') used it of acceptance in general: 'upāyaṃsta mahāstrāṇi'. Recorded; the English keeps 'taking as one's own' general, with the kaumudī's wife-example.
commentary Our sk.2729.b1 breaks off at '…bhāṣye spaṣṭam'; the Wikisource BM witness (uttara-2/0198) continues with the lemma 'bhāryām upayacchate iti' glossed 'he takes another's daughter as his wife' (anyadīyāṃ kanyāṃ bhāryātvena parigṛhṇāti). Recorded: the English 'he takes a wife' is compatible.

SK 2730 · A 1.2.16कित्त्वातिदेशः

विभाषोपयमने ॥ २७३० ॥

vibhāṣopayamane

vibhāṣopayamane — In the sense of marrying (upayamana), [sic after yam — yam from yamo gandhane (SK 2698), sic from hanaḥ sic (SK 2697), kit from asaṃyogāl liṭ kit (SK 2242), all carried forward (anuvṛtti), per BM (Wikisource; absent from our BM layer); the kaumudī supplies 'yamaḥ sic' —] is optionally [treated as] kit.

Rule. In the sense of marrying (upayamana), the affix sic after yam is optionally kit. Bhaṭṭoji's gloss: "sic after yam is optionally kit in marriage". Sic is the aorist affix, heard as s. A kit affix is one that counts as marked with k, as at SK 2697 and SK 2698 earlier in this chapter. Here that lets the m of yam drop.

This rule is A 1.2.16, from the rules on kit affixes, not from the ātmanepada run (A 1.3). Bhaṭṭoji places it here because it concerns upa-yam. One of his commentators traces its words. "Yam" is carried forward from SK 2698, yamo gandhane. "Sic" comes from SK 2697, hanaḥ sic. "Kit" comes from SK 2242, asaṃyogāl liṭ kit.

Example.

rāmaḥ sītām upāyata, "Rāma married Sītā":

upa + a + yam + s + ta (luṅ, ātmanepada by SK 2729; the augment a)

→ sic is kit by this rule

→ the m of yam is deleted before the kit affix (SK 2428, chapter 45) → upa + a + ya + s + ta

→ sic is deleted after the short vowel (SK 2369, chapter 44) → upa + a + ya + ta

→ a + a merge → upāyata.

The other option, sic not kit: the m stays → upāyaṃsta.

Bhaṭṭoji's gloss: "he wedded" (udavoḍha). One of his commentators supplies the two deletions, by SK 2428 and SK 2369. Bhaṭṭoji gives the forms bare.

Applies when / blocked by. Bhaṭṭoji adds: "But in an upayama that is part of gandhana, kit is obligatory, by pūrvavipratiṣedha." Gandhana is the sense of SK 2698. One of his commentators says such a marriage is one preceded by violence, the rākṣasa marriage.

Pūrvavipratiṣedha means that in a conflict the earlier rule wins. Normally the later rule wins. Here the earlier SK 2698 makes kit obligatory, and it prevails over this option. Both of Bhaṭṭoji's commentators trace this to the Bhāṣya on SK 24, na veti vibhāṣā. One explains why. The Bhāṣya counts this option as an aprāptavibhāṣā. If it also covered the gandhana marriage, where kit is already due, it would be a prāptavibhāṣā, an option on something already due. So the earlier rule must win there.

Watch out. A kit sic is what deletes the m. So the two forms are not free variants in every sense. In ordinary marriage both are correct; in a forcible one only upāyata is.

Siddhānta-kaumudī

यमः सिच् किद्वा स्याद्विवाहे । रामः सीतामुपायत । उपायंस्त वा । उदवोढेत्यर्थः । गन्धनाङ्गे उपयमे तु पूर्वविप्रतिषेधान्नित्यं कित्त्वम् ॥

sic after yam is optionally kit in [the sense of] marriage: rāmaḥ sītām upāyata, or upāyaṃsta ('Rāma married Sītā'); the meaning is udavoḍha ('he wedded'). But in upayama that is a part of gandhana (gandhanāṅga), kit-status is obligatory (nitya), by pūrvavipratiṣedha.

Tattvabodhinī

alignment inferredNSP p. 469

—गन्धनाङ्गे इति । पूर्वविप्रतिषेधश्च ‘नवेति विभाषा’ सूत्रे भाष्ये उक्तः ॥—नित्यं कित्त्वमिति । ‘यमो गन्धने’ इति पूर्वसूत्रेणेत्यर्थः

translator notes

commentary TB (sk.2730.t1) on 'gandhanāṅge': the pūrvavipratiṣedha is stated in the Bhāṣya on the sūtra 'na veti vibhāṣā' (SK 24). On 'nityaṃ kittvam': that is, by the previous sūtra 'yamo gandhane' (SK 2698). Followed: 'obligatory' is read as kit-status by SK 2698, the earlier rule, prevailing.
translator The kaumudī gives no derivation of upāyata and upāyaṃsta. Under SK 2698 the kaumudī and BM show the effect of kit: with kit-sic the m of yam is deleted (udāyata there, upāyata here), without kit it stands (udāyaṃsta there, upāyaṃsta here). BM (next note) adds the second step: after the m is deleted, sic is deleted by 'hrasvād aṅgāt'.
commentary BM on vibhāṣopayamane is missing from our source (no BM block for this unit, and it is not filed under a neighbour) but is preserved in the Wikisource BM witness (uttara-2/0198): yam is carried forward from 'yamo gandhane', sic from 'hanaḥ sic' and kit from 'asaṃyogāt', whence Bhaṭṭoji's 'yamaḥ sic kid vā syād vivāhe'. upāyata means 'he accepted [her] as wife'; in the kit option the m is deleted by 'anudāttopadeśa…' and then sic by 'hrasvād aṅgāt'. upayama 'that is a part of gandhana' is marriage preceded by violence, i.e. the rākṣasa marriage (citing the smṛti 'hatvā bhittvā ca śīrṣāṇi…'). 'nityaṃ kittvam' is by the previous sūtra; if this option applied to gandhana-marriage too by being later, it would be a prāptavibhāṣā, contradicting the Bhāṣya on 'na veti vibhāṣā', which counts it among the aprāptavibhāṣās; so pūrvavipratiṣedha must be resorted to. Followed: the anuvṛtti bracket in sutra_en; agrees with TB (previous note).

SK 2731 · A 1.3.57V

ज्ञाश्रुस्मृदृशां सनः ॥ २७३१ ॥

jñāśrusmṛdṛśāṃ sanaḥ

jñāśrusmṛdṛśāṃ sanaḥ — [The ātmanepada — 'ātmanepadam' running on as adhikāra (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 —] occurs after jñā, śru, smṛ and dṛś when they end in san.

Rule. After the san-finals of jñā "to know", śru "to hear", smṛ "to remember" and dṛś "to see", the ātmanepada comes. Bhaṭṭoji's gloss: "for these, when they end in san, as before". One of his commentators glosses "as before" (prāgvat): the ātmanepada.

Example.

jñā + san → the desiderative stem, built as in chapter 55 → jijñāsa

→ jijñāsa + śap + ta → ātmanepada by this rule → te for ta (SK 2233) → jijñāsate.

dharmaṃ jijñāsate, "he wishes to know dharma".

Likewise śuśrūṣate "he wishes to hear", susmūrṣate "he wishes to remember", didṛkṣate "he wishes to see".

Applies when / blocked by. Both of Bhaṭṭoji's commentators note that some of these roots already take the ātmanepada in particular senses. Jñā takes it by SK 2717–2719. Śru and dṛś take it by a vārttika under SK 2701, earlier in this chapter. In those senses, they say, their san-finals already take the ātmanepada by SK 2734.

So why name them here? Their answer: the rule gives the ātmanepada to their san-finals in every other sense too. A desiderative of jñā takes it even where there is no denial and no intransitive use.

Siddhānta-kaumudī

सन्नन्तानामेषां प्राग्वत् । धर्मं जिज्ञासते । शुश्रूषते । सुस्मूर्षते । दिदृक्षते ॥

For these [four roots] when they end in san, [the ātmanepada occurs] as before (prāgvat): dharmaṃ jijñāsate ('he wishes to know dharma'); śuśrūṣate ('he wishes to hear'); susmūrṣate ('he wishes to remember'); didṛkṣate ('he wishes to see').

Tattvabodhinī

NSP p. 469

—ज्ञाश्रुस्मृ—। ‘अपह्नवे ज्ञः’ इत्यादिना ज्ञाधातोः ‘अर्तिश्रुदृशिभ्यश्च’ इति श्रुदृशिभ्यां चात्मनेपदे कृते तस्मिन्विषये ‘पूर्ववत्सनः’ इत्यनेन सिद्धेऽपि विषयान्तरे सन्नन्तादनेन विधीयत इति ज्ञेयम् ॥—निविविक्षत इति । ‘नेर्विशः’ इत्यात्मनेपदविधानात्सन्नन्तादपि आत्मनेपदम्

Bālamanoramā

ज्ञाश्रुस्मृदृशां सनः - ज्ञाश्रु । प्राग्वदिति । आत्मनेपदमित्यर्थः । यद्यपिअपह्नवे ज्ञः, 'अकर्मकाच्च'सम्प्रतिभ्यानाध्याने॑ इति सूत्रैः,अर्तिश्रुदृशिभ्यश्चे॑ति वार्तिकेन च ज्ञादिभ्य आत्मनेपदे कृते 'पूर्ववत्सनः' इत्यात्मनेपदं सिद्धम्,तथाप्यपह्नवाद्यभावेऽप्यात्मनेपदार्थं ज्ञाश्रुदृशीनामिह ग्रहणमिति मत्वोदाहरति — धर्मं जिज्ञासते इति । ज्ञातुमिच्छतीत्यर्थः । शुश्रूषते इति ।अज्झनगमां सनी॑ति दीर्घः ।इको झ॑लिति सनः कित्त्वम् ।श्र्युकः किती॑ति इण्निषेधः । सुस्मूर्षते इति । स्मृधातोः सनिअज्झने॑ति दीर्घेउदोष्ठपूर्वस्ये॑त्युत्त्वे रपरत्वेहलि चे॑ति दीर्घः ।

translator notes

commentary BM glosses 'prāgvat' as 'ātmanepadam'. Followed: '[the ātmanepada occurs] as before' and the adhikāra bracket in sutra_en.
commentary BM: for jñā the ātmanepada is already given by 'apahnave jñaḥ' (SK 2717), 'akarmakāc ca' (SK 2718) and 'sampratibhyām anādhyāne' (SK 2719), and for śru and dṛś by the vārttika 'artiśrudṛśibhyaś ca' (under SK 2701); in those cases the san-final already takes the ātmanepada by 'pūrvavat sanaḥ' (SK 2734). jñā, śru and dṛś are named here so that the san-final takes it even where apahnava and the other conditions are absent. BM glosses jijñāsate as jñātum icchati. Followed: 'he wishes to know'.
commentary TB (sk.2731.t1): where jñā takes the ātmanepada by 'apahnave jñaḥ' etc., and śru and dṛś by 'artiśrudṛśibhyaś ca', the san-final is covered by 'pūrvavat sanaḥ'; this sūtra prescribes the ātmanepada for the san-final in other domains. Recorded (agrees with BM).
textual The rest of sk.2731.t1, from '—nivivikṣata iti', is TB on SK 2734 (NSP p. 459 (scan)); it is cited there.

SK 2732 · A 1.3.58V

नानोर्ज्ञः ॥ २७३२ ॥

nānorjñaḥ

nānor jñaḥ — [The ātmanepada] does not [occur] after jñā [ending in san — 'sanaḥ' carried forward (anuvṛtti) from jñāśrusmṛdṛśāṃ sanaḥ, SK 2731] when it is preceded by anu.

Rule. The ātmanepada does not come after the san-final of jñā when anu precedes it. "San-final" is carried forward from SK 2731.

Example.

anu + jñā + san → anujijñāsa → no ātmanepada (this rule) → parasmaipada → anujijñāsati.

putram anujijñāsati, "he wishes to give his son leave". One of Bhaṭṭoji's commentators glosses it: "he wishes to permit".

Applies when / blocked by. What exactly does this rule cancel? Bhaṭṭoji: only the preceding sūtra, SK 2731. That is by the maxim anantarasya: "a prescription or a prohibition applies to what immediately precedes it".

So the prohibition does not reach this case:

sarpiṣo 'nujijñāsate "he wishes to set about [it] by means of ghee".

Why the ātmanepada? Bhaṭṭoji: SK 2718 gives the ātmanepada to the root jñā itself, before any san, when it has no object, as in sarpiṣo 'nujānīte. So its san-final gets it by SK 2734, "as its base does". This rule does not touch SK 2734.

Watch out. Both forms have anu + jijñāsa. The difference is which rule gave the ātmanepada. With an object (putram), only SK 2731 could give it, and this rule cancels SK 2731. Without an object, SK 2734 gives it, and nothing cancels that.

Siddhānta-kaumudī

पुत्रमनुजिज्ञासति । पूर्वसूत्रस्यैवायं निषेधः । [(परिभाषा - ) अनन्तरस्य] इति न्यायात् । तेनेह न । सर्पिषोऽनुजिज्ञासते । सर्पिषा प्रवर्तितुमिच्छतीत्यर्थः । पूर्ववत्सनः SK 2734 इति तङ् । अकर्मकाच्च SK 2718 इति केवलाद्विधानात् ॥

putram anujijñāsati ('he wishes to give his son leave'). This is a prohibition of the preceding sūtra [SK 2731] alone, by the maxim (paribhāṣā) 'anantarasya…' ['a prescription or a prohibition applies to what immediately precedes']. Hence [the prohibition does] not [apply] here: sarpiṣo 'nujijñāsate — the meaning is 'he wishes to set about [something] by means of ghee'. [Here] taṅ [comes] by 'pūrvavat sanaḥ' (SK 2734), because 'akarmakāc ca' (SK 2718) prescribes [the ātmanepada] for the bare [root jñā, without san].

Bālamanoramā

नानोर्ज्ञः - नानोर्ज्ञः । अनुपूर्वाज्ज्ञाधातोः सन्नन्तान्नात्मनेपदमित्यर्थः । पुत्रमनुजिज्ञासतीति । अनुज्ञातुमिच्छतीत्यर्थः । ननु सर्पिषा प्रवर्तितुमिच्छतीत्यर्थेसर्पिषोऽनुजिज्ञासते॑ इत्यत्रापिअपह्नवे ज्ञः॑,अकर्मकाच्चे॑त्यात्मनेपदस्याप्यनेन निषेधे सति सन्नन्तात्परस्मैपदमेव स्यादित्यत आह — पूर्वसूत्रस्यैवेति । एवं चसर्पिषोऽनुजिज्ञासते॑ इत्यत्रअकर्मकाच्चे॑त्यात्मनेपदं निर्बाधमिति भावः । ननुअकर्मकाच्चे॑ति ज्ञाधातोरात्मनेपदे सन्नन्तात्कथमात्मनेपदलाभ इत्यत आह — पूर्ववदिति । केवलात्सन्विहीनाज्ज्ञाधातोरात्मनेपदविधानात्सन्नन्तादपि तस्मात् 'पूर्ववत्सनः' इत्यात्मनेपदमित्यर्थः ।

translator notes

commentary BM: the sūtra means that the ātmanepada does not come after the san-final of jñā preceded by anu; putram anujijñāsati means anujñātum icchati. Followed: the 'sanaḥ' bracket in sutra_en and the gloss.
commentary BM sets out the objection: if this sūtra also cancelled the ātmanepada of 'apahnave jñaḥ' and 'akarmakāc ca', sarpiṣo 'nujijñāsate would take only the parasmaipada; 'pūrvasūtrasyaiva' answers it, so that 'akarmakāc ca' gives the ātmanepada unhindered. On 'pūrvavat': since the ātmanepada is enjoined for jñā on its own, without san, the san-final of it also takes the ātmanepada by 'pūrvavat sanaḥ'. Followed: 'the bare [root jñā, without san]'.
translator The source gives only the opening word of the maxim, 'anantarasya'; the bracketed completion is the translator's.
textual Ours reads '[(paribhāṣā - ) anantarasya] iti nyāyāt'; the bracket and 'paribhāṣā' label are the digital edition's tagging. The print has '(pa) anantarasyeti nyāyāt' (NSP p. 459 (scan)).

SK 2733 · A 1.3.59V

प्रत्याङ्भ्यां श्रुवः ॥ २७३३ ॥

pratyāṅbhyāṃ śruvaḥ

pratyāṅbhyāṃ śruvaḥ — After śru [ending in san — 'sanaḥ' carried forward (anuvṛtti) from SK 2731] when preceded by prati or āṅ, [the ātmanepada does not occur — 'na' carried forward (anuvṛtti) from nānor jñaḥ, SK 2732: the translator's inference; cf. BM and TB on SK 2734, which carry this 'na' on into the following pair of sūtras].

Rule. After the san-final of śru "to hear", preceded by prati or āṅ, the ātmanepada does not come. Bhaṭṭoji's gloss: "after these two, from śru ending in san, what was stated does not occur". One of his commentators confirms the "not", glossing it "no ātmanepada". "San-final" comes from SK 2731, and "not" from SK 2732. Both commentators carry the same "not" on past this rule, at SK 2734.

Example.

prati + śru + san → pratiśuśrūṣa → no ātmanepada (this rule) → parasmaipada → pratiśuśrūṣati.

Likewise āśuśrūṣati.

Applies when / blocked by. Bhaṭṭoji adds: "After prati used as a karmapravacanīya, it does occur." A karmapravacanīya is a word like prati used to mark a relation, not as an upasarga of the verb. You met it in chapter 16 (SK 552).

devadattaṃ pratiśuśrūṣate, with prati governing devadattam.

One of Bhaṭṭoji's commentators explains. Here prati is a karmapravacanīya, by SK 552. In this rule, by interpretation, prati and āṅ are taken only as upasargas. So the ātmanepada of SK 2731 stands.

Bhaṭṭoji then names two sūtras as already explained: śadeḥ śitaḥ (SK 2362) and mriyater luṅliṅoś ca (SK 2538). In the Aṣṭādhyāyī they stand next in the run, so he only points to them. You met the first in chapter 44 and the second in chapter 49.

Siddhānta-kaumudī

आभ्यां सन्नन्ताच्छ्रुव उक्तं स्यात् । प्रतिशुश्रूषति । आशुश्रूषति । कर्मप्रवचनीयात्स्यादेव । देवदत्तं प्रतिशुश्रूषते । शदेः शितः SK 2362 म्रियतेर्लुङलिङोश्च SK 2538 व्याख्यातम् ॥

After śru ending in san, [when it comes] after these two [prati and āṅ], what was stated [— the ātmanepada —] does [not] occur: pratiśuśrūṣati, āśuśrūṣati. After [prati used as] a karmapravacanīya it does occur: devadattaṃ pratiśuśrūṣate. 'śadeḥ śitaḥ' (SK 2362) [and] 'mriyater luṅliṅoś ca' (SK 2538) have [already] been explained.

Bālamanoramā

प्रत्याङ्भ्यां श्रुवः - प्रत्याङ्भ्यां श्रुवः । उक्तं नेति । आत्मनेपदं नेत्यर्थः । प्रत्याङाविहोपसर्गावेव गृह्येते, व्याख्यानात् । तदाह — कर्मप्रवचनीयात्स्यादेवेति ।आत्मनेपद॑मिति शेषः । देवदत्तं प्रतीति ।लक्षणेत्थम्भूते॑ति प्रतिः कर्मप्रवचनीयः ।

translator notes

textual Ours reads 'ābhyāṃ sannantāc chruva uktaṃ syāt', which says the opposite of the sūtra. The 1915 print has 'uktaṃ na syāt' (NSP p. 459 (scan), confirmed), and Wikisource also has 'na'. The English supplies '[not]'. Mūla correction for Ajai's Print Check.
commentary BM's pratīka reads 'uktaṃ neti', glossed 'ātmanepadaṃ na'; this confirms the 'na' missing from our kaumudī. Followed: 'what was stated [— the ātmanepada —] does [not] occur'.
commentary BM: by interpretation (vyākhyāna), prati and āṅ are taken here only as upasargas, which is why Bhaṭṭoji adds 'karmapravacanīyāt syād eva' (BM supplies 'ātmanepadam'). In devadattaṃ prati, prati is a karmapravacanīya by 'lakṣaṇetthambhūtākhyāna…' (SK 552). Followed: '[prati used as] a karmapravacanīya'.
translator 'vyākhyātam' points to the two sūtras that stand between 1.3.59 and 1.3.62 in the Aṣṭādhyāyī; Bhaṭṭoji treated them earlier (SK 2362, SK 2538) and does not repeat them here.

SK 2734 · A 1.3.62सन्नन्तपदनिर्णयातिदेशः

पूर्ववत् सनः ॥ २७३४ ॥

pūrvavat sanaḥ

pūrvavat sanaḥ — After a san-final [root, the ātmanepada occurs] just as [it does] after the [root] that stands before san.

Rule. After a san-final root, the ātmanepada comes just as it comes after the root that stands before san. Bhaṭṭoji's gloss: "as with the root that stands before san, so the ātmanepada comes also after the san-final".

One of his commentators analyses pūrvavat: "like the prior one", where "the prior one" is the base (prakṛti) of san.

Example.

edh + san → edidhiṣa (with iṭ, chapter 55)

→ edh takes the ātmanepada (SK 2157), so the san-final does too (this rule)

→ edidhiṣa + śap + te → edidhiṣate "he wishes to grow".

Bhaṭṭoji's other examples:

śiśayiṣate "he wishes to lie down", from śī;
nivivikṣate "he wishes to enter", from ni + viś. Viś takes the ātmanepada after ni by SK 2683, earlier in this chapter. Both of Bhaṭṭoji's commentators say so.

Applies when / blocked by. Why "as its base"? Bhaṭṭoji: bubhūṣati "he wishes to be". Bhū takes the parasmaipada, so its desiderative does too.

Then comes a point about SK 2362 and SK 2538. Śad takes the ātmanepada before a śit affix. Mṛ "to die" takes it in luṅ and liṅ. Would their san-finals inherit it by this rule? Bhaṭṭoji says no. Two words are carried into those two sūtras: sanaḥ "after a san-final" from this rule, and na "not" from SK 2732. Each sūtra is then read by vākyabheda, "splitting the statement" into two:

the first statement gives the ātmanepada to śad and mṛ as taught there;
the second says: "not after their san-finals".

So the desideratives śiśatsati and mumūrṣati take the parasmaipada.

Both of Bhaṭṭoji's commentators name the sources of the two words. One spells out the two statements.

Last, Bhaṭṭoji names āmpratyayavat kṛño 'nuprayogasya (SK 2240), taught in chapter 44. It is the next sūtra in the Aṣṭādhyāyī. His example: edhāṃcakre "he grew". The auxiliary kṛ takes the ātmanepada because edh does.

Watch out. "As its base" means the base's own rule, with its own conditions. nivivikṣate takes the ātmanepada only because ni is there, as SK 2683 requires. Without ni, viś is parasmaipada, and so is its desiderative.

Siddhānta-kaumudī

सनः पूर्वो यो धातुस्तेन तुल्यं सन्नन्तादप्यात्मनेपदं स्यात् । एदिधिषते । शिशयिषते । निविविक्षते । पूर्ववत्किम् । बुभूषति । शदेः SK 2362 SK 2528 इत्यादिसूत्रद्वये सनो नेत्यनुवर्त्य वाक्यभेदेन व्याख्येयम् । तेनेह न । शिशत्सति । मुमूर्षति । आम्प्रत्ययवत्कृञोऽनुप्रयोगस्य SK 2240 एधांचक्रे ॥

As [it does] with the root that stands before san, [so] the ātmanepada occurs also after the san-final: edidhiṣate [— edh taking the ātmanepada]; śiśayiṣate; nivivikṣate [— ni + viś taking the ātmanepada by 'ner viśaḥ' (SK 2683)]. Why 'pūrvavat'? bubhūṣati. In the pair of sūtras beginning with 'śadeḥ…' (SK 2362) [and continuing with 'mriyater luṅliṅoś ca'] (SK 2538), 'sanaḥ na' ('not after san') is to be carried forward (anuvṛtti) [— 'sanaḥ' from 'pūrvavat sanaḥ' (SK 2734) and 'na' from 'nānor jñaḥ' (SK 2732) —] and [the sūtras] are to be explained by splitting the statement (vākyabheda) [into two: the ātmanepada for śad and mṛ as prescribed there, and a separate 'not after their san-finals']. Hence not here: śiśatsati, mumūrṣati. 'āmpratyayavat kṛño 'nuprayogasya' (SK 2240): edhāṃcakre.

Tattvabodhinī

alignment inferredNSP p. 469

—सनो नेत्यनुवर्त्येति । ‘नानोर्ज्ञः’ ‘पूर्ववत्सनः’ इति सूत्राभ्यामिति शेषः

Bālamanoramā

पूर्ववत् सनः - पूर्ववत्सनः । पूर्वेणेव पूर्ववत् ।तेन तुल्यमिति तृतीयान्तद्वतिः । पूर्वशब्देन सन्प्रकृतिर्विवक्षिता । तदाह — सनः पूर्व इत्यादि । एदिधिषते इति । सन्प्रकृतेरेधधातोरात्मनेपदित्वात्तत्प्रकृतिकसन्नन्तादात्मनेपदम् । 'नेर्विशः' इत्यात्मनेपदविधानात्तत्प्रकृतिकसन्नन्तादपि आत्मनेपदम् । ननु 'शदेः शितः'म्रियतेर्लुङ्लङोश्चे॑त्यस्य ग्रहणम् ।शदे॑रित्यादिसूत्रद्वये 'पूर्ववत्सनः' इति, 'नानोर्ज्ञः' इत्यतो नेति चानुवर्त्त्य शदेर्म्रियतेश्च सन्नन्तान्नात्मनेपदमिति व्याख्येयमित्यर्थः । नन्वेवं सति शीयते म्रियते इत्यादावात्मनेपदं न लभ्येतेत्यत आह — वाक्यभेदेनेति । 'शदेः शितः' म्रियतेर्लुङ्लिङोश्चे॑त्येकं वाक्यम् । शिद्भाविनः शदेरात्मनेपदं स्यात्, मृङो लुङ्लिङ्प्रकृतिभूतात्, शित्प्रकृतिभूताच्चात्मनेपदं स्यान्नान्यत्रेत्यर्थः । तेन शीयते म्रियते ममारेत्यादि सिध्यति ।सनो ने॑त्यपरं वाक्यम् । शदेः, म्रियतेश्च सन्नन्तान्नात्मनेपदमित्यपरम् । तेन शिशत्सति, मुमूर्षति इत्यादौ नात्मनेपदमित्यर्थः ।

translator notes

commentary BM: 'pūrvavat' = pūrveṇa iva, with vati after a third-case word (tṛtīyānta) by 'tena tulyam…'; 'pūrva' means the base (prakṛti) of san. edidhiṣate: the san-final takes the ātmanepada because edh, its base, is an ātmanepada root; nivivikṣate: because 'ner viśaḥ' prescribes the ātmanepada. Followed: sutra_en's 'the [root] that stands before san' and the brackets on edidhiṣate and nivivikṣate.
commentary TB (printed under sk.2731.t1, lemma 'nivivikṣata iti'): because 'ner viśaḥ' prescribes the ātmanepada, the san-final also takes it. Followed: the bracket on nivivikṣate.
commentary BM: 'sanaḥ' is carried forward from 'pūrvavat sanaḥ' and 'na' from 'nānor jñaḥ' into the two sūtras 'śadeḥ śitaḥ' and 'mriyater luṅliṅoś ca'. By vākyabheda, one statement is 'śadeḥ śitaḥ mriyater luṅliṅoś ca' — śad takes the ātmanepada where it is to take a śit [affix], and mṛ where it is the base of luṅ, liṅ or a śit [affix], and not elsewhere — so that śīyate, mriyate, mamāra etc. are obtained; the other is 'sano na': not after the san-finals of śad and mṛ, so śiśatsati and mumūrṣati keep the parasmaipada. Followed: the anuvṛtti bracket and the bracketed description of the two statements.
commentary TB (sk.2734.t1) on 'sano nety anuvartya': from the sūtras 'nānor jñaḥ' and 'pūrvavat sanaḥ' — this is what remains to be supplied (śeṣa). Followed: the anuvṛtti bracket (agrees with BM).
textual Ours numbers the second sūtra of the pair SK 2528, and so does the 1915 print ('2528', NSP p. 459 (scan)); SK 2528 is 'liṅsicor ātmanepadeṣu'. The intended sūtra is 'mriyater luṅliṅoś ca', SK 2538, which SK 2733 cites with that number; Wikisource also reads 2538. The English gives SK 2538. A misnumber in the print itself; for Ajai's Print Check.
translator 'āmpratyayavat kṛño 'nuprayogasya' is 1.3.63, the next sūtra in the Aṣṭādhyāyī; Bhaṭṭoji treated it at SK 2240 and here only names it with its example.

SK 2735 · A 1.3.64V

प्रोपाभ्यां युजेरयज्ञपात्रेषु ॥ २७३५ ॥

propābhyāṃ yujerayajñapātreṣu

propābhyāṃ yujer ayajñapātreṣu — [The ātmanepada occurs] after yuj preceded by pra or upa, except where sacrificial vessels (yajñapātra) [are concerned].

Rule. After yuj preceded by pra or upa, the ātmanepada comes. The exception: where sacrificial vessels (yajñapātra) are concerned.

Example.

pra + yuj + laṭ, ātmanepada by this rule, with the rudh-class sign (chapter 50) → prayuṅkte.

Likewise upayuṅkte.

Vārttika. Bhaṭṭoji then cites a vārttika: "It should be stated: after an upasarga that has a vowel at its beginning or its end." Pra and upa both qualify, but so do others:

udyuṅkte: ud begins with a vowel;
niyuṅkte: ni ends with a vowel.

One of Bhaṭṭoji's commentators analyses svarādyanta as a compound of "beginning" and "end". Bhaṭṭoji's two examples show that one vowel, at either place, is enough.

Applies when / blocked by. Why "except with sacrificial vessels"? Bhaṭṭoji: dvandvaṃ nyañci pātrāṇi prayunakti, "he sets out the vessels in pairs, mouths downward". One of his commentators glosses dvandvam as "two by two" and nyañci as "with their openings downward". The parasmaipada stays.

Siddhānta-kaumudī

प्रयुङ्क्ते । उपयुङ्क्ते ।

prayuṅkte. upayuṅkte.

vārttika

स्वराद्यन्तोपसर्गादिति वक्तव्यम्

(vārttika) It should be stated [that the ātmanepada occurs after yuj] following an upasarga that has a vowel (svara) at its beginning or its end.

(वार्तिकम्) ॥ उद्युङ्क्ते । नियुङ्क्ते । अयज्ञपात्रेषु किम् । द्वन्द्वंन्यञ्चि पात्राणि प्रयुनक्ति ॥

udyuṅkte. niyuṅkte. Why 'ayajñapātreṣu'? dvandvaṃ nyañci pātrāṇi prayunakti ('he sets out the vessels in pairs, mouths downward').

Bālamanoramā

प्रोपाभ्यां युजेरयज्ञपात्रेषु - प्रोपाभ्यां ।आत्मनेपद॑मिति शेषः । स्वरेति । स्वरौ अचौ आद्यन्तौ यस्य सः स्वराद्यन्तः । तथाभूतोपसर्गात्परत्व एव युजेरात्मनेपदमित्यर्थः । द्वन्द्वमिति । द्वन्द्वं द्विशः, न्यञ्चि — अधोबिलानीत्यर्थ- ।

translator notes

commentary BM supplies 'ātmanepadam' as what remains (śeṣa). Followed: '[The ātmanepada occurs]' in sutra_en.
commentary BM: svarādyanta is a bahuvrīhi, 'whose beginning and end (ādyantau) are vowels (svarau = acau)'; yuj takes the ātmanepada only when it follows such an upasarga. Followed: the restriction is rendered as '[that the ātmanepada occurs after yuj] following an upasarga…'.
translator BM's gloss could be read as 'beginning and ending with a vowel'; the examples udyuṅkte (ud, vowel-initial) and niyuṅkte (ni, vowel-final) require 'at its beginning or its end', which is the rendering given.
commentary BM: dvandvam = dviśaḥ ('two by two'); nyañci = adhobilāni ('with their openings downward'). Followed.
textual The '(vārttikam)' at the head of our k3 is the digital edition's tag; the 1915 print marks the vārttika with a sign before 'svarādyantopasargād iti vaktavyam' instead (NSP p. 459 (scan)). The vārttika is k2; k3 is Bhaṭṭoji's examples.

SK 2736 · A 1.3.65V

समः क्ष्णुवः ॥ २७३६ ॥

samaḥ kṣṇuvaḥ

samaḥ kṣṇuvaḥ — [The ātmanepada occurs] after kṣṇu preceded by sam.

Rule. After kṣṇu "to sharpen" preceded by sam, the ātmanepada comes.

Example.

sam + kṣṇu + laṭ → ātmanepada by this rule → saṃkṣṇute.

saṃkṣṇute śastram, "he sharpens the weapon". One of Bhaṭṭoji's commentators glosses it "he makes sharp" (tīkṣṇīkaroti).

Applies when / blocked by. Why a separate sūtra? Kṣṇu could have been added to SK 2699, samo gamyṛcchibhyām, earlier in this chapter. Both of Bhaṭṭoji's commentators explain. In SK 2699 "intransitive" is carried forward, so it would have denied the ātmanepada when kṣṇu has an object. As its own sūtra, kṣṇu takes the ātmanepada even with an object. Bhaṭṭoji's example has one, śastram, as a hint.

Siddhānta-kaumudī

संक्ष्णुते शस्त्रम् ॥

saṃkṣṇute śastram ('he sharpens the weapon').

Tattvabodhinī

NSP p. 469

—समः क्ष्णुवः । ‘समो गम्यृच्छिक्ष्णुभ्यः’ इति पठनीये पृथगस्य पाठः सकर्मकादपि विधानार्थं इति ध्वनयन्नुदाहरति—संक्ष्णुते शस्त्रमिति

Bālamanoramā

समः क्ष्णुवः - समः क्ष्णुवः ।आत्मनेपद॑मिति शेष॒समो गम्यृच्छिभ्या॑मित्यत्रैवसमो गम्यृच्छिक्ष् णुव॑ इति न सूत्रितं , तथा सति अकर्मकादित्यनुवृत्त्या सकर्मकान्न स्यात् । तत्सूचयन्नुदाहरति — संक्ष्णुते शस्त्रमिति । तीक्ष्णीकरोतीत्यर्थः ।

translator notes

commentary BM supplies 'ātmanepadam' as what remains (śeṣa) and glosses saṃkṣṇute as tīkṣṇīkaroti ('sharpens'). Kṣṇu was not simply added to 'samo gamyṛcchibhyām' (SK 2699), because there the anuvṛtti of 'akarmakāt' would deny the ātmanepada to a transitive (sakarmaka) use; the example with an object, śastram, signals this. Followed: '[The ātmanepada occurs]' in sutra_en and the gloss.
commentary TB (sk.2736.t1): where 'samo gamyṛcchikṣṇubhyaḥ' could have been read, kṣṇu is read separately so that the ātmanepada is prescribed even after the transitive, and Bhaṭṭoji's example saṃkṣṇute śastram hints at this. Recorded (agrees with BM).

SK 2737 · A 1.3.66V

भुजोऽनवने ॥ २७३७ ॥

bhujo'navane

bhujo 'navane — [The ātmanepada occurs] after bhuj [of the rudhādi class] in a sense other than protecting (avana).

Rule. After bhuj of the rudh class, the ātmanepada comes in any sense other than protecting (avana). One of Bhaṭṭoji's commentators glosses avana as rakṣaṇa, "protecting"; the other as pālana, the same.

Example.

bhuj + laṭ, ātmanepada by this rule, with the rudh-class sign (chapter 50) → bhuṅkte.

odanaṃ bhuṅkte, "he eats rice". Bhaṭṭoji's gloss: "he consumes" (abhyavaharati).

Bhaṭṭoji gives two more lines:

bubhuje pṛthivīpālaḥ pṛthivīm eva kevalām, "the protector of the earth enjoyed the earth alone";
vṛddho jano duḥkhaśatāni bhuṅkte, "an old man undergoes hundreds of sorrows".

"Here the meaning of bhuj is experiencing (upabhoga)," he says.

Applies when / blocked by. Why "other than protecting"? Bhaṭṭoji: mahīṃ bhunakti, "he protects the earth". The parasmaipada stays.

Which bhuj is meant? Both of Bhaṭṭoji's commentators say: only the rudh-class root of protecting and eating. The tud-class bhuj "to curl" keeps the parasmaipada. One gives bhujati vāsaḥ "the cloth curls" and traces the point to the Bhāṣya. The other gives pāṇiṃ vibhujati.

Watch out. The sūtra says "not protecting", not "eating". One of Bhaṭṭoji's commentators gives two reasons. A word that names one of a root's senses fixes which root is meant, whether it includes or excludes. And the ātmanepada must also reach senses other than eating, such as experiencing. The other commentator adds that bubhuje pṛthivīm cannot mean "he ate the earth", yet it takes the ātmanepada.

Siddhānta-kaumudī

ओदनं भुङ्क्ते । अभ्यवहरतीत्यर्थः । बुभुजे पृथिवीपालः पृथिवीमेव केवलाम् । वृद्धो जनो दुःखशतानि भुङ्क्ते । इहोपभोगो भुजेरर्थः । अनवने किम् । महीं भुनक्ति ॥

odanaṃ bhuṅkte ('he eats rice'); the meaning is 'he consumes' (abhyavaharati). bubhuje pṛthivīpālaḥ pṛthivīm eva kevalām ('the protector of the earth enjoyed the earth alone'). vṛddho jano duḥkhaśatāni bhuṅkte ('an old man undergoes hundreds of sorrows'). Here the meaning of bhuj is experiencing (upabhoga). Why 'anavane'? mahīṃ bhunakti ('he protects the earth').

Tattvabodhinī

NSP p. 469–470

—भुजोऽनवने । अवनं पालनम्, अदने इति वक्तव्ये अनवन इति पर्युदासस्य प्रयोजनद्वयम् । संयोगवद्विप्रयोगस्यापि विशेषावधारणहेतुत्वाद्रौधादिकस्यैव भुजेर्ग्रहणमित्येकम् । अदनादर्थादर्थान्तरेऽप्युपभोगादौ आत्मनेपदं भवतीति द्वितीयं, तदाह—बुभुजे पृथिवीपाल इति ॥—इहेति । उपभोग इत्युपलक्षणमात्मसात्करणस्यापि । पृथिवीं बुभुजे । स्वाधीनां चकारेत्यर्थः । भुज पालनाभ्यवहारयोरित्यस्य रुधादेरेव ग्रहणमिति भुजो कौटिल्य इत्यस्मात्तुदादेः परस्मैपदमेव । पाणिं विभुजति । मूलानि विभुजति ॥—णेरणौ यत्कर्म । आत्मनेपदमित्यधिक्रियते । इहावान्तरवाक्यानि चत्वारि प्रतीयन्ते । णेरात्मनेपदमित्येकं वाक्यम् । तच्च स्यादित्यन्तेत व्याख्यातम् । अणौ यत्कर्म णौ चेदिति द्वितीयम् । कर्मशब्दः क्रियापरः ‘कर्तरि कर्मव्यतिहारे’ इतिवत् । तथा च अणौ या क्रिया सैव ण्यन्ते चेदित्यर्थः । एवं स्थिते फलितमाह—सैव चेद् ण्यन्तेनोच्येतेति । स कर्तेति तृतीयं वाक्यम् । अणावित्यादि चेच्छब्दश्चान्तमिहानुवर्तते । कर्मशब्दश्चात्र कारकविशेषपरः । शब्दाधिकाराश्रयणात्तदेतद्व्याचष्टे—अणौ यदित्यादिना स्यादित्यन्तेन । अनाध्यान इति वाक्यान्तरं व्याचष्टे—न त्विति । आध्यानमुत्कण्ठापूर्वकं स्मरणम् । वस्तुतस्तु पर्युदास एव लाघवादाश्रयणीयः । अस्मिन्पक्षे आध्यानभिन्ने इत्यर्थे सति फलितो न त्वाध्याने इति नेयः । तथा च अत्र वाक्यत्रयमेवेति बोध्यम् ॥—विकल्प इति । परत्वात्प्राप्ते इत्युत्तरेणान्वयः

Bālamanoramā

भुजोऽनवने - भुजोऽनवने । अवनं -रक्षणम् । ततोऽन्यत्र भुजेरात्मनेपदमित्यर्थः । ननु भुज पालनाभ्यवहारयो॑ रिति धातुपाठे स्थितम् । तत्रबुभुजे पृथिवी॑मित्यत्र न पालनमर्थः । तथा सति 'अनवने' इति पर्युदासादात्मनेपदाऽयोगात् । नाप्यभ्यवहरणम्, असंभवात् । नहि पृथिव्या अभ्यवहरणं संभवति । तथावृद्धो जनो दुःखशतानि भुङ्क्ते॑ इत्यपि न युज्यते, दुःखशतानां पालनस्य अभ्यवहरणस्य चाऽसंभवात् । तत्राह — इह उपभोगो भुजेरर्थ इति । धातूनामनेकार्थकत्वादिति भावः । महीं भुनक्तीति । रक्षतीत्यर्थः । अत्र रौधादिकस्यैवभुज पालनाभ्यवहारयो॑रित्यस्य ग्रहणम् — नतु 'भुजो कौटिल्ये' इति तौदादिकस्याऽपीति भाष्यम् । भुजति वासः = कुटिली भवतीत्यर्थः ।

translator notes

commentary BM: avana = rakṣaṇa ('protecting'); the ātmanepada comes for bhuj in any sense other than that. In bubhuje pṛthivīm the sense is not protecting (the paryudāsa would then deny the ātmanepada), nor eating (the earth cannot be eaten), and the same holds for duḥkhaśatāni bhuṅkte; hence 'here the meaning of bhuj is upabhoga', roots having many meanings. mahīṃ bhunakti = rakṣati. Only the rudhādi 'bhuja pālanābhyavahārayoḥ' is meant, not the tudādi 'bhujo kauṭilye' (bhujati vāsaḥ, 'the cloth curls') — so the Bhāṣya. Followed: 'in a sense other than protecting', '[of the rudhādi class]' and the glosses.
commentary TB (sk.2737.t1): avana = pālana. The sūtra says 'anavane' (a paryudāsa) rather than 'adane' for two purposes: since disjunction, like conjunction, determines which root is meant, only the rudhādi bhuj is taken; and the ātmanepada comes in senses other than eating as well, such as upabhoga — hence bubhuje pṛthivīpālaḥ. Upabhoga also implies (upalakṣaṇa) making one's own (ātmasātkaraṇa): pṛthivīṃ bubhuje = 'he made it subject to himself'. The tudādi 'bhujo kauṭilye' keeps the parasmaipada: pāṇiṃ vibhujati, mūlāni vibhujati. Followed: '[of the rudhādi class]'; TB's 'made his own' for bubhuje is recorded, the English keeps Bhaṭṭoji's 'upabhoga'.
textual The tail of sk.2737.t1, from '—ṇeraṇau yatkarma' (OCR 'gerṇau') to '—vikalpa iti…', is TB on SK 2738 (NSP pp. 459–460 (scan)); it does not bear on SK 2737.

SK 2738 · A 1.3.67V

णेरणौ यत्कर्म णौ चेत् स कर्ताऽनाध्याने ॥ २७३८ ॥

ṇeraṇau yatkarma ṇau cet sa kartā'nādhyāne

ṇer aṇau yat karma ṇau cet sa kartā 'nādhyāne — [Ātmanepada — carried forward (anuvṛtti) as the heading (adhikāra) from anudāttaṅita ātmanepadam, SK 2157 — comes] after [what ends in] ṇi, if what is the karma when there is no ṇi (aṇau) is, when there is ṇi (ṇau), the agent (kartṛ); [but] not in [the sense of] longing remembrance (ādhyāna). [The commentators read the sūtra as separate clauses: 'ṇeḥ' [ātmanepada after what ends in ṇi]; 'aṇau yat karma ṇau cet', with karma meaning the action (kriyā) — 'if the action in the non-ṇi [state] is that very [action] in the ṇi [state]'; 'sa kartā', with 'aṇau yat karma … cet' carried forward (anuvṛtti) into it and karma now meaning the kāraka — 'if what was the object (karman) there is the agent in the ṇi [state]'; and 'anādhyāne'. But both conclude that anādhyāne is a paryudāsa ('in a sense other than ādhyāna') belonging to the first clause, so that there are three clauses, as in the Bhāṣya.]

Rule. After a root ending in ṇi (a ṇyanta), the ātmanepada comes when two conditions hold:

1. the action expressed without ṇi is that very action, and no more, that the ṇi-form expresses;

2. what was the object (karman) without ṇi is the agent (kartṛ) of the ṇi-form.

It does not come in the sense of ādhyāna, "longing recollection".

"Ātmanepada" is the heading, carried forward from SK 2157. Aṇau means "in the non-ṇi state", the plain verb. Ṇau means "in the ṇi state", the causative.

How the sūtra is read. The word karma appears once but does two jobs. Both of Bhaṭṭoji's commentators break the sūtra into clauses:

ṇeḥ: "after what ends in ṇi", the ātmanepada;
aṇau yat karma ṇau cet: "if the action in the non-ṇi state is the same in the ṇi state". Here karma means the action (kriyā);
sa kartā: "if that is the agent". The words aṇau yat karma … cet are read again into this clause. Now karma means the object, one of the kārakas (the roles of participants in an action).

Bhaṭṭoji's gloss carries both senses: "if the action in the non-ṇi state is that very one expressed by the ṇi-final; if what is the object-kāraka in the non-ṇi state is the agent in the ṇi state".

What of anādhyāne? Both commentators start from four clauses and settle on three. Anādhyāne is a paryudāsa, a negation that picks out "something other than" ādhyāna. It joins the first clause. One of them says this is as the Bhāṣya has it. He adds that Bhaṭṭoji's "but not in ādhyāna" only states the resulting sense.

Why the rule is needed. Bhaṭṭoji: SK 2564, ṇicaś ca, already gives the ātmanepada after a ṇic-final. But it does so only when the fruit goes to the agent (kartrabhiprāya). This rule is for the other case, akartrabhiprāya, "the fruit not intended for the agent".

When the fruit does go to the agent, two later rules also reach the form. SK 2744 makes the ātmanepada optional. SK 2754, aṇāv akarmakāt…, taught in the next chapter, gives the parasmaipada. Each is later than this rule, so each would normally win. Bhaṭṭoji says this rule is what is wanted, by pūrvavipratiṣedha: the earlier rule wins, as at SK 2730. Whether that claim holds against both later rules, scholars discuss this.

Which roots. Bhaṭṭoji: "The examples are roots whose bhāva resides in the agent and roots whose kriyā resides in the agent." Here bhāva and kriyā are a narrower pair than the bhāva of SK 2679, the bare action, and the "action" of condition 1. One of his commentators defines the two. A bhāva is a root-sense achieved without bodily movement, such as seeing or hearing. A kriyā is achieved with movement, such as cooking. Bhaṭṭoji's roots may be of either kind, provided the root-sense resides in the agent (kartṛstha). His two examples are seeing (paśyati) and mounting (ārohati).

Example: the four stages of darśayate. Bhaṭṭoji builds the form through four sentences. He calls each a stage (avasthā, kakṣā) and refers to them by number. One of his commentators compares them to the successive courts of a palace.

Stage 1: paśyanti bhavaṃ bhaktāḥ "the devotees see Bhava".

Bhaṭṭoji's gloss: "they make him an object of visual cognition". So "seeing" is taken to contain an impelling part (preraṇāṃśa): the devotees make Bhava an object.

Stage 2: the impelling part is given up → paśyati bhavaḥ.

Bhaṭṭoji's gloss: "he becomes an object [of sight]". Bhava is now the agent of the plain verb.

Stage 3: from that root comes the hetumat ṇic (SK 2576) → darśayanti bhavaṃ bhaktāḥ.

Bhaṭṭoji's gloss: "they see him".

Stage 4: the sense of ṇi is again not intended → darśayate bhavaḥ "Bhava comes into view".

Read Stage 3 carefully. Bhaṭṭoji's word is tataḥ. It does not mean "then". It means "from that": from the root as it stands in Stage 2, whose impelling part has been given up. Both of Bhaṭṭoji's commentators read it so. The root now means "become an object of sight". The ṇic adds an impeller back: "the devotees make Bhava become an object of sight". That is why Stage 3 means the same as Stage 1.

So the four stages pair up. Stages 1 and 3 mean the same. Stages 2 and 4 mean the same. Now test each ṇi-form against the two conditions.

Stage 3, darśayanti: the action is the same as in Stage 1. But Bhava, the object of Stage 1, is still the object, not the agent. The agent is the devotees. Condition 2 fails → no ātmanepada.

Stage 4, darśayate: compare it with Stage 2, the plain verb. The action is the same, "Bhava becomes an object of sight". And Bhava, the object of Stage 1, is the agent here. Both conditions hold → ātmanepada by this rule.

The form itself:

dṛś + ṇic → guṇa of the light penultimate (SK 2189) → darśi

→ darśi + śap + ta, ātmanepada by this rule

→ guṇa of the i before śap (SK 2168) → darśe + a + ta

→ ay for e (SK 61) → darśay + a + ta

→ te for ta (SK 2233) → darśayate.

The same with ārohayate. Bhaṭṭoji: "In the same way, ārohayate hastī is an example."

Stage 1: ārohanti hastinaṃ hastipakāḥ "the elephant-keepers mount the elephant". Gloss: "they make it go low".
Stage 2: ārohati hastī. Gloss: "it goes low".
Stage 3: from the root whose impelling has been withdrawn, ṇic, the impelling now intended: ārohayanti hastinaṃ hastipakāḥ. Gloss: "they mount it".
Stage 4: ārohayate hastī. Gloss: "it goes low".

One of Bhaṭṭoji's commentators explains the picture. To mount, the keepers make the tall elephant go low, by goad-strokes and the like. The printed text gives only the gloss at Stage 3. The form ārohayanti is restored from that commentator's quotation of it, and from another edition of the text. He says hastinaṃ hastipakāḥ is to be understood with it.

A second view. Bhaṭṭoji then offers another account, introduced by yadvā, "or else". One of his commentators calls it the view of "superimposed impelling".

First stage, as before: paśyanti bhavaṃ bhaktāḥ, ārohanti hastinaṃ hastipakāḥ.
Second stage: ṇic comes by attributing the role of instigator to the object itself: darśayati bhavaḥ, ārohayati hastī. Gloss: "Bhava impels the devotees who are seeing; the elephant impels the keepers who are mounting."
Third stage: both impellings are given up, the one in the base and the one from ṇic: darśayate, ārohayate. The meaning is as before.

On this view the second stage gets no ātmanepada. Bhaṭṭoji: the sense of ṇic is in excess, so the action is not the same. Both commentators note what follows. Here "that very action" rules out only more, not less. One gives the reason: otherwise the third stage, which has lost an impelling, would fail too.

Which of the two views is the better, scholars discuss this. One of Bhaṭṭoji's commentators favours the second, on the Bhāṣya's example darśayate bhṛtyān rājā.

Applies when / blocked by. Why "not in longing recollection"? Bhaṭṭoji:

smarati vanagulmaṃ kokilaḥ "the cuckoo remembers the forest thicket"

→ smarayati vanagulmaḥ, with the parasmaipada.

His gloss: "it becomes an object in remembrance preceded by longing". The object of the plain verb has become the agent, but the sense is ādhyāna. So this rule does not apply.

Both commentators place this form in the stages: the fourth on the first view, the third on the second. One adds why it has a short a. Smṛ in the sense of ādhyāna is a mit root, so its vowel is shortened before ṇi (SK 2568, chapter 53).

Last, Bhaṭṭoji names bhīsmyor hetubhaye (SK 2594) as already explained. You met it in chapter 54.

Watch out. Two traps.

Do not read tataḥ as "then", as if Stage 3 were merely the next sentence in time. The word names the source of the ṇic: the root in its Stage-2 sense, with the impelling part given up. That is why Stage 3 means the same as Stage 1.
Why does Stage 4 keep the ṇic when its sense is gone? One of Bhaṭṭoji's commentators quotes Kaiyaṭa, a commentator on the Bhāṣya: "even when the means is withdrawn, the end is not withdrawn". The ṇic stays, now in the root's own sense. The other commentator puts it differently. The ṇi-form is used by lakṣaṇā, without the sense of impelling. Lakṣaṇā is indication, or secondary signification: a word used for a sense other than its primary one. He records the root's-own-sense reading as the view of others.

Siddhānta-kaumudī

ण्यन्तादात्मनेपदं स्यादणौ या क्रिया सैव चेत् ण्यन्तेनोच्येत अणौ यत्कर्मकारकं स चेण्णौकर्ता स्यान्नत्वनाध्याने । णिचश्च SK 2564 इति सिद्धेऽकर्त्रभिप्रायार्थमिदम् । कर्त्रभिप्राये तु विभाषोपपदेन SK 2744 इति विकल्पे अणावकर्मकात् SK 2754ति परस्मैपदेच परत्वात्प्राप्ते पूर्वविप्रतिषेधेनेदमेवेष्यते । कर्तृस्थभावकाः कर्तृस्थक्रियाश्चोदाहरणम् । तथा हि । पश्यन्ति भवं भक्ताः । चाक्षुषज्ञाविषयं कुर्वन्तीत्यर्थः । प्रेरणांशत्यागे । पश्यति भवः । विषयो भवतीत्यर्थः । ततो हेतुमण्णिच् । दर्शयन्ति भवं भक्ताः । पश्यन्तीत्यर्थः । पुनर्ण्यर्थस्याविवक्षायां दर्शयते भवः । इह प्रथमतृतीययोरवस्तयोर्द्वितीयचतुर्थ्योस्च तुल्योऽर्थः । तत्र तृतीयाकक्षायां न तङ् । क्रियासाम्येऽप्यणौ कर्मकारकस्य णौ कर्तुत्वाभावात् । चतुर्थ्यां तु तङ् । द्वितीयामादाय क्रियासाम्यात् । प्रथमायां कर्मणो भवस्येह कर्तृत्वाच्च । एमारोहयते हस्तीत्युदाहरणम् । आरोहन्ति हस्तिनं हस्तिपकाः । न्यग्भावयन्तीत्यर्थः । तत आरोहति हस्ती । न्यग्भवतीत्यर्थः । ततो णिच् । आरोहन्तीत्यर्थः । तत आरोहयते । न्यग्भवतीत्यर्थः । यद्वा पश्यन्त्यारोहन्तीति प्रथमकक्षा प्राग्वत् । ततः कर्मण एव हेतुत्वारोपाण्णिच् । दर्शयति भवः । आरोहयति हस्ती । पश्यत आरोहतश्च प्रेरयतीत्यर्थः । ततो णिज्भ्यां तत्प्रकृतिभ्यां च उपात्तयोरपि प्रेषणयोस्त्यागे । दर्शयते आरोहयते इत्युदाहरणम् । अर्थः प्राग्वत् । अस्मिन्पक्षेद्वितीयकक्षायां न तङ् । समानक्रियत्वाभावाण्णिजर्थस्याधिक्यात् । अनाध्याने किम् । स्मरति वनगुल्मं कोकिलः । स्मरयति वनगुल्मः । उत्कण्ठापूर्वकस्मृतौ विषयो भवतीत्यर्थः । भीस्म्योर्हेतुभये SK 2594 व्याख्यातम् ॥

Let ātmanepada [— carried forward (anuvṛtti) as the heading (adhikāra) from SK 2157 —] come after [a dhātu] ending in ṇi (ṇyanta): if the action (kriyā) that [is expressed] in the non-ṇi [state] (aṇau) is that very [action, and no more] that is expressed by the ṇi-final [dhātu]; [and] if what is the object-kāraka (karmakāraka) in the non-ṇi [state] becomes the agent (kartṛ) in the ṇi [state] [— 'aṇau yat karma … cet' being carried forward (anuvṛtti) into this clause, with karma now in the sense of the kāraka]; but not in [the sense of] longing remembrance (ādhyāna). Although [ātmanepada after what ends in ṇic] is already established by ṇicaś ca (SK 2564), this [rule] is for [the case where the fruit of the action] is not intended for the agent (akartrabhiprāya). But where [the fruit] is intended for the agent (kartrabhiprāya), the option by vibhāṣopapadena… (SK 2744) and parasmaipada by aṇāv akarmakāt… (SK 2754) both being obtained because they are the later (para) [rules], this very [rule] is what is wanted, by the earlier rule prevailing in the conflict (pūrvavipratiṣedha). The examples are [dhātus] whose state (bhāva) resides in the agent (kartṛsthabhāvaka) and [dhātus] whose action (kriyā) resides in the agent (kartṛsthakriya). To explain: [Stage 1:] paśyanti bhavaṃ bhaktāḥ ('the devotees see Bhava [Śiva]'). The meaning is: they make [him] an object of visual cognition (cākṣuṣajñāna). [Stage 2:] When the part [of the meaning] that is impelling (preraṇāṃśa) is given up: paśyati bhavaḥ. The meaning is: he becomes an object [of visual cognition]. [Stage 3:] Then, from that [root, whose impelling part has been given up], the ṇic [in the sense] of the instigator (hetumat): darśayanti bhavaṃ bhaktāḥ. The meaning is: they see [him]. [Stage 4:] When, again, the sense of ṇi (ṇyartha) is not intended (avivakṣā): darśayate bhavaḥ ('Bhava comes into view'). Here, in the first and third stages (avasthā), and in the second and fourth, the meaning is the same. Of these, in the third stage (kakṣā) there is no taṅ [ātmanepada]: because, although the action is the same, what is the object-kāraka in the non-ṇi [state] is not the agent in the ṇi [state]. But in the fourth there is taṅ: because the action is the same, taking the second [stage as the non-ṇi one]; and because Bhava, who is the object in the first [stage], is here the agent. In the same way, ārohayate hastī ('the elephant goes low [to be mounted]') is an example: [Stage 1:] ārohanti hastinaṃ hastipakāḥ ('the elephant-keepers mount the elephant'). The meaning is: they make [it] go low (nyagbhāvayanti). [Stage 2:] Then [when the impelling part is given up]: ārohati hastī. The meaning is: it goes low (nyagbhavati). [Stage 3:] Then ṇic [from the root whose impelling part has been withdrawn, the impelling being intended]: [ārohayanti hastinaṃ hastipakāḥ]. The meaning is: they mount [it]. [Stage 4:] Then [when the sense of ṇi is again not intended]: ārohayate [hastī]. The meaning is: it goes low. Alternatively, the first stage (kakṣā), paśyanti [bhavaṃ bhaktāḥ] and ārohanti [hastinaṃ hastipakāḥ], is as before. Then [the second stage]: ṇic, by attributing the status of instigator (hetutva) to the object itself: darśayati bhavaḥ, ārohayati hastī. The meaning is: [Bhava] impels [the devotees] who are seeing, and [the elephant impels the keepers] who are mounting. Then [the third stage]: when the two impellings (preṣaṇa), although they have been expressed (upātta) by the two ṇics and by their bases (prakṛti), are given up, darśayate and ārohayate are the examples. The meaning is as before. On this view (pakṣa) there is no taṅ in the second stage, because there is no sameness of action (samānakriyatva), since the sense of ṇic is in excess (ādhikya). Why 'anādhyāne' ('not in the sense of longing remembrance')? smarati vanagulmaṃ kokilaḥ ('the cuckoo remembers the forest thicket'); smarayati vanagulmaḥ [with parasmaipada, not taṅ]. The meaning is: it becomes an object in remembrance preceded by longing (utkaṇṭhā). bhīsmyor hetubhaye (SK 2594) has [already] been explained.

Tattvabodhinī

alignment inferredNSP p. 470–471

—पूर्वविप्रतिषेधेनेति । ‘विभाषोपपदेन—’ इत्यस्यावकाशः । स्वं यज्ञं यजति । स्वं यज्ञं यजते इत्यादि । णेरणावित्यस्य तु दर्शयते राजेत्यादि । तथा ‘अणावकर्मकात्—’ इत्यस्य शेते कृष्णस्तं गोपी शाययतीत्यवकाशः । ‘णेरणौ—’ इत्यस्य तु लावयते केदारः स्वयमेवेति । तत्र हि लूयते केदार इति द्वितीयकक्षायामणावकर्मकत्वादिति भावः । न च पश्यति भव इतिवद्वितीयकक्षायां लुनाति केदार इत्येव प्रयोग इति भ्रमितव्यम् । लवनस्य कर्मस्थक्रियात्वेन ‘कर्मवत्कर्मणा—’ इति यगात्मनेपदप्रवृत्तेः । नव्यास्तु ‘अणावकर्मकात्—’ इत्यस्य बाधे दर्शयते राजेति भाष्यप्रयोगो मानम् । तत्र हि निवृत्तप्रेषणपक्षे दृशेरणावकर्मकत्वाच्च परस्मैपदप्राप्तेः । ‘विभाषोपपदेन—’ इति विकल्पबाधे तु न किञ्चिन्मानम् । किं च ‘अणावकर्मकात्—’ इत्यस्य बाधेऽपि नास्त्येव प्रमाणम् । पूर्वोक्तभाष्यस्य परगामिनि क्रियाफले चरितार्थत्वात्तथा च कर्तृगामिनि क्रियाफले परत्वात् ‘अणावकर्मकात्—’ इत्यस्य प्रवृत्तौ न किञ्चिद्बाधकमस्तीति पूर्वविप्रतिषेधेनेदमेवेष्यत इत्येतच्चिन्त्यमित्याहुः ॥ वस्तुतस्तु ‘णेरणौ—’ इति सूत्रस्याचित्तवत्कर्तृकेऽपि लावयते केदार इत्यादौ चरितार्थत्वात् ‘अणावकर्मकात्—’ इत्यनेन परगामिनि क्रियाफलेऽपि परत्वात्परस्मैपदे प्राप्ते दर्शयते राजेति भाष्यप्रयोगबलात्पूर्वविप्रतिषेधाभ्युपगमेन ‘णेरणौ—’ इत्यात्मनेपदप्रवृत्तावपि आत्मार्थं दर्शयते स्वार्थं दर्शयते इत्यादौ परत्वात् ‘विभाषोपपदेन—’ इत्यस्य प्रवृत्तौ न किञ्चिद्बाधकमस्ति । ततोऽपि परत्वात् ‘अणावकर्मकात्—’ इति परस्मैपदमेव स्यादिति तद्बाधेन पूर्वविप्रतिषेधे स्वीकृते ‘विभाषोपपदेन—’ इत्यस्याप्यर्थात्पूर्वविप्रतिषेधेन बाधो जात एवेति चेत् एवं तर्हि दर्शयते राजेति भाष्यप्रयोगस्य केवले चरितार्थत्वात्सोपपदप्रयोगे ‘अणावकर्मकात्—’ इति परस्मैपदमेवास्तु । तत्रापि पूर्वविप्रतिषेधेन ‘णेरणौ—’ इत्यस्य प्रवृत्तौ मानाभावादिति दिक् ॥ ‘कर्मवत्कर्मणा—’ इत्यनेन गतार्थत्वशङ्कां निरस्यति—कर्तृस्थभावका इति । अपरिस्पन्दनसाधनसाध्यो धात्वर्थो भावः । सपरिस्पन्दनसाधनसाध्या तु क्रिया साधनं कारकं तत्साध्यत्वाद्धात्वर्थस्य । ननु नृत्यन्तं भवं पश्यतीत्यत्र दृशेः कर्तृस्थभावकता न स्यात् किं तु कर्तृस्थक्रियाकतैव स्यात् । न च साधनशब्देन लकारवाच्यं कारकं विवक्षितमिति वाच्यम् । नृत्यन्भवः पश्यतीत्यत्र तद्दोषतादवस्थादिति चेत् । अत्राहुः । आरोहणादौ सपरिस्पन्द एव देवदत्तादिर्यथा साधनं तथा दर्शनश्रवणादौ न भवति किंतु स्पन्दनरहितोऽपीति नोक्तदोष इति । कर्तृस्थभावकमुदाहरति—पश्यन्तीति ॥—प्रेरणांशेति । सौकर्यविवक्षयेति भावः ॥—तत इति । त्यक्तप्रेरणांशकाद्धातोरित्यर्थः ॥—पुनर्ण्यर्थस्येत्यादि । न चैवं णिजपि गच्छतीति दर्शयते भव इति न सिद्धेदिति वाच्यम् । उपायनिवृत्तावप्युपेयानिवर्तनादिति कैयटोक्तेः । एवं च स्वार्थं एव णिजिति पर्यवसानादाह—द्वितीयचतुर्थ्योरिति ॥—तुल्योऽर्थ इति । न्यूनाधिकभावरहितः ॥—तत्र तृतीयेति । प्रथमाद्वितीययोस्तु ण्यन्तत्वाभावात् तङः प्रसक्तिरेव नास्तीति भावः ॥—क्रियासाम्येऽपीति । प्रथमकक्षयासहेत्यर्थः ॥—द्वितीयामादायेति । अणौ या क्रिया सैव चेद् ण्यन्ते इत्यस्य न्यूनाधिकभावव्यवच्छेदपरत्वमभ्युपेत्येदमुक्तम् । यदा त्वधिकव्यवच्छेदमात्रपरत्वमभ्युपगम्यते तदा प्रथमामादाय तत्संभवति । इदानीं कर्तृस्थक्रियाकमुदाहरति—एवमित्यादिना ॥—आरोहति हस्तीति । प्रेषणांशत्यागे उदाहरणमिदम् ॥—ततो णिजिति । निवृत्तप्रेषणाद्धातोः प्रेषणांशविवक्षायां णिजित्यर्थः ॥ पुनर्ण्यर्थस्याविवक्षायामुदाहरणमाह—आरोहयते इति । एवं निवृत्तप्रेषणपक्षमुपपाद्येदानीमध्यारोपितप्रेषणपक्षमाह—यद्वेति ॥—हेतुत्वारोपादिति । प्रयोजककर्तृत्वारोपादित्यर्थः । अत्रापि सौकर्यविवक्षैव बीजम् ॥ पश्यत इति । पश्यतो भक्तान् आरोहतो हस्तिपकानिति क्रमेणार्थः ॥—आधिक्यादिति । अस्मिन्पक्षे णौ चेत्सा क्रियेत्यनेन आधिक्यमात्रं व्यवच्छिद्यते न तु न्यूनत्वमपि । अन्यथा तृतीय- कक्षायामपि तङ् न स्यात् । प्रकृत्युपात्तप्रेषणांशस्य त्यागेन न्यूनतायाः सत्त्वादिति भावः । णेरिति किम् । पश्यत्यारोहतीत्यादिनिवृत्तप्रेषणान्माभूत् । न च णौ चेदिति श्रुतत्वात् ण्यन्तादेव स्यादिति वाच्यम् । अणावित्यस्यापि श्रुतत्वात् । तस्याग्रिमयोगार्थमवश्यं कर्तव्यस्य साधार्थमिहैव कर्तुमौचित्याच्च । अणौ या क्रिया सैव चेण्ण्यन्ते इति किम् । दर्शयति भवः । आरोहयति हस्तीत्यध्यारोपितप्रेषणपक्षे द्वितीयकक्षायां माभूत् । कथं तर्हि ‘करेणुरारोहयते निषादिनम्’ इति माघप्रयोगः ‘स सन्ततं दर्शयते गतस्मयः कृताधिपत्यामिव साधुबन्धुताम्’ इति भारविप्रयोगश्च संगच्छत् इति चेत् । अत्राहुः । ‘णिचश्च’ इत्यनेन क्रियाफले कर्तृगामिनि तङ् न तु प्रकृतसूत्रेणेति । अणौ यत्कर्म कारकं णौ चेत्स कर्तेति किम् । दर्श-यन्ति भवमिति निवृत्तप्रेषणपक्षे तृतीयकक्षायां माभूत् ॥—स्मरति वनगुल्ममिति । पक्षद्वयेऽपीयं प्रथमकक्षा ॥—स्मरयति वनगुल्म इति । निवृत्तप्रेषणपक्षे चतुर्थकक्षेयम् । अध्यारोपितपक्षे तु तृतीयकक्षेति ज्ञेयम् । केचित्तु एतत्सू-त्रस्थे भाष्ये दर्शयते भूत्यान् राजेत्युदाहरणं स्मरयत्येन वनगुल्म इति प्रत्युदाहरणं च दृश्यते । ततश्च अध्यारोपितप्रेष-णपक्षे द्वितीयकक्षायामेवानेनात्मनेपदं भवति न तु तृतीयकक्षायामिति प्रतीयते । तथा च कर्मपदमावर्त्य तस्य क्रियावा-चित्वं स्वीकृत्याणौ या क्रिया सैव चेण्ण्यन्तेनोच्येतेति वाक्यान्तराभ्युपगमेऽप्येवकारेणाधिक्यं न व्यवच्छिद्यते किं तु न्यूनतैवेत्यसादेव भाष्यादवगम्यते । एवं च दर्शयते भवः आरोहयते हस्तीति कर्मप्रयोगरहितं मूलग्रन्थसोदाहरणं स्मरयति वनगुल्म इति प्रत्युदाहरणं च भाष्यविरुद्धमेवेत्याहुः । अन्यैस्त्वविवक्षितमिह कर्मेत्युक्त्वाऽत्र मूलग्रन्थाविरोधेनैव भाष्यग्रन्थः समर्थितः । तेषामयमाशयः । गभीरायां नद्यां घोष इत्यत्र गभीरा भिन्ननद्यामिति गभीरनदीपदार्थयोरभेदबोधानन्तरं तीरलक्षणायां तीरस्य गभीरत्वाभावान्नद्यास्तु गभीरत्वेऽप्येकदेशान्वयासंभवाच्च अनर्थकमपि गभीरायामिति पदं प्राथमिकबोधमादाय सार्थकं तद्विहितापि अध्यारोपितप्रेषणपक्षे द्वितीयकक्षायां कर्मण्यन्वितं ततो णिजर्थस्येव कर्म-णोऽपि त्यागे णिचः कर्मपदस्य च प्राथमिकबोधमादाय सार्थक्यम् । स्वबोध्यसंबन्धो लक्षणेत्यभ्युपगमात् । विशिष्टवाक्या-र्थस्य चेह बोध्यत्वेन तत्संबन्धस्य बोधकतारूपस्य वाक्ये सत्त्वात् । एवैवार्थवादः प्राशस्त्यलक्षणाया गतिः । अन्यथा ‘वायव्यं श्वेतमालमेत भूतिकामः’ इत्यादिविधिवाक्यस्य योऽर्थवादः ‘वायुर्वै क्षेपिष्ठा देवता’ वायुमेव स्वेन भागधेयेनोपधा-वति’ ‘स एवैनं भूतिं गमयति’ इत्यादिस्तत्र वायुमेव स्वेन भागधेयेन स एवैनमित्यादिरूपस्य विभक्तिमेदेन प्रयोगस्य वैयर्थ्यं स्यादिति । नन्वेतत्सूत्रसोदाहरणं च यथाश्रुतभाष्यानुसारेण सकर्मकमेवास्तु किमनेन विद्यमानकर्मणोऽविवक्षित-त्वोपपादनक्लेशेनेति चेत् । मैवम् । निवृत्तप्रेषणपक्षे दर्शयते भव इत्याद्युदाहरणस्य प्रत्युदाहरणस्य च कर्मरहितस्य स्वीकर्ते-व्यतया तदैकरूपस्यास्मिन्नपि पक्षे अकर्मकोदाहरणप्रत्युदाहरणयोः सिद्धये कर्मणोऽविवक्षितत्वव्याख्याया उचितत्वात् । किंच ‘कर्मवत्कर्मणा’—इत्यनेनैव सिद्धे कर्तृस्थभावक्रियार्थं सूत्रमिति भाष्यग्रन्थस्वारस्यादप्यकर्मकमेवोदाहरणं प्रत्युदाहरणं चायाति । न च ‘कर्मवत्कर्मणा’—इति सूत्रे तुल्यशब्देनापि कर्मस्थक्रियातो न्यूनतैव व्यवच्छिद्यते न त्वाधिक्यमिति स्वीकृते नास्ति भाष्यग्रन्थस्वारस्यभङ्ग इति वाच्यम् । तथा हि सति कर्मवत्कर्मस्थक्रिय इत्युक्तेऽपि कर्मस्था क्रिया यस्य कर्तुः स कर्ता कर्मवदित्यर्थलाभात् तत्समीहितसिद्धौ कर्मणा तुल्यक्रिय इत्यस्य वैयर्थ्यापत्तेः । द्वितीयकक्षायां भवे हस्तिनि च विषयत्वापादनविषयकप्रेरणायाश्च न्यग्भवनविषयकप्रेरणायाश्च क्रमेण सत्वेऽपि विषयत्वापत्तिरूपाया न्यग्भवनरूपायाश्च कर्मस्थक्रियायाः सत्त्वात् । यदि तु ‘कर्मणा तुल्यक्रियः’ इत्येतत्सार्थक्याय तुल्यशब्देनात्र न्यूनाधिकव्यवच्छेदः क्रियत इत्युच्यते, तदा कर्मवत्कर्मणेति सूत्रस्य द्वितीयकक्षायामप्रवृत्तेः कर्मवत्कर्मणेत्यनेनैव सिद्ध इत्यादिभाष्यग्रन्थस्वारस्यभङ्गो भवत्येव । ततश्च अध्यारोपितप्रेषणपक्षे तृतीयकक्षायामेवोदाहरणम् । न तु द्वितीयकक्षायामित्यभ्युपगन्तव्यम् । एतेनाध्यारोपितप्रेषणपक्षे णौ चेत्सा क्रियेत्यनेनाधिक्यमात्रं व्यवच्छिद्यते न्यूनत्वं नेत्यत्र विनिगमनाभावान्न्यूनत्वव्यवच्छेद एव स्वीकृते द्वितीयकक्षायां तङ् दुर्वार इति न्यूनाधिकव्यवच्छेद एव ग्राह्यस्तेन कक्षाचतुष्टयपक्ष एव साधीयानिति वदन्तः परास्ताः । दर्शयते भूत्यान् राजेति भाष्योदाहरणबलेन अध्यारोपितपक्षस्यैव प्रबलत्वादिति दिक् ॥—गृधि वञ्चयोः प्रलम्भने । अकर्त्रभिप्रायार्थं आरम्भः

Bālamanoramā

णेरणौ यत् कर्म णौ चेत् स कर्ताऽनाध्याने - णेरणौ । इह चत्वार्यवान्तरवाक्यानि ।णे॑रिति प्रथमं वाक्यम् । प्रत्ययग्रहणपरिभाषया णेरिति तदन्तग्रहणम् । आत्मनेपदमित्यधिकृतं । तदाह — ण्यन्तादात्मनेपदं स्यादिति ।अणौ यत्कर्म णौ चे॑दिति द्वितीयं वाक्यम् ।कर्तरि कर्मव्यतिहारे॑ इतिवत्कर्मशब्दोऽत्र क्रियापरः । यत्तदोर्नित्यसम्बन्धात्तदिति लभ्यते । तथा च द्वितीयं वाक्यम् । तथा च अणौ या क्रिया सा ण्यन्ते चेदिति लभ्यते । एवं सति पचति पाचयतीत्यादौ सर्वत्र अणौ क्रियायाण्यन्ते अवश्यं सत्त्वाद्वाक्यमिदमनर्थकम् । तस्मात् अणौ या क्रिया सैव ण्यन्ते चेदित्येवकारो लभ्यते । ततश्च द्वितीयवाक्यस्य फलितमाह — अणौ या क्रिया सैव चेण्ण्यन्तेनोच्येतेत ।स कर्ते॑ति तृतीयं वाक्यम् । अत्रअणौ यत्कर्मकारकं स चेण्णौ कर्ता स्यादिति । अत्र तच्छब्दस्य विधेयसमर्पककर्तृशब्दानुसारेण पुंलिङ्गता ज्ञेया,शैत्यं हि यत्सा प्रकृतिर्जलस्ये॑तिवत् । अथअनाध्याने॑ति चतुर्थं वाक्यं व्याचष्टे — न त्वाध्याने इति । आध्यानमुत्कण्ठापूर्वकं स्मरणम् । तत्र नात्मनेपदमिति प्रसज्यप्रतिषेधोऽयमिति मन्यते । वस्तुतस्तु आध्याने आत्मनेपदं नेत्यर्थाश्रयणे भवतीत्यत्र नञोऽन्वितत्वेन असामर्थ्यादाध्यानशब्देन सम#आसाऽसंभवात्पर्युदास एवाऽयम् । 'न त्वाध्याने' इतिमूलं तु फलितार्थकथनपरमेव । तथा च आध्यानभिन्नेऽर्थे विद्यमानाण्ण्यन्तादात्मनेपदं स्यादित्येवं प्रथमवाक्य एव आध्याने इत्यस्यान्वयात्रीण्येवात्र वाक्यानीति युक्तम् ।वाक्यत्रय॑मित्येव च भाष्ये दृश्यते । ननुणिचश्चे॑ति सिद्धे किमर्थमिदं सूत्रमित्यत आह — णिचश्चेतीति । परगामिन्यपि फले आत्मनेपदार्थमित्यर्थः । स्यादेतत् ।विभाषोपपदेन प्रतीयमाने॑ इति सूत्रं वक्ष्यते । कर्तृगामिनि क्रियाफले यदात्मनेपदं विहितं तदुपपदेन क्रियाफलस्य कर्तृगामित्वे गम्ये वा स्यादिति तदर्थः ।स्वं यज्ञं यजति यजते वे॑त्याद्युदाहरणम् । 'णेरणौ' इत्स्य तु दर्शयते भव इत्यनुपदमेव उदाहरणं वक्ष्यते इत स्थितिः । तत्रदर्शयते भवः स्वयमेवे॑त्यत्र फलस्य कर्तृगामित्वविवक्षायांणेरणा॑विति नित्यमात्मनेपदमिष्यते । तत्र परत्वात्विभाषोपपदेने॑ति विकल्पः स्यात्, 'णेरणौ' इत्स्य फले आत्मगामित्वगमकोपपदाऽभावे सावकाशत्वात् । किंचअणावकर्मकाच्चित्तवत्कर्तृका॑दिति वक्ष्यते । अण्यन्ते यो धातुरकर्मकः, चित्तवत्कर्तृकश्च तस्माण्ण्यन्तात् परस्मैपदं स्यादिति तदर्थः । शेते कृष्णः । तं गोपी शाययतीत्युदाहरणम् । णेरणावित्यस्य तु दर्शयते भव इत्युदाहरणविषय इति स्थितिः । तत्र लूधातोर्लुनाति केदारं देवदत्त इत्यतर्चित्तवत्कर्तृकत्वात्, लूयते केदार इति कर्मकर्तरि कर्मणः केदारस्य कर्तृत्वेन विवक्षिततया अकर्मकत्वाच्च 'लावयते केदार' इति ण्यन्तात् 'णेरणौ' इत्यात्मनेपदं बाधित्वा परत्वात्अणावकर्मका॑दिति परस्मैपदमेव स्यात्, णेरणावित्यस्य दर्शयतेभव इत्यत्र सावकाशत्वादित्यत आह — कर्त्रभिप्राये त्विति । पूर्वविप्रतिषेधेनेति । पूर्वविप्रतिषेधाश्रयणे 'राजा दर्शयते' इति भाष्यप्रयोगो मानम्, अन्यथा तत्रअणावकर्मका॑दिति परस्मैपदापत्तेः, दर्शनविषयो भवतीत्यर्थे पश्यति भव इत्यत्र दृशेरणावकर्मकत्वाच्चित्तवत्कर्तृकत्वाच्च ।विभाषोपपदेने॑ति विकल्पबाधविषये पूर्वविप्रतिषेधाश्रयणे तु व्याख्यानमेव शरणम् । अन्ये तुदर्शयते राजे॑ति भाष्यप्रयोगः फलस्य परगामित्वविषयो भविष्यति । एवं च कर्तृगामिनि क्रियाफले परत्वादणावकर्मकादित्यस्य प्रवृत्तौ न किंचिद्बाधकमिति पूर्वविप्रतिषेधाश्रयणं चिन्त्यमित्याहुः । तच्चिन्त्यम्,अणावकर्मका॑दित्यस्य परगामिन्यपि फले परत्वात्प्रवृत्तेर्दुर्वारत्वात् । नह्यणावकर्मकादित्यत्र कर्त्रभिप्राय इत्यस्ति,स्वरितञितः कर्त्रभिप्राये॑ इत्यस्य बहुव्यवहितत्वादिति शब्दरत्ने प्रपञ्चितम् । ननु दर्शनविषयो भवतीत्यर्थे दर्शयते भव इत्यतत्र वस्तुतो दर्शनकर्मीभूतस्यैव भवस्य कर्तृत्वविवक्षायां तस्यकर्मवत्कर्मणे॑ति कर्मवद्भावात्भावकर्मणो॑रित्यात्मनेपदसिद्धेः 'णेरणौ' इति सूत्रं व्यर्थमित्यत आह — कर्तृस्थेति । कर्तृस्थो भावो येषां ते कर्तृस्थकभावकाः, कर्तृस्था क्रिया येषां ते कर्तृस्थक्रियाः, एवंविधा धातव इह सूत्रे उदाहरणम् । 'कर्मवत्कर्मणे' त्यस्य तु कर्मस्थभावकाः, कर्मस्थक्रियाश्चोदाहरणमिति प्रकृतसूत्रे 'कर्मवत्कर्मणे' ति सूत्रे च भाष्ये स्पष्टम । अतो विषयभेदात्कर्मवत् कर्मणे॑त्यनेनणेरणौ॑इत्यस्य न गतार्थतेति भावः । अपरिस्पन्दनसाधनसाध्यो धात्वर्थो भावः । यथा दर्शनश्रवणादिः । सपरिस्पन्दनसाधनसाध्यो धात्वर्थः । क्रिया । यथा पाकादिः । यद्यपि दर्शने चक्षुरुन्मीलनादिरूपं स्पन्दनमस्ति तथापि तद्भिन्नहस्तपादादिचेष्टैवाऽत्र स्पन्दनमित्यविरोधः । तत्र कर्तृस्थभावकमुदाहरति — पश्यन्ति भवं भक्ता इति । सकर्मकेषु धातुषु फलव्यापारयोर्धातुर्वर्तते । यथा पचेर्विक्लित्त्यनुकूलो व्यापारः । तत्र विक्लित्तिः फलम् । तदनुकूलोऽधिश्रयणादिव्र्यापारः । धातूपात्तव्यापाराश्रयः कर्ता देवदत्तादिः । व्यापारव्यधिकरणधातूपात्तफलाश्रयभूतं कर्म । यथा तण्डुलान् पचतीत्यत्र विक्लित्त्याश्रयास्तण्डुला इति स्थितिः । प्रकृते च दृशेश्चाक्षुषज्ञानानुकूलव्यापार्थकत्वे सकर्मकत्वानुपपत्तिः, फलस्य चाक्षुषज्ञानस्य तदनुकूलप्रयत्नादेश्च समानाधिकरण्तवात् । अतो दृशेश्चाक्षुज्ञानविषयत्वापत्त्यनुकूलव्यापारोऽर्थः । तत्र ज्ञानविषत्वापत्तिः फलम् । तदनुकूलः प्रयत्नादिव्ापारो देवदत्तनिष्ठः । एवं च प्रयत्नादिव्यापारव्यधिकणचाक्षुषज्ञानविषयत्वरूपफलाश्रयो घटादिः कर्मेति युज्यते । तदेतदाह — चाक्षुषज्ञानविषयं कुर्वन्तीत्यर्थ इति । प्रेरणेति । यदा चाक्षुषज्ञानविषयत्वापत्तिरेव दृशेरर्थो विवक्षितो न तु तदनुकूलव्यापारः कृञ्धातुगम्यः प्रेषणांशस्तदा पश्यति भव इत्यस्य चाक्षुषज्ञानविषयः संपद्यते इत्यर्थः । सौकर्यातिशयविवक्षया अनुकूलव्यापारांऽशस्य अविवक्षा बोध्या । तथा च चाक्षुषज्ञानविषयत्वापत्तेरेव दृश्यर्थत्वात्तदाश्रयस्य भवस्य कर्तृत्वमेव । तदाह — विषयो भवतीत्यर्थ इति । लक्षणया चाक्षुषज्ञानविषयो भवतीत्यर्थ इत्यर्थः । नचाऽत्र भवस्य वस्तुतो दर्शनकर्मण इह कर्तृत्वात्कर्मवत्ककर्मणा तुल्यक्रियः॑ इति कर्मवत्त्वाद्यगादिकमेव स्यान्न तु शबादीति शङ्क्यं,कर्मवत्कर्मणे॑त्यस्य कर्मस्थभावकेषु, कर्मस्थक्रियेषु च प्रवृत्तेः । अतः कर्मकर्तर्यपि शबादिकमेवेति भावः । तत इति । कृञ्धातुगम्यं प्रेषणांशं विहाय चाक्षुषज्ञानविषयत्वापत्तिवृत्तेर्दृशेर्हेतुमण्णिजित्यर्थः । दर्शयन्ति भवं भक्ता इति । चाक्षुषज्ञानविषयत्वमापादयन्तीति णिजन्तस्य फलितोऽर्थ- । तदाह — पश्यन्तीत्यर्थ इति । चाक्षुषज्ञानविषयं कुर्वन्तीत्यर्थः । पुनरिति । चाक्षुषज्ञानविषयत्वमापादयन्तीत्यर्थकेदर्शयन्ति भवं भक्ता॑ इत्युक्तोदाहरणे णिजर्थस्य आपादनांऽशस्याऽविवक्षायां प्रकृतसूत्रेणात्मनेपदे सति 'दर्शयते भव' इत्युदाहरणमित्यर्थः । अत्र ण्यन्तस्यप्रेरणारहितेऽर्थे लक्षणा । 'गङ्गायां घोष' इत्यत्र टाप इव णिचः स्थितिः । चुरादेराकृतिगणत्वात्स्वार्थिको णिजित्यन्ये । इहेति । अवस्था = पदविशेषात्मकावयवसंनिवेशविशेषः । प्रथमा च तृतीया च प्रथमतृतीये । तयोरवस्थयोरिति विग्रहः ।सर्वनाम्नो वृत्तिमात्रे॑ इति प्रथमाशब्दस्य पुंवत्त्वम् । पश्यन्ति भवं भक्ता इति प्रथमावस्था । पदविशेषसंदर्भ इति यावत् । अवस्थैव कक्ष्येति व्यवहरिष्यते मूले । कक्ष्या हि राजधान्यादौ जनविशेषसङ्घातनिवासात्मिका अनन्तरस्थानप्रापिका । तद्यथा रामायणे — आपञ्चमायाः कक्ष्याया नैनं कश्चिदवारय॑दित्यादि । इदं च प्रथमवाक्यं प्रेरणांशत्यागे पश्यति भव इति द्वितीयवाक्यस्य उपपादकम् । चाक्षुषज्ञानविषयत्वापादने दृश्यर्थे प्रेरणांऽशत्यागसय् प्रेरणाविशिष्टार्थकदृशिघटितप्रथमवाक्याऽभावे असंभवात् । प्रेरणांऽशत्यागे पश्यति भव इति द्वितीया कक्ष्या तु दर्शनविषयत्वापत्तिमात्रार्थकाद्धेतुमण्णिचि दर्शयन्ति भवं भक्ता इति तृतीयवाक्यस्य पश्यन्ति भवं भक्ता इति प्रथमवाक्यसमानार्थकस्य प्रवेशापत्तेः । तृतीयं वाक्यं त्विदं दर्शयन्तीति — ण्यर्थस्याऽविवक्षायां दर्शयते भव इति चतुर्थवाक्यस्य दर्शनविषयो भवतीति द्वितीयवाक्य्समानार्थकस्य ण्यन्तघटितस्योपपादकमिति स्पष्टमेव । तथा च प्रथमतृतीययोः कक्ष्ययोः पश्यन्ति भवं भक्ताः, दर्शयन्ति भवं भक्ता इत्यनयोः , तथा पश्यन्ति भवः, दर्शयते भव इति द्वितीयचतुर्थ्योः कक्ष्ययोश्च तुल्योऽर्थ इत्यर्थः । तत्र प्रथमद्वितीययोः कक्ष्ययोर्दृशेण्र्यन्तत्वाऽभावादेव तङो न प्रसक्तिरिति मत्वा आह — तत्र तृतीयकक्ष्यायां न तङिति । कुत इत्यत आह — क्रियासाम्येऽपीति ।दर्शयन्ति भवं भक्ता॑ इति तृतीयक्ष्यायाः,पश्यन्ति भवं भक्ता॑ इति प्रथमकक्ष्यासमनार्थकतयाअणौ या क्रिया सैव चेण्ण्यन्तेनोच्येते॑त्यंशस्य सत्तवेऽपि प्रथमकक्ष्यायामणौ कर्मकारकस्य भवस्यदर्शयन्ति भवं भक्ता॑ इति तृतीयकक्ष्यायां णौ कर्तृत्वाऽभावादित्यर्थः । एवं चतुर्थकक्ष्योपपादिका तृतीयकक्ष्यैषा प्रत्युदाहरणं चेत्युक्तं भवति । अणा या क्रिया सैव चेण्ण्यन्तेनोच्येतेत्यंशस्य तु अध्यारोपितप्रेरणपक्षे द्वितीयकक्ष्यायां न तङिति फलं वक्ष्यते । चतुर्थकक्ष्या तु प्ररकृतसूत्र्सयोदाहरणमित्याह — चतुर्थ्यां तु तङिति । 'णेरणौ' इति प्रकृतसूत्रेणे॑ति शेषः । तदेवोपपादयति - द्वितीयामादायेति । 'पश्यति भव' इति द्वितीयकक्ष्यायां या चाक्षुषज्ञानविषयत्वापत्तिरूपा क्रिया तस्या एव 'दर्शयते भव' इति चतुर्थक्ष्यायां ण्यन्तदृश्यर्थत्वादित्यर्थः । अनेनअणौ या क्रिया सैव चेण्ण्यन्तेनोच्येते त्यंश उपपादितः । अथअणौ यत्कर्मकारकं णौ स चेत्कर्ता स्या॑दित्यंशमुपपादयति — प्रथमायामिति ।पश्यन्ति भवं भक्ता॑ इति प्रथमकक्ष्यायामण्यन्तदृशिकर्मणो भवस्य 'दर्शयते भव' इति चतुर्थकक्ष्यायां ण्यन्तदृशिकर्तृत्वाच्चेत्यर्थः । अथ कर्तृस्थक्रियधातुमुद#आहरति — एवमारोहयते हस्तीत्यादि । तत्र प्रथमकक्ष्यामाह — आरोहन्ति हस्तिनं हस्तिपका इति । हस्तिनं पान्तीति हस्तिपाः । त एव हस्तिपकाः । स्वार्थे कः । उपरिभागाक्रमणानुकूलव्यापारो रुहेरर्थः । तत्र प्रासादमारोहतीत्यादौ उपरिभागाक्रमणानुकूलव्यापारः सोपानगमनादिः । इह तु उच्चस्य हस्तिनो न्यग्भावनमेव उपरिभागाक्रमणानुकूलो व्यापारो विवक्षितः । तच्च नीचीकरणं । तदाह — न्यग्भावयन्तीति । अत्र उपरिभागाक्रमणानुकूलन्यग्भवनानुकूलोऽङ्कुशपातादिव्र्यापारः । उपरिभागाक्रमणानुकूलन्यग्भवनं फलम् । तदाश्रयत्वाद्धस्ती कर्म । तादृशव्यापारश्रयत्वाद्धस्तिपकाः कर्तारः । अत द्वितीयकक्ष्यामाह — तत इति । प्रेरणांशपरित्यागे सति उपरिभागाक्रमणानुकूलन्यग्भवनार्थकाल्लटि आरोहति, हस्तीति न्यग्भवतीत्यर्थः । प्रेषणांऽशपरित्यागे फलितमाह — न्यग्भवतीत्यर्थ इति । अथ तृतीयकक्ष्यामाह — ततो णिजिति । प्रेषणांऽशं परित्यज्य न्यग्भवनार्थकत्वमाश्रिताद्धातोः प्रेषणविवक्षायायं हेतुमण्णिजिति भावः । आरोहयन्तीति । 'हस्तिनं हस्तिपका' इति शेषः । प्रेषणांशनिवृत्तौ णिजन्तस्य फलितमर्थमाह - आरोहन्तीत्यर्थ इति । आक्रमणाय हस्तिनं न्यग्भावयन्तीति यावत् । चतुर्थकक्ष्यामाह — तत इति । अविवक्षितप्रेषणाण्ण्यन्तात्प्रकृतसूत्रेणात्मनेपदे आरोहयते इति रूपमित्यर्थः । प्रेषणांऽशत्यागे सति ण्यन्तस्य फलितमर्थमाह — न्यग्भवतीत्यर्थ इति.तददेवंनिवृत्तप्रेषणाअद्धातोः प्राकृतेऽर्थे णिजिष्यते॑ इति पक्षमाश्रित्योदाहृतम् । इदानीमध्यारोपितप्रेषणपक्षमाश्रित्य आह — यद्वेति । पश्यन्तीति । पश्यनति भवं भक्ता इति, आरोहन्ति हस्तिनं हस्तिपका इति च प्रथमकक्ष्या पूर्ववद्व्याख्येयेत्यर्थः । द्वितयीकक्ष्यामाह — ततः कर्मण इति । दृशे रुहेश्च प्थमकक्ष्यायां कर्मीभूतस्य भवस्य हस्तिनश्च प्रयोजककर्तृत्वरूपहेतुत्वारोपाद्धेतुमण्णिजित्यर्थः । दर्शयति भव इति ।भक्ता॑निति शेषः । तदाह — पश्यत आरोहतश्च प्रेरयतीत्यर्थ इति । चाक्षुषज्ञानविषयत्वमापादयतो भक्तान्भवः प्रेरयति, न्यग्भावयतो हस्तिपान् हस्ती प्रेरयतीत्यर्थः । उभयत्रहेतुमण्णिच् । तत्र प्रकृतिभ्यां दृशिरुहिभ्यामेकैकं प्रेरणम् । णिचा तु तद्विषयकमेकैकं प्रेरणान्तरं प्रतीयते इति स्थितिः । चतुर्थकक्ष्यामाह - ततो णिज्भ्यामिति । हेतुमण्णिज्भ्यां, तत्प्रकृतिभूतदृशिरुहिभ्यां च उपात्तयोः प्रेरणयोस्त्यागे सत चाक्षुषज्ञानविषयो भवति भव इति, न्यग्भवति हस्तीति चार्थः पर्यवस्यति । तत्र प्रकृतसूत्रेणात्मनेपदे दर्शयते भवः, आरोहयते हस्तीति च सिद्धमित्यर्थः । पश्यन्ति भवं भक्ता इति, आरोहन्ति हस्तिनं हस्तिपका इति च प्रथमकक्ष्यायां कर्मणो भवस्य हस्तिनश्च तृतीयकक्ष्यायां कर्तृत्वात्, प्रथमकक्ष्यायामणौ या क्रिया तस्या एवाऽत्र तृतीयकक्ष्यायां कर्मणो भवस्य हस्तिनश्च तृतीयकक्ष्यायां कर्तृत्वात्,प्रथमकक्ष्यामणौ या चाक्षुषज्ञानविषयं कुर्वन्तीति, न्यग्भावयन्तीति प्रकृत्युपात्तस्यप्रेषणांशसय् तृतीयकक्ष्यायां त्यागागदणौ या क्रिया सैव चेण्ण्यन्तेनोच्येतेत्यंशसय्कथं प्रवृत्तिरिति वाच्यम्,सैव चेण्ण्यन्तेने॑त्यत्र आधिक्यमात्रं व्यवच्छिद्यते, नतु न्यूनत्वमपीत्यदोषात् । ननु द्वितीयकक्ष्यामेव कुतो न तङित्यत आह — अस्मिन्पक्षे द्वितीयेति । कुत इत्यत आह — समानक्रियत्वाभावादिति । द्वितीयकक्ष्यायामणौ या क्रिया सैव चेण्ण्य्नतेनोच्येतेत्यंशस्याऽभावादिति यावत् । तदेवोपपादयति — णिजर्थस्येति । णेरिति किम् । पश्यत्यारोहतीति निवृत्तप्रेषणान्मा भूत् । स्मरति वनगुल्मं कोकिल इति । स्मृतिविषयत्वमापादयतीत्यर्थः । पक्षद्वयेऽप्येषा प्रथमकक्ष्या द्वितयीतृतीयकक्ष्योरप्युपलक्षणम् । तत्र निवृत्तप्रेषणपक्षेस्मरति वनगुल्मट इति द्वितीयकक्ष्या । स्मृतिविषयो भवतीत्यर्थः ।स्मरयति वनगुल्मं कोकिल॑ इति तृतीयकक्ष्या । स्मृतिविषयत्वमापादयतीत्यर्थः । द्वितीयकक्ष्या । प्रेषणपक्षे तुस्मरयति वनगुल्मः कोकिल॑मिति द्वितीयकक्ष्या । स्मरन्तं प्रेरयतीत्यर्थः । स्मरयति वनगुल्म इति । प्रत्युदाहरणमिदम् । निवृत्तप्रेषणपक्षे चतुर्थकक्ष्यैषा । अध्यारोपितप्रेषणपक्षे तु तृतीयकक्ष्येति बोध्यम् । 'स्मृ आध्याने' इति घाटादिकत्वेन मित्त्वद्ध्रस्वः । विस्तरस्त्वत्र प्रौढमनोरमाशब्दरत्नशब्दोन्दुशेखरेष्वनुसन्धेयः ।

translator notes

commentary TB, printed under sk.2737.t1 (from '—ṇer aṇau yat karma', OCR 'gerṇau'; NSP p. 460, scan page-0470): 'ātmanepadam' is the heading (adhikriyate). Four sub-sentences (avāntaravākya) appear: 'ṇeḥ' [ātmanepada]; 'aṇau yat karma ṇau cet', where karma means the action (kriyāpara), as in 'kartari karmavyatihāre', so 'the action in the non-ṇi state is that very one in the ṇi state', whence Bhaṭṭoji's 'saiva ced ṇyantenocyeta'; 'sa kartā', into which 'aṇau …' up to the word 'cet' is carried forward (anuvartate), karma now meaning the particular kāraka (by the authority of the words, śabdādhikāra); and 'anādhyāne', explained by 'na tu'. ādhyāna is remembrance preceded by longing. In fact it should be taken as paryudāsa, for economy, so there are really only three sentences. Followed: the anuvṛtti brackets in sutra_en and k1, 'that very [action]' and 'longing remembrance'.
commentary BM: four sub-sentences. In 'ṇeḥ', by the paribhāṣā on mentioning affixes (pratyayagrahaṇa), what ends in ṇi is meant; 'ātmanepadam' is the heading (adhikṛtam). In 'aṇau yat karma ṇau cet', karma means the action, as in 'kartari karmavyatihāre'; yat implies tat, and since the action of the base is always present in the ṇi-form, 'eva' must be understood ('that very action'), hence 'saiva cet ṇyantenocyeta'. In 'sa kartā', karma means the kāraka; 'saḥ' is masculine by agreement with the predicate 'kartā'. Bhaṭṭoji's 'na tv ādhyāne' treats the negation as prasajyapratiṣedha, but it is really paryudāsa ('not ādhyāna' cannot form a compound if the negative went with the verb); the mūla's 'na tv ādhyāne' only states the resulting sense (phalitārthakathanaparam eva). 'ādhyāne' then joins the first sentence, giving three sentences, as the Bhāṣya says. Followed in k1 and in the bracketed clause-reading in sutra_en.
commentary TB, printed under sk.2737.t1: '—vikalpa iti | paratvāt prāpte ity uttareṇānvayaḥ' — 'vikalpe' is construed with the following 'paratvāt prāpte'. Followed: 'the option … and parasmaipada … both being obtained because they are the later rules'. TB (sk.2738.t1) on pūrvavipratiṣedha gives the scope (avakāśa) of each rule: vibhāṣopapadena — svaṃ yajñaṃ yajati / yajate; ṇer aṇau — darśayate rājā; aṇāv akarmakāt — śete kṛṣṇas taṃ gopī śāyayati; ṇer aṇau — lāvayate kedāraḥ svayam eva (no thinking agent). The moderns (navyāḥ) say the Bhāṣya usage 'darśayate rājā' proves only the blocking of aṇāv akarmakāt, with the fruit going to another, so that 'this very rule is wanted by pūrvavipratiṣedha' is open to question (cintya). TB then states a defence ('vastutas tu … iti cet'): once pūrvavipratiṣedha against aṇāv akarmakāt is granted on the Bhāṣya's authority, the vibhāṣopapadena option is in effect blocked as well. TB replies that the Bhāṣya usage is accounted for by the bare form, so with an upapada let parasmaipada by aṇāv akarmakāt stand, there being no proof that ṇer aṇau prevails there ('iti dik'). TB's last word thus leans to doubting Bhaṭṭoji's claim. Recorded; the English renders Bhaṭṭoji's claim as it stands.
commentary BM: 'ṇicaś ca…' gives ātmanepada only when the fruit goes to the agent; this rule gives it 'even when the fruit goes to another'. Followed: 'not intended for the agent'. On pūrvavipratiṣedha, BM says the Bhāṣya usage 'rājā darśayate' is the authority against aṇāv akarmakāt, and only the commentators' explanation (vyākhyāna) supports it against the vibhāṣopapadena option. BM's example of the clash is lāvayate kedāraḥ (TB uses it differently; see the translator note). Others call the pūrvavipratiṣedha questionable (cintya). BM rejects this, as set out in the Śabdaratna: aṇāv akarmakāt contains no 'kartrabhiprāye', so it would apply even when the fruit goes to another. Recorded.
commentary BM on 'kartṛsthabhāvakāḥ': these are dhātus (dhātavaḥ). bhāva is a root-sense accomplished by means without bodily movement (aparispanda), e.g. seeing and hearing. kriyā is one accomplished with movement (saparispanda), e.g. cooking. This answers the objection that 'karmavat karmaṇā tulyakriyaḥ' would make the rule superfluous: that rule covers karmastha roots, this one kartṛstha roots. BM on 'iha': avasthā is a particular arrangement of words (a sentence), and the mūla goes on to call it kakṣyā ('court', as in the successive courts of a palace). BM numbers the stages: paśyanti bhavaṃ bhaktāḥ is the first, and so on. In the second, the activity part (preṣaṇāṃśa) is left unexpressed, for ease, by lakṣaṇā. In the fourth, the ṇi-form is used by lakṣaṇā without the sense of impelling; others say it is a svārthika ṇic, curādi being an ākṛtigaṇa. In the first and second stages taṅ is not even in question, since there is no ṇi. Followed: '[dhātus]', the bracketed stage labels and 'stage' for avasthā and kakṣā.
commentary TB on the darśayate sequence: the impelling part is given up 'by wishing to express ease (saukarya)'. 'tataḥ' = from the root whose impelling part has been given up (tyaktapreraṇāṃśakād dhātoḥ); on ārohayate, 'tato ṇic' = the ṇic, when the impelling part is intended, from the root whose impelling has been withdrawn (nivṛttapreṣaṇād dhātoḥ). On 'punar ṇyarthasya…': ṇic does not go away with its sense, for 'even when the means is withdrawn the end is not withdrawn' (Kaiyaṭa), so the ṇic ends up as svārthe. 'tulyo 'rthaḥ' = with neither less nor more. 'kriyāsāmye 'pi' = sameness with the first stage. 'dvitīyām ādāya' is said on the view that 'aṇau yā kriyā saiva…' excludes both less and more; if it excludes only more, the same can be done taking the first stage. Followed: '[as the non-ṇi one]', the readings of 'tataḥ' in both Stage 3 brackets, and 'punaḥ'.
commentary BM on ārohayate: hastipaka = hastipa + svārthe ka. ruh means activity conducive to treading on the upper part. Here that activity is making the tall elephant go low (by goad-strokes etc.); in ārohati hastī the impelling part is dropped. On 'tato ṇij iti' (the third kakṣyā): the hetumat ṇic comes, when the impelling is intended, from the root that has given up the impelling part and taken on the sense of going low; likewise for darśayanti, 'tata iti' = the hetumat ṇic after dṛś in the sense of becoming an object of visual cognition, the impelling part conveyed by kṛñ being left aside. Followed: the Stage 3 brackets. BM's pratīka 'ārohayantīti', with ''hastinaṃ hastipakāḥ' iti śeṣaḥ', shows a text 'tato ṇic | ārohayanti | ārohantīty arthaḥ'. Followed: '[ārohayanti hastinaṃ hastipakāḥ]' and '[hastī]'.
commentary TB on the alternative ('yadvā'), the view of superimposed impelling (adhyāropitapreṣaṇapakṣa), as against the view so far of withdrawn impelling (nivṛttapreṣaṇapakṣa): 'hetutvāropāt' = by attributing the status of instigating agent (prayojakakartṛtva), again out of the wish to express ease. 'paśyataḥ, ārohataḥ' = 'the devotees who are seeing' and 'the keepers who are mounting' respectively. On 'ādhikyāt': on this view 'ṇau cet sā kriyā' excludes only excess, not deficiency, otherwise there would be no taṅ in the third stage either, since the impelling given by the base has been dropped. TB records that some (kecit) find the Bhāṣya's example 'darśayate bhṛtyān rājā' and counter-example 'smarayaty enaṃ vanagulmaḥ' at variance with the mūla's object-less examples, while others (anye) reconcile them by taking the object as not intended. TB's own verdict: on the superimposed-impelling view the example is in the third stage only, not the second; and those who argue that the four-stage view is therefore preferable (kakṣācatuṣṭayapakṣa eva sādhīyān) are refuted (parāstāḥ), since the superimposed view is the stronger on the strength of the Bhāṣya example 'darśayate bhṛtyān rājā'. On the counter-example, TB makes smarati vanagulmam the first stage on both views, and smarayati vanagulmaḥ the fourth on the withdrawn view and the third on the superimposed one. Followed: '[Bhava] impels [the devotees]…' and the stage numbering of the alternative view. The disagreement is recorded.
commentary BM on the alternative view: the base gives one impelling (preraṇa) and the ṇic another, so 'the two impellings' are given up in each form. Bhaṭṭoji's 'saiva' excludes only excess, not deficiency. On 'anādhyāne': smarati vanagulmaṃ kokilaḥ = '[the cuckoo] makes [the thicket] an object of memory'; this first stage stands for the second and third. smarayati vanagulmaḥ is the counter-example: the fourth stage on the first view, the third on the alternative view. Its short a is because smṛ 'in ādhyāna' is a ghaṭādi root and so mit. Followed: '[with parasmaipada, not taṅ]'.
textual BM lacuna: our BM (sk.2738.b1) passes from 'sa karteti tṛtīyaṃ vākyam' straight to 'atra aṇau yat karmakārakaṃ…'. Wikisource (uttara-2/0201) has the anuvṛtti statement that ours lacks: 'atra aṇau yat karma ṇau ced ity anuvartate | karmaśabdo 'tra kārakaviśeṣaparaḥ | śabdādhikārāśrayaṇāt | tad etad āha'. Ours has a garbled 'tathā ca dvitīyaṃ vākyam' earlier in the block.
textual Our 'syān natv anādhyāne' agrees with the 1915 print (NSP p. 460, scan page-0470, read: 'kartā syānnatvanādhyāne'). As it stands, it would mean 'but not when [the sense is] not ādhyāna', the opposite of the rule. BM's pratīka ''na tv ādhyāne' iti', TB's 'na tv iti' and the Wikisource kaumudī ('syān na tv ādhyāne', uttara-2/0201) all read na tv ādhyāne. The English follows that reading. Mūla, so for Ajai's Print Check.
textual Our text has seven slips against the 1915 print (NSP p. 460, scan page-0470, read). The English follows the print in each: (1) 'aṇāvakarmakāt [SK 2754]ti parasmaipadeca' — print ''aṇāvakarmakāt 2754' iti parasmaipade ca' (iti reduced to ti); (2) 'cākṣuṣajñāviṣayaṃ' — print 'cākṣuṣajñānaviṣayaṃ'; (3) 'avastayoḥ' — print 'avasthayoḥ'; (4) 'caturthyosca' — print 'caturthyoś ca'; (5) 'tṛtīyākakṣāyāṃ' — print 'tṛtīyakakṣāyāṃ' (Wikisource 'tṛtīyakakṣyāyāṃ'); (6) 'kartutvābhāvāt' — print 'kartṛtvābhāvāt'; (7) 'emārohayate' — print 'evam ārohayate' (Wikisource 'evam ārohayate hastīty apy udāharaṇam'). Mūla, so for Ajai's Print Check.
textual 'tato ṇic | ārohantīty arthaḥ' (ours) agrees with the print (NSP p. 460, scan page-0470, read). There the form is missing between 'ṇic' and its gloss. The Wikisource kaumudī reads 'tato ṇic ārohayanti | ārohantīty arthaḥ' (uttara-2/0204), and BM's pratīka 'ārohayantīti' presupposes it. Supplied in brackets. Mūla, so for Ajai's Print Check.
textual TB filing: the opening of TB on SK 2738 (from '—gerṇau yatkarma', OCR for ṇer aṇau, to '—vikalpa iti | paratvāt prāpte ity uttareṇānvayaḥ') is printed under sk.2737.t1. sk.2738.t1 begins at '—pūrvavipratiṣedheneti'. The tail of sk.2738.t1 ('—gṛdhi vañcyoḥ pralambhane | akartrabhiprāyārtha ārambhaḥ') is TB on SK 2739, not on 2738. The kaumudī runs NSP pp. 459–461 (scans page-0469 to page-0471). The tail on p. 461 ('…samānakriyatvābhāvāṇ ṇijarthasyādhikyāt' to '…vyākhyātam') agrees with ours.
translator The bracketed stage labels ([Stage 1:] etc.) and the labels for the alternative view ([the second stage], [the third stage]) are supplied from BM's and TB's numbering of the kakṣās. Bhaṭṭoji himself names only the first to fourth stages in the darśayate sequence and the second stage in the alternative view. BM once calls the last step of the alternative view the 'fourth' kakṣyā ('caturthakakṣyām āha — tato ṇijbhyām'), but elsewhere, as TB does throughout, it calls this the third. The English follows 'third'.
translator BM and TB use lāvayate kedāraḥ differently: BM gives it as the case where ṇer aṇau and the later aṇāv akarmakāt clash, which pūrvavipratiṣedha settles; TB gives it as the scope (avakāśa) of ṇer aṇau itself, against śete kṛṣṇas taṃ gopī śāyayati as that of aṇāv akarmakāt. Recorded (§16).

SK 2739 · A 1.3.69V

गृधिवञ्च्योः प्रलम्भने ॥ २७३९ ॥

gṛdhivañcyoḥ pralambhane

gṛdhivañcyoḥ pralambhane — [Ātmanepada — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 — comes] after gṛdh and vañc [ending in ṇi — 'ṇeḥ' carried forward from ṇer aṇau…, SK 2738], in the sense of deceiving (pralambhana).

Rule. After gṛdh and vañc ending in ṇi, the ātmanepada comes in the sense of deceiving (pralambhana). "Ending in ṇi" is carried forward from SK 2738.

Bhaṭṭoji's gloss: "in the sense of cheating (pratāraṇa), after these two when they end in ṇi, as before". One of his commentators says "as before" means the ātmanepada. He adds that roots have many meanings, so these two can mean "cheat".

Example.

gṛdh + ṇic → guṇa (SK 2189) → gardhi → gardhi + śap + ta, ātmanepada by this rule → gardhayate (as for darśayate).

māṇavakaṃ gardhayate or vañcayate, "he deceives the boy".

Applies when / blocked by. Why "in the sense of deceiving"? Bhaṭṭoji gives two counter-examples with the parasmaipada:

śvānaṃ gardhayati, "he makes the dog greedy". His gloss: "he produces craving in it".
ahiṃ vañcayati, "he avoids the snake". His gloss: "he avoids" (varjayati).

One of Bhaṭṭoji's commentators says the rule is for the case where the fruit does not go to the agent.

Bhaṭṭoji then names liyaḥ saṃmānanaśālīnīkaraṇayoś ca (SK 2592) as already explained, in chapter 54.

Siddhānta-kaumudī

प्रतारणेऽर्थे ण्यन्ताभ्यामाभ्यां प्राग्वत् । माणवकं गर्धयते वञ्चयते वा । प्रलम्भने किम् । श्वानं गर्धयति । अभिकाङ्क्षामस्योत्पादयतीत्यर्थः । अहिं वञ्चयति । वर्जयतीत्यर्थः । लियः संमाननशालिनीकरणयोश्च SK 2592 व्याख्यातम् ॥

In the sense of cheating (pratāraṇa), after these two [roots] when they end in ṇi [— 'ṇeḥ' carried forward (anuvṛtti) from ṇer aṇau…, SK 2738], [it is] as before (prāgvat) [i.e., ātmanepada]: māṇavakaṃ gardhayate or vañcayate ('he deceives the boy'). Why 'in the sense of deceiving'? śvānaṃ gardhayati: the meaning is 'he produces craving in it' ('he makes the dog greedy'). ahiṃ vañcayati: the meaning is 'he avoids (varjayati) the snake'. liyaḥ saṃmānanaśālīnīkaraṇayoś ca (SK 2592) has [already] been explained.

Bālamanoramā

गृधिवञ्च्योः प्रलम्भने - गृधिवञ्च्योः । प्रलम्भनं प्रतारणमिति मत्वाऽऽह- प्रतारणेऽर्थे इति । प्राग्वदिति । आत्मनेपदमित्यर्थः । धातूनामनेकार्थकत्वादनयोः प्रतारणे वृत्तिः ।

translator notes

commentary BM: Bhaṭṭoji glosses with 'pratāraṇe 'rthe' taking pralambhana to mean pratāraṇa ('cheating'); 'prāgvat' means 'ātmanepada'. Because roots have many meanings, these two are used in the sense of cheating. Followed: 'cheating (pratāraṇa)' and '[i.e., ātmanepada]'.
commentary TB, printed under sk.2738.t1 (at its tail, '—gṛdhi vañcayoḥ pralambhane'): the rule is undertaken for the case where [the fruit] is not intended for the agent (akartrabhiprāyārtha ārambhaḥ). Recorded (on the presupposition, see the translator note): the kaumudī here does not say this, and the English adds nothing for it.
textual The kaumudī matches NSP p. 461 (scan page-0471, read; collation batch03: clean). The raw OCR for page-0471 skips the head of this unit (from the sūtra to 'śvānaṃ gardhayati | abhi-'); the scan has it as ours. sk2739 has no TB block of its own; TB on this sūtra is the tail of sk.2738.t1, as on the scan.
translator TB's 'akartrabhiprāyārtha' presupposes, by the translator's inference, that ṇicaś ca (SK 2564) already gives ātmanepada when the fruit is intended for the agent. The 'ṇeḥ' bracket rests on Bhaṭṭoji's own 'ṇyantābhyām' and on BM's remark at SK 2740 that 'ṇeḥ' ceases after that rule. The glosses 'he deceives the boy' and 'he makes the dog greedy' are the translator's; the kaumudī glosses only the counterexamples (abhikāṅkṣām asya utpādayati, varjayati).

SK 2740 · A 1.3.71V

मिथ्योपपदात् कृञोऽभ्यासे ॥ २७४० ॥

mithyopapadāt kṛño'bhyāse

mithyopapadāt kṛño 'bhyāse — [Ātmanepada — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 — comes] after kṛñ [ending in ṇi — 'ṇeḥ' carried forward from ṇer aṇau…, SK 2738] when it has mithyā ('wrongly') as upapada, in the sense of repetition (abhyāsa).

Rule. After kṛñ ending in ṇi, with the word mithyā "wrongly" as its upapada, the ātmanepada comes in the sense of repetition (abhyāsa). An upapada here is a word standing beside the verb in the sentence. Bhaṭṭoji says "only after one ending in ṇi", so that word still carries forward from SK 2738. One of his commentators says it stops after this rule.

Example.

kṛ + ṇic → vṛddhi before the ṇit affix (SK 254) → kāri → kāri + śap + ta, ātmanepada by this rule → kārayate (as for darśayate).

padaṃ mithyā kārayate. Bhaṭṭoji's gloss: "he pronounces the word, faulty in accent and so on, again and again".

One of Bhaṭṭoji's commentators explains the sense. Here kṛ means "to come out", as a sound comes out. That verb has no object. Its ṇi-form, "to make come out", has one: padam. So kārayati means "pronounces".

Applies when / blocked by. Bhaṭṭoji gives two counter-examples:

Why "with mithyā"? padaṃ suṣṭhu kārayati, "he pronounces the word correctly".
Why "in repetition"? sakṛt padaṃ mithyā kārayati, "he pronounces the word wrongly once".

Why is the verb not doubled, as repeated actions often are? The same commentator answers. The ātmanepada itself marks the repetition. So there is no doubling by nityavīpsayoḥ (SK 2140, chapter 43).

SK 2158 recalled. Bhaṭṭoji then quotes svaritañitaḥ kartrabhiprāye kriyāphale (SK 2158), from chapter 44. A root with a svarita vowel or the marker ñ takes the ātmanepada when the fruit of the action goes to the agent. His examples: yajate "he sacrifices [for himself]", sunute "he presses [the soma for himself]".

Why "when the fruit goes to the agent"? ṛtvijo yajanti, sunvanti, "the priests sacrifice, press [the soma, for the patron]". One of Bhaṭṭoji's commentators explains. The priests' fee is not the fruit of the sacrifice. The fruit is heaven, and it goes to the patron.

Watch out. Abhyāsa here means "repetition" of an action. It is not the abhyāsa of chapter 44, the first of the two copies made by doubling (SK 2178). Same word, different meaning.

Siddhānta-kaumudī

णेरित्येव । पदं मिथ्या कारयते । स्वरादिदुष्टमसकृदुच्चारयीत्यर्थः । मिथ्योपपदात्किम् । पदं सुष्ठु कारयति । अभ्यासे किम् । सकृत्पदं मिथ्या कारयति । स्वरितञितः कर्त्रभिप्राये क्रियाफले SK 2158 । यजते । सुनुते । कर्त्रभिप्राये किम् । ऋत्विजो यजन्ति । सुन्वन्ति ॥

Only [after kṛñ] ending in ṇi [— 'ṇeḥ' still carried forward (anuvṛtti) from SK 2738]. padaṃ mithyā kārayate: the meaning is 'he pronounces [the word], faulty in accent and so on, repeatedly'. Why 'when it has mithyā as upapada'? padaṃ suṣṭhu kārayati ('he pronounces the word correctly'). Why 'in the sense of repetition'? sakṛt padaṃ mithyā kārayati ('he pronounces the word wrongly once'). svaritañitaḥ kartrabhiprāye kriyāphale (SK 2158) [— ātmanepada after a root that has a svarita vowel or ñ as it-marker, when the fruit of the action goes to the agent]: yajate ('he sacrifices [for himself]'), sunute ('he presses [the soma for himself]'). Why 'when [the fruit] is intended for the agent'? ṛtvijo yajanti, sunvanti ('the priests sacrifice, press [the soma, for the patron]').

Tattvabodhinī

NSP p. 471–472

—मिथ्योपपदात्कृञोऽभ्यासे । इह करोतिरुच्चारणार्थत्वादकर्मकः । उच्चारणं निःसरणम् । ण्यन्तस्तूच्चारणवृत्तिः सकर्मकः ॥—उच्चारयतीति । निःसारयतीत्यर्थः । असकृदुच्चारणे तु धातोर्लक्षणा आत्मनेपदं तु द्योतकं तेनैव द्योतितत्वात् ‘नित्यवीप्सयोः’ इति न द्विर्वचनम् ॥—ऋत्विजो यजन्तीति । दक्षिणादिकं तु न यागफलम् । स्वर्गकामो यजेतेत्यादिना स्वर्गाद्युद्देशेन यागादिविधानात्स्वर्गादिरेव फलमिति भावः

Bālamanoramā

मिथ्योपपदात् कृञोऽभ्यासे - मिथ्योपपदात् । अभ्यासवृत्तेर्मिथ्याशब्दोपपदकात्कृञ आत्मनेपदमित्यर्थः । इत ऊर्ध्वंणे॑रिति निवृत्तम् ।

translator notes

commentary BM: the meaning is that ātmanepada comes after kṛñ when it has the word mithyā as upapada and signifies repetition (abhyāsavṛtti). From here on 'ṇeḥ' ceases (ita ūrdhvaṃ 'ṇeḥ' iti nivṛttam). Followed: 'ṇeḥ' is bracketed for this rule and for no later one.
commentary TB (sk.2740.t1): here kṛ means uccāraṇa in the sense of niḥsaraṇa ('coming out') and is therefore intransitive; the ṇi-final, meaning 'causing to come out', is transitive, so 'uccārayati' = niḥsārayati. The root expresses the repeated utterance by secondary signification (lakṣaṇā), the ātmanepada only indicating (dyotaka) it; since repetition is indicated by that, there is no doubling by 'nityavīpsayoḥ' [SK 2140]. Followed: 'pronounces' for uccārayati, with the transitive ṇi-final taking padam as object, and no doubled form.
commentary TB (sk.2740.t1) on 'ṛtvijo yajanti': the fee (dakṣiṇā) and the like are not the fruit of the sacrifice; since 'svargakāmo yajeta' and similar injunctions prescribe the sacrifice with heaven etc. as its aim, heaven etc. alone is the fruit, [and it goes to the patron, not to the priests]. Followed: '[for the patron]'.
textual Ours reads 'svarādiduṣṭam asakṛd uccārayīty arthaḥ'; NSP p. 461 (scan page-0471, read; collation batch03) reads 'uccārayatīty arthaḥ'. The English follows the print. Mūla, for Ajai's Print Check; source.json not edited.
textual The third paragraph quotes SK 2158 (A 1.3.72), which the Kaumudī explains at its own place; the print sets it in quotation marks, so the bracketed gloss of the sūtra is supplied. The intervening sūtras of the Aṣṭādhyāyī are handled the same way in the neighbouring units: A 1.3.70 at SK 2739 and A 1.3.74 (ṇicaś ca) at SK 2741.
translator The glosses of yajate, sunute and ṛtvijo yajanti, sunvanti are the translator's, in line with the sense of SK 2158 and with TB. kārayate is rendered 'pronounces' following Bhaṭṭoji's own gloss (uccārayati).

SK 2741 · A 1.3.73V

अपाद्वदः ॥ २७४१ ॥

apādvadaḥ

apād vadaḥ — [Ātmanepada — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 — comes] after vad preceded by apa [when the fruit of the action is intended for the agent — 'kartrabhiprāye' carried forward from svaritañitaḥ kartrabhiprāye kriyāphale, SK 2158].

Rule. After vad preceded by apa, the ātmanepada comes when the fruit goes to the agent. Bhaṭṭoji: "only when the fruit is intended for the agent" (kartrabhiprāye ity eva). That condition is carried forward from SK 2158.

Example.

apa + vad + śap + ta, fruit for the agent → ātmanepada by this rule → apavadate.

nyāyam apavadate, "he speaks against the rule". One of Bhaṭṭoji's commentators glosses it: "he rejects it by an explicit statement".

Applies when / blocked by. When the fruit is not the agent's, the parasmaipada stays: apavadati.

Bhaṭṭoji then names ṇicaś ca (SK 2564), from chapter 53, with its example kārayate. It is the next sūtra in the Aṣṭādhyāyī.

Siddhānta-kaumudī

न्यायमपवदते । कर्त्रभिप्राये इत्येव । अपवदति । णिचश्च SK 2564 कारयते ॥

nyāyam apavadate ('he speaks against the rule (nyāya)'). Only when [the fruit] is intended for the agent (kartrabhiprāye) [— carried forward (anuvṛtti) from SK 2158]: [otherwise] apavadati. ṇicaś ca (SK 2564): kārayate.

Bālamanoramā

अपाद्वदः - अपाद्वदः । अपपूर्वाद्वदधातोरात्मनेपदमित्यर्थः । न्यायमपवदते इति । वचनेन निरस्यतीत्यर्थः ।किमिह वचनं न कुर्यान्नास्ति वचनस्यातिभारः॑ इति न्यायात् ।

translator notes

commentary BM: the meaning is that ātmanepada comes after the root vad preceded by apa. nyāyam apavadate = 'he rejects [the rule] by an [explicit] statement (vacanena nirasyati)', on the maxim 'what could a statement not do here? Nothing is too heavy for a statement'. Recorded: the English keeps the literal 'speaks against'.
commentary BM at SK 2740: from there on 'ṇeḥ' ceases (ita ūrdhvaṃ 'ṇeḥ' iti nivṛttam). Followed: no 'ṇeḥ' bracket in this sūtra.
textual The kaumudī matches NSP p. 462 (scan page-0472, read; collation batch03: clean, its 'kartrabhiprāya ity eva' being a sandhi variant). The print has no TB on this sūtra: TB passes from 'ṛtvijo yajantīti' (SK 2740) straight to '—samudāṅbhyo' (SK 2742), as sk.2740.t1 and sk.2742.t1 show.
translator 'ṇicaś ca (SK 2564): kārayate' recalls A 1.3.74, explained at SK 2564, at its Aṣṭādhyāyī position. The '[otherwise]' in the second line is the translator's: apavadati is the form when the fruit is not intended for the agent.

SK 2742 · A 1.3.75V

समुदाङ्भ्यो यमोऽग्रन्थे ॥ २७४२ ॥

samudāṅbhyo yamo'granthe

samudāṅbhyo yamo 'granthe — [Ātmanepada — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 — comes] after yam preceded by sam, ud or āṅ, when [its domain] is not a book (agranthe) [and when the fruit of the action is intended for the agent — 'kartrabhiprāye' carried forward from svaritañitaḥ kartrabhiprāye kriyāphale, SK 2158].

Rule. After yam preceded by sam, ud or āṅ, the ātmanepada comes. Two conditions: the domain is not a book (grantha), and the fruit goes to the agent. Bhaṭṭoji first fixes the word division: a-granthe, "not a book".

Example.

sam + yam + śap + ta → ātmanepada by this rule

→ ch for the m of yam before śap (SK 2400), with the augment t before ch (SK 146), as at SK 2729 → yacch

→ te for ta (SK 2233) → saṃyacchate.

vrīhīn saṃyacchate, "he gathers the rice";
bhāram udyacchate, "he lifts the load";
vastram āyacchate, "he fastens the cloth".

One of Bhaṭṭoji's commentators glosses them: "gathers", "lifts up", "fastens on the waist and so on".

Applies when / blocked by. Why "not a book"? Bhaṭṭoji: udyacchati vedam, "he makes an effort to master the Veda". The parasmaipada stays.

Bhaṭṭoji adds: "only when the fruit is intended for the agent". He gives no counter-example. One of his commentators supplies one: vrīhīn saṃyacchati, "he gathers the rice for another".

Watch out. Why name āṅ here? SK 2695, āṅo yamahanaḥ, earlier in this chapter, already gives the ātmanepada after āṅ + yam. SK 2695 covers the verb with no object, or with one's own limb as object. Both of Bhaṭṭoji's commentators answer: āṅ is named here for the verb with other objects. Bhaṭṭoji's example has one, vastram, as a hint.

Siddhānta-kaumudī

अग्रन्थे इति च्छेदः । व्रीहीन्संयच्छते । भारमुद्यच्छते । वस्त्रमायच्छते । अग्रन्थे किम् । उद्यच्छति वेदम् । अधिगन्तुमुद्यमं करोतीत्यर्थः । कर्त्रभिप्राये इत्येव ॥

The word-division is 'agranthe' ('not a book'). vrīhīn saṃyacchate ('he gathers the rice'). bhāram udyacchate ('he lifts the load'). vastram āyacchate ('he fastens the cloth'). Why 'not a book'? udyacchati vedam: the meaning is 'he makes an effort to master [the Veda]'. Only when [the fruit] is intended for the agent (kartrabhiprāye) [— carried forward (anuvṛtti) from SK 2158].

Tattvabodhinī

NSP p. 472

—समुदाङ्भ्यो—। ‘आङो यमहनः’ इत्येव सिद्धे आङ्पूर्वकस्य वचनं सकर्मकार्थमिति ध्वनयन्नुदाहरति—वस्त्रमायच्छत इति

Bālamanoramā

समुदाङ्भ्यो यमोऽग्रन्थे - समुदाङ्भ्यो । सम्, उत्, आङ् एतत्पूर्वादग्रन्थविषयकाद्यमेरात्मनेपदमित्यर्थः । व्रीहीन्संयच्छते इति । संगृह्णातीत्यर्थः । भारमुद्यच्छते इति । उद्गृह्णातीत्यर्थः । वस्त्रमायच्छते इति । कट्यादौ निबध्नातीत्यर्थः । कर्त्रभिप्राये इत्येवेति । व्रीहीन् संयच्छतीति । परार्थं संगृह्णातीत्यर्थः । 'आङो यमहनः' इत्येव सिद्धे आङ्ग्रहणं सकर्मकार्थम्, तस्य अकर्मकादेव प्रवृत्तेरिति बोध्यम् ।

translator notes

commentary BM: the meaning is that ātmanepada comes after yam preceded by sam, ud or āṅ, when it does not have a book as its domain (agranthaviṣayaka). saṃyacchate = saṃgṛhṇāti ('gathers'); udyacchate = udgṛhṇāti ('lifts up'); āyacchate = 'fastens [it] (nibadhnāti) on the waist etc.' (kaṭyādau; OCR 'kaṭaādau', see the textual note). On 'kartrabhiprāye ity eva' BM gives the counterexample vrīhīn saṃyacchati = 'gathers for another' (parārthaṃ saṃgṛhṇāti). Followed: the glosses and 'its domain'.
commentary BM: since [ātmanepada after āṅ + yam] is already established by 'āṅo yamahanaḥ' [SK 2695], the mention of āṅ here is for the transitive use, that rule applying only to an intransitive [root]. Recorded: it explains why Bhaṭṭoji's āṅ example has an object (vastram).
commentary TB (sk.2742.t1): since 'āṅo yamahanaḥ' already establishes it, the statement for [yam] preceded by āṅ is for the transitive use; Bhaṭṭoji suggests this by the example vastram āyacchate. Recorded; agrees with BM.
textual The kaumudī matches NSP p. 462 (scan page-0472, read; collation batch03: clean). The print, like ours, gives no counterexample after 'kartrabhiprāye ity eva'; vrīhīn saṃyacchati is BM's own. In sk.2742.b1 the OCR-type slips 'varuāmāyacchate' (= vastram āyacchate) and 'kaṭaādau' are read through; for the latter the Wikisource BM witness (uttara-2/0206) reads 'kaṭyādau nibadhnāti' ('fastens it on the waist etc.'), which settles it against kaṭādau ('on a mat etc.'). The English does not depend on it.

SK 2743 · A 1.3.76V

अनुपसर्गाज्ज्ञः ॥ २७४३ ॥

anupasargājjñaḥ

anupasargāj jñaḥ — [Ātmanepada — carried forward (anuvṛtti) from anudāttaṅita ātmanepadam, SK 2157 — comes] after jñā when it has no upasarga [when the fruit is intended for the agent — 'kartrabhiprāye' from svaritañitaḥ kartrabhiprāye kriyāphale, SK 2158: the translator's inference; cf. BM at SK 2744].

Rule. After jñā with no upasarga, the ātmanepada comes. The fruit must go to the agent.

Bhaṭṭoji does not repeat "only when the fruit is intended for the agent" here. But the condition holds. One of his commentators counts this rule among the five that SK 2744 makes optional. And Bhaṭṭoji's own example there, svāṃ gāṃ jānāti or jānīte, presupposes it.

Example.

jñā + laṭ, no upasarga, fruit for the agent → ātmanepada by this rule → jānīte.

gāṃ jānīte, "he knows the cow".

Applies when / blocked by. Why "with no upasarga"? Bhaṭṭoji: svargaṃ lokaṃ na prajānāti, "he does not know the heavenly world". With pra, the parasmaipada stays.

Bhaṭṭoji raises a difficulty. The poet Bhaṭṭi writes: itthaṃ nṛpaḥ pūrvam avāluloce tato 'nujajñe gamanaṃ sutasya, "thus the king first deliberated; then the son's departure was permitted". How can anujajñe take the ātmanepada? One of Bhaṭṭoji's commentators spells out the difficulty. It has an upasarga, anu, so this rule cannot apply. It is transitive, so SK 2718 cannot apply either.

Bhaṭṭoji answers: the liṭ is passive. The same commentator names the rule: SK 2679, bhāvakarmaṇoḥ, the first rule of this chapter. The passive takes the ātmanepada. And "by the king" (nṛpeṇa) is supplied by vipariṇāma, change of case. The nṛpaḥ of the first half is carried into the second as nṛpeṇa.

Watch out. SK 2718 and this rule divide the work on jñā between them. Both of Bhaṭṭoji's commentators say so. SK 2718 already covers the intransitive use. So this rule does its work on the transitive one, which is why its example has an object, gām. In turn, SK 2718 does its own work on forms with an upasarga.

Siddhānta-kaumudī

गां जानीते । अनुपसर्गात्किम् । स्वर्गं लोकं न प्रजानाति । कथं तर्हि भट्टिः । इत्थं नृपः पूर्वमवालुलोचे ततोनुडजज्ञे गमनं सुतस्येति । कर्मणि लिट् । नृपेणेति विपरणामः ॥

gāṃ jānīte ('he knows the cow'). Why 'when it has no upasarga'? svargaṃ lokaṃ na prajānāti ('he does not know the heavenly world'). How then [does] Bhaṭṭi [write]: itthaṃ nṛpaḥ pūrvam avāluloce tato 'nujajñe gamanaṃ sutasya ('Thus the king first deliberated; then the son's departure was permitted')? [Answer:] the liṭ is in the karman (passive). 'nṛpeṇa' ('by the king') [is understood here] by change of case (vipariṇāma).

Tattvabodhinī

NSP p. 472

—अनुपसर्गाज्ज्ञः । अकर्मकाच्चेत्येव सिद्धे सकर्मकार्थं आरम्भः

Bālamanoramā

अनुपसर्गाज्ज्ञः - अनुपसर्गाज्ज्ञः । अनुपसर्गाज्ज्ञाधातोरात्मनेपदमित्यर्थः ।अकर्मकाच्चे॑त्येव सिद्धे सकर्मकार्थमिदम् । तदाह — गां जानीते इति । कथमिति । अनुपूर्वकस्य अनुमत्यर्थकस्य ज्ञाधातोरुपसर्गपूर्वकतया प्रकृतसूत्रस्याऽप्रवृत्तेः सकर्मकतयाअकर्मकाच्चे॑त्यस्याप्यप्रवृत्तेरनुजज्ञे इतिकथमात्मनेपदमित्यर्थः । समाधत्ते — कर्मणि लिडिति । तथा चभावकर्मणोरित्यात्मनेपदमिति भावः । सुतस्य गमनमनुज्ञातमित्यर्थः फलति । नन्वेवं सति 'नृप' इति प्रथमान्तरस्य कथमिहान्वय इत्यत आह — नृपेणेति विपरिणाम इति । अवालुलोचे इत्यत्रान्वितं नृप इति प्रथमान्तरं तृतीयया विपरिणमितमत्रानुषज्यते इत्यर्थः ।

translator notes

commentary BM: the meaning is that ātmanepada comes after the root jñā without an upasarga. Since [the intransitive use] is already covered by 'akarmakāc ca' [SK 2718], this rule is for the transitive; hence the example gāṃ jānīte. Recorded: it explains why the example has an object.
commentary BM on 'katham': jñā preceded by anu, meaning 'permit', has an upasarga, so this sūtra does not apply; being transitive, it is not covered by 'akarmakāc ca' either; how then the ātmanepada in anujajñe? The answer 'karmaṇi liṭ': the ātmanepada is by 'bhāvakarmaṇoḥ' [SK 2679], and the sense is 'the son's going was permitted'. Objection: how then is the first-case word (prathamānta) 'nṛpaḥ' construed here? Answer: 'nṛpa', construed as first-case with avāluloce, is changed into the third case and carried over (anuṣajyate) here. Followed: the passive rendering of anujajñe and '[is understood here]'.
commentary TB (sk.2743.t1, lemma OCR'd 'anupasargāj jvāḥ'): since [the form] is established by 'akarmakāc ca', the rule is undertaken for the transitive. Recorded; agrees with BM.
textual Ours reads 'tato 'nuḍajajñe' and 'vipariṇāmaḥ' misspelt 'viparaṇāmaḥ'; NSP p. 462 (scan page-0472, read; collation batch03) reads 'tato 'nujajñe' and 'vipariṇāmaḥ', as do BM's lemma ('nṛpeṇeti vipariṇāma iti') and BM's 'anujajñe'. The English follows the print. Mūla, for Ajai's Print Check; source.json not edited.
translator The line is attributed to Bhaṭṭi by the kaumudī itself; no verse number is supplied, since the translator has not verified it. The rendering of the line is the translator's, construed passively as BM directs.
translator The kartrabhiprāya bracket in sutra_en is inferred: the kaumudī at SK 2743 has no 'kartrabhiprāye ity eva' (as at SK 2741 and 2742), but BM at SK 2744 counts anupasargāj jñaḥ among the five sūtras giving nitya ātmanepada 'when the fruit goes to the agent' and makes SK 2744 an option on it (svāṃ gām…), and Bhaṭṭoji's svāṃ gāṃ jānāti jānīte vā presupposes the condition.

SK 2744 · A 1.3.77V

विभाषोपपदेन प्रतीयमाने ॥ २७४४ ॥

vibhāṣopapadena pratīyamāne

vibhāṣopapadena pratīyamāne — [The ātmanepada enjoined by the preceding five sūtras] is optional (vibhāṣā) when [the fact that the fruit of the action goes to the agent — 'kartrabhiprāye kriyāphale' carried forward (anuvṛtti) from svaritañitaḥ kartrabhiprāye kriyāphale, SK 2158 —] is conveyed by an upapada ('a word uttered nearby').

Rule. The ātmanepada of five rules becomes optional when a word in the sentence makes evident that the fruit goes to the agent. Bhaṭṭoji's gloss: "the ātmanepada enjoined by the group of five sūtras beginning with SK 2158 comes optionally, when the fruit's going to the agent is shown by a word uttered nearby".

One of Bhaṭṭoji's commentators names the five:

SK 2158, svaritañitaḥ kartrabhiprāye kriyāphale;
SK 2741, apād vadaḥ;
SK 2564, ṇicaś ca;
SK 2742, samudāṅbhyo yamo 'granthe;
SK 2743, anupasargāj jñaḥ.

Here upapada means just "a word uttered nearby". The same commentator says it is not the technical upapada of SK 781 (chapter 18), which cannot apply here.

Example.

svaṃ yajñaṃ yaj + laṭ: svam "his own" shows the fruit is the agent's

→ the ātmanepada of SK 2158 becomes optional (this rule)

→ svaṃ yajñaṃ yajati or yajate "he performs his own sacrifice".

Bhaṭṭoji's six pairs:

svaṃ yajñaṃ yajati / yajate "he performs his own sacrifice" (SK 2158);
svaṃ kaṭaṃ karoti / kurute "he makes his own mat" (kṛñ is ñit, so SK 2158);
svaṃ putram apavadati / apavadate "he speaks against his own son" (SK 2741);
svaṃ yajñaṃ kārayati / kārayate "he has his own sacrifice performed" (SK 2564);
svaṃ vrīhiṃ saṃyacchati / saṃyacchate "he gathers his own rice" (SK 2742);
svāṃ gāṃ jānāti / jānīte "he knows his own cow" (SK 2743).

One of Bhaṭṭoji's commentators matches four of these pairs to their rules. The other two follow from the roots: kṛñ is a ñit root, and apa + vad is SK 2741's.

Applies when / blocked by. What kind of option is this? One of Bhaṭṭoji's commentators, following the Bhāṣya on SK 24, calls it a prāptavibhāṣā: the ātmanepada was already due, obligatorily, by the five rules. The other calls it an aprāptavibhāṣā. Which is right, scholars discuss this.

That second commentator also notes that sva "own" is only an instance. Svārthaṃ yajñaṃ yajati "he performs the sacrifice for his own sake" works the same way.

Watch out. A ṇi-final such as darśayate is a special case. Bhaṭṭoji said at SK 2738 that SK 2738 prevails over this option, by pūrvavipratiṣedha.

With SK 2744 the ātmanepada section closes. Bhaṭṭoji's closing words are ity ātmanepadaprakriyā, "here ends the working (prakriyā) of the ātmanepada". Look back at what it has taught. SK 2157 and SK 2158 in chapter 44 gave the ātmanepada by a root's markers. This chapter gave it by sense, by upasarga, by the presence or absence of an object, and by who gets the fruit. Whatever is left over takes the parasmaipada, by SK 2159. Chapter 62 turns to the parasmaipada. It opens with anuparābhyāṃ kṛñaḥ (SK 2745).

Siddhānta-kaumudī

स्वरितञित SK 2158 इत्यादिपञ्चसूत्र्या यदात्मनेपदं विहितं तत्समीपोच्चारितेन पदेन क्रियाफलस्य कर्तृगामित्वे द्योतिते वा स्यात् । स्वं यज्ञं यजति यजते वा । स्वं कटं करोति कुरुते वा । स्वं पुत्रमपवदति अपवदते वा । स्वं यज्ञं कारयति कारयते वा । स्वं व्रीहिं संयच्छति संयच्छते वा । स्वां गां जानाति जानीते वा ॥

The ātmanepada that is enjoined by the group of five sūtras beginning with svaritañitaḥ… (SK 2158) occurs optionally when the fact that the fruit of the action goes to the agent is made evident (dyotita) by a word (pada) uttered near [the verb] (upapada). svaṃ yajñaṃ yajati or yajate ('he performs his own sacrifice') [— option to SK 2158]. svaṃ kaṭaṃ karoti or kurute ('he makes his own mat') [— option to SK 2158]. svaṃ putram apavadati or apavadate ('he speaks against his own son') [— option to apād vadaḥ, SK 2741]. svaṃ yajñaṃ kārayati or kārayate ('he has his own sacrifice performed') [— option to ṇicaś ca, SK 2564]. svaṃ vrīhiṃ saṃyacchati or saṃyacchate ('he gathers his own rice') [— option to samudāṅbhyo yamo 'granthe, SK 2742]. svāṃ gāṃ jānāti or jānīte ('he knows his own cow') [— option to anupasargāj jñaḥ, SK 2743]. [Thus the procedure (prakriyā) of the ātmanepada.]

Tattvabodhinī

NSP p. 472

—विभाषोपपदेन । उपपदेन फलस्य कर्तृगामित्वे द्योतिते तङोऽप्राप्तविभाषेयम् । कर्तृगामिनि क्रियाफले नित्ये प्राप्ते प्राप्तविभाषेत्यन्ये ॥ स्वं यज्ञमिति । स्वमित्युपलक्षणम् । स्वार्थं यज्ञं यजति । आत्मार्थं यज्ञं यजति इत्याद्यपि बोध्यम् ॥ ॥ इत्यात्मनेपदप्रक्रिया ॥

Bālamanoramā

विभाषोपपदेन प्रतीयमाने - विभाषोपपदेन । स्वरितञित इत्यादीति ।स्वरितञितः कत्र्रभिप्राये क्रियाफले॑,अपाद्वदः॑,णिचश्च॑,॒समुदाङ्भ्यो यमोऽग्रन्थे॑,॒अनुपसर्गाज्ज्ञः॑ इति पञ्चसूत्रीत्यर्थः । समीपोच्चारितं पदमुपपदम्, न तुतत्रोपपदं सप्तमीस्थ॑मिति सङ्केतितम्, असंभवात् । तदाह — समीपोच्चारितेन पदेनेति । फलस्य कर्तृगामित्वे नित्यमात्मनेपदे पञ्चसूत्र्या प्राप्ते विभाषेयमितिन वेति विभाषा॑इति सूत्रे भाष्ये स्पष्टम् । स्वं यज्ञमिति । स्वीयमित्यर्थः । अत्र स्वशब्देनैव फलस्याऽऽत्मगामित्वावगमात् 'स्वरितञितः' इति नित्यात्मनेपदस्यानेन विकल्पः । स्वं यज्ञं कारयतीत्यत्रणिचश्चे॑त्यस्याऽनेन विकल्पः । स्वं व्रीहिमिति । अत्र 'समुदाङ्भ्यो यमः' इत्यस्याऽनेन विकल्पः । स्वां गामिति । अत्र 'अनुपसर्गाज्ज्ञः' इत्यस्याऽनेन विकल्पः । इत्यात्मनेपदप्रक्रिया ।

translator notes

commentary BM: the 'group of five sūtras' is svaritañitaḥ kartrabhiprāye kriyāphale [SK 2158], apād vadaḥ [SK 2741], ṇicaś ca [SK 2564], samudāṅbhyo yamo 'granthe [SK 2742] and anupasargāj jñaḥ [SK 2743]. Followed: 'the group of five sūtras'.
commentary BM: upapada here means a word uttered nearby, not the upapada defined by convention in 'tatropapadaṃ saptamīstham' [SK 781], since that is impossible here; hence Bhaṭṭoji's 'samīpoccāritena padena'. Followed: 'a word uttered near [the verb]' in sutra_en and k1, with no technical sense given to upapada.
commentary BM: when the fruit goes to the agent, nitya ātmanepada is obtained by the five sūtras, and this is an option on it (i.e. a prāptavibhāṣā); so the Bhāṣya on 'na veti vibhāṣā' [SK 24]. svaṃ yajñam = 'his own (svīya) sacrifice': since the word sva alone conveys that the fruit goes to the self, the nitya ātmanepada of 'svaritañitaḥ' becomes optional by this rule; likewise svaṃ yajñaṃ kārayati for 'ṇicaś ca', svaṃ vrīhim for 'samudāṅbhyo yamaḥ', svāṃ gām for 'anupasargāj jñaḥ'. Followed: the rules bracketed after those four example pairs. Recorded: the English 'occurs optionally' stays neutral between this and TB's view (next note).
commentary TB (sk.2744.t1): when the agent-directedness of the fruit is conveyed by an upapada, this is an option on what is not [otherwise] obtained (aprāptavibhāṣā) for taṅ; 'others' hold it is a prāptavibhāṣā, since [taṅ] is obtained as nitya when the fruit goes to the agent. TB's own view thus differs from BM's Bhāṣya-based one; recorded, with the English kept neutral (§16).
commentary TB (sk.2744.t1) on 'svaṃ yajñam' (OCR 'svayaṃjñam'): sva is only an instance (upalakṣaṇa); svārthaṃ yajñaṃ yajati, ātmārthaṃ yajñaṃ yajati and the like are also to be understood. Recorded: the English gives only the kaumudī's examples.
textual Our kaumudī ends at '…svāṃ gāṃ jānāti jānīte vā ||'. NSP p. 462 (scan page-0472, read; collation batch03) continues in kaumudī type with the prakaraṇa colophon '|| ity ātmanepadaprakriyā ||', which in ours survives only inside the TB (sk.2744.t1) and, as 'ity ātmanepadaprakriyā', inside the BM (sk.2744.b1). The English supplies it in square brackets as the last line of k1. Mūla, for Ajai's Print Check; source.json not edited.
textual The long BM that followed 'ity ātmanepadaprakriyā' in sk.2744.b1 — from 'svarādinipātam avyayam |1.1.37|' to '…iti cādayaḥ', BM on SK 447 (A 1.1.37, the svarādi and cādi lists of the avyaya section, p14) — had no bearing on SK 2744; it was re-filed to sk.447.b1 on 2026-10-05.
textual The TB that followed '|| ity ātmanepadaprakriyā ||' in sk.2744.t1 — on the opening line of the parasmaipada-prakriyā ('śeṣāt kartari parasmaipadam', SK 2159, quoted at the head of p62), on SK 2745 ('asya bādhād iti', 'śāstrātideśa ity ādi') and on SK 2746 ('svaritet iti'; NSP p. 462, scan) — was re-filed to sk.2745.t1 on 2026-10-05.
translator The anuvṛtti bracket in sutra_en is the translator's, inferred from Bhaṭṭoji's gloss 'kriyāphalasya kartṛgāmitve dyotite' (the seventh-case 'pratīyamāne' needs a subject, which the gloss supplies); neither commentator states it with 'anuvartate'. The rules bracketed after svaṃ kaṭaṃ karoti (SK 2158) and svaṃ putram apavadati (apād vadaḥ, SK 2741) are the translator's; BM assigns rules only to the other four pairs. The example glosses are the translator's; for apavadati the literal 'speaks against' is kept as at SK 2741.

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